FOUR SEA-SERMONS, PREACHED At the Annual Meeting of the TRINITY COMPANY, in the PARISH CHURCH of DEPTFORD: BY HENRY VALENTINE VICAR.  
LONDON, Printed by M. Flesher, for JOHN MARRIOT, and are to be sold at his Shop in S. Dunstan's Churchyard in Fleetstreet.  
MDCXXXV.   

PErlegi librum hunc, cui titulus, [Four Sea-Sermons] in quo nihil reperio, quò minùs cum utilitate publita Imprimatur.  
Ex Aedi: Fulham. Sept. 8. 1634.  
SA: BAKER. R.P.D. Episc. Lond. Cap. Domest.   

TO THE RIGHT WORSHIPFUL The MASTER, WARDENS, and BRETHREN of the Trinity Company, H. V wisheth Grace here and Glory hereafter.  
THese Sermons both in their preaching & printing acknowledge themselves yours. For your sakes they were first made, and it is not for their own they are now made common. I was put upon two evils, either to print that which was bad, or else by transcribing suffer it to be made worse. I have chosen the less, and God may bring good out of it. Discourses of this nature are few, yet great need have Seamen of them, debarred for the most part from the sweet comforts, and many helps which our Church at home affordeth; He that considers the one will not condemn these Sermons for Waste: and he that is sensible of the other will not ask to what purpose are they? Yet though others should cast dead flies into this ointment, my hope is you will approve it for bonum opus, and afford it your Patronage. And so I commit it to you, and you to the protection of him that is able to keep you, God blessed for evermore.  
Yours in Christ Henry Valentine.   
PSAL. 107.23. 
They that go down into the Sea in Ships, and do their business in great waters.  
AS the Power of God in the beginning laid the foundation of the world, 
Nihil de nobis curare Deum dicunt Epicuraei, Dei providentiam usq, ad Lunam descend re asserit Aristot. putatque Deum suis contentum esse finibus Ambros. l. 1. office cap. 13.  so his Providence ever since hath borne up the pillars of it. Yet the Epicureans, and Aristotle himself (as S. Ambrose witnesseth) chained up God as it were, and confined Him, and his providence to the circle of the Heavens. And as Moses was persuaded by his father in Law to Admit into his consideration none but weighty and important affairs, and to transmit ordinary business to the deliberation of inferior Magistrates: So these foolishly persuaded themselves that God would not disquiet, nor trouble himself with the government and administration of the world, 

Scilicet his superis labor est, ea cura quietos sollicitat!  
— sed Te nos facimus Fortuna Deum, coeloque locamus, Juvenal.  
Cum turpiter, & flagitiose viverent, ne perpetuo metu suppliciorum cruciarenuer, hanc sibi consultatienem excogitare volucrunt. Pet. Mart. c. 13. loc. common.   which is one of those Res exiguae which the Poet says jupiter is not at leisure to look after; 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 sinne with more freedom, and less fear, as the whorish woman took advantage from her husband's absence, to admit a stranger into her bosom, and to fill herself with dalliance till the morning.  
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, for can God be ashamed to care for that which he was not ashamed to create? No, he hath made the small, 
Wisd. 6.7.  and the great, and careth for all alike.  
The hairs of our heads, 
Mat. 10.29, 30. Ad culicem & pulicem, Providentiâ mundus administratur usque ad folia volatica. August. conf. l. 7. c. 6.  the fowls of the air, the flowers of the field, nay, says S. Augustine, the Gnat and Flea, and the flying leaves, which are tossed to and fro with the wind, are all within the compass of it. 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 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, and God make these Sermons as profitable to you, as they are fit for you.  
The whole frame, and building stands upon four pillars.  

1. The Mariner's Profession.  
2. The danger of that profession.  
3. The deliverance from that danger.  
4. The duty after that deliverance.   
The Mariner's Profession is to go down to the Sea in Ships, and to do business in great waters. Wherein we will consider these two things:  
First, that Mariners, and all other men have a work, and a business to do.  
Secondly, that Mariners have a work of their own in Ships, and in the deep waters, and what that is.  
First, here is a work and business to be done. 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. And the Scripture describes them with wings, because they do their work, which is the will of God, with all readiness and alacrity. And therefore we desire in the Lord's prayer, that his will may be done in earth, as it is in Heaven.  
Man in Paradise must not be idle, God employs him, and sets him a work, which was to dress the garden. And we that are the Sons and Daughters of Adam, must not eat a morsel of bread, 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.  
It is an old and true saying, 
Otia dant vitia.  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: 
Mat. 25.26.  Thou wicked and slothful servant.  
And Solomon says that the field, i.e. the soul of the sluggard is all grown over with thorns, and the face thereof covered with nettles. 
Prov. 24.31.  Waters that stand still and have no current, putrify and breed venomous creatures. Bodies that have no exercise grow obstructed with gross humours. Dead carcases that have neither sense, nor motion are devoured with crows and ravens. Certain it is, that when we are most lazy, the devil is most busy, for he watches his opportunity, and sows the tares of his Temptations when men sleep. David tarries at home, and takes a nap upon his bed in the day time, and then suns himself upon the battlements of the house, when he should have been in the field fight the Lords battles, and then he that had triumphed over his 10000 Philistines is van quished by a naked woman. 
Semper aliquid operis facito, ut te diabolus inveniat occupatum; non enim facilè capitur à diabolo qui bono vacat exercitio. Jeron. in epist. ad Rust.  The counsel therefore that S. jerom gives Rusticus is good, Always (says he) be doing something, that the devil may not find thee idle, for he cannot easily prevail against him who is well occupied. So then, as in jacobs' 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: or descending in the duties of our particular callings, in a competent provision of such things as concern our families, and the outward man; but let us not stand still; Christ cannot endure that, as appears by his reprehension of those he found in the market place, why stand you here idle all the day? In a word. God will have no cyphers in his 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.  
But now the Apostle tells us that there are diversities, and distinctions of operations, 
1 Cor. 12.6.  and so there hath been from the beginning. Cain was a tiler of the ground, but Abel a keeper of sheep. jubal was a Musician, but Tubal an artificer in brass and iron. Reuben delighted in his flocks of sheep, and herds of cattles, 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. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 4.11.  Hence is that of the Apostle, let every man do his own business, or those things which properly belong to his own calling. 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, and the business of the Mariner is to go to sea in ships, and what he is to do there I shall now show you, which is the second part of the text.  
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.  
As for fishing, Musculus will have this the business intended in the text, 
Muscul. in loc.  and in the old Testament we read of it in many places, 
Eccles. 9.12. Amos 4.2. Job 41.7.  and of all the instruments that appertain, and belong to it. As of fish nets, of fish. hooks, of fish-speares. And in the new Testament we find it much honoured by our Saviour, who chose but twelve Apostles out of the whole world, and four of those twelve were of this profession. 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. 
Revelat. 4.6. Mat. 13.47. Et tu piscis es qui visera invadisaliena, qui demergis infirmum, qui cedentem persequeris in profundum. Cave ne dumillum sequeris, ipse incidas in validiorem. Ambr. Hexam. lib. 5. cap. 5.  The one are Fishermen, and the other fishers of men. This world is the Sea, and the men that inhabit it are fishes, for the greater devour the less, as Ahab swallowed down the Vineyard of Naboth and made no bones of it. The Gospel is the cast net, for as Basil observes well, it hath both corks and leads annexed to it. 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. 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. 
