The blacke devil or the apostate Together with the wolfe worrying the lambes. And the spiritual navigator, bound for the Holy Land. In three sermons. By Thomas Adams.

THE Spirituall Nauigator BOVND For the Holy Land.

Reuel. Chap. 4. ver. 6.

Before the Throne there was a Sea of Glasse like vnto Chrystall.

I Haue chosen a member of the Epi∣stle appointed by our Church to be read in the celebration of this Feast to the most Sacred Trinity. There is One sitting on the Throne, which is God the Father: on his right hand the Lambe which was slaine, onely worthy to vnseale the Booke, which is God the Sonne: and seauen Lampes of fire burning before the Throne, the seauen-fold Spirit, which is God the Holy Ghost. Vnus potentialiter, trinus personaliter. Which blessed Trinity in Vnity, and Vnity in Trinity inspire mee to speake, and you to heare. Amen. Before the Throne &c.

The Reuelation is a booke of great depth; con∣taining tot Sa•…•…menta, quot verba; as many won∣ders * 1.1 as words, mysteries as sentences. There are other bookes of the Gospell; but Bullinger cals this Librum euangelicissimum, the most Gospel-like * 1.2 booke, a booke of most happy consolation: deliue∣ring those euentuall comforts, which shall succes∣siuely and succesfully, accompany the Church vnto the end of the world. It presents, as in a perspec∣tiue glasse, the lambe of God guarding, and regar∣ding his Saints: & giuing them triumphant victory ouer all his and their enemies. The writings of S. Iohn, as I haue read it obserued, are of three sortes. He teacheth in his Gospell especially Faith; in his E∣pistles loue; hope in his Reuelation.

This last (as of great consolation, so) is of great difficulty. There is Manna in the Arke, but who shall open it to vs? Within the Sanctum Sancto∣rum there is the Mercy-seate; but who shall draw the Curtaine for vs, pull away the veile? Our Saui∣our lies here; (not dead, but liuing) but who shal roll away the stone for vs; open a passage to our vnder∣standing? The impediment is not in Obiecto perci∣piendo, but in Organo percipiendi; not in the obiect to be seene, but in our organ or instrument of see∣ing it: not in the Sunne, but in the dimme thicknes of our sight. God must say vnto vs, as the man of God spake to Eli in the name of Iehouah. 1. Sam. 2. Reuelando reuelaui &c. I haue plainely appeared vnto the house of thy father.

For my owne part, I purpofe not to plunge to the depth with the Elephant; but to wade with the

lambe in the shallowes: not to be ouer-ventrous in the Apocalypse, as if I could reueale the Reuelation: but briefely to report what expositions others haue giuen of this branch: and then gather some fruite from it, for our owne instruction and comfort. Be∣ing bold to say with S. Agustine, whosoeuer heares me, vbi pariter certus est, pergat mecum; vbi pariter * 1.3 hasitat, quarat mecum; vbi errorem suum cognoscit, redeat ad me: vbi meum, reuocet me. If he be cer∣taine with me, let him go on with me: if he doubt with me, let him seeke with me: if he finde out his owne error, let him come vnto me: if mine, let him recall me.

VVith purpose of auoiding prolixity, I haue limited my selfe to this member of the 6. ver. And before the Throne there was a sea of glasse like vnto Chrystall. I finde hereof seauen seuerall expositi∣ons. I will lightly touch them, and present them onely to your view; then build vppon the soun∣dest.

1. Some expound this glassy and Chrystal-like Sea, of Contemplatiue men: so Emanuel Sa. But I find this foundation so weake, that I dare not set any frame of discourse on it.

2. Some conceiue it to be an abundant vnder∣standing of the Truth; a happy and excellent know∣ledge, giuen to the Saints; and that in a wonderfull plentitude: so Ambrose. Per mare historica, per vi∣trum moralis, per Chrystallinum spiritualis intelligen∣tia. By Sea is intended an historicall knowledge; by glasse a morall; a spirituall and supernaturall by Chrystall.

3. Some vnderstand by this glassy Sea-like Chry∣stall, the Fulnesse of all those guifts & graces, which the Church deriues from Christ. In him dwels all ful∣nesse: yea so aboundant is his oyle of gladnesse, that it runnes (as it were) ouer the verges of his humane nature, vnto the skirts of his clothing; plentifully blessing his whole Church. Thus it is conceiued by Brightman. As if this mare vitreum were an anti-type to that mare fusum: spoken of 1. Kings 7. * 1.4 this glassy sea, to that molten sea. Among other admirable works of that heauen-inspired King. ver. 23. Hee made a molten sea, ten cubites from the one brimme to the other: it was round all about, and his height was fiue cubites: and a line of thirty cubites did compasse it round about, &c. It contained two * 1.5 thousand Baths. The end why it was made, and vse for which it serued, you shall finde, 2. Chron. * 1.6 4. The sea was for the Priests to wash in. Now this might well seeme to prefigure some great pleni∣tude. For otherwise, for Aaron and his sonnes to wash in, Exiguus aliquis vrceolus vel guttulus suf∣fecisset: some cruet, bason, or lauer might suffici∣ently haue serued.

4. Some intend this glassy sea, like to Chrystall, to signifie Coelum Chrystallinum, the Chrystalline heauen: which they affirme to bee next vnder that heauen of heauens, where the eternall God keepes his Court, and sits in his Throne. And somwhat to hearten the probability of this opinion; it is saide here, this Sea is before the Throne.

5. Some expositions giue this sea for the Gos∣pell. And their opinion is probably deduced from the two attributes, Glassy and Chrystalline.

1. The first expresseth perlucidam materiem, a bright and cleare matter. Which sets a difference betwixt that legall, and this Euangelicall Sea. That was ex aere constatum, which is densa et opaca mate∣ries: of molten brasse, which was a thicke, duskish, and shaddowy matter; not penetrable to the sight. This is mare vttreum, a Sea of glasse; more cleare, perspicable, and transparent. That was a Sea of Brasse, this of Glasse. In which disparity this latter farre transcends the former. So that if Dauid saide, Psal. 84. How amiable are thy Tabernacles, oh Lord of Hostes! My soule longeth, yea euen fainteth for the * 1.7 Courts of the Lord: speaking but of that Legal Sanc∣tuary; * 1.8 which was adorned with those Leuiticall Or∣dinances, and Typicall Sacrifices: How much more cause haue we to reioyce with Peter & those two brethren, Mathew 17. to see Iesus Christ trans∣figured in the Gospell: his face shining as the Sunne, * 1.9 and his rayment white as the light? Being not come to the Mount of terror, full of blacknesse, and dark∣nesse, * 1.10 and tempest; whereat euen Moses himselfe did exceedingly feare and quake. But vnto Mount Sion, vnto the City of the liuing God, the heauenly Ie∣rusalem, and to an innumerable company of Angels. * 1.11 To the generall assembly and Church of the first borne, which are written in heauen, &c. The greater glo∣ry giues •…•…s the greater ioy. For, saith Saint Paul * 1.12 sweetly, If the ministration of condemnation be glory, much more doth the ministration of righteousnesse ex∣ceed in glory. They saw (Christum velatum, we reuela∣tum) Christ shadowed in the law, we see him mani∣fested in the Gospel. Great, without controuersie, is the * 1.13

mystery of godlines: God manifested in the flesh, iusti∣fied in the Spirit, &c. They saw per fenestram, wee sine medio: they darkely through the windowes, we without interposition of any cloud. Great then is the difference betweene that figuratiue molten sea of brasse, and this bright glassy sea of the Gospell.

