So these foolishly perswaded themselves that God would not disquiet, nor trouble himselfe with the government and administration of the world, which is one of those Res exiguae which the Poet sayes Iupiter is not at leisure to looke after;
So these foolishly persuaded themselves that God would not disquiet, nor trouble himself with the government and administration of the world, which is one of those Rest exiguae which the Poet Says Iupiter is not At leisure to look After;
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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,
but rather that the world, and all the events and passages in it Are committed to Fortune. But whatsoever they pretended, Peter Martyr Says well, that they advanced this opinion that they might sin with more freedom, and less Fear, as the whorish woman took advantage from her Husbands absence, to admit a stranger into her bosom,
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But as for us we know that God is present in all places, and that the golden chaine of his providence reaches unto the least and lowest of his creatures,
But as for us we know that God is present in all places, and that the golden chain of his providence reaches unto the least and lowest of his creatures,
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The haires of our heads, 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.
The hairs of our Heads, the fowls of the air, the flowers of the field, nay, Says S. Augustine, the Gnat and Flay, and the flying leaves, which Are tossed to and from with the wind, Are all within the compass of it.
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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.
And David in this Psalm tells us that the traveller meets it in the Wilderness, the Captive in the prison, the sick man in his Bed, and the Seaman in the deep 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,
Now Because I am to speak 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,
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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 Whole frame, and building Stands upon foure pillars. 1. The Mariners Profession. 2. The danger of that profession. 3. The deliverance from that danger. 4. The duty After that deliverance.
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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.
The Angels of what order soever have a business assigned them, for they Are all ministering spirits, and Are sent abroad for the good of those that shall be Heirs of salvation.
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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.
And we that Are the Sons and Daughters of Adam, must not eat a morsel of bred, till we have earned it with the sweat either of our Brows, or of our Brains. He that will not work let him not eat Says the Apostle: which Law if it was put in execution, I think there would more die in a Week of idleness, then does in a Whole year of all other diseases.
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It is an old and true saying, 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: Thou wicked and slothfull servant.
It is an old and true saying, that sloth is the cause of sin, and idleness the fruitful mother of wickedness, for by doing nothing we Learn to do ill. Our Saviour couples them together: Thou wicked and slothful servant.
Bodies that have no exercise grow obstructed with grosse humors. Dead carcasses that have neither sense, nor motion are devoured with crowes and ravens.
Bodies that have no exercise grow obstructed with gross humours. Dead carcases that have neither sense, nor motion Are devoured with crows and Ravens.
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:
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 general callings, hearing, reading, praying, meditating:
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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 Vineyard, my Text charges every man with a worke, and businesse.
God will have no ciphers in his Arithmetic, no truants in his School, no blanks in his Almanac, no barren trees in his Orchard, no loiterers in his Vineyard, my Text charges every man with a work, and business.
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. Hence is that of the Apostle, let every man doe his owne businesse,
Reuben delighted in his flocks of sheep, and heards of cattle, but Dan and Ashur applied 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. Hence is that of the Apostle, let every man do his own business,
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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,
So then, a man must have a business of his own, the business of the Husbandman is to till the ground, the business of the soldier is to fight for his country, the business of the Minister is to instruct the people,
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.
I confess that in this business of the great waters, is comprehended whatsoever belongs to the art of Navigation, as the hoisting of sails, the casting and weighing of Anchor, etc. But yet the business of the Seaman may be reduced to these two Heads, Fishing and Merchandise.
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As for fishing, Musculus will have this the businesse intended in the text, and in the old Testament we reade of it in many places, and of all the instruments that appertaine, and belong to it.
As for fishing, Musculus will have this the business intended in the text, and in the old Testament we read of it in many places, and of all the Instruments that appertain, and belong to it.
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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,
As of Fish nets, of Fish. hooks, of fish-speares. And in the new Testament we find it much honoured by our Saviour, who chosen but twelve Apostles out of the Whole world,
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.
Simon Peter and Andrew his brother, and the two Sons of Zebedee James and John. And the reason it may be why he made so many fishermen Apostles, is the proportion and resemblance that is betwixt these two callings.
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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,
The one Are Fishermen, and the other Fishers of men. This world is the Sea, and the men that inhabit it Are Fish, for the greater devour the less,
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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 corks Are the comfortable promises of mercy that we despair not: and the leads Are those heavy threatenings, and comminations of judgement that we presume not.
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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.
The fishermen which cast this net Are the Ministers of the Gospel, 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.
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It hath pleased the manifold wisdome of God to inrich severall countries with severall commodities. 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, that by a strange kinde of conveiance it carries and transports one countrey into another,
It hath pleased the manifold Wisdom of God to enrich several countries with several commodities. Gilead was famous for balm, Sheba for incense and sweet spices, Ophir for gold and precious stones, Tyre for Fir trees and Cedars. Now such is the use of merchandise, and benefit of navigation, that by a strange kind of conveyance it carries and transports one country into Another,
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But as for this we need not doubt it, 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 of it will appeare if we consider how much the Church and Commonwealth are indebted to it.
But as for this we need not doubt it, 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 lawfulness of it will appear if we Consider how much the Church and Commonwealth Are indebted to it.