Noli O hone piscis Petri hamum timere, non occidit sed consecrat. Ambr. Hexam. lib. 5. cap. 6.  But O good fish (says S. Ambrose) do not fear the hook of S. Peter, for it will not kill, but consecrate thee. The other business is that of Merchandise by exportation of those commodities wherein we abound, and importation of those necessaries, and conveniences wherein we are defective.  
It hath pleased the manifold wisdom of God to enrich several countries with several commodities. 
Nihilest ex omni parte beatum Horat. Non omnis fert omnia tellus.  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, 
India mittit ebur, molles dant thura Sabaei, totaque thuriferis Panchaïa dives arenis. Virgil.  that by a strange kind of conveyance it carries and transports one country into another, and like the Bee brings that into our own hive, which was sucked out of the flowers growing in another's garden. And these two constitute and make up the Seaman's business; as for them that go to sea neither to trade, nor fish unless it be for the lives, and goods of other men, they are without the compass of my Text, and consequently not within the compass of God's providence, and protection. And now let me cloth and adorn the Seaman's business in some circumstances, and adjuncts which tend both to the advancement of the work, and the encouragement of such as undertake it.  
First it is a lawful, and a warrantable business, and it is no small matter for a man to be assured that he lives in a warrantable calling. Many professions there are start up, which are but of yesterday, and we may well suspect that the pride, wantonness, luxury, and curiosity of these last, and worst times invented them. But as for this we need not doubt it, 
Genes. 49.13.  it was the portion which jacob 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.  
As for the Church the time was when it was folded up in a little room, God was known no where but in jury, he had no Tabernacle but at Salem. 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, when the Gentiles lay wrapped, and muffled up in more than Egyptian darkness. 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 jerusalem, that it might run from the one end of the world unto the other, so that no Nation should be hid from the heat, or deprived of the comfort of it. 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; yet we that inhabit the Islands, which God hath moated about, and surrounded with a girdle of waters, had for ever sat in darkness, and in the shadow of death. But now let the multitude of the Isles rejoice says David; let them give glory unto God; 
Esay 42.12. Ezek. 30.9.  and praise him in the Islands says Esay. For now that of Ezekiel is fulfilled, In that day I will send my Messengers unto them in Ships. Who the messenger was that was first employed and bound for this Island with that rich and invaluable lading of the Gospel is uncertain. Some say it was the Apostle S. Paul, that great Doctor of the Gentiles. 
Theodor. de c●rand. Graecorun● affect. l. 9  Others say it was Simon Zelotes, who was crucified and buried here. But most are of opinion it was that honourable Senator joseph of Arimathea, 
Niceph. l. 2. c. 40 Doroth. in Synops  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 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.  
As for the Commonwealth, 
Caput underobur & nervi manant in Rempub. Laur. Med.  shipping is the very nerves, and sinews, the strength and security of a nation, and our ships are (and so they may well be) called the walls of our Kingdom. 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 Samson wherein our strength consisteth.  
Moreover by this means the want, 
Dissepti faederae mundi traxit in unum Thessala pinus. Seneca in Medea.  and indigence of our country is supplied with the wealth and abundance of another. For God hath disposed the parts of the world, as the members of the body, and hath so tied them together in mutual and reciprocal offices, that no part of the whole universe can say to another, I have no need of thee. As for this country wherein we live, I may say of it as the Scripture doth of the plain of jordan, behold it is even as the garden of God, it may as well stand upon its bottom, and boast an Autarchie, 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 Drugs.  
Secondly, the business of the merchant is an honourable business and employment, 
Esay 23.8.  as we read of the merchants of Tyre that they were Princes, & her traffiquers the honourable of the earth. 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, & industry in Navigation, are arrived at such a degree of honour, and eminency that many envy it, and all admire it. The time was when this was the peculiar honour, and glorious prerogative of this nation as Keckerman confesses, 
Hoc certum est omnibus hodiè gentibus navigandi industria & peritia superiores esse Anglos, & post Anglos Hollandos. Keckerm.  for (saith he) It is certain that the Englishmen are the best seamen, no nation in the world can compare with them either for art or industry, and next to them are the Hollanders. 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. Such is our sloth and negligence, such our tenderness and delicacy that we cannot brook the dangers of the Sea, nor the confinement of a .  
Thirdly, the business of the merchant is a gainful business. And hence is it that Solomon compares his good huswife to a Merchant's Ship, 
Prov. 31.14.  which brings in riches from a fare country. 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; it was not any thing accounted of in the days of Solomon. And the reason of this wealth is given in the next verse, 
2 Chron. 9.20, 21, 22.  For the King's ships went to Tarshish with the servants of Huram; every three years once came the ships of Tarshish bringing gold and silver, ivory, and apes, and peacocks, so that King Solomon passed all the Kings of the earth in riches, and wisdom. 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 hear me this day, will confess with jacob, that when you first passed over jordan, when you went first to Sea your portion was not great, 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, 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 gotten you this wealth, but confess that it is the Lord your God that hath given you power to gather riches, and that it is his blessing that maketh rich. And then there wants but one thing to make up all, and that is when God prospers you with rich voyages, and safe returns, you have a care to pay him his Custom, (I exclude not the Kings). for if you steal that you may forfeit all. And God's Custom is your charity to his poor members, for whatsoever you do to one of them, he takes it as done to himself. As you get your wealth by the waters, so cast your bread upon the waters, upon the weeping cheeks of comfortless widows, of fatherless children, 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. Wither he bring us all that hath so dear purchased it for us, jesus Christ the righteóus: To whom with the Father, and the Holy Ghost, be all Honour and praise, might and Majesty now, and for ever: Amen.  
* ⁎ *   
PSAL. 107.24. 
These see the works of the Lord, and his wonders in the Deep.  
YOu have seen before that the business of the Seaman is warrantable, honourable, and profitable, and yet there is another adjunct waits upon it, 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. If you put the same question to mariners that our Saviour did to the multitude, 
Mac. 11.8.  What went you out for to see? The text answers for them, that they see the works of the Lord, and not his ordinary and every day's 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.  
In which verse there are two things to be considered.  
First, the object, or things that may be seen, and they are of two sorts, the works, and the wonders of the Lord.  
Secondly, the subject, or place where they may be seen, and that is the deep waters.  
But I had rather resolve the text into these three conclusions.  
First, God is a working God, for here are the works of the Lord.  
Secondly, among the works of God some are more wonderful and admirable than others, for here are the wonders of the Lord.  
Thirdly, the Sea is a place wherein we may see both his works and wonders.  
For the first, some have been so transcendently presumptuous as to inquire how God employed himself in that vast space of eternity, and what he did before he created the world, which is not yet of six thousand years standing. 
Quid faciebat Deus antequam faceret coelum & terram? Alta (inquit) scrutantibus gehennam parabat. Aug. conf. lib. 11. cap. 12.  To them I say as the Angel did to Manoah, Ask not after it for it is secret. Or as David: Such knowledge is too wonderful for thee: or as he in S. Augustine, God was making hell to torment such as will pry into the Ark of his mysterious and reserved secrets.  
The first work of God ad extra was the Creation, which consists of many fair, and noble pieces.  
