AS the Power of God in the beginning laid the foundation of the world,Nihil de nobis curare Deum di­cunt Epicuraei, Dei providenti­am usq, ad Lu­nam descend re asserit Aristot. putat (que) Deum suis contentum esse finibus Am­bros. l. 1. offic. cap. 13. so his Pro­vidence ever since hath borne up the pil­lers of it. Yet the Epicureans, and Aristotle him­selfe (as S. Ambrose witnesseth) chained up God as it were, and confined Him, and his provi­dence to the circle of the Heavens. And as Mo­ses was perswaded by his father in Law to Admit into his consideration none but weighty and im­portant affaires, and to transmit ordinary busi­nesse to the deliberation of inferiour Magi­strates: So these foolishly perswaded themselves that God would not disquiet, nor trouble him­selfe with the government and administration of the world,Scilicet his supe­ris labor est, ea cura quietos solli­citat! — sed Te nos facimus For­tuna Deum, coelo­que locamus, Ju­venal. Cum turpiter, & flagitiose vive­rent, ne perpetuo metu supplicio­rum cruciarēuer, hanc sibi consul­tatienem excogi­tare volucrunt. Pet. Mart. c. 13. loc. commun. which is one of those Res exiguae which the Poet sayes Iupiter is not at leisure to looke after; but rather that the world, and all the events and passages in it are committed to Fortune. But whatsoever they pretended, Peter Martyr sayes well, that they advanced this opini­on that they might sinne with more freedome, and lesse feare, as the whorish woman tooke ad­vantage from her husbands absence, to admit a stranger into her bosome, and to fill her selfe with dalliance till the morning.

But as for us we know that God is present in [Page 2]all places, and that the golden chaine of his pro­vidence reaches unto the least and lowest of his creatures, for can God bee ashamed to care for that which he was not ashamed to create? No, he hath made the small, Wisd. 6.7. and the great, and careth for all alike.

The haires of our heads, Mat. 10.29, 30. Ad culicem & pulicem, Provi­dentiâ mundus administratur us­que ad folia vo­latica. August. conf. l. 7. c. 6. the fowles of the aire, the flowers of the field, nay, sayes S. Augustine, the Gnat and Flea, and the flying leaves, which are tossed to and fro with the wind, are all with­in the compasse of it. And David in this Psalme tels us that the traveller meets it in the wilder­nesse, the Captive in the prison, the sick man in his bed, and the Sea-man in the deepe waters, for there is no place where God is not. Now because I am to speake to you of the Tribe of Zebulun, who are here met together to offer up your anniver­sary sacrifice of praise and thanksgiving, I will single out the last instance, and God make these Sermons as profitable to you, as they are fit for you.

The whole frame, and building stands upon foure pillers.

• 1. The Mariners Profession.
• 2. The danger of that profession.
• 3. The deliverance from that danger.
• 4. The duty after that deliverance.

The Mariners Profession is to goe downe to the Sea in Ships, and to doe businesse in great waters. Wherein we will consider these two things:

First, that Mariners, and all other men have a [Page 3] worke, and a businesse to doe.

Secondly, that Mariners have a worke of their owne in Ships, and in the deepe waters, and what that is.

1 First, here is a worke and businesse to be done. The Angels of what order soever have a busi­nesse assigned them, for they are all ministring spirits, and are sent abroad for the good of those that shall be heires of salvation. And the Scrip­ture describes them with winges, because they doe their worke, which is the will of God, with all readinesse and alacrity. And therefore wee desire in the Lords prayer, that his will may bee done in earth, as it is in Heaven.

Man in Paradise must not be idle, God im­ployes him, and sets him a worke, which was to dresse the garden. And we that are the Sons and Daughters of Adam, must not eate a morsell of bread, till we have earnd it with the sweat either of our Browes, or of our Braines. He that will not worke let him not eate sayes the Apostle: which Law if it was put in execution, I thinke there would more die in a week of idlenesse, then does in a whole yeare of all other diseases.

It is an old and true saying,Otia dant vitia. that sloth is the cause of sinne, and idlenesse the fruitfull mother of wickednesse, for by doing nothing we learne to doe ill. Our Saviour couples them together:Mat. 25.26. Thou wicked and slothfull servant.

And Salomon sayes that the field, i.e. the soule of the sluggard is all growne over with thornes, and the face thereof covered with nettles.Prov. 24.31. Wa­ters [Page 4]that stand still and have no current, putrifie and breed venemous creatures. Bodies that have no exercise grow obstructed with grosse humors. Dead carcasses that have neither sense, nor moti­on are devoured with crowes and ravens. Cer­taine it is, that when we are most lazie, the de­vill is most busie, for he watches his opportunity, and sowes the tares of his Temptations when men sleepe. David tarries at home, and takes a nap upon his bed in the day time, and then suns himselfe upon the battlements of the house, when he should have beene in the field fighting the Lords battels, and then hee that had trium­phed over his 10000. Philistins is van quished by a naked woman.Semper aliquid operis facito, ut te diabolus inveniat occupatum; non enim facilè capi­tur à diabolo qui bono vacat exer­citio. Jeron. in epist. ad Rust. The counsell therefore that S. Ierom gives Rusticus is good, Alwayes (sayes hee) be doing something, that the devill may not find thee idle, for he cannot easily prevaile against him who is well occupied. So then, as in Iacobs ladder some Angels ascended, and some descended, but none stood still; let us be either ascending in the duties of our generall callings, hearing, reading, praying, meditating: or descending in the duties of our particular callings, in a competent provision of such things as concerne our families, and the outward man; but let us not stand still; Christ cannot indure that, as appeares by his reprehen­sion of those he found in the market place, why stand you here idle all the day? In a word. God will have no cyphers in his Arithmetique, no tru­ants in his Schoole, no blankes in his Almanacke, no barren trees in his Orchard, no loyterers in his [Page 5] Vineyard, my Text charges every man with a worke, and businesse.

But now the Apostle tels us that there are di­versities, and distinctions of operations,1 Cor. 12.6. and so there hath beene from the beginning. Cain was a tiller of the ground, but Abel a keeper of sheepe. Iubal was a Musitian, but Tubal an artificer in brasse and iron. Reuben delighted in his flockes of sheepe, and heards of cattell, but Dan and Ashur applyed themselves to the Sea. For as the body could not stand without a distinction both of members and offices: so neither could a common­wealth subsist if there was not a difference both of persons, and also of Professions. [...]. 1 Thes. 4.11. Hence is that of the Apostle, let every man doe his owne businesse, or those things which properly belong to his owne calling. So then, a man must have a busi­nesse of his owne, the businesse of the Husband­man is to till the ground, the businesse of the sol­dier is to fight for his countrey, the businesse of the Minister is to instruct the people, and the businesse of the Mariner is to goe to sea in ships, and what he is to do there I shall now shew you, which is the second part of the text.

2 I confesse that in this businesse of the great waters, is comprehended whatsoever belongs to the art of Navigation, as the hoysting of sailes, the casting and weighing of Anchor, &c. But yet the businesse of the Seaman may bee reduced to these two heads, Fishing and Merchandise.

As for fishing, Musculus will have this the bu­sinesse intended in the text,Muscul. in loc. and in the old Te­stament [Page 6]we reade of it in many places,Eccles. 9.12. Amos 4.2. Job 41.7. and of all the instruments that appertaine, and belong to it. As of fish nets, of fish. hookes, of fish-speares. And in the new Testament we finde it much ho­noured by our Saviour, who chose but twelve Apostles out of the whole world, and foure of those twelve were of this profession. Simon Pe­ter and Andrew his brother, and the two sons of Zebedee Iames and Iohn. And the reason it may be why he made so many fishermen Apostles, is the proportion and resemblance that is betwixt these two callings.Revelat. 4.6. Mat. 13.47. Et tu piscis es qui visera inva­disaliena, qui de­mergis infirmum, qui cedentem per­sequeris in pro­fundum. Cave ne dumillum seque­ris, ipse incidas in validiorem. Ambr. Hexam. lib. 5. cap. 5. The one are Fishermen, and the other fishers of men. This world is the Sea, and the men that inhabite it are fishes, for the greater devoure the lesse, as Ahab swallowed downe the Vineyard of Naboth and made no bones of it. The Gospell is the cast net, for as Basil observes well, it hath both corks and leads annexed to it. The corkes are the comfortable promises of mercy that we despaire not: and the leads are those heavy threatnings, and comminati­ons of judgement that we presume not. The fisher­men which cast this net are the Ministers of the Gospell, with whom it fares for the most part as it did with Peter, they cast out the net all the day long and catch nothing.Noli O hone pis­cis Petri hamum timere, non occi­dit sed consecrat. Ambr. Hexam. lib. 5. cap. 6. But O good fish (sayes S. Ambrose) doe not feare the hooke of S. Peter, for it will not kill, but consecrate thee. The other busi­nesse is that of Merchandise by exportation of those commodities wherein we abound, and im­portation of those necessaries, and conveniences wherein we are defective. [Page 7]

It hath pleased the manifold wisdome of God to inrich severall countries with severall commodi­ties. Nihilest ex om­ni parte beatum Horat. Non omnis fert omnia tellus. Gilead was famous for balme, Sheba for in­cense and sweet spices, Ophir for gold and precious stones, Tyre for Firre trees and Cedars. Now such is the use of merchandize, and benefit of navigati­on, India mittit e­bur, molles dant thura Sabaei, to­taque thuriferis Panchaïa dives arenis. Virgil. that by a strange kinde of conveiance it car­ries and transports one countrey into another, and like the Bee brings that into our owne hive, which was suckt out of the flowers growing in anothers garden. And these two constitute and make up the Sea-mans businesse; as for them that goe to sea neither to trade, nor fish unlesse it be for the lives, and goods of other men, they are without the compasse of my Text, and con­sequently not within the compasse of Gods pro­vidence, and protection. And now let me clothe and adorne the Seamans businesse in some cir­cumstances, and adjuncts which tend both to the advancement of the worke, and the incouragement of such as undertake it.

First it is a lawfull, and a warrantable businesse, and it is no small matter for a man to be assured that hee lives in a warrantable calling. Many professions there are start up, which are but of yesterday, and wee may well suspect that the pride, wantonnesse, luxury, and curiositie of these last, and worst times invented them. But as for this we need not doubt it,Genes. 49.13. it was the por­tion which Iacob at his death bequeathed his son Zebulun, and the blessing which Moses the man of God bestowed afterwards upon that Tribe. The lawful­nes [Page 8]of it will appeare if we consider how much the Church and Commonwealth are indebted to it.