This Glasse liuely represents to vs our selues, and our Sauiour. Our selues wicked and wretched, dam∣natos priusquàm natos, condemned before we were borne: sinfull, sorrowfull: cast downe by our owne fault, but neuer restore-able by our owne strength: without grace, without Christ, without hope, without God in the world. Our Sauiour descending from * 1.14 heauen to suffer for vs; ascending to heauen to pro∣uide for vs: discharging vs from hell by his suffe∣rings, and interessing vs to heauen by his righte∣ousnesse. Oh looke in this blessed Glasse, and Be∣hold the Lambe of God taking away the sinne of the * 1.15 world. Looke in it againe, and behold all the spots and blemishes in your owne consciences: as you would discouer to your eye any blot on your face, by beholding it reflected in a materiall glasse. See, contemplate, admire, meditate your owne misery, and your Sauiours mercy, in this Glasse presented.

2. Chrystalline is the other attribute: which is not idem significans, but plenioris, nec non planioris virtutis: not signifying the same thing, but of a ful∣ler and plainer vertue, or demonstration. Chrystal∣lum est quasi expers color is, accedens proxime ad puri∣tatem aëris. Chrystall is described to bee (as it were voide of colour, as comming next to the simple purity of the ayre. Now as the other attribute

takes from the Gospell al obscurity: so this takes from it all impurity. There is no humane inuentions, carnall traditions, or will-worship mixt with this Sea: it is pure as Chrystall. Abundant plagues shal be added to him, that shall adde to this Booke: and * 1.16 his part shall bee taken away out of the booke of life, that shall sacrilegiously take ought from it.

Let me say: God beholds vs through this Chry∣stall, Iesus Christ; and sees nothing in vs leane, lame, polluted, or ill-fauour'd. What euer our owne proper, and personall inclinations and inquinati∣ons haue beene, this tralucent Chrystall, the merits and righteousnesse of our Sauiour presents vs pure in the eyes of God. Through this Chrystall Christ himselfe beholds his Church; and then saith: Thou art all faire, my Loue, there is no spot in thee. * 1.17

6. There is a sixt opinion. Some by this glassy and Chrystall-sea, conceiued to be meant Baptisme. Prefigured by that Red sea. Exod. 14. To which red sea Paul alludes in the point of Baptisme. 1. Cor. 10. I would not haue you ignorant, how that all our fa∣thers * 1.18 were vnder the Cloud, and al passed through the Sea. And were al baptised vnto Moses in the Cloud, and in the Sea. Of this minde are Augustine. Trac∣tat. 11. in Ioh. Rupertus. Euthymius.

The accordance of the Type and Anti-type stands thus. As none of the children of Israel entred the terrestriall Canaan, but by passing the redde Sea: so ordinarily, no Christian enters the celestiall Canaan, but through this glassy Sea. The Lauer of regene∣ration is that Sea, wherein we must all wash. Verily, verily, I say vnto thee: (He said so, that could tell;

and he doubles his asseueration) except a man bee borne of water and of the spirit, he cannot enter into the * 1.19 kingdome of God. Ordinarily, no man comes to heauen dry-shod: hee must wade through this ford. The Minister must irrigare. 1 Cor. 3. Iohn Baptist must powre on water: and Christ must Christen vs with the Holy Ghost and with fire. There must bee a * 1.20 washed body, a clensed conscience. This is that the Apostle calls pure water. Heb. 10. Let vs draw neere with a true heart, in full assurance of faith, ha∣uing * 1.21 our hearts sprinkled from an euill conscience, and our bodies washed with Pure water. So let vs draw neere: without this no daring to approach the Throne of grace. Through this Sea we must all saile, the Holy Ghost being our Pilot, the word of God our Compasse; or how should we thinke to land at the hauen of heauen!

7. Lastly others affirme, that by this glassy Sea is meant the World. So Bullinger, &c. This being the most generall and most probable opinion, on it I purpose to build my subsequent discourse. A spe∣ciall reason to induce me, (as I think, the best light to vnderstand the Scripture is taken from the Scrip∣ture: and as God best vnderstands his owne mea∣ning, so he expounds it to vs by conferring places difficult with semblable of more facility) I deriue from Reuel. 15. verse 2. I saw as it were a Sea of glasse mingled with fire, and they that had gotten the victory * 1.22 ouer the beast, and ouer his image, and ouer his marke, and ouer the number of his name, stand on the sea of glasse, hauing the harpes of God. Where the Saints hauing passed the dangers of the glassy sea, all the

perils and terrors of this brittle and slippery World: and now setting their triumphant feete on the shores of happinesse; they sing a victorious song. Great and maruellous are thy workes, Lord God Al∣mighty, iust & true are thy wayes, thou King of Saints. Praising God with harpes and voices for their safe waftage ouer the sea of this World.

Now for further confirmation of this opinion, in the 3. verse, the exultation which they sing, is called the song of Moses the seruant of God. So that it seemes directly to answere in a sweet allusion, to the deliuery of Israel from the Egyptians. At what * 1.23 time the diuided waters of the redde sea gaue them way; standing vp as a wall on their right hand, and a wall on their left; and that so long, till the little ones, and the women with childe might passe ouer dry-shod. But at last returning to their old course, swallowed vp their pursuers. Immediately here∣on, Exodus 15. Moses and all Israel turning backe to behold the Egyptians drown'd in the sea, or flo∣ting on the waues, whiles themselues stood secure on dry land; they sung a song to the LORD. The Children of Israel hauing passed the redde sea, sing a song to the LORD: the children of GOD ha∣uing past the glassy sea sing a song also; and this lat∣ter song is called by the name of that first, euen the song of Moses.

So that the Analogy stands thus. 1. The redde sea was a type of this glassy sea, the VVorld. 2. The olde Israelites of the new and true Israelites, the Faithfull. 3. The Egyptians of all wicked perse∣cutors and enemies of Gods Church. 4. Canaan the

Land of promise, of Heauen the Land of purchase, which Christ bought for vs at so great a price. Our Aduersaries like theirs, our dangers like theirs, our waftage like theirs: but the Countrey we saile to, far transcends that earthly Canaan. That did but flowe with milke and hony for a time: this with infinite ioy, and illimited glory for euer. Against this con∣struction it is obiected.

1. This Sea is before the Throne: how can the World be so said? Answ. Properly: to shew that all things in the World are not subiect to fortune, but gouern'd by Him that sits on the Throne.

2. The world is rather thicke and muddie: how can it be called Chrystall? Answ. Fitly: not in regard of the owne nature; for so it is polluted: but respe∣ctu Intuentis, in regard of God that beholds it: who sees all things done in it so clearely, as in Chrystall.

The Allegorie then giues the World 1. for a Sea. 2. for a Sea of glasse. 3. Like to Chrystall. 4. Lastlie, it is before the Throne. Two of the circumstances concerne the world in thesi, two in hypothesi. It is described taliter and totaliter: simply, and in refe∣rence. Simply, what it is in it selfe. In reference, what it is in respect of God. The world is

In regard of it selfe a	Sea.	A Sea, for Tempe∣stuousness.
Sea of Glasse.	A Sea of Glasse, for Brittlenesse.
In regard of God	Like Chrystall: for Gods eye to see all things in it.
Before the Throne: subiect to Gods gouernance.