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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,
That Nation like Gideons fleece was moistened 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,
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,
But this was but for a time, a prophecy there was that God would enlarge Japhet, and persuade him to dwell in the tents of Shem. And there was a promise too, that in the last days the Law should go forth from Zion, and the word from Ierusalem, that it might run from the one end of the world unto the other,
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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;
Now then, howsoever christ and his Gospel might be conveyed to many nations of the same Continent without the help of the Sea, or benefit of shipping;
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But most are of opinion it was that honourable Senatour Ioseph of Arimathea, 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,
But most Are of opinion it was that honourable Senator Ioseph of Arimathea, who with twelve Others was sent over by S. Philip out of France into Britain, who died Here and was buried At Glastonbury. Whosoever it was we 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.
and danger of the Sea, he arrived safely with the Gospel, and with that christ on whom we believe, in whom we trust, to whom we pray, and by whom we look to be everlastingly saved.
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.
And next to the protection of Almighty God, the Wisdom of a gracious King, and the unanimity of the people, they Are the locks of Sampson wherein our strength Consisteth.
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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,
As for this country wherein we live, I may say of it as the Scripture does of the plain of Iordan, behold it is even as the garden of God, it may as well stand upon its bottom,
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.
and boast an Autarchy, and self sufficiency, as any place whatsoever, and yet we Are beholding to Others for their Minerals, Spices, and that which is most necessary, their Drug.
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Secondly, the businesse of the merchant is an honourable businesse and imployment, as we read of the merchants of Tyre that they were Princes, & her traffiquers the honorable of the earth.
Secondly, the business of the merchant is an honourable business and employment, as we read of the merchant's of Tyre that they were Princes, & her traffickers the honourable 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,
This is that which hath advanced the Heads of those three flourishing States in Christendom, Venice, Genoa, and the Low countries, who by their strength in shipping,
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The time was when this was the peculiar honour, and glorious prerogative of this nation as Keckerman confesses, 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,
The time was when this was the peculiar honour, and glorious prerogative of this Nation as Keckerman Confesses, for (Says he) It is certain that the Englishmen Are the best seamen, no Nation in the world can compare with them either for art or industry,
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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.
But I Fear I may say as the daughter of Eli did when the Ark was taken, where is the glory? or the glory is departed from our Israel, or if not departed, yet much eclipsed.
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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;
Such was the riches of Solomon that all his drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold, none were of silver;
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it was not any thing accounted of in the dayes of Salomon. And the reason of this wealth is given in the next verse, For the Kings ships went to Tarshish with the servants of Huram;
it was not any thing accounted of in the days of Solomon. And the reason of this wealth is given in the next verse, For the Kings ships went to Tarshish with the Servants of Huram;
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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.
It is said of Tyre that by her traffic she had increased her riches, and through the multitude of her merchandise lived in such plenty and abundance as if she 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,
I make no question but Some of you which hear me this day, will confess with Iacob, that when you First passed over Iordan, when you went First to Sea your portion was not great,
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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,
yet now behold God hath enriched you with the blessings of the deep, and the treasures hid in the sands; take heed Therefore that your hearts be not lifted up, do not sacrifice to your nets,
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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,
and ships, as though by them your portion was plenteous, and your morsels fat, do not kiss your own hands, say not it is your own Wisdom, or understanding, your own art or industry that hath got you this wealth,
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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:
and their Prayers will be the best gale to waft your Souls through the waves of this troublesome world unto your desired Haven the Kingdom of Heaven. Whither he bring us all that hath so dearly purchased it for us, Iesus christ the righteóus:
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.
and that is, that it is a pleasant and delightful business, for they see those works and wonders of the Lord in the deep, which they could not see upon dry land.
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If you put the same question to mariners that our Saviour did to the multitude, What went you out for to see? The text answers for them, that they see the workes of the Lord,
If you put the same question to Mariners that our Saviour did to the multitude, What went you out for to see? The text answers for them, that they see the works 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.
and not his ordinary and every days works, as reeds shaken with the wind, 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 wonderful.
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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.
For the First, Some have been so transcendently presumptuous as to inquire how God employed himself in that vast Molle of eternity, and what he did before he created the world, which is not yet of sixe thousand Years standing.
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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,
It may be Moses in the history of the Creation makes no mention of the Angels, least describing the glory and excellency of their nature's, we might join them in Commission with God,
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,
that God After he had finished the work of the Creation sat down, and ever since hath kept a Sabbath, and made it holy day. But our Saviour confutes this,
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for sayes he, My Father worketh hitherto, governing and conserving what he hath made that they slide not back againe into their first nothing. 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;
for Says he, My Father works hitherto, governing and conserving what he hath made that they slide not back again into their First nothing. There is no day wherein God does not create new Souls which he infuses into these bodies which Are daily conveyed in the womb, there is no day wherein he does not justify Some sinner;
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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.
and to justify a sinner is a greater work then to create one just, there is no day wherein he does not Glorify Some Saints who lived in his Fear and died in his favour.
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Salomon hath appointed a time to every businesse, but he allowes no time for idlenesse, and Erasmus reports of S. Ierome, that hee allowed but little time to sleepe, lesse to meat, but none to sloth.