As for the Church the time was when it was folded up in a little roome, God was knowne no where but in Iury, he had no Tabernacle but at Salem. That nation like Gideons fleece was moistned and bedewed with the Sermons of the Prophets, with the Doctrine and Miracles of Christ and his Apostles, when all other nations were dry, that nation like the inhabitants of Goshen had light in their dwellings, when the Gentiles lay wrapt, and muffled up in more then Egyptian darknesse. But this was but for a time, a prophecy there was that God would enlarge Iaphet, and per­swade him to dwell in the tents of Shem. And there was a promise too, that in the last dayes the Law should goe forth from Zion, and the word from Ierusalem, that it might runne from the one end of the world unto the other, so that no Nation should bee hid from the heat, or de­prived of the comfort of it. Now then, howso­ever Christ and his Gospell might be conveyed to many Nations of the same Continent without the helpe of the Sea, or benefit of shipping; yet we that inhabite the Islands, which God hath moa­ted about, and surrounded with a girdle of wa­ters, had for ever sate in darknes, and in the sha­dow of death. But now let the multitude of the Isles rejoyce sayes David; let them give glory unto God;Esay 42.12. Ezek. 30.9. and praise him in the Islands sayes Esay. For now that of Ezekiel is fulfilled, In that day I will send my Messengers unto them in Ships. [Page 9]Who the messenger was that was first imployed and bound for this Island with that rich and in­valuable lading of the Gospell is uncertaine. Some say it was the Apostle S. Paul, that great Doctour of the Gentiles.Theodor. de c [...] ­rand. Graecorun [...] affect. l. 9. Others say it was Si­mon Zelotes, who was crucified and buried here. But most are of opinion it was that honourable Senatour Ioseph of Arimathea, Niceph. l. 2. c. 40 Doroth. in Synops who with twelve others was sent over by S. Philip out of France into Britaine, who dyed here and was buried at Glastonbury. Whosoever it was wee are much bound to Almighty God, that notwithstanding the distance of the place, and danger of the Sea, he arrived safely with the Gospell, and with that Christ on whom we beleeve, in whom wee trust, to whom we pray, and by whom we looke to be everlastingly saved.

As for the Common-wealth, Caput underobur & nervi manant in Rempub. Laur. Med. shipping is the ve­ry nerves, and sinewes, the strength and security of a nation, and our ships are (and so they may well be) called the walls of our Kingdome. And next to the protection of Almighty God, the wisdome of a gracious King, and the unanimity of the people, they are the lockes of Sampson wherein our strength consisteth.

Moreover by this meanes the want,Dissepti faederae mundi traxit in unum Thessala pinus. Seneca in Medea. and indi­gence of our country is supplyed with the wealth and abundance of another. For God hath dispo­sed the parts of the world, as the members of the body, and hath so tyed them together in mutuall and reciprocall offices, that no part of the whole universe can say to another, I have no need of thee. [Page 10]As for this countrey wherein we live, I may say of it as the Scripture doth of the plaine of Ior­dan, behold it is even as the garden of God, it may as well stand upon its bottome, and boast an Autarchie, and selfe sufficiencie, as any place whatsoever, and yet we are beholding to others for their Mineralls, Spices, and that which is most necessary, their Drugges.

Secondly, the businesse of the merchant is an honourable businesse and imployment,Esay 23.8. as we read of the merchants of Tyre that they were Princes, & her traffiquers the honorable of the earth. This is that which hath advanced the heads of those three flourishing States in Christendome, Venice, Genoa, and the Low-countries, who by their strength in shipping, & industrie in Navigation, are arrived at such a degree of honour, and emi­nency that many envy it, and all admire it. The time was when this was the peculiar honour, and glorious prerogative of this nation as Keckerman confesses,Hoc certum est omnibus hodiè gentibus navi­gandi industria & peritia superi­ores esse Anglos, & post Anglos Hollandos. Keckerm. for (saith he) It is certaine that the Eng­lishmen are the best sea-men, no nation in the world can compare with them either for art or industrie, and next to them are the Hollanders. But I feare I may say as the daughter of Eli did when the Arke was taken, where is the glory? or the glory is depar­ted from our Israel, or if not departed, yet much eclypsed. Such is our sloth and negligence, such our tendernesse and delicacie that wee cannot brooke the dangers of the Sea, nor the confine­ment of a Cabbin.

Thirdly, the businesse of the merchant is a [Page 11] gainefull businesse. And hence is it that Salomon compares his good huswife to a Merchants Ship, Prov. 31.14. which brings in riches from a farre countrey. Such was the riches of Salomon that all his drink­ing vessels were of gold, and all the vessels of the house of the forrest of Lebanon were of pure gold, none were of silver; it was not any thing accounted of in the dayes of Salomon. And the reason of this wealth is given in the next verse,2 Chron. 9.20, 21, 22. For the Kings ships went to Tarshish with the ser­vants of Huram; every three yeares once came the ships of Tarshish bringing gold and silver, yvorie, and apes, and peacocks, so that King Salomon passed all the Kings of the earth in riches, and wisdome. It is said of Tyre that by her traffique shee had increa­sed her riches, and through the multitude of her merchandise lived in such plenty and abundance as if shee lived in Eden the garden of God, being covered with gold and precious stones. I make no question but some of you which heare mee this day, will confesse with Iacob, that when you first passed over Iordan, when you went first to Sea your portion was not great, yet now behold God hath inriched you with the blessings of the deepe, and the treasures hid in the sands; take heed therefore that your hearts be not lifted up, doe not sacrifice to your nets, and ships, as though by them your portion was plenteous, and your morsels fat, doe not kisse your owne hands, say not it is your owne wisdome, or understanding, your owne art or industry that hath gotten you this wealth, but confesse that it is the Lord your [Page 12]God that hath given you power to gather ri­ches, and that it is his blessing that maketh rich. And then there wants but one thing to make up all, and that is when God prospers you with rich voyages, and safe returnes, you have a care to pay him his Custome, (I exclude not the Kings). for if you steale that you may forfeit all. And Gods Custome is your charity to his poore mem­bers, for whatsoever you doe to one of them, he takes it as done to himselfe. As you get your wealth by the waters, so cast your bread upon the waters, upon the weeping cheekes of com­fortlesse widdowes, of fatherlesse children, and their prayers will bee the best gale to waft your soules through the waves of this troublesome world unto your desired haven the Kingdome of Heaven. Whither he bring us all that hath so dearely purchased it for us, Iesus Christ the righteóus: To whom with the Father, and the Holy Ghost, bee all Honour and praise, might and Majesty now, and for ever: Amen.

*⁎*

YOu have seene before that the businesse of the Seaman is warrantable, honourable, and profitable, and yet there is another adjunct waites upon it, and that is, that it is a pleasant and delightfull businesse, for they see those works and wonders of the Lord in the deep, which they could not see upon dry land. If you put the same question to mariners that our Sa­viour did to the multitude,Mac. 11.8. What went you out for to see? The text answers for them, that they see the workes of the Lord, and not his ordinary and every dayes workes, as reeds shaken with the winde, or men clothed in soft raiment; (for this is too common to be a wonder,) but they see things that are indeed strange, rare, admirable, and wonderfull.

In which verse there are two things to be con­sidered.

First, the object, or things that may be seene, and they are of two sorts, the works, and the won­ders of the Lord.

Secondly, the subject, or place where they may be seen, and that is the deep waters.

But I had rather resolve the text into these three conclusions.

First, God is a working God, for here are the [Page 14] workes of the Lord.

Secondly, among the workes of God some are more wonderfull and admirable then others, for here are the wonders of the Lord.

Thirdly, the Sea is a place wherein wee may see both his workes and wonders.

For the first, some have beene so transcen­dently presumptuous as to enquire how God imployed himselfe in that vast space of eternitie, and what he did before hee created the world, which is not yet of sixe thousand yeares stand­ing.Quid faciebat Deus antequam faceret coelum & terram? Alta (inquit) scrutantibus ge­hennam parabat. Aug. conf. lib. 11. cap. 12. To them I say as the Angell did to Mano­ah, Aske not after it for it is secret. Or as David: Such knowledge is too wonderfull for thee: or as he in S. Augustine, God was making hell to torment such as will pry into the Arke of his mysterious and reser­ved secrets.

The first worke of God ad extra was the Crea­tion, which consists of many faire, and noble pieces.

Some were of opinion that God created the Angels, and then the Angels as his instruments created inferiour natures.Job. 38.7. Indeed the Angels were created first, and are the first fruits of Gods wayes, and they did sing together, and shout for joy when the foundations of the world were fastened; but they did not lay so much as one stone in that building. It may be Moses in the history of the Creation makes no mention of the Angels, least describing the glory and excel­lencie of their natures, wee might joyne them in Commission with God, and make them his [Page 15] associates, and so rob him of the glory.

Another errour there was, and that amongst the Jewes;Putabant Deum post laborem fa­bricati mundi us (que) ad hunc di­em quasi dormi­re. Aug. in c. 5. Joann. Iohn 7.15. that God after hee had finished the worke of the Creation sate downe, and ever since hath kept a Sabbath, and made it holy day. But our Saviour confutes this, for sayes he, My Father worketh hitherto, governing and conser­ving what he hath made that they slide not back againe into their first nothing. Deus agens qui­escit, quiescens agit. August. There is no day wherein God doth not create new soules which he infuses into these bodies which are daily con­veyed in the womb, there is no day wherein he does not justifie some sinner;Agit animas ra­tionales quotidiè creando, impios justificando, pur­gatos ab omni re­atu in coelis bea­tificando. Carth. in 5. Ioann. and to justifie a sin­ner is a greater worke then to create one just, there is no day wherein hee does not glorifie some Saints who lived in his feare and dyed in his favour.

Nay, let me tell you that those workes which we call our owne, are of his working, witnesse the Prophet, Thou hast wrought all our workes in us: Esay 26.12. Phil. 2.13. witnesse the Apostle, It is God that worketh in us both to will and to doe of his good pleasure. Witnesse our Saviour, Without me yee can doe nothing. Iohn 15. The Apostle therefore uses this correction, Not I but the grace of God that was in me.

Now as man is the image of his Maker so he should affect conformity and resemblance to his patterne, and be a worker together with God. The maine worke of a Christian is the worke of Salvation; Worke out your salvation with feare and trembling, saith the Apostle. A worke which if we dispatch not before we die, we are undone [Page 16]for ever. And therefore our Saviour quickens us,Iohn 9.4. and calls upon us to ply it hard whilest it is day; So long as wee are in this world it is day with us, and we may worke; and it is the day of salvation too, so that we may worke out our sal­vation;2 Cor. 6.2. but when we dye it is night with us, (and who knowes whether it may not be this night?) and then we cannot worke.