A Sea.

The World is not a materiall, but a Mysticall Sea. Time was, that the whole world was a Sea. Gen. 7. The waters preuailed exceedingly vpon the earth, and * 1.24 all the high hils, that were vnder the whole Heauen, were couered. Fifteene Cubites vpward did the waters preuaile, and the Mountaines were couered. As a Po∣et according with the Scripture:

Omnia Pontus erant, deerant quo{que} littora Ponto. All was a Sea, and that sea had no shores. The De∣luge of sin is no lesse now, then was thē the deluge of Waters. The floud of wickednesse brought that floud of vengeance. If their soules had not bene first drowned, their bodies had not bene ouerwhelmed. The same ouer-flowing of iniquity shall at last drowne the world in fire.

The World may be very fitly compared to the Sea in many concurrences.

1. The Sea is an vnquiet Element, a fuming & foming beast, which none but the Makers hand can bridle. Math. 8. What manner of man is this, that euen * 1.25 the Winds and the Sea obey him? The world is in full measure as vnruly. It is the Lord that stilleth the noise of the Seas, the roaring of their waues, and the tu∣mult * 1.26 of the people. Where the Psalmist matcheth roaring waues, and roaring men: the raging of the Sea with the madnesse of the world. And yet God is able to stil them both. The Prophet calles the Sea a raging creature, and therein yoakes it with the wic∣ked. The wicked are like the troubled Sea, when it can∣not rest, whose waters cast vp mire and dirt. * 1.27

Vnà Eurus{que} Notus{que} ruunt, creber{que} procellis * 1.28 Affricus, et vastos tollunt ad littora fluctus.

Yet the Lord gathereth the waters of the sea together as an heape: and layeth vp the depth in store-houses. Heare God himselfe speake to this boystrous Ele∣ment. * 1.29 Iob. 38. Hitherto shalt thou come, but no fur∣ther: and here shall thy proud waues be stayed: Let me say truely of God, what Pliny of Nature, in this E∣lement. Hîc ipsa se Natura vincit numerosis modis. God, who is maruellous in all his wayes, wonder∣full in all his workes; is in the Sea most wonderfully wonderfull. It is called Aequor, quasi minimè aequum: so (I thinke) the World mundus, quasi mini∣mè mundus. Sometime Fretum à fremitu; of a boy∣sterous and troublesome nature. The VVorld is full of molesting vexations, no lesse then the Sea.

1. Sometimes it swels with Pride, as the Sea with waues; which Dauid saith, mount vp to heauen. Behold that Babilonian Lucifer, saying, I will exalt * 1.30 my throne aboue the stars of God. I will ascend aboue * 1.31 the heights of the Clouds: I will be like the most High. Pride is haughty, and walks with a stretched out neck, * 1.32 and with an eleuated head: as if at euery steppe it could knocke out a starre in heauen. Especially the proud man, like the Sea, swels if the Moone inclines, if his Mistris grace him.

2. Vaineglory is the winde, that raiseth vp the billowes of this Sea. The off spring of the reuiued * 1.33 world are erecting a turret, whose battlements were meant to threaten heauen. Did they it in an holy ambition of such neighbourhood? No: they lo∣ued not heauen so well. Did they it for security vp∣on

earth? Neither: for Feriunt summos fulgura mon∣tes; the nearer to heauen, the more subiect to thun∣der, lightning, and those higher inflammations of heauen. VVheras Procul a loue, procul a fulmine, was the old saying: Far from Iupiter, far from his thunder. Their purpose was onely glory in this world. And as the Psalmist saith, that the winde raiseth the billows of the sea. He commandeth & raiseth the stormy wind: which lifteth vp the waues thereof. So Ambition was * 1.34 the wind, that reared those waues and wals of pride.

3. The World like the sea, is blew with enuy, li∣uid with malice. It is the nature of worldlings to ouer-vexe themselues at the succesfull fortunes of others. God must do nothing for another man, but his euill eye thinkes himselfe wrong'd. He repines at that shower, which fals not on his owne ground. The pretions balmes distill'd from heauen on neigh∣bours breake the malicious mans head. Hee hath in him no honesty, but especially wants an honest eye. He wounds himselfe to see others healed. Ney∣ther are the blowes, he giues his owne soule, transi∣ent flashes, or lashes that leaue no impression be∣hind them: but markes that he carries with him to his graue: a leane, macilent, affamished body; a soule selfe beaten blacke and blew.

4. Sometimes it boyles with wrath: and herein the world and the sea are very semblable. A mad & impatient element it is; how vnfit to figure man! Ye•…•… such is his indignation; if in the rage and fury of the sea there be not more mercy.

There is a time when the sea ceaseth from her raging: but the turbulent perturbations of this

passion in the world continue without remission or interruption. The angry man is compared to a Ship sent into the sea quae Daemonem habet gubernator•…•…m; which hath the Deuill for the Pilot. Ira mortalium debet esse mortalis. The anger of mortal man should * 1.35 be mortall, like himselfe. But we say of many, as Va•…•…er. Max. of Sylla: It is a question, whether they or their anger dye first: or whether death preuents them both together. If you looke into this trou∣bled Sea of anger, and desire to see the Image of a man: behold, you finde fiery eyes, a faltring tong, gnashing teeth, a heart boyling in brine, and dry∣ing vp the moysture of the flesh; till there be scarse any part lest of his right composition. The tumul∣tuous rage of the world so reekes with these passi∣ons, that the company of those men is as ominous and full of euill bodings, as the foming Sea.

5. The Sea is not more deepe then the World. A bottomlesse subtlety is in mens hearts, and an honest man wants a plummet to sound it. Pollicy and Piety haue parted company; and it is to be fea∣red, they will hardly euer meete againe. He is coun∣ted a shallow fellow, that is, as the Scripture com∣mends Iacob, a plaine man, dwelling in tents. New deuices, trickes, plots, and stratagoms are only in * 1.36 request. Doe you not know the reason hereof? The world is a Sea; and in this Sea is plaine-dealing drown'd.

6. There is foming luxury in this Sea: a cor∣rupt and stinking froth, which the world casts vp. The steame of lust in this mare mortuum fumes per∣petually; poysons the ayre we breathe; and like a

thicke fogge, riseth vp to heauen, as if it would ex∣hale vengeance from aboue the clouds. This spumy fome is on the surface of the world, and runnes like a white leprosie ouer the body of it. Commend the world, ye affecters and affected of it: there is a fome that spoiles the beauty. Praise it no further then Naaman was, 2. King. 5. He was Captaine of the hoast of the King of Syria, a great man with his * 1.37 maister, and honourable, because the Lord by him had giuen deliuerance to Syria: He was also a mighty man in valor, but he was a Leaper. There is a blurre in the end of the Encomium: a blanke in the Catastrophe: a prickle vnder the rose. But he was a leaper. This veruntamen marres all. The world you say, is spa∣ciosus, speciosus; beautifull, bountifull; rich, delight∣full: But it is leprous. There is a Sed to it: a filthy some that defiles it.