Some were of opinion that God created the Angels, and then the Angels as his instruments created inferior natures. 
Job. 38.7.  Indeed the Angels were created first, and are the first fruits of God's ways, and they did sing together, and shout for joy when the foundations of the world were fastened; but they did not lay so much as one stone in that building. It may be Moses in the history of the Creation makes no mention of the Angels, least describing the glory and excellency of their natures, we might join them in Commission with God, and make them his associates, and so rob him of the glory.  
Another error there was, and that amongst the Jews; 
Putabant Deum post laborem fabricati mundi usque ad hunc diem quasi dormire. Aug. in c. 5. Joann. john 7.15.  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, for says he, My Father worketh hitherto, governing and conserving what he hath made that they slide not back again into their first nothing. 
Deus agens quiescit, quiescens agit. August.  There is no day wherein God doth 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; 
Agit animas rationales quotidiè creando, impios justificando, purgatos ab omni reatu in coelis beatificando. Carth. in 5. joann.  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.  
Nay, let me tell you that those works which we call our own, are of his working, witness the Prophet, Thou hast wrought all our works in us: 
Esay 26.12. Phil. 2.13.  witness the Apostle, It is God that worketh in us both to will and to do of his good pleasure. Witness our Saviour, Without me ye can do nothing. 
john 15.  The Apostle therefore uses this correction, Not I but the grace of God that was in me.  
Now as man is the image of his Maker so he should affect conformity and resemblance to his pattern, and be a worker together with God. The main work of a Christian is the work of Salvation; Work out your salvation with fear and trembling, saith the Apostle. A work which if we dispatch not before we die, we are undone for ever. And therefore our Saviour quickens us, 
john 9.4.  and calls upon us to ply it hard whilst it is day; So long as we are in this world it is day with us, and we may work; and it is the day of salvation too, so that we may work out our salvation; 
2 Cor. 6.2.  but when we die it is night with us, (and who knows whether it may not be this night?) and then we cannot work.  
But besides this we have a work to do, and that is the work of our particular callings. S. Paul would have every man eat his own bread, and his own it is not till his head, or his hand hath wrought for it. Solomon hath appointed a time to every business, but he allows no time for idleness, 
Minimam vitae portionem dabat somno, minorem cibo, nullam otio. in vita jeron.  and Erasmus reports of S. Jerome, that he allowed but little time to sleep, less to meat, but none to sloth. But of this we have heard more in the former Sermon.  
The second part of the Text, is, that amongst the works of God some are more wonderful and admirable than others, for here are wonders as well as works.  
I confess with the Prophet that God is a wonderful and excellent workman: 
Esay 28.29.  and that all his works are admirable. For they were made of nothing. It is true in Philosophy that out of nothing can nothing be made; but it is true in Divinity that out of nothing were all things made that are made. So the Poet.  
Nothing but nothing had the Lord Almighty  
Whereof, 
Du Bartas.  wherewith, whereby to make this City.  
Again, all the works of the Lord are wonderful if we consider the manner of their making.  
If you ask what tools, what levers, 
Quis humeris saxa convexit? quis congessit impensas? quis laboranti Deo suam operam ministravit? Ambr. in orat. de fid, resurr.  what engines, what instruments, what labourers God used in so great a work, Moses tells you he did but say let it be so, and it was so; and David says He spoke the word and they were made, he commanded and they were created. So that the creation of the world, was like the building of the Temple, there was no noise of any tool, or hammer heard in it; but like jonas his gourd though it was not planted, nor watered grew up on a sudden, even in the short space of six days, and this is another wonder. 
John 2 20. Sex diebus faectus mundus. Non quod Deus tempore indiguerit ad constitutionem ejus, cui intra momentum suppetit sacere quae velit: sed quiaea quae fiunt ordinem quaerum Ambr. in ep. ad Horont. Ista est causa admirationis cum res aut fingularis est, cutrara. Aug in ep. ad Evod. Perseverantia consisetudinis amisit ad mirationem. Aug. de Trin. l. 3. c. 2. Quam multa usitata calcantur, quae considerata slupentur.  The Temple of jerusalem was a stately and magnificent building, yet it was not built in less time than forty and six years, notwithstanding many hands went to it; but the whole fabric of heaven and earth was finished in the space of six days: and he that made it in so few days, could (if he had pleased) have made it in as few minutes. Thus then are all the works of the Lord wonderful; yet as the Apostle says of the stars, One star is more glorious than another: so say I of God's works, some are more admirable and wonderful than others, as being either less common, or more curious.  
First, that which makes some of them more wonderful than others is, because they are less frequent and common. The people marvelled at the multiplication of the loaves, and fishes, and were so affected with the strangeness of the miracle, that they would have made Christ a King for it: 
Quid non mirum facit Deus in ommbus creaturae motibus nisi consuetudine quotidiana viluissent? Aug. in epist. ad Volusian. Psal. 19  yet we wonder not at the increase of harvest, and multiplication of the seed though in some grounds it brings forth twenty, in some thirty, and in some an hundred fold. We wonder not at the Sun though it be the beauty and bridegroom of nature as David calls it: yet we wonder at the faint light of a Comet because the one we see every day, and the other but seldom.  
Secondly, some are more wonderful, and admirable because more curious and exquisite. In some creatures we have only vestigium, the print of his foot: but in others imaginem, his image. 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.  
And because I would not lose myself in this field of Zoan, 
Eunt homines mirari alta monrium, etc. & relinquunt seipsos, nec mirantur. V August. conf. l. 10. cap. 8. In homine principatus est omnium animantium, & summa quaedam universitatis, & omnis mundanae gratia creaturae. Ambr. Hexam. lib. 6. cap. 10. Mark. 16.15. Cura divini ingemi. Tertul.  this field of wonders; I will determine you to the consideration of yourselves first. 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, for man hath being with stones, life with trees, sense with beasts, and understanding with Angels; and hence is it that he is called every creature. In the making of other things God did but say let this or that be so, and so, and it was so; but when he came to make man, all the persons in the Trinity consult and advise about it, Let us make man after our likeness. The Sun, Moon, and Stars are glorious creatures, 
Psal. 3.3.  yet are they but the works of God's fingers; 
Psal. 119.73.  but man is the work of his hands, Thy hands have made me, and fashioned me. I need say no more but what the Psalmist does, 
Psal. 139.14.  I will praise thee for I am fearfully and wonderfully made, marvellous are thy works, and that my soul knows right well, yea I am curiously wrought in the lowest parts of the earth, 
Compono hic canticum in laudem creatoris nostri, etc. V Galen. l. 3. de usu partium.  and the word in the original signifies such art and curiosity as is used in needlework, and embroidery.  
And as Man is more wonderful than other creatures, so some parts of man are more admirable and artificial than others. 
In ep. ad Volusian. quod sol & luna in coelo, hoc oculi in homine. Ambr. Hexam. lib. 6. cap. 9  S. Augustine wonders most at the eye which though it be but a small member, yet in an instant runs from one side of the heavens to the other. And thus having a little discovered you to yourselves, let me lead you abroad into the world and see what wonders we can there meet with.  
If we climb up into heaven, we shall find it as full of wonders as it is of stars, for every star is a wonder; being as Astronomers observe (if truly) of a greater magnitude than the body of the whole earth. If we descend a little lower, who is able to satisfy these questions? 