But besides this we have a worke to doe, and that is the worke of our particular callings. S. Paul would have every man eate his owne bread, and his owne it is not till his head, or his hand hath wrought for it. Salomon hath appointed a time to every businesse, but he allowes no time for idlenesse,Minimam vitae portionem dabat somno, minorem cibo, nullam otio. in vita Ieron. and Erasmus reports of S. Ierome, that hee allowed but little time to sleepe, lesse to meat, but none to sloth. But of this we have heard more in the former Sermon.

2 The second part of the Text, is, that amongst the workes of God some are more wonderfull and admirable then others, for here are wonders as well as workes.

I confesse with the Prophet that God is a wonderfull and excellent workeman:Esay 28.29. and that all his works are admirable. For they were made of nothing. It is true in Philosophy that out of nothing can nothing be made; but it is true in Divinity that out of nothing were all things made that are made. So the Poet.

Againe, all the workes of the Lord are won­derfull [Page 17]if wee consider the manner of their ma­king.

If you aske what tooles, what leavers,Quis humeris sa­xa convexit? quis congessit im­pensas? quis la­boranti Deo su­am operam mini­stravit? Ambr. in orat. de fid, resurr. what engines, what instruments, what labourers God used in so great a worke, Moses tells you he did but say let it be so, and it was so; and David sayes He spake the word and they were made, he comman­ded and they were created. So that the creation of the world, was like the building of the Temple, there was no noyse of any toole, or hammer heard in it; but like Ionas his gourd though it was not planted, nor watered grew up on a so­daine, even in the short space of sixe dayes, and this is another wonder.John 2 20. Sex diebus fae­ctus mundus. Non quod Deus tempore indigue­rit ad constitutio­nem ejus, cui in­tra momentum suppetit sacere quae velit: sed quiaea quae fiunt ordinem quaerum Ambr. in ep. ad Horont. Ista est causa ad­mirationis cum res aut fingularis est, cutrara. Aug in ep. ad Evod. Perseverantia consisetudinis a­misit ad miratio­nem. Aug. de Trin. l. 3. c. 2. Quam multa usi­tata calcantur, quae considerata slupentur. The Temple of Ierusalem was a stately and magnificent building, yet it was not built in lesse time then forty and sixe yeares, notwithstanding many hands went to it; but the whole fabricke of heaven and earth was finished in the space of sixe dayes: and hee that made it in so few dayes, could (if he had pleased) have made it in as few minutes. Thus then are al the workes of the Lord wonderfull; yet as the Apostle sayes of the starres, One starre is more glo­rious then another: so say I of Gods workes, some are more admirable and wonderfull then others, as being either lesse common, or more curious.

First, that which makes some of them more wonderfull then others is, because they are lesse frequent and common. The people marvelled at the multiplication of the loaves, and fishes, and were so affected with the strangenesse of the miracle, that they would have made Christ a [Page 18]King for it:Quid non mirum facit Deus in om­mbus creaturae motibus nisi con­suetudine quoti­diana viluissent? Aug. in epist. ad Volusian. Psal. 19. yet we wonder not at the increase of harvest, and multiplication of the seed though in some grounds it brings forth twenty, in some thirty, and in some an hundred fold. We won­der not at the Sunne though it be the beauty and bridegroome of nature as David calls it: yet wee wonder at the faint light of a Comet because the one we see every day, and the other but seldome.

Secondly, some are more wonderfull, and ad­mirable because more curious and exquisite. In some creatures wee have onely vestigium, the print of his foot: but in others imaginem, his i­mage. Some are the workes of his fingers, some of his hand, some of his arme, and the more pow­er or wisdome God hath expressed in their for­ming, the more wonderfull are they in our eyes.

And because I would not lose my selfe in this field of Zoan, Eunt homines mirari alta mon­rium, &c. & re­linquunt seipsos, nec mirantur. V. August. conf. l. 10. cap. 8. In homine princi­patus est omnium animantium, & summa quaedam universitatis, & omnis mundanae gratia creaturae. Ambr. Hexam. lib. 6. cap. 10. Mark. 16.15. Cura divini inge­mi. Tertul. this field of wonders; I will determine you to the consideration of your selves first. S. Augustine taxes such of folly that admired the height of mountaines, the waves of the Sea, the windings of rivers, &c. yet never wondered at themselves, who are Gods Master­piece, and the abridgement and Epitome of the whole creation, for man hath being with stones, life with trees, sense with beasts, and understand­ing with Angels; and hence is it that he is called every creature. In the making of other things God did but say let this or that be so, and so, and it was so; but when he came to make man, all the persons in the Trinity consult and advise a­bout it, Let us make man after our likenesse. The [Page 19]Sunne, Moone, and Starres are glorious crea­tures,Psal. 3.3. yet are they but the workes of Gods fin­gers; Psal. 119.73. but man is the work of his hands, Thy hands have made mee, and fashioned me. I need say no more but what the Psalmist does,Psal. 139.14. I will praise thee for I am fearefully and wonderfully made, marvellous are thy workes, and that my soule knowes right well, yea I am curiously wrought in the lowest parts of the earth, Compono hic can­ticum in laudem creatoris nostri, &c. V. Galen. l. 3. de usu parti­um. and the word in the originall signifies such art and curiositie as is used in needleworke, and imbroidery.

And as Man is more wonderfull then other creatures, so some parts of man are more admi­rable and artificiall then others.In ep. ad Volu­sian. quod sol & luna in coelo, hoc oculi in homine. Ambr. Hexam. lib. 6. cap. 9. S. Augustine wonders most at the eye which though it bee but a small member, yet in an instant runs from one side of the heavens to the other. And thus ha­ving a little discovered you to your selves, let me lead you abroad into the world and see what wonders we can there meet with.

If we climbe up into heaven, we shall finde it as full of wonders as it is of starres, for euery star is a wonder; being as Astronomers observe (if truly) of a greater magnitude then the body of the whole earth. If we descend a little lower, who is able to satisfie these questions?Job. 38. Hast thou entred into the treasures of the snow? or hast thou seene the treasures of the haile? Hath the raine a fa­ther? and who hath begotten the drops of dew? out of whose wombe comes the ice? and the hoary frost who hath gendred it?

If we goe downe yet lower, from the aire to [Page 20]the earth, Quid enumerem succos herbarum salubres? quid virgultomem, ac soliorum remedi­a? &c. V. plura in Amb. Hex. cap. 8. de die­tertio. we shall finde that plants, and trees, and mineralls have wonderfull vertues, nay that the earth it selfe is a wonder, for it hangs as a ball in the midst of heaven, and though it have no pillers to uphold it, nor but tresses to compre­hend it, yet it stands fast for ever and shall never be removed. Looke (sayes Tertullian) upon the buil­dings of the Bee, Imitare si potes apis aedisicia, formicae stabula, araneae retia, hombycis flamina Tertul. l. 1. ad­vers. Marcion. or the lodgings of the Ant, or the webs of the Spider, or the threds of the silkeworme, and imitate them if thou canst. And thus we see the point cleared.

Now our duty is when we see these wonders to breake out in an acknowledgement of God, of his excellencies, and glorious Attributes which are displayed in these creatures. O the depth of the riches both of the wisdome, Rom 11.33. & knowledge of God! O Lord our Lord how excellent is thy name in all the earth! Psal. 8.1. Among the gods there is none like unto thee O Lord, Psal. 86.8.10. neither are there any workes like thy workes: for thou art great and dost wondrous things, thou art God alone. O that men would therefore praise the Lord for his goodnesse, and declare his wonders to the sonnes of men.

Little children, and ignorant persons when they see a curious picture, gaze upon it, and please themselves in the beauty of the colours, but they consider not the art, and skill of that hand which limmed it: so we see the wonders of God with our eyes, we heare of them with our eares, wee taste them with our mouthes, wee feele them with our hands, yet our hearts are not affected with them as they should be; neither doe we consider [Page 21]those glorious Attributes of power, wisdome, good­nesse, and mercy laid open in them. If we did, the consideration of his power would make us feare him; the meditation of his goodnesse would make us love him; the contemplation of his wis­dome would make us praise him, according to that of the Psalmist, Declare his glory among the heathen, Psal. 96.3.4. & his wōders amōg all the people, for the Lord is great. & greatly to be praised, he is to be feared above al gods.

Secondly, if the Lord hath made such won­derfull and admirable things for us in this world which is but our cottage, how excellent and ad­mirable are those things which hee hath provi­ded, and prepared for us in heaven which is our palace. If I was the sweetest singer in all Israel, if I had the tongues of men, and Angels; I should not be able to expresse the least part of them. S. Paul spoke with tongues more then all the rest of the Apostles, and the Barbarians called him Mercury the god of eloquence; yet these things are so ad­mirable and transcendent, that the strength of his expressions, and the straines of his eloquence could not reach them. And therefore he telleth us not what they are, but what they are not. Eye hath not seene, nor eare heard, 1 Cor. 2.9. neither hath it en­tred into the heart of man to conceive the things which God hath prepared for them that love him. The eye of man sees much, yet the eare heares of many things which the eye never saw. I never faw Salomons Temple in its beautie, nor Rome in her glory, nor Christ in the flesh, yet my eare hath heard much of them. But if there be any thing [Page 22]which my eare hath not heard, yet my heart is a­ble to conceive it. I never heard the thunders that were upon mount Sinai; I never heard Paul in the pulpit, yet I conceive how terrible was the one, and how powerfull was the other. But these things are so high, and admirable, that I can nei­ther perceive them by the sense, nor conceive them by the understanding. When the Queene of Sheba came to the Court of Salomon she was ravished with the wonders she saw there: when we come to heaven the Court of him that was greater then Salomon, how shall we be ravished to heare the Hymnes and Hallelujahs of Angels, to see the face of God, the body of Christ our Saviour, the beauty of the new Ierusalem, and our vile bodies made like his glorious body? But who is fit for these things? I leave therefore these wonders which God hath provided for us in Coelo in hea­ven, and come to those which are in Salo in the Sea, for this is our third and last part, That the workes and wonders of the Lord may be seene in the Sea, and deep waters.

God who is wonderfull in all his workes,3. Part. is most wonderfully wonderfull in the Sea, for it is as full of wonder, as it is of water. Some restraine my Text too strictly to those wonders which God shewed in the red-sea, which was a Causie to the Israelites, but a grave to the Egyptians. Or to those which he shewed in the Sea when the Prophet Ionas was cast into it, as the sodaine calme, and the restitution of his Prophet from the belly of the whale. But our Prospect will be [Page 23]more faire, and delightfull if wee inlarge it in these particulars following.