7. The world, as the Sea, is a swallowing Gulfe. It deuoures more then the Sea of Rome: yea, and will deuoure that to at last. It swallowes those that swallow it: and will triumph one day with insulta∣tion ouer the hugest Cormorants, whose gorges haue bene long ingurgitated with the world; In vis∣ceribus meis sunt: They are all in my bowels. The Gentleman hath swallowed many a poore man: the Merchant swallowes the Gentleman: & at last this Sea swallowes the Merchant. There are foure great deuourers in the world, Luxury, Pride, Glutto∣ny, Couetousnesse. The Prophet I•…•…l speakes of foure horrible destroyers. That which the Palmer worme * 1.38 hath left, hath the Locust eaten: that which the Locust hath left, hath the Canker-worme caten: and that

which the Canker-worme hath left, hath the Caterpil∣ler eaten. The Palmer is Luxury: the Locust Pride: the Canker Gluttony: and you all know that the Ca∣terpiller is Couetousnesse. Luxury, like the Palmer, swallowes much in the world: that which luxury leaues vnspent, Pride the locust deuoures: the scraps of Pride, the Canker Gluttony eates, and the frag∣ments of all the former, the Caterpiller Couetousnesse soone dispatcheth. These be the worlds foure wide∣throated Swallowers.

These circumstances haue demonstrated (the first instance of this comparison) the tumultuous turbulency of the world. There be many other resem∣blances of it to the Sea.

2. Mare amarum. The Sea is bitter, and therfore cal∣led the sea. A quo dominatio, denominatio. The waters therof are also salt and brinish. Al demonstrates the world to haue an vnsauory rellish. So it hath truely; whether we respect the works or the pleasures of it.

The workes of this sea are the waters of Marah. Exod. 15. If we be true Israelites, when we come to the waters of this Marah, we cannot drinke of the wa∣ters * 1.39 of Marah; for they are bitter. The workes of the world haue an vnsauory rellish. Would you know what they are? Aske S. Iohn. All that is in the world, * 1.40 the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. Haec tria pro trino Numine mundus habet. Aske S. Paul. Adul∣tery, fornication, vncleanesse, lasciuiousnesse, Idola∣try, * 1.41 witch craft, hatred, variance, emulations, wrath, strife, seditions, heresies, enuyings, murthers, drunken∣nes, reuellings: These opera tenebrarum are bitter

workes: branches springing from that roote, which beareth gall and wormewood. Deut. 29. Sowre and * 1.42 wilde grapes which the soule of God abhorreth. As the good Simon told the bad Simon. Act. 8. Thou art * 1.43 in the gall of bitternesse, and bond of iniquity.

Nay euen the delights of the world are bitter, sowre, and vnsauory. For if medio de fonte lepôrum, there hap not surgere amari aliquid; yet knowest thou not, it will be bitternesse in the end? Reioyce, oh yong man, * 1.44 in thy youth, & let thy heart cheare thee, &c. But know thou, that for all these things, God will bring thee into iudgmēt. It may be hony in the Palate, it is gal in the bowels. Iob. 20. Though wickednesse be sweet in his * 1.45 mouth, though he hide it vnder his tongue: Though he spare it, and forsake it not, but keepe it still within his mouth. Yet his meat in his bowels is turned, it is the gall of Aspes within him. He that swims in a full sea of ri∣ches, and is borne vp with whole flouds of delights, is but like a Sumpter-horse, that hath carried the Trunkes all day, and at night his treasure is taken from him, and himselfe turned into a foule stable; perhaps with a gall'd back. The rich worldling is but a hir'd Porter, that carries a great load of wealth on his weary backe all his day, till he grone vnder it: at night, when the Sun of his life sets, it is taken from him; and he is turn'd into a foule stable, a squallid graue: perchance with a gall'd shoulder, a raw and macerated conscience.

Say, the delights of this world were tollerably sweet; yet euē this makes them bitter, that the swee∣test ioyes of eternity are lost by ouer-louing them. There was a Romane, that in his will bequeathed

a Legacie of a hundred Crownes to the greatest foole. The Executors inquiring in the Citie for such a one, were directed to a Nobleman, that ha∣uing left his owne faire reuenues, Mannors & man∣ners, became a Hog-heard. All men consented, that he was the greatest foole. If such a Legacie were now giuen, the Heires neede not trouble themselues in scrutiny: there be fooles enough to be found euery where: euen so many, as there bee worldlings: that refusing the honors of heauen, and the riches of glory, turne Hog-keepers, nay rather Hogges; rooting in the earth, and eating huskes.

But how bitter, saltish, and vnsauourie soeuer the Sea is, yet the Fishes that swim in it, exceeding∣ly like it. The World is not so distastfull to the hea∣uenly palate, as it is sweete to the wicked. Who haue learned, though with that woe and curse. Esa. 5. To call good euill, and euill good; bitter sweete, and * 1.46 sweete bitter. They strip themselues to adorne it, as the Israelites did for the Golden Calfe; and so a∣dorned, adore it with deuoted hearts. It is their Baal, their Idoll, their God. Alas! it is no God; more like, they will finde it a Deuill. M. Fox in his Martyrologie hath a story of the men of Cockeram in * 1.47 Lancashire. By a threatning command from Bon•…•…r, they were charged to set vp a Rood in their church: accordingly they compounded with a Caruer to make it. Being made, and erected, it seemes it was not so beautifull as they desir'd it; but with the harsh visage thereof scared their children. (And what should a R•…•…od serue for, but to please children and fooles?) Heereupon they refused to pay the

Caruer. The Caruer complaines to the Iustice. The Iustice well examining and vnderstanding the mat∣ter, answeres the Townsmen. Go to, pay the work∣man; pay him: and get you home, and marke your Roode better. If it be not well-fauoured enough to make a God of; it is but clapping a paire of hornes on't, and it will serue to make an excellent Deuill. So adde but your superstitious dotage, couetous oppressions, and racking extortions to the World, whereby you gore poore mens sides, and let out their heart-blouds: and though it bee no God to comfort, you shall finde it Deuill enough to con∣found. The world then is extremely bitter in dige∣stion, what euer it be at the first rellish.

Well yet, as salt and bitter as this Ocean the world is, there is some good wrought out of this ill. That supreme and infinite goodnesse deswades his Chil∣dren from affecting it, by their experienced tart∣nesse of it. So the Nurse embitters the dugge, when she would weane the Infant. How easily had Solo∣mon bene drowned in this Sea, had hee not percei∣ued the distastfulnesse? when his vnderstanding & sense concludes, All is vexations his affections must needs begin to abhorre it. Gods lets his looke in∣to the world, as some go to Sea, to be Sea-sicke: that finding by experience, what they would not credit by relation, they may loath this troublesom world, and long to be in the Land of Promise. He that once throughly feeles the turbulencie of the Sea, wil loue the •…•…ry land, the better whiles he liues. Our better spirituall health is not seldome wrought, by being first Sea-sicke, disquieted with the worlds vexations.

Salt water hath sometimes done as much good as sweet: hard things, as soft: as stones, as well as cot∣ten, are good casting for a hawke. The crudities of sin in Dauids soule were vomited vp by a draught of this bitter water. That profuse Sonne would haue beene a longer stranger to his Fathers house; if the * 1.48 World had not put him to a Hogges dyet. Peter no sooner sees the billow, but he eiaculates to Christ, a short but substantiall prayer, Lord, saue me.