Job. 38.  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 dew? out of whose womb comes the ice? and the hoary frost who hath gendered it?  
If we go down yet lower, from the air to the earth, 
Quid enumerem succos herbarum salubres? quid virgultomem, ac soliorum remedia? etc. V plura in Amb. Hex. cap. 8. de dietertio.  we shall find that plants, and trees, and minerals have wonderful virtues, nay that the earth itself is a wonder, for it hangs as a ball in the midst of heaven, and though it have no pillars to uphold it, nor but tresses to comprehend it, yet it stands fast for ever and shall never be removed. Look (says Tertullian) upon the buildings of the Bee, 
Imitare si potes apis aedisicia, formicae stabula, araneae retia, hombycis flamina Tertul. l. 1. advers. Martion.  or the lodgings of the Ant, or the webs of the Spider, or the threads of the silkworm, and imitate them if thou canst. And thus we see the point cleared.  
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. O the depth of the riches both of the wisdom, 
Rom 11.33.  & knowledge of God O Lord our Lord how excellent is thy name in all the earth! 
Psal. 8.1.  Among the gods there is none like unto thee O Lord, 
Psal. 86.8.10.  neither are there any works like thy works: for thou art great and dost wondrous things, thou art God alone. O that men would therefore praise the Lord for his goodness, and declare his wonders to the sons of men.  
Little children, and ignorant persons when they see a curious picture, gaze upon it, and please themselves in the beauty of the colours, but they consider not the art, and skill of that hand which limmed it: so we see the wonders of God with our eyes, we 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; neither do we consider those glorious Attributes of power, wisdom, goodness, and mercy laid open in them. If we did, the consideration of his power would make us fear him; the meditation of his goodness would make us love him; the contemplation of his wisdom would make us praise him, according to that of the Psalmist, Declare his glory among the heathen, 
Psal. 96.3.4.  & his wonders among all the people, for the Lord is great. & greatly to be praised, he is to be feared above all gods.  
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, 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. S. Paul spoke with tongues more than all the rest of the Apostles, and the Barbarians called him Mercury the god of eloquence; yet these things are so admirable and transcendent, that the strength of his expressions, and the strains of his eloquence could not reach them. And therefore he telleth us not what they are, but what they are not. Eye hath not seen, nor ear heard, 
1 Cor. 2.9.  neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him. The eye of man sees much, yet the ear hears of many things which the eye never saw. I never faw salomon's Temple in its beauty, nor Rome in her glory, nor Christ in the flesh, yet my ear hath heard much of them. But if there be any thing which my ear hath not heard, yet my heart is able to conceive it. I never heard the thunders that were upon mount Sinai; I never heard Paul in the pulpit, yet I conceive how terrible was the one, and how powerful was the other. But these things are so high, and admirable, that I can neither perceive them by the sense, nor conceive them by the understanding. When the Queen of Sheba came 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 than 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 jerusalem, 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 works and wonders of the Lord may be seen in the Sea, and deep waters.  
God who is wonderful in all his works, 
3. Part.  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 shown in the red-sea, which was a Causey to the Israelites, but a grave to the Egyptians. Or to those which he shown in the Sea when the Prophet jonas was cast into it, as the sudden calm, and the restitution of his Prophet from the belly of the whale. But our Prospect will be more fair, and delightful if we enlarge it in these particulars following.  
First the situation of this Element is wonderful. I will not here dispute the question whether the Water or the Earth be higher; sure I am that the elevations, and swellings of the Sea are wonderful; and were it not that the Lord on high is mightier than the noise of many waters, it would break out (as once it did) into an universal Deluge, and Inundation. 
Job. 38.8, 9, 10.  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; and here shall thy proud waves be stayed. I read of one Canutus sometimes a king of this Island, that standing by the Thames at a flowing water, commanded the waves to come no nearer: But the River for all this kept its course, and if the King had not given ground, would have drowned him: with which (says the story) he was so much affected, that he hanged up his Crown in Westminster, and would never after wear it. To command the Elements is his prerogative that made them. Fear you not me, 
jerem. 5.22.  saith 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, and though the waves thereof toss themselves, 
Infirmissimo emnium vilis sabuli pulvere vis maris etiam in tempestate cohibetur. Ambr. Hexam. c. 2. de die 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet they cannot prevail; though they roar, they cannot pass over it. And Hesychius says that the Sea is as afraid of the bank of sand, as we are of thunder.  
Secondly, the Motion of the Sea is as strange and wonderfulles the former. 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. And howsoever this hath received many subtle and curious discussions, yet all confess it a wonder, and secret of Nature. For suppose it be the natural inclination of this Element, which at the first covered the face of the Earth, and does as it were labour to recover its ancient Inheritance; Or suppose the Moon to be the cause of it, as most determine, (for this Planet hath a regency, and dominion over moist bodies) yet it is a wonder still. It is as admirable that the Influence of the Moon should cause such an elevation, and agitation of the waters, as if God had imprinted this quality in the Element itself. For my part, I shall ever say with the Psalmist, Thy way is in the Sea, and thy path in the great waters, and thy footsteps are not known.  
Thirdly, the Multitude and Variety of creatures that live, 
Psal. 104.24, 25  and move in it, is very wonderful. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches: So is the great, and wide Sea, wherein are things creeping innumerable, both small, and great beasts. 
Quicquid nascitur in parte naturae ullà, & in mariesse, praeterquam multa quae nusquam alibi. Nat. hist. l. 9 cap. 2.   
Pliny is of opinion, that there is no creature upon the earth, but there is something in the sea that resembles it; and so the Poet elegantly: 
As many fishes of so many features, 
Du Bartas.   
That in the waters one may see all creatures, 
Adverte O home quanto plura in mari, quam in terris sunt. Amb. Hex. l. 5. c. 2. Genes. 1.11.20.   
And all that in this All is to be found  
As if the world within the Deeps were drowned.   
When God blessed the earth, he said let it bring forth: but when he blessed the waters he said let them bring forth abundantly. 
Dag. a Dagah.  And the Hebrew word which signifies a fish, comes of a root which signifies to increase, and multiply. Now to discourse of the 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, and admirable, that job says, 
Job 41.33.  upon the earth there is not his like.  
In the history of the Creation it is observable, that God does not mention any beast, or fowl, or fish, but this only. It is said that God created the fowls of the air, but there is no mention of the Dove, or Eagle. It is said that he created the beasts of the field, but neither the Horse nor Elephant is named. 
Genes. 1.21.  But in the work of the fifth day it is said God created the great Whales. Great they are indeed, for some have appeared in the waters as if they had been Islands. Pliny writes, 
Aequalia momibus corpora habere praedicantur. Hexam. l. 5. c. 10  that in the Indian sea they are found of three or four acres or furlongs long. S. Ambrose says they are reported to have bodies as big as mountains. That they are very great appears by the Scripture, for their jaws are likened to doors, 
Job 41.5.6.22.  their Scales to shields, and they are said to make the Sea boil like a pot or caldron. And this fish being of so stupendious a magnitude was named for the declaration of God's power, and also of his goodness, who gave us dominion over it. 