Solomon hath appointed a time to every business, but he allows no time for idleness, and Erasmus reports of S. Jerome, that he allowed but little time to sleep, less to meat, but none to sloth.
If you aske what tooles, what leavers, 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;
If you ask what tools, what leavers, what Engines, what Instruments, what labourers God used in so great a work, Moses tells you he did but say let it be so, and it was so;
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;
The Temple of Ierusalem was a stately and magnificent building, yet it was not built in less time then forty and sixe Years, notwithstanding many hands went to it;
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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.
but the Whole fabric of heaven and earth was finished in the Molle of sixe days: and he that made it in so few days, could (if he had pleased) have made it in as few minutes.
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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,
First, that which makes Some of them more wonderful then Others is, Because they Are less frequent and Common. The people marveled At the multiplication of the loaves,
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Secondly, some are more wonderfull, and admirable because more curious and exquisite. In some creatures wee have onely vestigium, the print of his foot:
Secondly, Some Are more wonderful, and admirable Because more curious and exquisite. In Some creatures we have only vestigium, the print of his foot:
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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.
some Are the works of his fingers, Some of his hand, Some of his arm, and the more power or Wisdom God hath expressed in their forming, the more wonderful Are they in our eyes.
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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,
S. Augustine Taxes such of folly that admired the height of Mountains, the waves of the Sea, the windings of Rivers, etc. yet never wondered At themselves, who Are God's Masterpiece, and the abridgement and Epitome of the Whole creation,
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The Sunne, Moone, and Starres are glorious creatures, yet are they but the workes of Gods fingers; but man is the work of his hands, Thy hands have made mee, and fashioned me.
The Sun, Moon, and Stars Are glorious creatures, yet Are they but the works of God's fingers; but man is the work of his hands, Thy hands have made me, and fashioned me.
and that my soule knowes right well, yea I am curiously wrought in the lowest parts of the earth, and the word in the originall signifies such art and curiositie as is used in needleworke, and imbroidery.
and that my soul knows right well, yea I am curiously wrought in the lowest parts of the earth, and the word in the original signifies such art and curiosity as is used in needlework, and embroidery.
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If we descend a little lower, who is able to satisfie these questions? 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 descend a little lower, who is able to satisfy these questions? Hast thou entered into the treasures of the snow? or hast thou seen the treasures of the hail? Hath the rain a father? and who hath begotten the drops of due? out of whose womb comes the ice? and the hoary frost who hath gendered it?
Looke (sayes Tertullian ) upon the buildings of the Bee, or the lodgings of the Ant, or the webs of the Spider, or the threds of the silkeworme, and imitate them if thou canst.
Look (Says Tertullian) upon the buildings of the be, or the lodgings of the Ant, or the webs of the Spider, or the threads of the Silkworm, and imitate them if thou Canst.
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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.
Now our duty is when we see these wonders to break out in an acknowledgement of God, of his excellencies, and glorious Attributes which Are displayed in these creatures.
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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:
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:
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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;
so we see the wonders of God with our eyes, we hear of them with our ears, we taste them with our mouths, we feel them with our hands, yet our hearts Are not affected with them as they should be;
the contemplation of his wisdome would make us praise him, according to that of the Psalmist, Declare his glory among the heathen, & his wōders amōg all the people, for the Lord is great.
the contemplation of his Wisdom would make us praise him, according to that of the Psalmist, Declare his glory among the heathen, & his wonders among all the people, for the Lord is great.
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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,
Secondly, if the Lord hath made such wonderful and admirable things for us in this world which is but our cottage, how excellent and admirable Are those things which he hath provided,
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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.
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 express the least part of them.
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Eye hath not seene, nor eare heard, neither hath it entred into the heart of man to conceive the things which God hath prepared for them that love him.
Eye hath not seen, nor ear herd, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him.
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:
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 Queen of Sheba Come to the Court of Solomon 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,
when we come to heaven the Court of him that was greater then Solomon, how shall we be ravished to hear the Hymns 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.
and come to those which Are in Salo in the Sea, for this is our third and last part, That the works and wonders of the Lord may be seen in the Sea, and deep waters.
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God who is wonderfull in all his workes, 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,
God who is wonderful in all his works, is most wonderfully wonderful in the Sea, for it is as full of wonder, as it is of water. some restrain my Text too strictly to those wonders which God showed in the Red Sea, which was a Causie to the Israelites, but a grave to the egyptians. Or to those which he showed in the Sea when the Prophet Ionas was cast into it,
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. 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 were it not that the Lord on high is Mightier then the noise of many waters, it would break out (as once it did) into an universal Deluge, and Inundation. But God hath shut up the Sea with doors, he hath swaddled it with darkness, he hath Set it bounds, saying, Hitherto shalt thou come, but no further;
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Feare you not me, 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,
fear you not me, Says the Lord? Will ye not tremble At my presence? which hath placed the Sand for the bound of the Sea, by a perpetual Decree that it cannot pass it,
It is reported of 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.
It is reported of Aristotle that great Secretary of Nature, that not being able to conceive the reason of the ebbing and flowing of the Sea, he threw himself into it, using these words, Because I cannot comprehend thee, thou shalt comprehend me.