For this cause is the world made to vs so full of afflictions. Christ promiseth to giue a reward, but not to take away persecutions. Blessed are they, which are persecuted for righteousnes sake: for theirs is the * 1.49 Kingdome of heauen. He doth not subtract all suffe∣ring, but addes a recompence, God doth so mingle, and compound, and make them both of one indif∣ferency and rellish: that wee can scarse distinguish which is the meat, and which the sawce; both toge∣ther norishing our spiritual health. You see the alike distastfulnes of the world and sea. This is the second resemblance.

3. The sea doth cast forth her dead fishes; as if it labourd to purge it selfe of that which annoyes it: giuing onely contentfull solace and nutriment to those that naturally liue in it. So does the world; cō∣tending to spew out those that are dead to it. 1. Cor. 4. We are made as the filth of the world, & the off-scou∣ring of all things vnto this day. No maruel if she pukes * 1.50 when we lye on her stomack. A body inured to poi∣sons, growes sicke & queasie at the receit of whole∣some nourishment. Ioh. 15. If ye were of the world, the world would loue his owne. But because you are not * 1.51

of the world, but I haue chosen you out of the world, therefore the world hates you. Not a piece of the world, but all the world. Math. 10. You shall be hated * 1.52 of all men for my name sake.

The godly are indeed the very health of the world. The Family thriues the better, that Ioseph but serues in. The City is forborne so long as Lot is in it. The whole world stands for the Elects sake. And if their number were accomplished, it should bee deliue∣red to the fire. Yet: oh strange! Eliah is said to trou∣ble Israel: and the Apostles are thrust out of Cities for turbulent fellowes. But saith Ambros. Turbatur illa nauis, in qua Iudas fuit. The Shippe was troubled wherein Iudas was. Christ was in a Ship with the o∣ther Apostles, without Iudas: behold the winds are still, the sea is calme, the Ship safe. Christ was in a Ship with Iudas amongst the rest, and Turbatur illa nauis: the winde blusters, the waues rore, and a tem∣pest endangers the vessell to ruine.

Benefit multis ex societate boni. One goodman doth much good to many. He is not only as manacles to the hands of God, to hold them from the defulmi∣nation of iudgements; but is also a happy preuen∣tion of sin. He keepes God from being angry: he calmes him, when he is angry. A godly man is like Dauids Harpe; he chaseth away the euill spirit from the company: and he doth (as it were) coniure the Deuill. For in his presence, (as if he could worke miracles) Impudence growes ashamed, ribaldry ap∣peares chast, drunkenesse is sober, blasphemers haue their lips seal'd vp, and the mouth of all wickednesse is stopp'd. This good comes by the good.

Yet because they are dead to the world, it casts them out. So the Gergesites did cast Christ out of their borders. Math. 8. So the Pharises did cast the Conuert that was born blind, out of their Synagogue. Ioh. 9. So the Antiochians did cast Paul and Barna∣bas * 1.53 out of their coasts. Act. 12. Like Confectioners, that throw away the iuyce of the Orenges, and pre∣serue onely the rindes: or as certaine Chymists, that cast all good extractions to the ground, and onely make much of the poison. But if you will not bee picked vp of the world, you must adhere close to it, and with alimental congruence please his stomack. Wil you go to the Court? you must be proud, or you shal be despised. Wil you to the city? you must be subtle, or you shall be cheated. Will you to the Country? you must partake of their ignorant and blinde dotage, and ioyne in their vicious cu∣stomes, or you shall bee reiected. If you liue in the world, and not as the world, this Sea will spew you vp, as too holy for their company. But let'hem. For God forbid that I should glory, saue in the Crosse of * 1.54 our Lord Iesus Christ, by whom the world is crucified vnto me, and I vnto the world.

4. The Sea is no place to continue in. No man sailes there to saile there: but as he propounds to his purpose a voyage, so to his hopes a returne. You hold him a prisoner, that is shut vp in close wals; the doore of egresse barred against him. He is no lesse a Prisoner, (though his Iaile bee as large as the Sea) that must not set his foot on drye ground. The banks and shores be his prison walls: & although he hath roome enough for his body, he

is narrow'd vp in his desires. He findes bondage in liberty: the one halfe of the earth is but his prison; and he would change his walk for some little Iland.

The world in like sort, is no place to dwell in for euer. Selfe-flattering fooles, that so esteeme it. Psal. 49. Their inward thought is, that their houses * 1.55 shall continue for euer, and their dwelling places to all generations: therefore they call their lands after their owne names. As if the Sea were for mansion, not for transition. It was a glorious piece of the world, which rauished Peter desir'd to build Tabernacles on: Math. 17. yet it was perishable earth; and it might not be granted. Heauen onely hath mansions. Ioh. * 1.56 14. (In my Fathers house there are many mansions; all the world else is but of tottering Tabernacles.) And immobile regnum. Heb. 12. a kingdome that cannot be shaken; when all the kingdomes and Prin∣cipalities * 1.57 of the earth shall be ouerturned. This world then onely is for waftage.

There is one Sea to all men common, but a dif∣ferent home. We are all in this world eyther Stran∣gers * 1.58 or Straglers. The godly are strangers. 1. Pet. 2. Dearely beloued, I beseech you as Pilgrims and stran∣gers, abstaine from fleshly lusts which fight against the soule. So that aged Patriarch acknowledged to the Egyptian King. Few and euill haue the dates of thy seruant beene in his Pilgrimage. In that true golden legend of the Saints, it is said of them. They confessed * 1.59 that they were strangers & Pilgrims on the earth. The wicked are straglers too; and howsoeuer conentur figere pedes, and to take their portion in this life. Psal. * 1.60 17. yet they must, with Iudas, to their owne home.

We grow vpward, they goe forward, to heauen or hell, euery man to his owne place. Let the rich man promise his soule a Requiem here. Lu. 12. 20. Let the Atheisticall Cardinal of Bourbon preferre his part in Paris to his part in Paradice: yet the sea is not to be dwelt on: It is but for waftage, not for perpetuity of habitation. This is the fourth Resemblance.

5. The Sea is full of dangers. To discusse the perils of the sea belongs rather to the capacity of a Marriner, then of a Diuine. I will onely appre∣hend so much, as may serue to exemplisie this dan∣gerous world.

1. The Sea is one of those fearefull elements, wherin there is no mercy. Oh that the world had but so much mercy, as might exempt and discharge it of this comparison. But if we take the world for the wicked of the world, we read that the very mercies of the wicked are cruell.

2. There be Pyrates in the Sea. Alas! but a hand∣full to that huge army of them in the world. Take a short view of them from our most excellent Postil∣list. Fury fights against vs, like a mad Turke. Fornica∣tion, like a treacherous Ioab; in kisses, it kils. Drun∣kennes is the maister-gunner, that giues fire to al the rest. Gluttony may stand for a Corporall; Auarice for a Pioner; Idlenesse for a Gentleman of a company. Pride must be C•…•…ptaine.

But the Arch. Pyrate of all is the Deuill; that huge Leuiathan, that takes his pleasure in this sea. Psa. 104. And his pastime is, to sinke the fraught of those Merchants, that are laded with holy traffique for heauen. Canst thou draw out this Leuiathan with an * 1.61

hooke? or his tongue with a cord which thou letst down? Canst thou put a hooke into his nose, or bore his iaw th•…•…∣rough with a thorne? Historians speake of a fish that is a speciall, & oft-preuailing enemy to this Whale; called by some Vihuella, or the Sword-fish. The most powerfull thing to ouercome this mysticall Leuiathan, is the sword of the Spirit: which to be se∣conded with the temporall sword of the Magistrate is of singular purpose. Whiles neyther of these swords are drawne against this Pyrate, & his malig∣nant rabble; no maruel, if they make such massacres on the sea of this world. Let the red Dragon alone, & whilst himselfe comes tumbling downe from heauē, he will draw downe many stars with his tayle.