Magnus parvo, vastus & immensas imbecilli fit praeda. Bas. hom. 10. in Hexam.  S. Basil speaking of the manner of catching them in his time, wonders that so vast, and immense a creature, should be taken by so weak a thing as man is. I come now unto the last yet not the least wonder, and that is the Art of Navigation, 
Psal. 104 26.  for David hath joined both these together, There goes the ships, there is that Leviathan.  
Howsoever a Ship be the work of the Canpenter, yet I may truly call it one of God's wonders. The first ship that ever I read of was the Ark, and howsoever it was built by Noah and others, yet the truth is that Noah was but God's Foreman, God himself was the Master Shipwright that drew the mould, and gave directions, and therefore a ship is, and may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine thing. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 3.4.  S. james wonders much at the Helm which being but a small piece of wood is able to turn, and command the whole vessel. Who does not wonder at the compass, 
Acus Magnetica.  and needle? whether the invention of the needle be new, or known unto Solomon is a great question. 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. They that would be satisfied in this may read what Pineda, 
Pined. de reb. Salom. l. 4. c. 15. Lemnius de occult. naturae mirac. l. 3. c. 4.  and Levinus Lemnius have written of it. To close up all then, when we go to Sea we must not only intent the advancement of our own profit, but we must make a spiritual use of the deep waters, we must see, and consider, and meditate upon these wonders, & those Attributes which are enfolded in them, that so they may strike us with an awful reverence, and imprint upon us a religious respect to the Divine power. 
Hexam. cap. 5. de die tertio.  Hence it is that S. Ambrose calls the Sea the incentive of devotion, and school of piety, for there is nothing in it but doth administer to a spiritual mind matter of pious and heavenly meditation. For example, the ship wherein you sail, is a remembrancer of the swiftness and shortness of your days, My days (saith job) are swifter than a Post, they are passed away as the swift ships. And as in a ship whatsoever a man is doing he still sails on to the end of his voyage: so whether we eat, or drink, or sleep, or sin, or whatsoever we do we hasten to the grave, which is the end of all flesh.  
As for the Sea it is an emblem of the world, for the world is compared to it, and the people to the waters. Here as in the Sea we have our calms of peace, and our storms of persecution; our faire-weather of prosperity, and health; and our foulweather of adversity and sickness. Here some are swallowed up in the gulf of despair, 
Aliquid subintrabit. August.  some are split upon the rocks of presumption, & the best men are a little leaky. For as a ship cannot pass thorough the waves of the Sea, but some water will sink through: so the best men passing through the world will taste a little of the corruptions that are in it, 
Habemus pro mari mundum, pro navi ecclesiam, pro velo paeniteutiam, pro gubernaculo crucem, pro nautam Christum, pro vento Spiritum Sanctum. Chrysost. Super Math.  but S. Augustine advises us in this case to ply the pump of Repentance, and then there is no danger of sinking, or perishing everlastingly.  
In a word, the world is the Sea, the Church is the ship, our 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, jesus Christ the righteous, To whom with the Father, etc.   
PSAL. 107.25. 
For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.  
WE have done with the Seaman's Profession, and now come to those Dangers which attend, and accompany this profession. For a victualler cannot be without sin, nor a merchant without danger. 
Eccles. 26.37.  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 be resolved into these three Conclusions.  
First, that the commandment of God reaches, and extends even to senseless, and inanimate creatures.  
Secondly, that the wind is not always still, but sometime stormy: and the Sea not always calm, but sometimes tempestuous.  
Thirdly, that there is no Commotion in the air, nor Concitation in the waters, but it is the Lords doing. For he commandeth.  
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, 
Mat. 11.25.  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.  
All are thy servants saith the Psalmist: 
Psal. 119.91.  and it is not omnes, for than it must be restrained to Men and Angels; but omnia, a word of such latitude, 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. 
Psal. 135.6.  Whatsoever the Lord pleaseth that doth he in heaven and earth, in the seas and all deep places. 
Psal. 148.8.  And fire and hail, snow and vapours, storms and wind fulfil his word. And the lightnings say unto him, 
job 38, 35.  Here we are.  
The creatures beside their natural inclinations have an obediential power, 
Etiamsi Deus contraria jusserit, hîc tamen magna est obedientia. Chrys. Hom. in Psal. 148.  whence it comes to pass (saith Chrysostome) that though God command them things contrary to their particular natures, yet they obey him.  
David asks the question; What ailed thee O Sea that thou fleddest? 
Psal. 114.5.  and thou jordan that thou wast driven back? Had the Sea, 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, 
Psal. 29.3.  the voice of the Lord was upon the waters, and so soon as they heard they were afraid. Or as it is in another Psalm, 
Psal. 77.16.  The waters saw thee O God, the waters saw thee: they were afraid, the depths also were troubled. And as the commandment of God divided the waters, and controlled their course; so it divides the very flames of fire. 
Psal. 29.7.  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; yet sometime the fire burns and does not shine, and sometimes it shines and doth not burn; 
Flamma Dei mandato dulcissemam in se recipiens auram, suavem pueris respirationem veluti sub umbra quadam tranquillo in statu constitutis praebuit. Basil. m. in Psal. 29.  and so the Lord divideth the flames of fire. The fire in the furnace of Babylon shined, for by the light thereof Nabuchadnezzar saw the three children, & another with them like the Son of God; but as S. Chrysostome says it did not urere, but irrorare, it did not burn them, but bedew them.  
The fire in hell burns, for it is a place of extreme heat, and a drop of water would be purchased at any rate; yet it shines not for it is a place of utter darkness. 
Ipse potest Solis currus inhibere volantes, Ipse velut scopulos flumina stare jubet.  By which instances we see, that as all things were created by God, so they are commanded by him, for the Potter hath power over his clay, and God over the works of his own hands.  
Must we not here needs break out into those words of wonderment and admiration; 
Mat. 8.27.  Quis est iste? Who is this, whom even the wind, and the Seas obey? Surely such an one, besides whom there is not such another. 
Esay 45.21.   
Where is the Monarch that dare set down his foot upon the shore, and in the word of a King command the Sea to flow thus fare, 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. Where is the man that in the time of drought, can lift up his voice unto the clouds, and wring one drop of rain out of their bottles? 
job 38.34.  Where is he that can bind the sweet influences of Pleyades, or lose the bands of Orion, or bring forth Mazzarath in his season, and guide Arcturus and his sons? Indeed joshua the Captain of Israel stayed the Sun in Gibeon, and the Moon in the valley of Aialon, 
Non imperavit, sed impetravit.  till he was avenged of his enemies; but not by his command but by his confidence, not by his power but by his prayer.  
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. He can command the air and it shall spit upon our heads blast, mildews, pestilent defluxions, and destroy us with thunder, lightning, or hailstones as it did the Amorites. He can command the earth and it shall open her mouth, and swallow us up quick as it did Corah and his company. He can command the water to overflow us as it did the old world. Let us therefore sanctify the Lord of Hosts, 
Esay 8.13.  Let him be our fear, and let him be our dread.  
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. God can command a stone and it shall become Bread.  
Art thou cast upon the bed of sickness? God can command a lump of figs to recover thee, nay he can rebuke thy disease, and it shall immediately leave thee.  
Art thou at Sea and in danger of drowning? God can rebuke the winds, and waves. And if he suffer thee to shipwreck, he can prepare a fish to swallow thee, or a plank of the ship to convey thee to shore, as it fared with Paul and his company.  