As many fishes of so many features, That in the waters one may see all creatures, And all that in this All is to be found As if the world within the Deepes were drown'd.
As many Fish of so many features, That in the waters one may see all creatures, And all that in this All is to be found As if the world within the Deeps were drowned.
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but when he blessed the waters hee said let them bring forth abundantly. 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,
but when he blessed the waters he said let them bring forth abundantly. And the Hebrew word which signifies a Fish, comes of a root which signifies to increase, and multiply. Now to discourse of the several creatures in the Sea, would be as hard a task 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,
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for some have appeared in the waters as if they had beene Islands. Plinie writes, that in the Indian sea they are found of three or foure acres or furlongs long.
for Some have appeared in the waters as if they had been Islands. Pliny writes, that in the Indian sea they Are found of three or foure acres or furlongs long.
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.
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 weak a thing as man is.
I come now unto the last yet not the least wonder, and that is the Art of Navigation, for David hath joyned both these together, There goes the ships, there is that Leviathan.
I come now unto the last yet not the least wonder, and that is the Art of Navigation, for David hath joined both these together, There Goes the ships, there is that Leviathan.
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and gave directions, and therefore a ship is, and may well be called NONLATINALPHABET a divine thing. S. Iames wonders much at the Helme which being but a small piece of wood is able to turne, and command the whole vessell.
and gave directions, and Therefore a ship is, and may well be called a divine thing. S. James wonders much At the Helm which being but a small piece of wood is able to turn, and command the Whole vessel.
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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.
But why might he not know the virtue 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 known to Solomon, he was ignorant of the most polite, and pleasant secret of all Nature.
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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.
Hence it is that S. Ambrose calls the Sea the incentive of devotion, and school of piety, for there is nothing in it but does administer to a spiritual mind matter of pious and heavenly meditation. For Exampl, the ship wherein you sail, is a remembrancer of the swiftness and shortness of your days, My days (Says Job) Are swifter then a Post, they Are passed away as the swift ships.
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, some are split upō the rocks of presumptiō,
Here as in the Sea we have our calms of peace, and our storms of persecution; our fair-weather of Prosperity, and health; and our foul-weather of adversity and sickness. Here Some Are swallowed up in the gulf of despair, Some Are split upon the Rocks of presumption,
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so the best men passing through the world will taste a little of the corruptions that are in it, 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.
so the best men passing through the world will taste a little of the corruptions that Are in it, 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.
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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.
In a word, the world is the Sea, the Church is the ship, our Souls Are the passengers, christ is our Pilet, the word is our compass, Faith is our Helm, Hope is our anchor, Charity our sails, 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, etc.
For a victualler cannot be without sinne, nor a merchant without danger. The dangers are here laid downe in their causes; principall and efficient, Gods commandement: instrumentall and subservient the blowing of the windes,
For a victualler cannot be without sin, nor a merchant without danger. The dangers Are Here laid down in their Causes; principal and efficient, God's Commandment: instrumental and subservient the blowing of the winds,
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.
and the flowing of the waves. This text may be resolved into these three Conclusions. First, that the Commandment of God reaches, and extends even to senseless, and inanimate creatures.
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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, 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.
For the First, God is an universal Bishop, all the places, and Parishes in the world, Are within his Diocese and Jurisdiction. His title is, Lord of Heaven and Earth, so that all creatures from an Angel to an Ant, from a star in the Firmament, to a stone in the Pavement, Are within his Territories and Dominions.
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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.
and comprehension that all things visible and invisible, rational and irrational, animate and inanimate, and in a word, the Kingdom of all created nature is concluded in it.
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The creatures beside their naturall inclinations have an obedientiall power, 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;
The creatures beside their natural inclinations have an obediential power, whence it comes to pass (Says Chrysostom) that though God command them things contrary to their particular nature's, yet they obey him. David asks the question;
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, 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, The waters saw thee O God, the waters saw thee:
or the River a tongue to speak to us, as well as they have an ear when God speaks to them, they would tell us that Vox Domini super Aquas, the voice of the Lord was upon the waters, and so soon as they herd they were afraid. Or as it is in Another Psalm, The waters saw thee Oh God, the waters saw thee:
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so it divides the very flames of fire. 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;
so it divides the very flames of fire. It is the property of fire to shine and to burn, our Saviour alludes to it when he Says John Baptist was a shining & a burning Light;
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.
and no further? Xerxes could not preserve his bridge from the fury of the Hellespont, for which cause he commanded it should have three hundred stripes.
and wring one drop of raine out of their bottels? Where is he that can binde the sweet influences of Pleiades, or loose the bands of Orion, or bring forth Mazzarath in his season,
and wring one drop of rain out of their bottles? Where is he that can bind the sweet influences of Pleiades, or lose the bans of Orion, or bring forth Mazzarath in his season,
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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, till he was avenged of his enemies;
and guide Arcturus and his Sons? Indeed Ioshua the Captain of Israel stayed the Sun in Gibeon, and the Moon in the valley of Aijalon, till he was avenged of his enemies;
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.
And shall we not now Fear 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 Sodom, and her Cities.
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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.