3. There be Rocks in the sea; which if a skilfull Pi∣lote auoide not warily, he may soone haue his vessel dash'd in peeces. How many Ships haue bene thus cast away! How many Merchants hopes thus split? They call their vessels by many prosperous names: as the Successe, the Good speed, the Triumph, the Safe∣guard; How vaine doth one Rocke proue all these ti∣tiles! The Rocks of our Marine world are Persecutions and offences: which lye as thick, as those fiery serpents in the wildernes, with their venemous and burning stings. Numb. 21. Christs cause and Christs crosse go most commonly together: and who shall be sooner offended then his little ones? All that wil liue god•…•…y in * 1.62 Christ Iesus, shall suffer persecution. As if it were a fa∣tall kind of destinie to them, not to be euaded. Woe * 1.63 vnto the world, because of offences; saith He that is a∣ble to execute vengeance vpon his aduersaries. It must needs be that offences come: but wo be to that man

by whom the offence commeth. It were better for him, that with a Mil-stone hung about his necke, he were drowned in the depth of the materiall Sea: as his soule hath beene already drowned in this mysticall Sea of wickednesse. Well, put the worst: if these Rockes do shatter vs, if these pensecutions shall splitte the Barke of our life, yet this be our comfort: our death is not Mors but immortalitas: not a death, but an entrance to life vncapable of dying. Rockes in the Sea vndoe many a Merchant; these Rockes euentu∣ally make vs happy: and often we haue iust cause to take vp that saying. Perieramus, nisi perijssemus; we had bene vndone, had we not bene vndone.

4. Besides Rockes, in the sea there be also gulfes. In the Sicilian sea there is Scylla, a great Rocke: and Charybdis, a place of dangerous swallowes: where∣out was drawne that prouerbe. Incidit in Scyllam, cupiens vitare Charybdim. Mystically, in this world there are not onely Rockes of persecutions, but gulfes and swallowes of Errors and Heresies. Let vs be∣ware, lest auoiding the one, we be deuoured of the other. There is a perilous Gulfe in the Romane sea: (too too many of our nation haue found it.) Dan∣gerous swallowes about Amsterdam. It is good to flye from the Gulfe of superstition; but withall to auoide the swallow of separation. It is ill turning eyther to the right hand or to the left: mediocrity is the safest way. VVhen Opinion goes before vs, it is a great question, whether Truth will follow vs. Stragling Dinahs seldome returne, but rauish'd home. Singularity in conceites concerning matters of Religion, are as perilous as to follow a plurality

or multitude in euill customes. A man may perish as easily in the faire-colour'd waters of heresie, as in the mudde of iniquity. VVhat matters it, whether thou be drown'd in faire water or foule, so thou be drown'd. Beware of these gulfes and swallowes.

5. There be Straites in the sea of this world: those of Magellan or Giberaltare are lesse dangerous. The hard exigents of hatred, obloquie, exile, penurie, misery: difficult Straites, which all sea. faring Chri∣stians must passe by to the Hauen of blisse. Pyrates that care not which way they direct their course, but only watch to rob and spoile, are not bound to these passages. So worldlings, that neuer aime or intend for heauen, but to ballace themselues with the wealth of the world, from whomsoeuer, good or bad: or howsoeuer, by faire meanes or foule, they attaine it; may keepe the broad Ocean, and haue sea-roome enough. For broad is the way of de∣struction, * 1.64 and many there be that keepe it. But the godly are bound for the Coast, that lyes vpon the Cape of Bona Speranza, and they must of necessity passe through these Straights. Straite and narrow is the way that leadeth vnto life, and few there bee that finde it. But if, like those Argo-nautae, wee will saile for the Golden fleece of ioy and happinesse, we must be (militantes inter fluctus) content with hard Pas∣sages. It is our solid comfort, (as it was fabled of that Shippe, that it was made a starre in heauen) that we shall be one day, (inter syderatriumphantes) stars fixed in the right hand of God; and shining for euer in glory. This is the fifth danger of our mysticall sea; straights.

6. There be Sirens in the Sea of this world. Sy∣rens? Hirens, as they are now called. Those in the materiall Sea are described to haue in their vpper parts the proportion or beauty of women: downe∣wards they are squalid and pernicious. Virgo form•…•…∣sa superne, Decidit in turpem piscem. They inchant men with their voices: and with sweet songs labour sopire nautas, sopitos demergere, to lull the Mariners asleepe, and sleeping to sinke and drowne them. What a number of these Sirens, Hirens, Cockatrices, Courteghians, in plaine English Harlots swimme a∣mongst vs, happy is it for him that hath only heard, and not bene infected.

Their faces, and their voices promise ioy and iollity; their effects are onely to drowne and ship∣wracke mens fortunes, their credites, their liues, their soules. A Booke cald Opus tripartitum speakes of the Storkes; that if they catch one Storke leauing his owne mate, and coupling with another, they all fall vpon him, and spoile him of his feathers and life to. But as if this sinne were growne a vertue by cu∣stome among vs, there are not wanting, who know∣ing the iudgement of God (that they which commit such * 1.65 things, are worthy of death) not onely do the same, but haue pleasure in them that do them. If in Authoritie subordinate to inferiour Magistrates (the perswasi∣on of my heart excuseth the higher powers; and the impartiall proceedings of the trulie Reuerend and godly Prelates of this land testifie it) there were not some conniuence, (God forbid Patronizing) of these enormities for some sinister respects: the Si∣rens about our Riuer of Thames should bee (if not

sent swimming to Graues-end, yet at least) taken in at Bridewell staires.

Perhaps a poore man incontinent may smart for it; but how often dares an Apparitor knocke at a Great-mans gate? If Lust comes vnder the ranke of Honourable, or Worshipfull, who dares tax it? But let as many as would bee one Spirit with the Lord Iesus, hate to be one flesh with a Siren. It is re∣corded * 1.66 of Vlysses, that he stop'd his eares to the in∣cantations of these Sirens; and hauing put the rest vnder the hatches, bound himselfe to the Mast; to preuent the power of their tempting witch-crafts. Vlysses was held a wise man: sure then they are no lesse then fooles, that prooue and approoue their charmes. No man loues a Gally-pot for the paint, when he knowes there is poison in it. I end in the Epigram of a moderne Poet.

Si renum cupis inco•…•…mem seruare salutem, Sirenum cantus effuge, sanus eris.