And does not the obedience of the senseless, and inanimate creatures upbraid our disobedience, 
Non mediocris pudor est, empire Dei insensibilia elementa parere, & homines non obedire. Ambr. Hexam. c. 1. de die 3.  and rebellion? It is no small shame, that the very insensible elements should obey God, and men not obey him, saith S. Ambrose. And as it is no small shame, so no small 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, and man only rebellious, who hath reason to persuade it, 
Chemnit. har. Evangel.  religion to regulate it, and the promise of heaven to reward it. 
Psal. 148.6.  Heaven and earth have received ordinances, and decrees from God and they do not pass them. Man only runs snuffing up and down like the wild Ass, saying, 
Psal. 2.3.  Let us break his bands, and cast away his cords from us.  
God promises his people in the Prophet that he would take away from them their hearts of stone, and give them hearts of flesh. 
Bonaventure.  But one in a strange exaltation of devotion, desires rather to keep his heart of stone then to change it for an heart of flesh. The Tables of stone received the impression of the Law, when the hearts of flesh would not. Nay the stones flew in pieces at the passion of our Saviour, when the hearts of flesh relented not at so sad a spectacle. God hath sent us to school to some creatures to learn the lesson of diligence, 
Prov. 6.6.  Go to the Ant thou sluggard, consider her ways, and be wise. To some creatures to learn the lesson of thankfulness, 
Esay 1.3.  The Ox knoweth his owner, and the Ass his Master's crib. To some creatures to learn the lesson of timely and seasonable repentance, The stork in the heaven knoweth her appointed time, 
Jerem. 3.7.  and the Turtle, and the Crane, and the swallow observe the time of their coming. To some creatures to learn the lesson of obedience, as here to the winds and waves; For he commandeth and raiseth up the stormy winds, which lift up the waves thereof.  
The second conclusion was this. 
Second part.  The wind is not always still but sometimes stormy; the Sea not always calm, 
Quocunque aspici● nihil est nisi pontus & aether, Fluctibus hic tumidus, nubibus ille minax. Ovid. I 1. Trist. eleg. 2. Amos 4.13. john 3.8.  but sometimes tempestuous. The wind is one of God's works for he createth it, and one of his wonders too, For it bloweth where it listeth, and thou hearest the sound thereof, but dost not know whence it comes, nor whither it goes. He that would know the commodities and conveniences of this creature, let him read S. Chrysostome, or Seneca in his natural questions, 
Chrysan Psal. 135. Sen. lib. 5. cap. 18.  who tell us that the wind purgeth the air, divides and disperseth 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.  
True is it which Solomon saith, God hath made every thing beautiful in its season. 
Eccles. 3.11.  And even storms and tempests are arguments of God's power, instruments of his vengeance, and documents of our lives.  
First, they are Arguments of his power, 
1 Argumenta divinae potentiae.  and so serve to imprint upon us not an acknowledgement only, but an awe of a Deity. 
Coelo tonantem credimus Jovem segnare. Horat. l. 3. Car. ode 5.   
When God delivered the Law upon mount Sinai, the mountain burned with fire, and the air was troubled with such clashing and collision of the clouds, and with such thunders and lightnings, that the fear of God fell upon the people, and they promise religiously to observe his statutes, and to keep his commandments.  
When God passed by his Prophet Elijah, a great and a strong wind went before him, rending the mountains, and breaking the rocks in pieces, and Elijah was so affected with the apprehension of God's Majesty that he wrapped his face in his mantle.  
When God talked with his servant job it was è turbine, out of the whirlwind, 
job 40.6. et 42.2.  and then job breaks out into the confession of his own vileness, and God's power. I know thou canst do every thing. And indeed what cannot he do that maketh 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, and turns up the Cedars of Libanus by the roots? That tempest in the prophecy of jonas produced the same effect in the Mariners, 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, and the raging Seas have made such deep impressions of fear and terror in you, that you are much the better for it, more humble, more devout, and your souls faster tied to God by vows, and promises of new obedience.  
Secondly, 
Instrumenta divinae vindictae.  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 blue that vast building into an heap of confusion. Sure I am God used this whip to scourge the disobedience of jonas, for when he fled from the presence of the Lord, a great wind was sent out after him, 
Tanquam fidele mancipium. in hom. de Jona.  which as a faithful servant or pursuivant saith S. Chrysostome arrested the runaway Prophet, 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, 
2 Chron. 20.37.  so that it could not go to Tarshish.  
How many goodly tall ships which have born the names of Lions, 
Quamvis Pontica pinus, sylve fila nobilis, jactes & genus, & nomen inutile. Horat. l. 1. Car. ode 14.  Bears, Leopards and such terrible creatures, have been swallowed and sucked up of a tempest, as a straw of a whirlpool. 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, 
Tu nisi ventis debes Ludibrium, cave, Horat. ib.  a fit name for it. 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. 
Psal. 8.3.  They took crafty counsel together, & consulted against thy people; come said they let us cut them off from being a nation, that the name of England may be no more in remembrance; yea let us take to ourselves the houses of God in possession. But thou O God didst persecute them with thy tempest, and madest them afraid with thy storm; thou filledst their faces with shame, so that they were confounded, and troubled for ever, and now men may know, that thou whose name alone is jehovah, art the most high over all the earth.  
Thirdly storms and tempests are the documents and instructions of our lives, 
Documenta humanae vitae.  for in their loud accent they read us this Lecture, that we must not always expect a serenity of peace, 
Saeculum hoc tibi mare est: habet diversos fluctus, undas graves, saevas tempestates Ambr. l. 3. de sacram. cap. 1. Acts 27.13.14.  but sometimes a storm of Persecution: nor always enjoy a calm of content, but sometimes be exercised with a tempest of Tribulation.  
Paul and his company when they first loosed from the Haven had as fair weather as could blow, 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. job in the morning was the richest man in the East, yet non multò post not long after a tempest was raised, and the messengers come in like the waves of the Sea one in the neck of another, and of all his sheep and oxen he hath not so much as a Lamb left to offer for a sacrifice.  
If the air was not sometimes fanned, and ventilated with tempests, it would corrupt, and become full of unwholesome, and contagious vapours.  
If a Christian was not sometime exercised with crosses and afflictions, and ducked over head and ears in salt water; pride, security, and an immoderate love of the world would grow upon him. Iron though it be never so bright, yet if it be not used will rust; Ground be it never so good, yet if it be not tilled and ploughed will be overgrown with weeds; The body be it never so lusty, yet if it want exercise will be obstructed with gross and ill humours. Let a Christian be never so well weighed, and the frame of his soul never so well moulded, yet if the waves and billows of afflictions go not sometimes over him, he will contract soil and corruption. See how the soul of that wise King Solomon melted, and thawed into a wanton effeminateness, and declination in religion: and a wise man may spell something out of those words, 
1 King. 5.4.  He had no adversary, nor evil occurrent; and therefore God raises up a storm of war, and stirs up an adversary unto Solomon. 
1 King. 11.14.   
Again as storms at Sea exercise the abilities, and experience of a Mariner: so do crosses the graces of a Christian. 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 than the Translation makes her, it had been no matter if he had lost her too; now see how he stood to his tackle, 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. Yea though the Lord kill me, yet will I trust in him.  