And shall we not also in all our necessities depend upon his providence? God can command the Clouds and they shall rain Quails and Manna as they did upon the Israelites. God can command the rock and it shall give thee water. God can command the Ravens and they shall feed thee.
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And does not the obedience of the senselesse, and inanimate creatures upbraid our disobedience, and rebellion? It is no small shame, that the very insensible elements should obey God,
And does not the Obedience of the senseless, and inanimate creatures upbraid our disobedience, and rebellion? It is no small shame, that the very insensible elements should obey God,
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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 men not obey him, Says S. Ambrose. And as it is no small shame, so no small sin neither. One speaking of the winds and waves when christ rebuked them and allayed the Tempest, Says that it is to be lamented with tears of blood, that all creatures should be obedient,
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God promises his people in the Prophet that he would take away from them their hearts of stone, and give them hearts of flesh. 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.
God promises his people in the Prophet that he would take away from them their hearts of stone, and give them hearts of Flesh. But one in a strange exaltation of devotion, Desires rather to keep his heart of stone then to change it for an heart of Flesh.
To some creatures to learne the lesson of timely and seasonable repentance, The storke in the heaven knoweth her appointed time, and the Turtle, and the Crane,
To Some creatures to Learn the Lesson of timely and seasonable Repentance, The stork in the heaven Knoweth her appointed time, and the Turtle, and the Crane,
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The winde is not alwayes still but sometimes stormie; the Sea not alwayes calme, but sometimes tempestuous. The winde is one of Gods workes for he createth it,
The wind is not always still but sometime stormy; the Sea not always Cam, but sometime tempestuous. The wind is one of God's works for he Createth it,
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He that would know the commodities and conveniences of this creature, let him read S. Chrysostome, or Seneca in his naturall questions, 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.
He that would know the commodities and conveniences of this creature, let him read S. Chrysostom, or Senecca in his natural questions, who tell us that the wind Purgeth the air, divides and disperses the Clouds, ripens the fruits of the earth, maintains the traffic and commerce of those Nations that Are rend one from the other by the deep waters, etc. but my Text determines me only to storms and tempests.
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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.
and with such Thunders and lightenings, that the Fear of God fell upon the people, and they promise religiously to observe his statutes, and to keep his Commandments.
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When God talked with his servant Iob it was è turbine, out of the whirlewinde, and then Iob breakes out into the confession of his owne vilenesse, and Gods power.
When God talked with his servant Job it was è turbine, out of the whirlwind, and then Job breaks out into the Confessi of his own vileness, and God's power.
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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 indeed what cannot he do that makes a thin exhalation which is of so subtle a substance that no eye can discern it, to be so vehement and impetuous, that many times it overthrows houses,
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for they were afraid, and cryed every man upon his God, and were justly angry with 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,
for they were afraid, and cried every man upon his God, and were justly angry with the Prophet who was upon his pillow, when he should have been At his Prayers. And I make no question but many of you Here present will confess ingenuously, that the roaring winds,
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Secondly, 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.
Secondly, storms and tempests in the air and waters, Are Instruments of divine vengeance. It is the opinion of Epiphanius that it was a storm that overthrew the proud tops of Babel and blew that vast building into an heap 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, which as a faithfull servant or pursivant saith S. Chrysostome arrested the run-away Prophet,
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 wind was sent out After him, which as a faithful servant or pursuivant Says S. Chrysostom arrested the runaway 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, so that it could not goe to Tarshish.
and returned him back again to his Master. When Jehoshaphat had joined himself with Ahaziah that wicked King of Israel, his navy which he had provided was broken in Pieces with foul weather, so that it could not go to Tarshish.
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How many goodly tall ships which have born the names of Lyons, Beares, Leopards and such terrible creatures, have beene swallowed and suckt up of a tempest,
How many goodly tall ships which have born the names of Lyons, Bears, Leopards and such terrible creatures, have been swallowed and sucked up of a tempest,
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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 the Anabaptists: and christned it againe with Ludibrium ventorum, the scorne of the windes, a fitter name for it.
I cannot but Remember that Navy which was sent to invade us in the year 88. which they christened invincible, but we in this have played the Anabaptists: and christened it again with Ludibrium Ventorum, the scorn of the winds, 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.
For the winds and waves conspired so happily together for our safety and their destruction, that one of their own (and upon him be the boldness of the phrase) Confesses God in that business declared himself to be a Lutheran. How fitly may that of the Psalmist be applied to our purpose.
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Thirdly stormes and tempests are the documents and instructions of our lives, for in their loud accent they read us this Lecture, that we must not alwayes expect a serenity of peace, but sometimes a storme of Persecution: nor alwayes enjoy a calme of content, but sometimes bee exercised with a tempest of Tribulation.
Thirdly storms and tempests Are the documents and instructions of our lives, for in their loud accent they read us this Lecture, that we must not always expect a serenity of peace, but sometime a storm of Persecution: nor always enjoy a Cam of content, but sometime be exercised with a tempest of Tribulation.
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but non multò post sayes the text, not long after, there arose a tēpestuous winde wch tossed them so exceedingly that all hope of being saved was taken away from them.
but non multò post Says the text, not long After, there arose a tempestuous wind which tossed them so exceedingly that all hope of being saved was taken away from them.