7. Another perill in this mysticall Sea is the fre∣quencie of tempests. Some haue tempestuous lookes, as Laban. Gen. 31. Some tempestuous hands, as Sam∣ballat. Nehem. 4. to hinder the building of Ierusa∣lem. Innumerable haue tempestuous tongues, as Ish∣mael, Shimei, Rabshakeh. Such tempests haue bene often raised from the vapor of a malicious breath, that whole Kingdomes haue bene shaken with it. Maister Foxe mentioneth in his Booke of Martyrs, that one in the street crying fire, fire; the whole as∣sembly * 1.67 in S. Maries in Oxford at one Mallary's Re∣cantation, presumed it in the Church. Insomuch, that some laboured at the doores, where through

the crowd of many, not one could passe: some stucke in the windores: al imagin'd the very Church on fire, and that they felt the very molten lead drop on their heads: whereas all was but a false fire; there was no such matter. In like sort scandalous slanders, and inuectiue contumelies begin at a little breach, one calumnious tongue; and get such strength, like mutiners which marching forward, that the world soone riseth in an vprore. These are called by Am∣brose, Procellae mundi. And what world-faring Chri∣stian hath scaped these stormes! But saies Epictetus. Si rectè facis, quid eos vereris, qui non rectè reprehen∣dunt? If thou do rightly, why shouldst thou feare them that blame wrongfully? Doe well, and be happy, though thou heare ill. This is another danger, Tempests.

8. There is yet a last perill in the Sea; which is the fish Remora. A fish•…•… as it is described of no magnitude, about a cubit in length; yet for strength able to stay a Ship. It is recorded, that Caius Caesars Galley was stayed by this fish.

There are many Remora's in this world, that hin∣der the good speed of Christian endeuors. Would Herod heare and obey Iohn Baptists preaching? He hath a Remora that hinders him, Herodias. Would Nicodemus faine come to Christ? Feare of the Iewes is his Remora. Would Paul come to Thessalonica? The Deuill is his Remora. Wee would haue come to you once and againe, but Satan hindred vs. Yea euen * 1.68 doth Christ Iesus purpose in his infinite mercy to suffer for vs, and pre-acquaint his Apostles with it? E∣uen Peter will be his Remora. Maister fauour thy * 1.69

selfe. This shall not bee vnto thee. Hath that for∣ward young-man any good mind to follow Christ? The parting with his goods to the poore is his Re∣mora. VVould you haue him that is rich follow po∣uerty?

Such are our Remora's now; that hang vpon our armes, like Lots wife, deswading our departure from Sodome. Are we inuited to Christs Supper, the Gospell? Some Oxen, or Farmes, or a wiues idlenes, the pleasures of the flesh retards vs. Some businesse of our owne is a Remora to Gods businesse. Are we called to speake in the Truths cause boldly? The awefull presence of some great man is our Remora, we dare not. Doth our consciences prompt vs to parle for the restoring of the Churches right? Our owne Impropriations, and the easie gaine of the tenth of our neighbours goods, are a Remora, wee cannot. Are we exhorted in the name of IESVS CHRIST, for Gods mercy to vs, to shew mercy to his; to feed the hungry, succour the weake, re∣leeue the poore, & make vs friends of our vnrigh∣teous Mammon by charity? Alasse! the world, coue∣tous desire of gaine is our Remora; wee must not. Tell the Couetous man, that he is not Gods Treasu∣rer, but his Steward; and blame him for peruerting the end of his Factor-ship; there is a Deuill plucks him by the sleeue, thirst of gaine, God hee confes∣seth his Maister; but the world his Mistrisse. If you aske him, why he doth not in charitable deeds obey his Maister; he answers, his Mistris wil not let him.

VVould the yong man repent? his harlot steps forth, and like a Remora, stayes his course. Let

a Sermon touch a mans heart, and begin remorse in him, that he purpose reformation; good fellow∣ship, like a Remora, stops him. Yea, let a man in an age, (for rare are the birds that drop such fea∣thers) erect Hospitals: Piety and deuotion shall meete with some Remora's, that would ouerthrow them. You heare the dangers of the sea of the world; the fifth circumstance of this Comparison.

6. In the sea there be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fishes that eate vp fishes: so in the world 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, men that eate vp men. Psal. 14. Haue all the wor∣kers of iniquity no knowledge? who eate vp my people * 1.70 as they eate bread. Hab. 1. The wicked man deuou∣reth the righteous. Thou makest men as the fishes of the Sea. The labours of the poore, euen his whole heritage is worne vpon the proud mans backe, or swallowed downe into his belly. He racks rents, wrings out fines, extorteth, inhaunceth, improueth, impouerisheth, oppresseth; till the poore Tenant, his wife, and children cry out for bread: & behold, all buyes him scarse a sute of clothes; he eates and drinkes it at one feast.

Oh the shrill cry of our Land for this sinne, and the loud noise it makes in the eares of the Lord of Hoasts! The Father is dead, that kept good hos∣pitality in the Country: and the Gallant, his sonne must liue in London; where if he want the least su∣perfluity, that his proud heart desireth: (and how can he but want in the infinite pride of that City?) He cōmits all to a hard Steward: who must wrings the last droppe of bloud from the Tenants hearts; before the Land-Lord must want the least cuppe to

his drunkennes, the least toy to his wardrobe.

If this be not to eate, swallow, deuoure men, bloud and bones, then the fishes in the sea forbeare it. Heare this ye oppressers! Bee mercifull: you will one day be glad of mercy. The yellings of the poore in the Country, are as loud as your rorings in the City. The Cups you drinke, are full of those teares, that drop from affamished eyes, though you perceiue it not. You laugh, when they lament: you feast, when they fast: you deuoure them, that do your seruice. God will one day set these things * 1.71 in order before you.

7. The sea is full of Monsters. Innumerable, and almost incredible are the relations of Trauel∣lers in this punctuall demonstration. As of Estau∣rus, a fish chewing the cudde like a beast: of the Ma∣nate, headed like an Oxe: and of certaine flying fi∣shes, &c. And are there not in this world Men-mon∣sters? I doe not say of Gods making, but of their owne marring.

You would thinke it prodigious, to see a man with two faces. Alasse: how many of these walke daily in our streetes? They haue one face for the Gospell, another for the masse-booke: a brow of allegiance for the King, and a brow of apostacy of treason for the Pope; whensoeuer he shall call for it. You would thinke it a strange defect in nature, to see a man borne without a head: why there are innumerable of these head-lesse men among vs: who like brute beasts, haue no vnderstanding, but are led by the precipitation of their feet; follow their owne mad affections. Others redundantly haue two

tongues, dissemblers, hypocrites: the one to blesse God, the other to cursse man made after his Image. * 1.72 They haue one to sing in a church, another to blas∣pheme and rore in a Tauerne.

Some haue their faces in their feete; whereas God (Os homini sublime dedit, caelum{que} tueri iuss it) gaue man an vpright countenance, and framed him to looke vpwards; these look not to heauen whence they did drop, but to hell whether they will drop. Insatiable earth-scrapers, couetous wretches; that would dig to the Center to exhale riches. Others haue swords in their lips, a strange kind of people, but common; raylers and reuilers: euery word they speake, is a wounding gash to their neighbours. VVeigh it seriously. Are not these monsters?

8 On the Sea men do not walke, but are borne in vessels; vnles, like our Sauiour Christ, they could worke miracles. In the world, men doe not so much trauell of themselues, as they are carried by the streame of their owne concupiscence. So saith S. Chrysost. Hîc homines non ambulant, sed feruntur; * 1.73 quia Diabolus cum delectatione compellit illos in mala. Here men doe not walke, but are carried: for the De∣uill beares them vpon his backe: and whiles he la∣bours them to hell, winde and tide are on his side. VVhen he hath them in Profundis Abyssi, vpon that bottomles depth, he striues to exonerate his shoul∣ders, and doth what he can to let them fall & sinke into the infernall lake. So •…•…aul saith, that temptations and snares, foolish and hurtfull lusts do (no lesse then) * 1.74 drowne men in perdition. You thinke your selues on dry and firme ground, ye presumptuous wantons;

Alasse! you are on the sea, an inconstant sea,

Digitis a morte remoti Quatuor, aut septem, si sit latissima taeda.