Lastly, a storm makes the weatherbeaten Mariner desire nothing so much as his haven, therefore is it in this Psalm called the desired haven. 
verse 3.  And surely were not our life inroughed with some tempests and embittered 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, 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; 
Psal. 55.6.8.  O that I had wings like a Dove, then would I flee away and be at rest: yea I would hasten my escape from the stormy wind, and tempest.  
And so we come to the third and last part of the Text, which is this; There is no storm in the air, nor tempest in the Sea: no commotion in the one, nor concitation in the other, 
Third part.  but it is the Lords doing, for ipse dinit, he commandeth.  
A Christian acknowledges no other Aeolus for the winds, nor Neptune for the waters, than God. 
jonas 1.4.  That great wind which arrested jonas was of Gods sending, for Dominus injecit, saith the Text, the Lord hurled it upon them.  
The blasts of wind are called the breath of his nostrils. 
Psal. 18.15.  David tells us there are certain storehouses or treasuries of the wind, (and well may the wind be compared to treasure, for it brings it in) and the treasurer or storekeeper is the lord He causeth the vapours to ascend from the ends of the earth, 
Psal. 135.7.  he maketh lightnings for the rain, he bringeth the wind out of his treasuries, and dispatches this winged messenger into all quarters.  
And as he is the God of the winds, so of the waters too. His way is in the Sea, and his path in the great waters. 
Psal. 77.19.  His mandate is the Mace or Trident, which can allay the waves, or make them swell to such an height as if they would quench the very lights of heaven.  

Object.  But that great Tempest which overthrew the house wherein jobs children were feasting was raised by the devil. And travellers affirm that in Lapland and some other countries a man may buy a wind, and purchase a speedy passage. Suidas reports that in Corinth there was a family which could allay the winds, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Veutis opii.  for which cause they were much reverenced, and esteemed of Mariners. And if at any time the air be troubled with extraordinary tompests, the opinion and speech of people is that some witch or conjurer is stirring.  

Answ.  It cannot be denied but the devil who is Prince of the air can do strange things in that element; And that witches and conjurers who have an interest in his power, as he hath in their souls can do more than ordinary. Yet concerning the wind that oppressed jobs children, the text does not say the devil raised it, but only that it came out of the wilderness. God did raise it, though the devil made use of it when it was raised. Or if we say that the devil raised it, than Chrysostome and Origen deny that it was a true wind, but an air like unto it. 
Aenrvento simills v. etiam Pined, in job 1.  The Sorcerers could not do the same miracles that Moses did, yet they could do in like manner: So the devils I believe cannot make a wind, yet they can counterfeit and come very near it. If a man have a fan in his hand he may ventilate, and agitate the still air into a wind: 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. And I think the winds that are bought and sold are no other. What the strength of the air is when it is compressed, and moved violently we may see in the breath of a bullet, which sometimes, kills that man it never touches. It is an easy matter for the devil then if God suffer it, to drive a ship at Sea which way he pleases, whose motion is more swift, and violent then that of a bullet. And God suffers much for the trial of our faith, and bringing about the passages of his secret, but most just providence.  
So then, no true wind is raised but by God, for he it is that formeth the mountains, and createth the wind: 
Amos 4.13.  nor nothing like a wind but by his permission, for he hath the devil as a dog in a chain, and this dog cannot cease upon a swine without leave. I dare say that if the devil could raise a tempest when, and where he pleased, he would strike the four corners of our Temples, and bury us all in their ruins, when we meet together to offer up our sacrifice of praise, and prayers to Almighty God.  
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, and his providence to the Sphere of the Moon, supposing him either too lazy, or too busy to intent sublunary affairs? The soul informs all the members of the body, the foot, or finger as well as the head: So God who is the soul of this great body the world rules and governs every part, and limb of it, how little, or remote soever. 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 learn, to whom to direct your prayers, and address your devotions when storms, and tempests threaten you with destruction. We must not with the Heathen invocate the star of Venus, or the two brethren Castor and Pollux, or Aeolus the father of the winds, 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 he only it is that can rebuke it. O Lord God of hosts, 
Psal. 89.8, 9  who is a strong Lord like unto thee? for thou rulest the raging of the Sea, and when the waves thereof arise thou stillest them. The floods have lifted up O Lord, 
Psal. 93.3, 4.  the floods have lifted up their voice, the floods have lifted up their waves; But the Lord on high is mightier than the noise of many waters, yea then the mighty waves of the Sea.  
And then be not discouraged with those dangers which attend your profession, sith nothing befalls you but what comes by God's commandment, and providence. I am not of his opinion that says that God made the Sea only for the beauty of the element, not for the art of Navigation. True it is that many have been drowned at Sea, and as true that far more have died in their beds. Moses when he blessed Zabulon, bade him Rejoice in his going out; and that you may do so, consider that no storm is raised by the malignity of the stars by the mischief of Fortune, or by the malice of the devil, but by the power and appointment of a good God.  
Look up to the cross in your Flags, and remember him who was the beloved Son of his Father, yet David prophesied of him, that all the waves and billows should go over him, 
Psal. 42.7.  not the billows of waters, but of God's wrath. And remember that the Church your Mother is mindful of you, and commends the estate of all such as travel by land, or water to God's care, custody, providence, and protection. Now that God which led his people through the red Sea into the land of Canaan, lead you through the dangers of the deep, and the waves of this world into the land of rest, the Kingdom of Heaven. Amen.   
PSAL. 107.26, 27. 
They mount up to heaven, they go down again to the depths, their soul is melted because of trouble. They reel to and fro, and stagger like a drunken man, and are at their wit's end.  
WE have already seen the Seaman's dangers in their causes, both principal which is God's command; and instrumental, the winds and the waves.  
Now when all these meet together at Sea, as they did but lately in the Text, it must needs be foul weather, and both Ships, and sailors in great danger. 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, and water? The parts of the Text are as the Verses, two.  
First, the danger itself in a violent, and contrary motion of elevation, and depression: for the ship riding upon the back of a vast, and mountainous billow seems to fail in the clouds; but the treacherous and deceitful billow sliding from it, throws it into such depths, 
Vix eminet aequore malus.  that the top mast is hardly discerned.  
The second, are the sad consequences, and attendants of this danger, and they are three.  

1. Exanimation, and Fear. Their soul is melted.  
2. Vacillation, and staggering, illustrated from the simile of a drunken man.  
3. Stupefaction and astonishment. They are at their wit's end. And indeed many times they are so, before they be half way in their voyage.   
First of the danger, They mount up to heaven, they go down again to the depths. The Jews derided the Gospel of S. john because they read in it, that if every thing that Christ did was written, the world itself could not contain the Books that should be written. 
lib. 2. epistol. ep. 99  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. 
Gen. 13.16.  Yet who sees not saith S. Augustine but the grains of dust are incomparably more numerous than all the sons of men; 
l. 16. de civet. Dei. c. 21.  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.  
It is said of the Cities of the Amorites that they were walled up to heaven; 
Deut. 1.28.  but he that would raise a wall so high must lay the foundation as low as the Centre of the earth, and we see in the story of Nimrod that God would not suffer such bold undertake. 
Exod. 3.17.   