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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;
What tries the valour of a soldier? The battle. What tries the skill of a Pilot? A tempest. What tries the graces of a Christian? Adversity. Job 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 been 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.
now see how he stood to his tacklings, and how bravely he rid out this storm, The Lord (Says he) hath given, and the Lord hath taken away, blessed be the name of the Lord.
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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. 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,
Lastly, a storm makes the Weather-beaten Mariner desire nothing so much as his Haven, Therefore is it in this Psalm called the desired Haven. 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 country, and never desire to make that Port of peace,
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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;
and Haven of all happiness the Kingdom of Heaven. When David lay under a storm of persecution, his soul breaks out into these Desires, and wishes;
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The blasts of winde are called the breath of his nostrils. David tels us there are certain storehouses or treasuries of the winde, (and well may the winde be compared to treasure,
The blasts of wind Are called the breath of his nostrils. David tells us there Are certain storehouses or treasuries of the wind, (and well may the wind be compared to treasure,
He causeth the vapours to ascend from the ends of the earth, hee maketh lightnings for the raine, he bringeth the winde out of his treasuries, and dispatches this winged messenger into all quarters.
He Causes the vapours to ascend from the ends of the earth, he makes lightnings for the rain, he brings the wind out of his treasuries, and Dispatches this winged Messenger into all quarters.
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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.
how much more may the Devils by the greatness of their power, and swiftness of their motion, so compress and agitate the air as to throw down houses.
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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.
What the strength of the air is when it is compressed, and moved violently we may see in the breath of a bullet, which sometime, kills that man it never touches.
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,
I Dare say that if the Devil could raise a tempest when, and where he pleased, he would strike the foure corners of our Temples, and bury us all in their ruins,
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,
Now is it thus that storms and tempests Are the lords doing, and the singer of God, were not the heathen Philosophers in an error think you that chained up God in the circle of the heavens and confined him,
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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,
and his providence to the Sphere of the Moon, supposing him either too lazy, or too busy to intend sublunary affairs? The soul informs all the members of the body, the foot,
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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,
In heaven he is a Glorious God, in earth he is a Gracious God, in the air he is an angry God, in the Sea he 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,
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 Learn, to whom to Direct your Prayers,
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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,
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 go unto christ and awaken him with our Prayers, saying, Master save us or Else we perish, for he it is that raises the storm,
And then be not discouraged with those dangers which attend your profession, sith nothing befalls you but what comes by Gods commandement, and providence.
And then be not discouraged with those dangers which attend your profession, sith nothing befalls you but what comes by God's Commandment, and providence.
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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;
True it is that many have been drowned At Sea, and as true that Far more have died in their Beds. Moses when he blessed Zebulon, bade him Rejoice in his going out;
yet David prophecyed of him, that all the waves and billowes should goe over him, not the billowes of waters, but of Gods wrath. And remember that the Church your Mother is mindefull of you,
yet David prophesied of him, that all the waves and billows should go over him, not the billows of waters, but of God's wrath. And Remember that the Church your Mother is mindful of you,
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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,
For what can man do 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,
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.
The Jews derided the Gospel of S. John Because they read in it, that if every thing that christ did was written, the world it self could not contain the Books that should be written.
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.
But Isidore Pelus. Justifies S. John by many expressions of the like nature. God promised Abraham that he would make his seed as the dust of the earth.
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.
yet God speaks not of the Whole world, but of such only as should descend from the loins of Abraham, and such as should be accounted his children as he was the Father of the faithful.
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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 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.
Now these and the like hyperbolical expressions Are not to be understood precisely according to the found, but according to the sense; and they intimate thus much, that the Miracles of christ were very many, that the seed of Abraham was very numerous, that the walls of the amorites were very high, that the fruitfulness of Canaan was very much, and that the dangers of the Sea Are very great; and indeed such a Poetical and superlative expression was the Fittest for this Argument.
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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.
answered that he knew not in what number to reckon Mariners, and having learned that the thickness of a ship was but foure fingers, said, there was no more distance betwixt them and death.
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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,
Now if the danger be so great that you Are mounted up to heaven and thrown down again into the depths, Dare any of you venture to Sea, till you have mounted up to heaven on the wings of prayer, that God's power,
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S. Ieromes counsell is that we should not stirre abroad till we have armed our selves with prayer, for Leo in via, there is a Lion in the way, and danger in all places.
S. Ieromes counsel is that we should not stir abroad till we have armed our selves with prayer, for Leo in via, there is a lion in the Way, and danger in all places.
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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.
It may be Some incensed Lamech, or unnatural Cain may meet thee, and kill thee. It may be Some lose tile, or unjointed piece of timber may fallen upon thee, and brain thee.
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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;
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 puff of wind threatening destruction;
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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,
Pity it is that when men go to Sea they Are careful to have their number of men, their provision of victuals, their tire of guns, and whatsoever Else is necessary for their voyage,
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.
And prayer if it save not thy ship, will save thy soul; if it keep not thy body from the water (for all things happen alike to all men) it will keep thy soul from the fire which is the greater deliverance.