Soone ouer-boord. The windes will rise, the sur∣ges will beate, you will be ready to sinke: cry faith∣fully, and in time with the Apostles. Lord saue vs, or we perish.

9. Lastly, the Sea is that great Cesterne, that sends waters ouer all the earth: conueying it tho∣row the veines, the springs; till those dispersed wa∣ters become Riuers, & then those Riuers run back againe into the Sea. This vast world scattereth a∣broad her riches; driues & deriues them by certain passages, as by Cunduit pipes vnto many men. The rich man shall haue many springs to feed him with wealth: the east & west windes shal blow him pro∣fite: industry, policy, fraud, lucke shall contend to giue his dition the addition of more wealth. At length when these springs haue made a brooke, and these brookes a riuer, this riuer runnes againe into the Sea. VVhen the rich man hath sucked the world long, at last absorbetur a mundo, hee is sucked vp of the world. VVhatsoeuer it gaue him at many times, it takes away at once. VVarre, exile, prison, displea∣sure of greatnesse, sutes of law, death, emptie that Riuer in one moment, that was so many yeares a filling.

Mans wealth is like his life; long a breeding, soon extinct. Man is born into the world with much paine, nursed with much tendernes, kept in childe∣hood with much care, in youth with much cost. All this time is spent in expectation. At last, beeing

now (vpon the point) a man, the pricke of a sword kils him. Euen so is our wealth piled, so spoyled: the world, like some politick Tyrant, suffering vs to scrape together aboundant riches, that it may sur∣prise vs and them at once.

Innumerable other relations would the World and the Sea affoorde vs. I desire not to say all, but enough: and enough I haue saide, if the affections of any soule present shall hereby distaste the world, and grow heauenly. Oh, what is in this Sea worth our dotage! what not worthy our detestation! The sinnes of the world offend our God: the vanities hurt our selues: onely the good blessings serue for our godly vse, and to helpe vs in our iourney. But we know that we are of God, and the whole world lyeth * 1.75 in wickednesse. Pray we, that this Sea infect vs not; especially drowne vs not. Though wee lose, like the Mariners in the prophecie of Ionas, our wares, our goods, our vessell, our liberties, yea our liues, let vs keepe our faith. It is the most dangerous shipwrack, that this naufragous world can giue vs, the shipwracke of faith. They write of the serpent, * 1.76 that he exposeth al his body to the blow of the smi∣ter, that hee may saue his head. So lose wee our riches, our houses, lands, liberties, liues: but keepe we Faith in our Head, Iesus Christ.

Though we liue in the world, let vs not loue the world, saith S. Iohn. Not fashion our selues to it, saith S. Paul: hate the vices, the villanies, the vani∣ties of it. Thinke it easier, for that to peruert thee, then for thee to conuert that. Water will sooner quench fire, then fire can warme water. A little

wormewood embitters a good deale of honey; but much honey cannot sweeten a little wormewood. Call we then on our God to preserue vs, that the euill of the world infect vs nor. Aristotle saith, if a man take a vessell of earth new and raw, close vp the mouth thereof, throw it into the salt sea, letting it lye there a day or two; when he takes it vp, he shall finde fresh water in it. Though wee bee sowsd in this Ocean-world, yet if the Spirit of grace seale vs vp, the brinish waters of sinne shall not enter vs; but we shall be vessels of grace, here, heereafter of glory.

Amen.

Notes

• * 1.1

  Ieron. Ep. Paulin.
• * 1.2

  In. Ipoc. con. 61
• * 1.3

  Lib. 1. de Trin. cap. 3.
• * 1.4

  1 King. 7, 23.
• * 1.5

  ver 26.
• * 1.6

  2. Chro. 1, 6.
• * 1.7

  Psalme 84, 1.
• * 1.8

  Heb. 9, 1.
• * 1.9

  Mathew 17, 1
• * 1.10

  Heb. 1•…•…, 18.
• * 1.11

  ver. 22.
• * 1.12

  2 Cor. 3, 9.
• * 1.13

  1 Tim. 3, 16
• * 1.14

  Eph. 2, 12.
• * 1.15

  Ioh. 1, 29.
• * 1.16

  Reue. 22, 18.
• * 1.17

  Cant. 4, 7.
• * 1.18

  1 Cor. 10, 1, 2.
• * 1.19

  Iohn 3, 5.
• * 1.20

  Mathew 3, 11
• * 1.21

  Heb. 10, 22.
• * 1.22

  Reuel. 15, 2.
• * 1.23

  Exodus 14.
• * 1.24

  Gen 7. 19, 20.
• * 1.25

  Math. 8, 27.
• * 1.26

  Psal. 65: 7.
• * 1.27

  Esay 57, 20.
• * 1.28

  •…•…ncid. 1.
• * 1.29

  Psalme 33, 7.
• * 1.30

  Psalme 107.
• * 1.31

  Esa. 14, 13, 14
• * 1.32

  Esay 3, 16.
• * 1.33

  Genesis 11.
• * 1.34

  Psal. 107, 25.
• * 1.35

  Lactant.
• * 1.36

  Genesis 25, 27
• * 1.37

  2 King. 5, 1.
• * 1.38

  Ioel. 1, 1.
• * 1.39

  Exod. 15, 23.
• * 1.40

  1 Iohn 2, 16.
• * 1.41

  Gal. 5, 19.
• * 1.42

  Deut 29, 18.
• * 1.43

  Acts 8, 23.
• * 1.44

  Eccle. 11, 9.
• * 1.45

  Iob. •…•…0, 12.
• * 1.46

  Esay 5, 20.
• * 1.47

  Page 1404.
• * 1.48

  Luke 15.
• * 1.49

  Math. 5, 10.
• * 1.50

  1 Cor. 4, 13.
• * 1.51

  Iohn 15, 19.
• * 1.52

  Math. 10, 22.
• * 1.53

  Iohn 9, 34. Acts 13, 50
• * 1.54

  Galath. 6, 14.
• * 1.55

  Psal. 49, 11.
• * 1.56

  Iohn 14, 2.
• * 1.57

  Heb. 1•…•…, 28.
• * 1.58

  1 Peter 2, 11.
• * 1.59

  Heb. 11, 13.
• * 1.60

  Psal. 17, 14. Acts 1, 25.
• * 1.61

  Iob. 41, 1, 2.
• * 1.62

  2. Tim. 3, 12.
• * 1.63

  Math. 18, 〈◊〉〈◊〉.
• * 1.64

  Mathew. 7.
• * 1.65

  Rom. 1, 32.
• * 1.66

  1 Cor. 6.
• * 1.67

  Pag. 1180.
• * 1.68

  1 Thess. 2, 18.
• * 1.69

  Math. 16, 22
• * 1.70

  Psalme 14, 〈◊〉〈◊〉.
• * 1.71

  Psal. 50, •…•…1
• * 1.72

  Iames 3.
• * 1.73

  Hom. 7. ope•…•… impers.
• * 1.74

  1 Tim. 6, 9.
• * 1.75

  1 Iohn 5, 19.
• * 1.76

  1 Tim. 1, 19.