First the situation of this Element is wonder­full. I will not here dispute the question whe­ther the Water or the Earth be higher; sure I am that the elevations, and swellings of the Sea are wonderfull; and were it not that the Lord on high is mightier then the noise of many waters, it would breake out (as once it did) into an uni­versall Deluge, and Inundation. Job. 38.8, 9, 10. But God hath shut up the Sea with doores, he hath swadled it with dark­ness, he hath set it bounds, saying, Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed. I reade of one Canutus sometimes a king of this Island, that standing by the Thames at a flowing water, commanded the waves to come no nearer: But the River for all this kept its course, and if the King had not given ground, would have drowned him: with which (saies the story) hee was so much affected, that he hanged up his Crowne in Westminster, and would never after weare it. To command the Elements is his prerogative that made them. Feare you not me, Ierem. 5.22. saith the Lord? Will yee not tremble at my presence? which hath placed the Sand for the bound of the Sea, by a perpetuall decree that it cannot passe it, and though the waves thereof tosse themselves, Infirmissimo em­nium vilis sabuli pulvere vis maris etiam in tempe­state cohibetur. Ambr. Hexam. c. 2. de die 3. [...]. yet they cannot prevaile; though they roare, they cannot passe over it. And Hesychius saies that the Sea is as afraid of the banke of sand, as we are of thunder.

Secondly, the Motion of the Sea is as strange and wonderfulles the former. It is reported of [Page 24] Aristotle that great Secretary of Nature, that not being able to conceive the reason of the ebbing and flowing of the Sea, he threw himselfe into it, using these words, Because I cannot comprehend thee, thou shalt comprehend mee. And howsoever this hath received many subtile and curious dis­cussions, yet all confesse it a wonder, and secret of Nature. For suppose it be the naturall inclina­tion of this Element, which at the first cover­ed the face of the Earth, and does as it were la­bour to recover its ancient Inheritance; Or sup­pose the Moone to be the cause of it, as most de­termine, (for this Planet hath a regencie, and dominion over moist bodies) yet it is a wonder still. It is as admirable that the Influence of the Moone should cause such an elevation, and agita­tion of the waters, as if God had imprinted this qualitie in the Element it selfe. For my part, I shall ever say with the Psalmist, Thy way is in the Sea, and thy path in the great waters, and thy foot­steps are not knowne.

Thirdly, the Multitude and Variety of creatures that live,Psal. 104.24, 25 and move in it, is very wonderfull. O Lord, how manifold are thy works! in wisedome hast thou made them all: the earth is full of thy ri­ches: So is the great, and wide Sea, wherein are things creeping innumerable, both small, and great beasts. Quicquid nasci­tur in parte na­turae ullà, & in mariesse, praeter­quam multa quae nusquam alibi. Nat. hist. l. 9. cap. 2.

Pliny is of opinion, that there is no creature upon the earth, but there is something in the sea that resembles it; and so the Poet elegantly: [Page 25]

When God blessed the earth, hee said let it bring forth: but when he blessed the waters hee said let them bring forth abundantly. Dag. a Dagah. And the He­brew word which signifies a fish, comes of a root which signifies to increase, and multiply. Now to discourse of the severall creatures in the Sea, would be as hard a taske as to count the waves, or number the sands, and therefore I will follow David, and single out only the Leviathan a crea­ture so strange, and admirable, that Iob sayes,Job 41.33. upon the earth there is not his like.

In the history of the Creation it is observable, that God does not mention any beast, or fowle, or fish, but this onely. It is said that God created the fowles of the ayre, but there is no mention of the Dove, or Eagle. It is said that he created the beasts of the field, but neither the Horse nor Elephant is named.Genes. 1.21. But in the worke of the fifth day it is said God created the great Whales. Great they are indeed, for some have appeared in the waters as if they had beene Islands. Plinie writes,Aequalia momi­bus corpora habe­re praedicantur. Hexam. l. 5. c. 10 that in the Indian sea they are found of three or foure acres or furlongs long. S. Ambrose sayes they are reported to have bodies as big as mountaines. That they are very great appeares by the Scripture, for their jawes are likened to [Page 26] doores, Job 41.5.6.22. their Scales to sheilds, and they are said to make the Sea boile like a pot or caldron. And this fish being of so stupendious a magnitude was na­med for the declaration of Gods power, and al­so of his goodnesse, who gave us dominion over it.Magnus parvo, vastus & immen­sas imbecilli fit praeda. Bas. hom. 10. in Hexam. S. Basil speaking of the manner of catching them in his time, wonders that so vast, and im­mense a creature, should be taken by so weake a thing as man is. I come now unto the last yet not the least wonder, and that is the Art of Navigati­on, Psal. 104 26. for David hath joyned both these together, There goes the ships, there is that Leviathan.

4 Howsoever a Ship be the work of the Canpen­ter, yet I may truely call it one of Gods wonders. The first ship that ever I read of was the Arke, and howsoever it was built by Noah and others, yet the truth is that Noah was but Gods Foreman, God himselfe was the Master Ship-wright that drew the mould, and gave directions, and there­fore a ship is, and may well be called [...] a di­vine thing. [...]. Jam. 3.4. S. Iames wonders much at the Helme which being but a small piece of wood is able to turne, and command the whole vessell. Who does not wonder at the compasse, Acus Magnetica. and needle? whether the invention of the needle be new, or knowne unto Salomon is a great question. But why might he not know the vertue of this stone as well as of others, especially seeing there was great store of it in Arabia, and in that part which bordered upon him? And surely if it was not knowne to Salomon, he was ignorant of the most polite, and pleasant secret of all Nature. [Page 27]They that would be satisfied in this may reade what Pineda, Pined. de reb. Salom. l. 4. c. 15. Lemnius de occult. naturae mirac. l. 3. c. 4. and Levinus Lemnius have written of it. To close up all then, when we goe to Sea we must not onely intend the advancement of our owne profit, but wee must make a spirituall use of the deepe waters, we must see, and consi­der, and meditate upon these wonders, & those Attributes which are infolded in them, that so they may strike us with an awfull reverence, and imprint upon us a religious respect to the Di­vine power.Hexam. cap. 5. de die tertio. Hence it is that S. Ambrose calls the Sea the incentive of devotion, and schoole of pietie, for there is nothing in it but doth administer to a spirituall minde matter of pious and heavenly meditation. For example, the ship wherein you saile, is a remembrancer of the swiftnesse and shortnesse of your dayes, My dayes (saith Iob) are swifter then a Post, they are passed away as the swift ships. And as in a ship whatsoever a man is doing he still sailes on to the end of his voyage: so whether we eate, or drinke, or sleepe, or sinne, or whatsoever wee doe wee hasten to the grave, which is the end of all flesh.

As for the Sea it is an embleme of the world, for the world is compared to it, and the people to the waters. Here as in the Sea we have our calmes of peace, and our stormes of persecution; our faire-weather of prosperity, and health; and our foule-weather of adversity and sicknesse. Here some are swallowed up in the gulfe of despaire,Aliquid subin­trabit. August. some are split upō the rocks of presumptiō, & the best men are a little leakie. For as a ship cannot passe tho­row [Page 28]the waves of the Sea, but some water will sinke through: so the best men passing through the world will taste a little of the corruptions that are in it,Habemus pro mari mundum, pro navi ecclesi­am, pro velo pae­niteutiam, pro gu­bernaculo crucē, pro nautā Chri­stum, pro vento Spiritum San­ctum. Chrysost. Super Math. but S. Augustine advises us in this case to ply the pump of Repentance, and then there is no danger of sinking, or perishing everlastingly.

In a word, the world is the Sea, the Church is the ship, our soules are the passengers, Christ is our Pilet, the word is our compasse, Faith is our Helme, Hope is our anchor, Charity our sailes, Perseverance our ballast, the Holy Ghost our Gale, and Heaven our haven, whither he bring us that hath purchased it for us, Iesus Christ the righteous, To whom with the Father, &c.

WEE have done with the Seamans Profession, and now come to those Dangers which attend, and accom­pany this profession. For a victualler cannot be without sinne, nor a merchant without danger. Eccles. 26.37. The dangers are here laid downe in their causes; principall and efficient, Gods commandement: in­strumentall and subservient the blowing of the windes, and the flowing of the waves. This text may bee resolved into these three Conclusions.

First, that the commandement of God reaches, and extends even to senselesse, and inanimate creatures.

Secondly, that the winde is not alwayes still, but sometime stormy: and the Sea not alwayes calme, but sometimes tempestuous.

Thirdly, that there is no Commotion in the ayre, nor Concitation in the waters, but it is the Lords doing. For he commandeth.

For the first, God is an universall Bishop, all the places, and parishes in the world, are within his Diocesse and Iurisdiction. His title is,Mat. 11.25. Lord of Hea­ven and Earth, so that all creatures from an Angel to an Ant, from a starre in the Firmament, to a stone in the Pavement, are within his Territories and Dominions.

All are thy servants saith the Psalmist:Psal. 119.91. and it is not omnes, for then it must bee restrained to Men and Angels; but omnia, a word of such lati­tude, and comprehension that all things visible and invisible, rationall and irrationall, animate and inanimate, and in a word, the Kingdome of all cre­ated nature is concluded in it.Psal. 135.6. Whatsoever the Lord pleaseth that doth he in heaven and earth, in the seas and all deepe places. Psal. 148.8. And fire and haile, snow and vapours, stormes and winde fulfill his word. And the lightnings say unto him,Iob 38, 35. Here we are.

The creatures beside their naturall inclinati­ons have an obedientiall power,Etiamsi Deus contraria jusserit, hîc tamen magna est obedientia. Chrys. Hom. in Psal. 148. whence it comes to passe (saith Chrysostome) that though God com­mand them things contrary to their particular natures, yet they obey him.

David askes the question; What ayled thee O Sea that thou fleddest? Psal. 114.5. and thou Iordan that thou wast driven backe? Had the Sea, or the River a tongue to speake to us, as well as they have an eare when God speakes to them, they would tell us that Vox Domini super aquas, Psal. 29.3. the voice of the Lord was upon the waters, and so soone as they heard they were afraid. Or as it is in another Psalme,Psal. 77.16. The waters saw thee O God, the waters saw thee: they were afraid, the depths also were trou­bled. And as the commandement of God divided the waters, and controuled their course; so it di­vides the very flames of fire. Psal. 29.7. It is the property of fire to shine and to burne, our Saviour alludes to it when he sayes Iohn Baptist was a shining & a burning light; yet sometime the fire burnes and [Page 31]does not shine, and sometimes it shines and doth not burne; Flamma Dei mandato dulcisse­mam in se recipi­ens auram, sua­vem pueris respi­rationem veluti sub umbra qua­dam tranquillo in statu constitu­tis praebuit. Basil. m. in Psal. 29. and so the Lord divideth the flames of fire. The fire in the fornace of Babylon shi­ned, for by the light thereof Nebuchadnezzar saw the three children, & another with them like the Sonne of God; but as S. Chrysostome sayes it did not urere, but irrorare, it did not burn them, but bedew them.