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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,
What manner of men ought we to be in all holy Conversation and godliness? And truly when I Consider how you Are sometime mounted up to heaven where God is ready to judge you,
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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 the other.
Doubtless a Seaman that is profane is as prodigious a monster, as a poor man that is proud, or a rich man that is a liar, or an old man that is wanton, and the Lord abhors him as well as any of the other.
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S. Ambrose calls the Sea the schoole of temperance, chastity, and sobriety, and therefore such as will not be ruled on land we send to Sea, that being disciplined with the spectacles of Gods power,
S. Ambrose calls the Sea the school of temperance, chastity, and sobriety, and Therefore such as will not be ruled on land we send to Sea, that being disciplined with the spectacles of God's power,
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Much better did a company of mariners who vowed if they escaped the tempest to build a Church to S. Iohn di Malvatia whose morter should be tempered with malmesey, and accordingly they paid it.
Much better did a company of Mariners who vowed if they escaped the tempest to built a Church to S. John Die Malvatia whose mortar should be tempered with Malmsey, 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,
Which Church is in Zara or Iudera a city in Dalmatia, for the possession of which town there have been great wars betwixt the Hungarians and Venetians. Voelli Therefore unto the Lord,
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,
Again, 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, Thanks be unto God who hath Delivered me? must not you needs confess with David, that if the Lord had not helped you, the waters had overwhelmed you,
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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.
yea the proud waters had gone over your soul? 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 does for the Sons of men, I will Here pass it over.
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,
A ship thus mounted up to heaven, and thrown down to hell is the emblem of a proud man, who lifting up his heart as high as heaven, meets with a God which resists the proud,
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,
Lucifer said in his heart that he would ascend into heaven, and exalt his throne above the Stars of God, that he would ascend above the height of the Clouds,
Edom having made his habitation 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, for though Edom exalt himselfe as an eagle,
Edom having made his habitation high said in the pride of his heart, who shall bring me dawn to the ground? one undertakes it that was able to do it, for though Edom exalt himself as an Eagl,
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.
And so we come to the sad consequences and attendants of this danger, the First whereof is expressed in an elegant metaphor of melting and liquefaction; Their Souls Are melted in them Because of thetrouble.
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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, and 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, that the Sea is so troubled that the waves thereof are mad,
for indeed many Are the Troubles that constitute and make up this trouble. Is not the air troubled with the clashing and collision of the Clouds, and conflicts of the winds being let lose out of their treasuries? Do 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, that the Sea is so troubled that the waves thereof Are mad,
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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, 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.
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 fears, and of all things in the world the most terrible. when they see it approach in every billow, and hear it threaten in every blast? The Disciples in the storm Thought of nothing but of perishing.
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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.
Yet secondly, though we be naturally troubled with the sense, and apprehension of death, yet Some Kinds of death there Are which trouble us more then Others.
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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,
and to have the honour of a decent burial, 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 cried out, happy,
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Yet thirdly, as some kindes of death are more troublesome then others, so some men are more troubled and affrighted with the apprehension of it then others are.
Yet Thirdly, as Some Kinds of death Are more troublesome then Others, so Some men Are more troubled and affrighted with the apprehension of it then Others Are.
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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,
for he is as it were mellowed and prepared for it, and that which other men Fear he wishes; but it must needs be very bitter and terrible to a man that hath his breasts full of milk,
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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,
But our Saviour Says of himself that his soul was sorrowful: and the Evangelist Says of him that he began to be afraid, and Fear and heaviness Are passion of the mind,
and may claime a speciall interest in his providence; but when it comes to this passe, that neither sunne nor moone appeares for many dayes, that the ayre is filled with thunders,
and may claim a special Interest in his providence; but when it comes to this pass, that neither sun nor moon appears for many days, that the air is filled with Thunders,
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 might have gone by land.
And Senecca reports as much of his Agamemnon. And one of the three things whereof the wise Cato repented himself was, that he went to any place by Sea when he might have gone by land.
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,
Nay the Disciples themselves when the ship was covered with waves grew very fearful, notwithstanding they had christ aboard with them, a better pledge of safety then Caesar and all his fortune's. Let meè close up this with the story which Aulus Gellius tells, that sailing from Cassiopeia to Brindisi they had a Philosopher in their company of the fect of Stoics; and being in danger to be cast away by a violent storm, I observed (Says he) how the Stoic behaved himself,
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,
Had the Disciples been insensible of the danger they had not cried out Master save us: or had the people been insensible of the benefit, they would not have marveled,
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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;
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;
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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;
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 storm;
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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.
for the one many times turns a Devil into a Saint, but the other transforms a man into a Beast. A mariner and a drunken man Are alike in their stomachs, both sick and enforced to vomit.
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Lucretius reckoning up the effects of drunkennesse makes this one, the feet and legges cannot performe their office being oppressed with the burthen of a surcharged body.
Lucretius reckoning up the effects of Drunkenness makes this one, the feet and legs cannot perform their office being oppressed with the burden of a surcharged body.
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.
and if the head dabble in wine it strikes down to the feet, so that a man may say of the drunkard as the Prophet did of the corrupt state of the Jews, From the crown of the head to the sole of the foot there is no right part in him.