The fire in hell burnes, for it is a place of ex­treame heat, and a drop of water would be pur­chased at any rate; yet it shines not for it is a place of utter darknesse. Ipse potest Solis currus inhibere volantes, Ipse ve­lut scopulos flu­mina stare jubet. By which instances we see, that as all things were created by God, so they are commanded by him, for the Potter hath power over his clay, and God over the workes of his owne hands.

1 Must we not here needs breake out into those words of wonderment and admiration; Mat. 8.27. Quis est iste? Who is this, whom even the winde, and the Seas obey? Surely such an one, besides whom there is not such another. Esay 45.21.

Where is the Monarch that dare set down his foot upon the shore, and in the word of a King command the Sea to flow thus farre, and no fur­ther? Xerxes could not preserve his bridge from the fury of the Hellespont, for which cause hee cōmanded it should have three hundred stripes. Where is the man that in the time of drought, can lift up his voice unto the clouds, and wring one drop of raine out of their bottels?Iob 38.34. Where is he that can binde the sweet influences of Pleia­des, or loose the bands of Orion, or bring forth [Page 32] Mazzarath in his season, and guide Arcturus and his sonnes? Indeed Ioshua the Captaine of Israel stayed the Sun in Gibeon, and the Moone in the valley of Aialon, Non imperavit, sed impetravit. till he was avenged of his ene­mies; but not by his command but by his confi­dence, not by his power but by his prayer.

2 And shall we not now feare him that is the Lord of Hosts, and hath the command of all the creatures? He can command the fire and it shall consume us as it did Sodome, and her Cities. Hee can command the ayre and it shall spit upon our heads blastings, mildewes, pestilent defluxions, and destroy us with thunder, lightening, or hail­stones as it did the Amorites. Hee can command the earth and it shall open her mouth, and swal­low us up quicke as it did Corah and his compa­ny. He can command the water to overflow us as it did the old world. Let us therefore sancti­fie the Lord of Hosts,Esay 8.13. Let him be our feare, and let him be our dread.

3 And shall we not also in all our necessities de­pend upon his providence? God can command the cloudes and they shall raine Quailes and Man­na as they did upon the Israelites. God can com­mand the rocke and it shall give thee water. God can command the Ravens and they shall feed thee. God can command a stone and it shall be­come Bread.

Art thou cast upon the bed of sicknesse? God can command a lumpe of figges to recover thee, nay he can rebuke thy disease, and it shall imme­diately leave thee.

Art thou at Sea and in danger of drowning? God can rebuke the windes, and waves. And if he suffer thee to shipwrack, he can prepare a fish to swallow thee, or a planke of the ship to con­vey thee to shore, as it fared with Paul and his company.

4 And does not the obedience of the senselesse, and inanimate creatures upbraid our disobedi­ence,Non mediocris pudor est, imperie Dei insensibilia elementa parere, & homines non obedire. Ambr. Hexam. c. 1. de die 3. and rebellion? It is no small shame, that the very insensible elements should obey God, and men not obey him, saith S. Ambrose. And as it is no small shame, so no small sinne neither. One speaking of the windes and waves when Christ rebuked them and allayed the Tempest, sayes that it is to bee lamented with teares of blood, that all creatures should be obedient, and man only rebellious, who hath reason to perswade it,Chemnit. har. Evangel. religion to regulate it, and the promise of heaven to reward it.Psal. 148.6. Heaven and earth have received or­dinances, and decrees from God and they doe not passe them. Man onely runnes snuffing up and downe like the wilde Asse, saying,Psal. 2.3. Let us breake his bands, and cast away his cords from us.

God promises his people in the Prophet that he would take away from them their hearts of stone, and give them hearts of flesh. Bonaventure. But one in a strange exaltation of devotion, desires rather to keepe his heart of stone then to change it for an heart of flesh. The Tables of stone received the impression of the Law, when the hearts of flesh would not. Nay the stones flew in pieces at the passion of our Saviour, when the hearts of flesh [Page 34]relented not at so sad a spectacle. God hath sent us to schoole to some creatures to learne the les­son of diligence, Prov. 6.6. Goe to the Ant thou sluggard, con­sider her wayes, and be wise. To some creatures to learne the lesson of thankfulnesse, Esay 1.3. The Ox knoweth his owner, and the Asse his Masters crib. To some creatures to learne the lesson of timely and sea­sonable repentance, The storke in the heaven know­eth her appointed time, Jerem. 3.7. and the Turtle, and the Crane, and the swallow observe the time of their comming. To some creatures to learne the lesson of obedi­ence, as here to the windes and waves; For hee commandeth and raiseth up the stormy windes, which lift up the waves thereof.

The second conclusion was this.Second part. The winde is not alwayes still but sometimes stormie; the Sea not alwayes calme, Quocun (que) aspici­ [...] nihil est nisi pontus & aether, Fluctibus hic tu­midus, nubibus ille minax. Ovid. I 1. Trist. eleg. 2. Amos 4.13. Iohn 3.8. but sometimes tempestuous. The winde is one of Gods workes for he createth it, and one of his wonders too, For it bloweth where it listeth, and thou hearest the sound thereof, but dost not know whence it comes, nor whither it goes. He that would know the commodities and con­veniences of this creature, let him read S. Chry­sostome, or Seneca in his naturall questions,Chrysan Psal. 135. Sen. lib. 5. cap. 18. who tell us that the winde purgeth the ayre, divides and disperseth the clouds, ripens the fruits of the earth, maintaines the traffique and commerce of those nations that are rent one from the other by the deep waters, &c. but my Text determines me only to stormes and tempests.

True is it which Salomon saith, God hath made every thing beautifull in its season. Eccles. 3.11. And even [Page 35] stormes and tempests are arguments of Gods power, instruments of his vengeance, and documents of our lives.

First, they are Arguments of his power, 1 Argumenta di­vinae potentiae. and so serve to imprint upon us not an acknowledge­ment onely, but an awe of a Deity.Coelo tonantem credimus Jo­vem segnare. Horat. l. 3. Car. ode 5.

When God delivered the Law upon mount Sinai, the mountaine burned with fire, and the ayre was troubled with such clashing and colli­sion of the clouds, and with such thunders and lightenings, that the feare of God fell upon the people, and they promise religiously to observe his statutes, and to keepe his commandements.

When God passed by his Prophet Elijah, a great and a strong winde went before him, ren­ding the mountaines, and breaking the rocks in pieces, and Elijah was so affected with the ap­prehension of Gods Majestie that hee wrapped his face in his mantle.

When God talked with his servant Iob it was è turbine, out of the whirlewinde,Iob 40.6. et 42.2. and then Iob breakes out into the confession of his owne vile­nesse, and Gods power. I know thou canst doe eve­ry thing. And indeed what cannot hee doe that maketh a thin exhalation which is of so subtile a substance that no eye can discerne it, to bee so vehement and impetuous, that many times it o­verthrowes houses, and turnes up the Cedars of Libanus by the roots? That tempest in the pro­phecy of Ionas produced the same effect in the Mariners, for they were afraid, and cryed every man upon his God, and were justly angry with [Page 36]the Prophet who was upon his pillow, when hee should have beene at his prayers. And I make no question but many of you here present will con­fesse ingenuously, that the roaring windes, and the raging Seas have made such deepe impressi­ons of feare and terrour in you, that you are much the better for it, more humble, more de­vout, and your soules faster tied to God by vows, and promises of new obedience.

2 Secondly, Instrumenta di­vinae vindictae. stormes and tempests in the ayre and waters, are instruments of divine vengeance. It is the opinion of Epiphanius that it was a storme that overthrew the proud tops of Babel and blew that vast building into an heape of confusion. Sure I am God used this whip to scourge the dis­obedience of Ionas, for when he fled from the presence of the Lord, a great winde was sent out after him,Tanquam fidele mancipium. in hom. de Jona. which as a faithfull servant or pursi­vant saith S. Chrysostome arrested the run-away Prophet, and returned him backe againe to his Master. When Iehoshaphat had joyned himselfe with Ahaziah that wicked King of Israel, his navie which he had provided was broken in pie­ces with foule weather,2 Chron. 20.37. so that it could not goe to Tarshish.

How many goodly tall ships which have born the names of Lyons,Quamvis Pon­tica pinus, sylve fila nobilis, ja­ctes & genus, & nomen inutile. Horat. l. 1. Car. ode 14. Beares, Leopards and such terrible creatures, have beene swallowed and suckt up of a tempest, as a straw of a whirlepoole. I cannot but remember that Navie which was sent to invade us in the yeare 88. which they christned invincible, but we in this have played [Page 37]the Anabaptists: and christned it againe with Lu­dibrium ventorum, the scorne of the windes,Tu nisi ventis de­bes Ludibrium, cave, Horat. ib. a fit­ter name for it. For the windes and waves conspired so happily together for our safety and their destruction, that one of their owne (and upon him bee the boldnesse of the phrase) con­fesses God in that businesse declared himselfe to be a Lutheran. How fitly may that of the Psal­mist be applyed to our purpose.Psal. 8.3. They took crafty counsel together, & consulted against thy people; come said they let us cut them off from being a nation, that the name of England may be no more in remēbrance; yea let us take to our selves the houses of God in pos­session. But thou O God diddest persecute them with thy tempest, and madest them afraid with thy storme; thou filledst their faces with shame, so that they were confounded, and troubled for ever, and now men may know, that thou whose name alone is Iehovah, art the most high over all the earth.

3 Thirdly stormes and tempests are the documents and instructions of our lives, Documenta hu­manae vitae. for in their loud ac­cent they read us this Lecture, that we must not alwayes expect a serenity of peace, Saeculum hoc tibi mare est: habet diuersos fluctus, undas graves, saevas tempestates Ambr. l. 3. de sa­cram. cap. 1. Acts 27.13.14. but sometimes a storme of Persecution: nor alwayes enjoy a calme of content, but sometimes bee exercised with a tempest of Tribulation.

Paul and his company when they first loosed from the Haven had as faire weather as could blow, but non multò post sayes the text, not long after, there arose a tēpestuous winde w^ch tossed them so exceedingly that all hope of being saved was taken away from them. Iob in the morning [Page 38]was the richest man in the East, yet non multò post not long after a tempest was raised, and the mes­sengers come in like the waves of the Sea one in the necke of another, and of all his sheepe and oxen he hath not so much as a Lambe left to offer for a sacrifice.

If the ayre was not sometimes fanned, and ventilated with tempests, it would corrupt, and become full of unwholesome, and contagious vapours.