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,
It may be said of Mariners what the jews said of Cain, and (Clemens Alexander. seems to follow the tradition) that wheresoever they Set their foot the floor trembles under them,
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.
some there Are that hear the word of God, and receive it with joy, yet when tribulation or persecution does arise Because of the word, by and by they Are offended.
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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;
but if once it prove soul weather, & their Lands, Liberties, or lives be in danger, God bless their constancy and strengthen their faith, that they do not then begin to think that the differences of Religion Are but circumstantial;
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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 that it is no Wisdom to loose a substance for a circumstance, and that there is a greater latitude in the Way to heaven then before they dreamed of,
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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;
Man is divided by S. Paul into three parts, the soul, the body, and the Spirit. What the impression of a storm is upon the soul you herd in these words, Their Souls Are melted in them Because of the trouble;
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.
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 works end.
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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.
or omnis Their peritia as Tremell: all their skill and experience is At an end. Or as Apollinarius, They forget the art of navigation, and their skill fails them.
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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,
We see then our industry and endeavour, our wit and understanding cannot help us when God Stands in our Way as the Angel did in Balaams; but the power and Wisdom of God Swallows up the power and Wisdom of the creature,
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In the booke of Genesis we finde a Parliament and councell assembled, many laying their heads and wits together to find out a way to secure thē frō the feare of another deluge;
In the book of Genesis we find a Parliament and council assembled, many laying their Heads and wits together to find out a Way to secure them from the Fear of Another deluge;
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Thus the power of God doth as it were play and sport it selfe in humane affaires, and does whatsoever it pleases in heaven, in earth, and in all places.
Thus the power of God does as it were play and sport it self in humane affairs, and does whatsoever it Pleases in heaven, in earth, and in all places.
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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.
Nihil de nobis curare God dicunt Epicurean, Dei providentiam usq, ad Lunam descend re asserit Aristotle putat { que } God suis contentum esse finibus Ambos l. 1. office. cap. 13.
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.
Scilicet his superis labour est, ea Cure quietos sollicitat! — sed Te nos facimus Fortuna God, Coeloque locamus, Juvenal. Cum Turpiter, & flagitiose viverent, ne perpetuo metu suppliciorum cruciarēuer, hanc sibi consultatienem excogitare volucrunt. Pet. Mart. c. 13. loc. Common.
Semper aliquid operis facito, ut te diabolus inveniat occupatum; non enim facilè capitur à diabolo qui bono vacat exercitio. Jeron. in epist. ad Rust.
Semper Aliquid operis facito, ut te diabolus inveniat occupatum; non enim facilè capitur à diabolo qui Bono vacat exercitio. Jeron. in Epistle. ad Rust.
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.
Revelation 4.6. Mathew 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. Ambrose Hexam. lib. 5. cap. 5.
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.
John 2 20. Sex diebus faectus World. Non quod Deus tempore indiguerit ad constitutionem His, cui intra momentum suppetit sacere Quae velit: sed quiaea Quae Fluent ordinem quaerum Ambrose in Epistle. ad Horont. Ista est causa admirationis cum Rest Or fingularis est, cutrara. Aug in Epistle. ad Evod. Perseverantia consisetudinis amisit ad mirationem. Aug. de Trin. l. 3. c. 2. Quam Multa usitata calcantur, Quae considerata slupentur.
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.
Eunt homines mirari Alta monrium, etc. & relinquunt seipsos, nec mirantur. V. August. Confutation. l. 10. cap. 8. In homine Principatus est omnium Animantium, & summa quaedam universitatis, & omnis mundanae Gratia creaturae. Ambrose Hexam. lib. 6. cap. 10. Mark. 16.15. Cure Divine ingemi. Tertulian
Habemus pro mari mundum, pro navi ecclesiam, pro velo paeniteutiam, pro gubernaculo crucē, pro nautā Christum, pro vento Spiritum Sanctum. Chrysost. Super Math.
Habemus Pro Mary Mundum, Pro navi Church, Pro Velo paeniteutiam, Pro gubernaculo crucē, Pro nautā Christ, Pro Vento Spiritum Sanctum. Chrysostom Super Math.
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.
Flamma Dei Commandment dulcissemam in se Recipiens auram, suavem pueris respirationem Veluti sub umbra Quadam tranquillo in Statu constitutis praebuit. Basil. m. in Psalm 29.
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. NONLATINALPHABET. Nam propè tam lethum, quam propè cernit aquam. Ovid. l. 2. de Ponto. Acts 27.18.
Isle robur, & aes triplex circa pectus erat, etc. Horatio l. 1. Car. ode 3. Or insanit, Or Mori Cupit, Or Beggar est. Alexander in Stob. I nunc & ventis animam commit, dolato confisus ligne, digitis a morte remotus quatuor, Or September, si sit latissima taeda.. Nam propè tam Lethum, quam propè cernit aquam. Ovid. l. 2. de Ponto. Acts 27.18.
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.
Maximè detestaban urfortes he 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.
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.
Catonom Paenituit arcana saeminae credidisse, diēsibi abs { que } fructu effluxisse, et si quopiam vectus navigio esset, quò pervenire pedestri itinere potuisset. Night Attic. l. 19. c. 1.