If a Christian was not sometime exercised with crosses and afflictions, and duckt over head and eares in salt water; pride, security, and an immoderate love of the world would grow up­on him. Iron though it be never so bright, yet if it be not used will rust; Ground be it never so good, yet if it be not tilled and plowed will bee overgrowne with weedes; The body be it never so lusty, yet if it want exercise will be obstructed with grosse and ill humours. Let a Christian be never so well weighed, and the frame of his soule never so well moulded, yet if the waves and bil­lowes of afflictions goe not sometimes over him, he will contract soyle and corruption. See how the soule of that wise King Salomon melted, and thawed into a wanton effeminatenesse, and decli­nation in religion: and a wise man may spell something out of those words,1 King. 5.4. He had no adver­sary, nor evill occurrent; and therefore God rai­ses up a storme of war, and stirres up an adversa­ry unto Salomon. 1 King. 11.14.

Againe as stormes at Sea exercise the abilities, [Page 39]and experience of a Mariner: so doe crosses the graces of a Christian. What tryes the valour of a souldier? The battle. What tryes the skill of a Pilot? A tempest. What tryes the graces of a Christian? Adversity. Iob you know had lost all but his wife, and his life; and if his wise was no better then the Translation makes her, it had beene no matter if he had lost her too; now see how he stood to his tacklings, and how bravely he rid out this storme, The Lord (sayes hee) hath given, and the Lord hath taken away, blessed be the name of the Lord. Yea though the Lord kill me, yet will I trust in him.

Lastly, a storme makes the weather-beaten Mariner desire nothing so much as his haven, therefore is it in this Psalme called the desired ha­ven. verse 3. And surely were not our life inroughed with some tempests and imbittered with some troubles, we should say as Peter did upon mount Tabor, It is good for us to be here, and so love our way instead of our countrie, and never desire to make that Port of peace, and Haven of all happinesse the Kingdome of Heaven. When David lay under a storme of persecution, his soule breakes out into these desires, and wishes;Psal. 55.6.8. O that I had wings like a Dove, then would I flee away and be at rest: yea I would hasten my escape from the stormy winde, and tempest.

And so we come to the third and last part of the Text, which is this; There is no storme in the ayre, nor tempest in the Sea: no commotion in the one, nor concitation in the other,Third part. but it is [Page 40]the Lords doing, for ipse dinit, hee commandeth.

A Christian acknowledges no other Aeolus for the windes, nor Neptune for the waters, then God.Ionas 1.4. That great winde which arrested Ionas was of Gods sending, for Dominus injecit, saith the Text, the Lord hurld it upon them.

The blasts of winde are called the breath of his nostrils. Psal. 18.15. David tels us there are certain store­houses or treasuries of the winde, (and well may the winde be compared to treasure, for it brings it in) and the treasurer or storekeeper is the Lord. He causeth the vapours to ascend from the ends of the earth, Psal. 135.7. hee maketh lightnings for the raine, he bringeth the winde out of his treasuries, and dis­patches this winged messenger into all quar­ters.

And as he is the God of the windes, so of the waters too. His way is in the Sea, and his path in the great waters. Psal. 77.19. His mandate is the Mace or Tri­dent, which can allay the waves, or make them swell to such an height as if they would quench the very lights of heaven.

Object. But that great Tempest which overthrew the house wherein Iobs children were feasting was raised by the devill. And travellers affirme that in Lapland and some other countries a man may buy a winde, and purchase a speedy passage. Sui­das reports that in Corinth there was a family which could allay the windes, [...]. Veutis opii. for which cause they were much reverenced, and esteemed of Mariners. And if at any time the ayre bee trou­bled with extraordinary tompests, the opinion [Page 41]and speech of people is that some witch or conju­rer is stirring.

Answ. It cannot bee denyed but the devill who is Prince of the ayre can doe strange things in that element; And that witches and conjurers who have an interest in his power, as he hath in their soules can do more then ordinary. Yet cōcerning the winde that oppressed Iobs children, the text does not say the devill raised it, but onely that it came out of the wildernesse. God did raise it, though the devill made use of it when it was rai­sed. Or if wee say that the devill raised it, then Chrysostome and Origen deny that it was a true winde, but an ayre like unto it.Aērvento simills v. etiam Pined, in Iob 1. The Sorcerers could not doe the same miracles that Moses did, yet they could doe in like manner: So the de­vils I beleeve cannot make a winde, yet they can counterfeit and come very neare it. If a man have a fan in his hand he may ventilate, and agi­tate the still ayre into a winde: how much more may the devils by the greatnesse of their power, and swiftnesse of their motion, so compresse and agitate the ayre as to throw downe houses. And I thinke the windes that are bought and sold are no other. What the strength of the ayre is when it is compressed, and moved violently wee may see in the breath of a bullet, which sometimes, kills that man it never touches. It is an easie mat­ter for the devill then if God suffer it, to drive a ship at Sea which way he pleases, whose motion is more swift, and violent then that of a bullet. And God suffers much for the triall of our faith, [Page 42]and bringing about the passages of his secret, but most just providence.

So then, no true winde is raised but by God, for he it is that formeth the mountaines, and createth the winde: Amos 4.13. nor nothing like a winde but by his permission, for hee hath the devill as a dog in a chaine, and this dog cannot ceaze upon a swine without leave. I dare say that if the devill could raise a tempest when, and where he pleased, he would strike the foure corners of our Temples, and bury us all in their ruines, when we meet to­gether to offer up our sacrifice of praise, and prai­ers to Almighty God.

Now is it thus that stormes and tempests are the Lords doing, and the singer of God, were not the heathen Philosophers in an errour thinke you that chained up God in the circle of the heavens and confined him, and his providence to the Sphere of the Moone, supposing him either too lazie, or too busie to intend sublunary affaires? The soule informes all the members of the bo­dy, the foot, or finger as well as the head: So God who is the soule of this great body the world rules and governes every part, and limbe of it, how little, or remote soever. In heaven he is a Glorious God, in earth he is a Gracious God, in the ayre he is an angry God, in the Sea hee is a terrible God, in hell he is a just God, so that God is every where, and wheresoever he is, he is God blessed for evermore. But you of the tribe of Ze­bulon may hence learne, to whom to direct your prayers, and addresse your devotions when [Page 43]stormes, and tempests threaten you with destru­ction. We must not with the Heathen invocate the starre of Venus, or the two brethren Castor and Pollux, or Aeolus the father of the windes, as Horace did for his friend Virgil when he sailed to Athens; nor with the superstitious Papist must we invocate S. Nicholas; but with the disciples we must goe unto Christ and awaken him with our prayers, saying, Master save us or else we pe­rish, for he it is that raises the storme, and he on­ly it is that can rebuke it. O Lord God of hosts, Psal. 89.8, 9. who is a strong Lord like unto thee? for thou rulest the ra­ging of the Sea, and when the waves thereof arise thou stillest them. The floods have lifted up O Lord, Psal. 93.3, 4. the floods have lifted up their voice, the floods have lifted up their waves; But the Lord on high is mightier then the noise of many waters, yea then the mighty waves of the Sea.

And then be not discouraged with those dan­gers which attend your profession, sith nothing befalls you but what comes by Gods commande­ment, and providence. I am not of his opinion that sayes that God made the Sea onely for the beauty of the element, not for the art of Navi­gation. True it is that many have been drown­ed at Sea, and as true that far more have dyed in their beds. Moses when he blessed Zabulon, bade him Rejoyce in his going out; and that you may doe so, consider that no storme is raised by the malignity of the starres by the mischiefe of For­tune, or by the malice of the devill, but by the power and appointment of a good God.

Looke up to the crosse in your Flagges, and re­member him who was the beloved Sonne of his Father, yet David prophecyed of him, that all the waves and billowes should goe over him, Psal. 42.7. not the bil­lowes of waters, but of Gods wrath. And remem­ber that the Church your Mother is mindefull of you, and commends the estate of all such as tra­vell by land, or water to Gods care, custody, pro­vidence, and protection. Now that God which led his people through the red Sea into the land of Canaan, lead you through the dangers of the deepe, and the waves of this world into the land of rest, the Kingdome of Heaven. Amen.

WEE have already seene the Sea­mans dangers in their causes, both principal which is Gods command; and instrumentall, the windes and the waves.

Now when all these meet together at Sea, as they did but lately in the Text, it must needs be foule weather, and both Ships, and Saylours in great danger. For what can man doe when God hath once given the word, or how can a piece of wood hold out when it is assaulted on all sides with two furious Elements the wind, and water? The parts of the Text are as the Verses, two.

First, the danger it selfe in a violent, and con­trary motion of elevation, and depression: for the ship riding upon the backe of a vast, and moun­tainous billow seemes to faile in the cloudes; but the treacherous and deceitfull billow sliding from it, throwes it into such depths,Vix eminet ae­quore malus. that the top mast is hardly discerned.

The second, are the sad consequences, and at­tendants of this danger, and they are three.

• 1 1. Exanimation, and Feare. Their soule is mel­ted.
• 2 2. Vacillation, and staggering, illustrated from the simile of a drunken man.
• 3 3. Stupefaction and astonishment. They are at their wits end. And indeed many times they are so, before they be halfe way in their voy­age.

First of the danger, They mount up to heaven, they goe downe againe to the depths. The Jewes de­rided the Gospell of S. Iohn because they read in it, that if every thing that Christ did was writ­ten, the world it selfe could not containe the Bookes that should be written.lib. 2. epistol. ep. 99. But Isidore Pelus. justifies S. Iohn by many expressions of the like nature.

God promised Abraham that he would make his seed as the dust of the earth.Gen. 13.16. Yet who sees not saith S. Augustine but the graines of dust are incomparably more numerous then all the sons of men;l. 16. de civit. Dei. c. 21. yet God speaks not of the whole world, but of such onely as should descend from the loynes of Abraham, and such as should bee ac­counted his children as he was the Father of the faithfull.

It is said of the Cities of the Amorites that they were walled up to heavē;Deut. 1.28. but he that would raise a wall so high must lay the foundation as low as the Center of the earth, and we see in the storie of Nimrod that God would not suffer such bold undertakings.Exod. 3.17.

It is reported of the land of Canaan that it was [Page 47]a land flowing with milk and honie; and yet I be­leeve there were no such rivers in Paradise. And it is here said that such sometimes is the violence of the windes, and the elevation of the waters, that ships are mounted to heaven, and cast down to hell, and David sayes no more then what ma­ny have said after him.

Now these and the like hyperbolicall expressi­ons are not to be understood precisely according to the sound, but according to the sense; and they intimate thus much, that the miracles of Christ [Page 48]were very many, that the seed of Abraham was very numerous, that the walls of the Amorites were very high, that the fruitfulnesse of Canaan was very much, and that the dangers of the Sea are very great; and indeed such a Poeticall and superlative expression was the fittest for this Ar­gument.

The Poet will not be perswaded but he had an heart of oake,Ille robur, & aes triplex circa pe­ctus erat, &c. Horat. l. 1. Car. ode 3. Aut insanit, aut mori cupit, aut mendicus est. Alex. in Stob. I nunc & ventis animam commit­te, dolato confisus ligne, digitis a morte remotus quatuor, aut sep­tem, si sit latissi­ma taeda. [...]. Nam propè tam lethum, quam propè cernit a­quam. Ovid. l. 2. de Ponto. Acts 27.18. or brasse that first adventured to Sea, and trusted himself in a wooden vessell with that mercilesse element. And another will not beleeve but hee that goes to Sea is either a mad man, or a beggar, or desirous to die.

Anacharsis be asked whether the number of the dead, or the living was the greater; answered that he knew not in what number to reckon ma­riners, and having learnt that the thicknesse of a ship was but foure fingers, said, there was no more distance betwixt them and death. Let a ship bee built as strong as art can possibly make her, let her bee laden with gold, silver, and the most precious commodities, let her cary never so many guns, let her beare the name of some dreadfull and hideous monster, yet the winde playes with it as a toy, and the waves tosse it as a tennis ball, as S. Paul saith of the ship wherein he sailed, that she was exceedingly tossed.

1 Now if the danger bee so great that you are mounted up to heaven and throwne downe a­gaine into the depths, dare any of you venture to Sea, till you have mounted up to heaven on the wings of prayer, that Gods power, and protecti­on [Page 49]would goe along with you, and gone downe into the depths of your own hearts by repentance, and confession of your sinnes?

S. Ieromes counsell is that we should not stirre abroad till we have armed our selves with pray­er,Egredientes de hospitio armet oratio. in ep. ad Eustoch. for Leo in via, there is a Lion in the way, and danger in all places. It may bee some incensed Lamech, or unnaturall Cain may meet thee, and kill thee. It may be some loose tile, or unjoyn­ted piece of timber may fall upon thee, and brain thee. And if it be thus in the fields, or streets of the City what is it at Sea, which is as full of dan­ger as it is of water, every wave and puffe of winde threatning destruction; nay though the Sea be never so calme, and the winde never so still, yet there is but the thicknesse of a plank be­twixt you and ruine. Pitty it is that when men goe to Sea they are carefull to have their num­ber of men, their provision of victuals, their tire of guns, and whatsoever else is necessary for their voyage, yet the one thing that is necessary for the most part is least regarded. The Church of Rome teaches her disciples to cary with them to Sea the relique of some Saint, as an antidote and preservative against all dangers, or to invocate some commentitious Patron; But call upon mee, sayes God, and there is good reason wee should doe so, for the Sea is his and he made it, and he that made it can rule it be the waves thereof never so unquiet.

S. Paul intending a voyage to Ierusalem, would not enter into the ship till he had kneeled down [Page 50]upon the shore, and commended himselfe to Gods protection. The gravell I confesse was but a hard cushion, and it may be the mariners called upon him to come aboard because the tide was far spent, or the winde ready to alter, or else they would hoise sayles and leave him, yet for all this he will pray before hee will saile; and commit himselfe to God, before he commit himselfe to the deepe waters, and goe thou and doe likewise. And prayer if it save not thy ship, will save thy soule; if it keepe not thy body from the water (for all things happen alike to all men) it will keepe thy soule from the fire which is the greater deli­verance.

2 Againe, are the dangers of the Sea so great, and dare any of you when you are at Sea behave and demeane your selves prophanely, and irreli­giously? S. Peter discoursing of the dissolution of the world, when the heavens shall be rouled up like skins of parchment, and the elements melt with fervent heat, makes this inference; What manner of men ought we to bee in all holy con­versation and godlinesse? And truly when I con­sider how you are sometimes mounted up to hea­ven where God is ready to judge you, and some­times throwne downe into the depths where hell is ready to swallow you, I cannot but say, What manner of men ought ye to be?

Doubtlesse a Seaman that is profane is as pro­digious a monster, as a poore man that is proud, or a rich man that is a lyer, or an old man that is wan­ton, and the Lord abhorres him as well as any of [Page 51]the other. S. Ambrose calls the Sea the schoole of temperance, chastity, and sobriety,Secretiem tempe­rantiae, exerciti­um continentiae mundi hu­jus sobrietas. Hexam. l. 3. and there­fore such as will not be ruled on land we send to Sea, that being disciplined with the spectacles of Gods power, and the strong apprehensions of death, and danger they may be reformed; and yet such is the invincible, and incorrigible wic­kednesse of our hearts, that men come out of a ship as the beasts out of Noahs Arke, as very beasts and as uncleane as when they went first in; and like the Catadupi continually hearing the falls of Nilus, grow deafe and heare nothing. And if at any time the extremity of a storme ex­tort from them a vow of amendement, it is for the most part blowne over with the foule wea­ther, and like Manna melts with the next Sun­shine. I remember a merry story of one who in a tempest vowed he would offer our Lady a wax light as big as his maine mast if he escaped: and being reproved by one of his fellowes for vow­ing a thing impossible, peace foole sayes he, we must speake our Lady faire now, but if I get to shore one of eight in the pound shall serve her. Much better did a company of mariners who vowed if they escaped the tempest to build a Church to S.Heylin. Iohn di Malvatia whose morter should be tempered with malmesey, and accor­dingly they paid it. Which Church is in Zara or Iudera a City in Dalmatia, for the possession of which towne there have beene great warres betwixt the Hungarians and Venetians. Vow therefore unto the Lord, and pay it, and say as [Page 52]the Psalmist, Psal. 66.13. I will goe into thine house with burnt offerings, I will pay thee my vowes which my lips have uttered, and my mouth hath spoken when I was in trouble.

3 Againe, are the dangers of the Sea so great, and can you forget God when he hath delivered you from them? must not you needs say with the Apostle, Thankes be unto God who hath deliver­ed me? must not you needs confesse with Da­vid, that if the Lord had not helped you, the waters had overwhelmed you, yea the proud waters had gone over your soule? But because I shall hereafter have occasion to speak of your duty after your delive­rance; which is, to praise the Lord and declare the wonders which he doth for the sons of men, I will here passe it over.

We have now seene the literall sense of the words, as for allegories and allusions Expositours are full of them.Musculûs in Io. A ship thus mounted up to hea­ven, and throwne downe to hell is the embleme of a proud man, who lifting up his heart as high as heaven, meets with a God which refists the proud, and beates him into the depths againe, for he that exalteth himselfe shall be humbled. Lu­cifer said in his heart that he would ascend into hea­ven, and exalt his throne above the starres of God, that he would ascend above the height of the cloudes, and be like the most high: you heare his mounting up to heaven:Ascendit Ange­lus, deseendit diabosus. Aug. Soliloq. c. 28. but God tells him when hee had done so, he should be brought downe to hell, to the sides of the pit, there is his going downe into the depths againe. Edom having made his habitati­on [Page 53]high said in the pride of his heart, who shall bring me dawne to the ground? one undertakes it that was able to doe it,Obediah 3.4. for though Edom exalt himselfe as an eagle, and though he set his nest among the stars, yet thence will I bring him down saith the Lord. Luke 10.15. And so Capernaum which was exalted to heaven, was thrust downe to hell, for of a proud, and popu­lous City there remaines but seven or eight fishermens cottages.Stella. in loc. Aesope being asked how God was imployed, [...]. Diog. Laërt. l. t. in Chilon. Dominare tumi­dus, spiritus al­tos gere, Sequitior superbos ultor à tergo Deus. Sen. in Herc. answered that his businesse was to hūble such as are prond, & to exalt such as are humble. Arnobius applyes this unto S. Peter who when he said he would die for Christ rather then deny him, and follow him though all forsooke him, seemed in the conceit of his owne strength, and ability to be mounted up to heaven: but when he denied him at the voice of a silly maide hee went downe into the depths, nay hee went yet lower for he did not only deny him, but forsweare him, yet after all this he went out and wept bit­terly, and so as it followes in the text, his soule was melted in him. And so wee come to the sad consequences and attendants of this danger, the first whereof is expressed in an elegant metaphor of melting and liquefaction; Their soules are mel­ted in them because of thetrouble.

1 A tempest is here called a trouble, and howso­ever in the Hebrew the word be in the singular, yet S. Ierome renders it in the plurall number;In malis. for indeed many are the troubles that constitute and make up this trouble. Is not the ayre troubled with the clashing and collision of the clouds,Esay 57.20. and [Page 54]conflicts of the windes being let loose out of their treasuries? Doe we not read of a troubled Sea in the prophet, which being disquieted by its neighbour element cannot rest? nay does not S. Iude tells us,Jude 13. that the Sea is so troubled that the waves thereof are mad, and raging? And now must not the hearts of the mariners, and passen­gers be troubled with the apprehension of death, which is the King of feares, Praesentem (que) vi­ris intentant om­nia mortem. Virg and of all things in the world the most terrible. when they see it ap­proach in every billow, and heare it threaten in every blast? The disciples in the storme thought of nothing but of perishing. S. Paul speaking of the tempest that lay upon them, sayes that all hope of being saved was taken away from them; Acts 27.20. and can you blame flesh and blood if it change coun­tenance, and be troubled in such a case?

Yet secondly, though we be naturally troubled with the sense, and apprehension of death, yet some kindes of death there are which trouble us more then others. And I know not how it comes to passe, but drowning hath ever been accounted a miserable, and inglorious death, as appeares by that of the Poet.

And the reason hereof it may be was because [Page 55]they thought the soule,Ignava fortes sa­ta consument vi­ros? Sen. in A­gam. which they supposed to be fire, was extinguished in the waters: or else because it is a death wherein a man can give no testimony of his valour.Maximè detesta­ban urfortes hee mortis genus qui cum a rimam ig­neam est censeret, aquis illam prop­sus extingui pu: tabant, & in quo mortis genere non potest quis suae sortitudinis speci­men dare. Far­nab. annot. in loc. Something I confesse it is for a man to die in his owne countrey, to kisse his wife, to blesse his children, and to have the ho­nour of a decent buriall, which they cannot have that are cast away at Sea. And hence it was that Aeneas being tossed with a tempest and in danger of drowning cryed out, happy, yea thrice happy they that dyed in the sight of their friends, and under the walls of their owne city.

Yet thirdly, as some kindes of death are more troublesome then others,Est aliquid fato (que) suo, ferro (que) ca­dentem, in solita moriens ponere cor pus humo. Et mandare suis ali­qua, & sperare sepulebrum. Ovid. so some men are more troubled and affrighted with the apprehension of it then others are. Death is not very trouble­some to a man that hath languished a long time upon the bed of his sicknes, afflicted with paines and diseases, for he is as it were mellowed and prepared for it, and that which other men feare he wishes; but it must needs bee very bitter and terrible to a man that hath his breasts full of milke, and his bones full of marrow, and such is the case of Seamen who dye before they be sick, and are arrested with the stroke of death before age or diseases gave them warning to prepare for it.Tabescit. Consumitur. Dissolvitur. Colliquescit. &c. And thus we see that a tempest may well be called a trouble, and such a trouble as may well melt us.Significatur eya­nimatio quae [...]am navigantium prae metu, et magnitudine pe­riculi. Lorin. in loe. The word is diversly rendred by Expo­sitours, yet as Lorinus observes well, still there is signified an exanimation of the mariners, and a powring or a running out of their soules like [Page 56]molten mettall because of the greatnesse of the danger.

A sect of Philosophers there was that devested the soule of all passions, Stoicorum inde­lentia. as inconsistent with the habits of wisdome and vertue. But our Saviour sayes of himselfe that his soule was sorrowfull: and the Evangelist sayes of him that he began to be af­fraid, and feare and heavinesse are passions of the minde, yet Christ was the wisedome of his Fa­ther. S. Paul confesses of himselfe, and Barnabas (men whom the Barbarians thought worthy of the names of their gods, and divine honours) that they were subject to the same passions that others were. I would not I confesse have a man so fearefull,Eripiunt subitò nubes coelum (que) diem (que) Teucro­rum ex oculis: ponto nox incubat atra. and timerous as to shake with the reed at every winde, for feare does not become a Christian who is acquainted with the power of God, and may claime a speciall interest in his pro­vidence; Intonuere poli, et crebris micat ig­nibus aether. Virg. Aeneid. 1. Mundum revelli sedibus totum suis, ipsos (que) rupto crederes coelo De­os decidere, et atrum rebus in­duci chaos. Sen. in Agam. Extemplo Ae­neae solvuntur frigore membra, ingemit. but when it comes to this passe, that nei­ther sunne nor moone appeares for many dayes, that the ayre is filled with thunders, and light­nings, that the deepe boyles like a Caldron, that the foundations of the earth cracke, as if every thing would returne backe to its former Chaos, whose heart would not faile for feare, and give againe though it was an heart of stone at such foule weather? Virgil tells us that his Aeneas in a tempest grew pale, and his members chill, and his sides sore with sighing. And Seneca reports as much of his Agamemnon. And one of the three things whereof the wise Cato repented himselfe was, that he went to any place by Sea when hee [Page 57]might have gone by land.Catonom paenituit arcana saeminae credidisse, diēsibi abs (que) fructu ef­fluxisse, et si quopiam vectus navigio esset, quò pervenire pede­stri itinere potu­isset. Noct. Attic. l. 19. c. 1. Nay the disciples themselves when the ship was covered with waves grew very fearefull, notwithstanding they had Christ aboard with them, a better pledge of safety then Caesar and all his fortunes. Let meè close up this with the story which Aulus Gellius tells, that sailing from Cassiopeia to Brundusium they had a Philosopher in their company of the fect of Stoicks; and being in danger to be cast a­way by a violent storm, I observed (saith he) how the Stoick behaved himself, and though (saith the Author) he did not cry out as some did, yet his countenance changed;Coloris et vultus turbatione non multum a caeteris differebat. and his colour went and came, so that hee seemed to differ but a little from others. And Musculus hath well observed upō this place, that it is fit we should be affected, and affrighted with these dangers, for otherwise we would neither pray to God to be delivered, nor praise him when we are delivered. Had the disciples beene insensible of the danger they had not cryed out Master save us: or had the people beene insensible of the benefit, they would not have marvelled, and magnified our Saviour with a Quis est iste? Who is this for even the Sea and windes obey him?

2 The second effect of a tempest is the vacillation, staggering, and trepidation of their bodies, illu­strated by a simile taken from a drunken man, in these words; They reele to and fro, and stagger like a drunken man.

Salomon compares a drunken man to a mariner, Prov. 23.34. and David compares a mariner to a drunken man; [Page 58]so that it seemes there is a neare resemblance though the one trade in wine, and the other in water.

So neare that many times they are the same: for howsoever the Sea be a place of temperance and sobriety, yet the Seamans farewell and his welcome home are many times more reeling and giddy then the storme; and I am sure more dan­gerous; for the one many times turnes a devill into a Saint, but the other transformes a man in­to a Beast. A mariner and a drunken man are alike in their stomackes, both sick and inforced to vo­mit. They are alike in their eyes, for both sup­pose things that are fast and immoveable to flit out of their places. But especially they are alike in their feet, for the feet of both crosse and en­terfeire, and fall foule one with the other as if they did not belong to the same body, and this the text cals reeling, and staggering.

Lucretius reckoning up the effects of drunken­nesse makes this one,—praepediuntur crura vacillanti. the feet and legges cannot performe their office being oppressed with the burthen of a surcharged body. There are certain passages betwixt the head and the feet, for if the feet dabble in water it strikes up to the head: and if the head dabble in wine it strikes downe to the feet, so that a man may say of the drunkard as the Prophet did of the corrupt state of the Jewes, From the crowne of the head to the sole of the foote there is no right part in him.

Salomon calls our legs the strong men of the house, yet in a storme they cannot stand their [Page 59]ground, but bow and buckle under us. Men in such a case are like balls in a Tennis court tossed from one side of the ship unto the other, and sometimes banded cleane over. It may be said of mariners what the Jews said of Cain, and (Cle­mens Alexandr. seemes to follow the tradition) that wheresoever they set their foot the floore trembles under them, and many times with that violence that they knock their heads one against another.

Now as a ship was the embleme of the Church, and the Sea an embleme of the world, so is a storme of persecution; and in nothing more then in this, that it staggers the faith and profession of so many Christians. Some there are that heare the word of God, and receive it with joy, yet when tribulation or persecution doth arise be­cause of the word, by and by they are offended. And such are compared to an house built upon the sands which cannot indure the weather, for when the raine descended, and the floods came, and the windes blew and beat upon it, it fell; and the fall thereof was great. Every sin is lapsus a slipping, or sliding: some sins are Casus, a falling to the ground, but the sinne of Apostacy and re­cidivation is Casus magnus a great fall, for the latter end of that man is worse then the beginning. We read of the children of Ephraim that they were harnessed and caryed bowes;Psal. 78.9. but when it came to bee Tempus pralii, a day of battle they turned their backs: even so, many there are who seeme to stand as fast as mount Zion so long as [Page 60]the Church is becalmed with peace, and plenty; their profession makes as great a flourish as a ci­ty company upon a training day, so that a man would thinke they would fight and die for their faith; but if once it prove soul weather, & their lands, liberties, or lives be in danger, God blesse their constancy and strengthen their faith, that they doe not then begin to thinke that the diffe­rences of religion are but circumstantiall; and that it is no wisdome to lose a substance for a cir­cumstance, and that there is a greater latitude in the way to heaven then before they dreamt of, and thus staggering with the spirit of giddinesse, at last fall, and make shipwrack of faith and a good conscience.

3 The third and last effect is stupefaction and a­stonishment in these words, 1 Thes. 5.23. They are at their wits end. Man is divided by S. Paul into three parts, the soule, the body, and the spirit. What the im­pression of a storme is upon the soule you heard in these words, Their soules are melted in them be­cause of the trouble; and what upon the body in these, They reele to and fro, and stagger like a drun­ken man; Now let us see what impression it makes upon the spirit, or understanding in these words, They are at their wits end, and so I shall be at my workes end.

Some there are that read the place thus, omnis substantia corum deverate est; and then it is not that they are at their wits end, but at their wealths end. I confesse indeed much wealth hath been swallowed up by the Sea, and as it is a [Page 61] Mine to some, so is it a grave to others. Some ships like Noahs Dove goe forth into the waters, and returne backe againe with advantage, as she did with an olive branch; but some like the crow are sent out, and never returne. But the best rea­ding is omnis sapientia as S. Ierom renders it, all their wit and wisdome is swallowed up; [...]. or omnis eorum peritia as Tremell: all their skill and expe­rience is at an end. Or as Apollinarius, They for­get the art of navigation, and their skill failes them. And the like expressions have wee in the Poets:

We see then our industry and endeavour, our wit and understanding cannot helpe us when God stands in our way as the Angel did in Bala­ams; but the power and wisdome of God swal­lowes up the power and wisdome of the crea­ture, as Aarons rod swallowed up the rods of the Egyptians, or as the crosse of Christ swallowed up the idols of the heathen, or as the joy of the Ho­ly Ghost which is glorious, and unspeakable, swal­lowes up all other delights, and comforts. So true is that of the Psalmist, except the Lord build the house they labour in vaine that build it: Except the Lord keepe the city the watchman waketh but in [Page 62]vaine. In that storme in the Acts of the Apostles the mariners did what was possible to save them­selves, and the ship, for the text saith they under­girded the ship, and heaved their tackling and lading over board, and cast anchors out of the sterne, yet all was to no purpose. It is said of the mariners in the Prophet,Ionas 1.13. that they rowed hard to bring their ship to land, but they could not, because the Sea wrought and was tempestuous. In the booke of Genesis we finde a Parliament and councell assembled,Genes. 11. many laying their heads and wits together to find out a way to secure thē frō the feare of another deluge; at last it is resolved upō to build a Towre whose tops shold reach up to heaven. But what will they doe for materials? Their wit can furnish them thus far, for by bur­ning the earth throughly they bake it into brick, and use flime for morter, and now they are very busie in raising of it. But God who resists the proud, lookes down from heaven, and confounds their language, and now they have not so much understanding left them, as to understand one anothers speech, and their wit was at an end, be­fore their building was well begun.

Thus the power of God doth as it were play and sport it selfe in humane affaires,Ludit in huma­nis divina poten­tia rebus. and does whatsoever it pleases in heaven, in earth, and in all places.

And therefore let not the wiseman glory in his wisdome for God can infatuate it; nor the strong man in his strength for he can infeeble it, nor the rich man in his wealth for he can impove­rish [Page 63]it, nor the mariner in his skill for he can con­found it; but let us in every thing we put our hand unto, implore his blessing, without the in­fluence, and concurrence whereof all our workes, endeavours, and devices are to no purpose. Help us therefore O God of our salvation; to whom in the Trinity of persons, and unity of essence be ascribed all power, praise, might and majestie now and for ever­more. Amen.