It is reported of the land of Canaan that it was a land flowing with milk and honey; and yet I believe there were no such rivers in Paradise. And it is here said that such sometimes is the violence of the winds, and the elevation of the waters, that ships are mounted to heaven, and cast down to hell, and David says no more than what many have said after him.  

Tollimur in coelum curvato gurgite, 
Virg. Aeneid. 3.  & iidem  
Subductâ ad Manes imos descendimus undâ.   

We mount to heaven, or dive to hell  
As wanton billows sink, or swell.   

Me miserum quanti montes volvuntur aquarum! 
Ovid. l. 1. Trist. eleg. 2.   
jamjam tacturos cider a summa putes:  
Quantae diducto subsidunt aequore valles!  
jamjam tacturas Tartara nigraputes.   

Wretch that I am such hills of water rise  
As seem to touch the heavens, and wash the skies:  
And in a trice such gaping gulfs appear,  
As if that way to hell a passage were.   

Nubila tanguntur velis, & terra carina. 
Lucan. l. 5.    

The topsails touch the clouds, the keel the sands.   
Now these and the like hyperbolical 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 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.  
The Poet will not be persuaded but he had an heart of oak, 
Ille robur, & aes triplex circa pectus erat, etc. Horat. l. 1. Car. ode 3. Aut insanit, aut mori cupit, aut mendicus est. Alex. in Stob. I nunc & ventis animam commit, dolato confisus line, digitis a morte remotus quatuor, aut septem, si sit latissima taeda. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nam propè tam lethum, quam propè cernit aquam. Ovid. l. 2. de Ponto. Acts 27.18.  or brass that first adventured to Sea, and trusted himself in a wooden vessel with that merciless element. And another will not believe but he that goes to Sea is either a mad man, or a beggar, or desirous to die.  
Anacharsis be asked whether the number of the dead, or the living was the greater; answered that he knew not in what number to reckon mariners, and having learned that the thickness of a ship was but four fingers, said, there was no more distance betwixt them and death. Let a ship be built as strong as art can possibly make her, let her be laden with gold, silver, and the most precious commodities, let her carry never so many guns, let her bear the name of some dreadful and hideous monster, yet the wind plays with it as a toy, and the waves toss it as a tennis ball, as S. Paul saith of the ship wherein he sailed, that she was exceedingly tossed.  
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, and protection would go along with you, and gone down into the depths of your own hearts by repentance, and confession of your sins?  
S. jeromes' counsel is that we should not stir abroad till we have armed ourselves with prayer, 
Egredientes de hospitio armet oratio. in ep. ad Eustoch.  for Leo in via, there is a Lion in the way, and danger in all places. It may 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 fall upon thee, and brain thee. And if it be thus in the fields, or streets of the City what is it at Sea, which is as full of danger as it is of water, every wave and puff of wind threatening destruction; nay though the Sea be never so calm, and the wind never so still, yet there is but the thickness of a plank betwixt you and ruin. 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, yet the one thing that is necessary for the most part is least regarded. The Church of Rome teaches her disciples to carry with them to Sea the relic of some Saint, as an antidote and preservative against all dangers, or to invocate some commentitious Patron; But call upon me, says God, and there is good reason we should do so, for the Sea is his and he made it, and he that made it can rule it be the waves thereof never so unquiet.  
S. Paul intending a voyage to jerusalem, would not enter into the ship till he had kneeled down upon the shore, and commended himself to God's protection. The gravel I confess was but a hard cushion, and it may be the mariners called upon him to come aboard because the tide was far spent, or the wind ready to alter, or else they would hoist sails and leave him, yet for all this he will pray before he will sail; and commit himself to God, before he commit himself to the deep waters, and go thou and do likewise. 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.  
Again, are the dangers of the Sea so great, and dare any of you when you are at Sea behave and demean yourselves profanely, and irreligiously? S. Peter discoursing of the dissolution of the world, when the heavens shall be rolled up like skins of parchment, and the elements melt with fervent heat, makes this inference; What manner of men ought we to be in all holy conversation and godliness? And truly when I consider how you are sometimes mounted up to heaven where God is ready to judge you, and sometimes thrown down into the depths where hell is ready to swallow you, I cannot but say, What manner of men ought ye to be?  
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. S. Ambrose calls the Sea the school of temperance, chastity, and sobriety, 
Secretiem temperantiae, exercitium continentiae mundi hujus sobrietas. Hexam. l. 3.  and therefore such as will not be ruled on land we send to Sea, that being disciplined with the spectacles of God's power, and the strong apprehensions of death, and danger they may be reform; and yet such is the invincible, and incorrigible wickedness of our hearts, that men come out of a ship as the beasts out of Noah's Ark, as very beasts and as unclean as when they went first in; and like the Catadupi continually hearing the falls of Nilus, grow deaf and hear nothing. And if at any time the extremity of a storm extort from them a vow of amendment, it is for the most part blown over with the foul weather, and like Manna melts with the next Sunshine. I remember a merry story of one who in a tempest vowed he would offer our Lady a wax light as big as his main mast if he escaped: and being reproved by one of his fellows for vowing a thing impossible, peace fool says he, we must speak our Lady fair now, but if I get to shore one of eight in the pound shall serve her. Much better did a company of mariners who vowed if they escaped the tempest to build a Church to S. 
Heylin.  john di Malvatia whose mortar should be tempered with malmsey, and accordingly they paid it. Which Church is in Zara or judera a City in Dalmatia, for the possession of which town there have been great wars betwixt the Hungarians and Venetians. Vow therefore unto the Lord, and pay it, and say as the Psalmist, 
Psal. 66.13.  I will go into thine house with  offerings, I will pay thee my vows which my lips have uttered, and my mouth hath spoken when I was in trouble.  
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, 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 doth for the sons of men, I will here pass it over.  
We have now seen the literal sense of the words, as for allegories and allusions Expositors are full of them. 
Musculûs in Io.  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 refists the proud, and beats him into the depths again, for he that exalteth himself shall be humbled. 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, and be like the most high: you hear his mounting up to heaven: 
Ascendit Angelus, deseendit diabosus. Aug. Soliloq. c. 28.  but God tells him when he had done so, he should be brought down to hell, to the sides of the pit, there is his going down into the depths again. 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, 
Obediah 3.4.  for though Edom exalt himself as an eagle, and though he set his nest among the stars, yet thence will I bring him down saith the Lord. 
Luke 10.15.  And so Capernaum which was exalted to heaven, was thrust down to hell, for of a proud, and populous City there remains but seven or eight fisher-men's cottages. 
Stella. in loc.  Aesop being asked how God was employed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laërt. l. t. in Chilon. Dominare tumidus, spiritus altos gear, Sequitior superbos ultor à tergo Deus. Sen. in Herc.  answered that his business was to humble such as are prond, & to exalt such as are humble. Arnobius applies this unto S. Peter who when he said he would die for Christ rather than deny him, and follow him though all forsook him, seemed in the conceit of his own strength, and ability to be mounted up to heaven: but when he denied him at the voice of a silly maid he went down into the depths, nay he went yet lower for he did not only deny him, but forswear him, yet after all this he went out and wept bitterly, and so as it follows in the text, his soul was melted in him. 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.  
A tempest is here called a trouble, and howsoever in the Hebrew the word be in the singular, yet S. Jerome renders it in the plural number; 
In malis.  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, 
Esay 57.20.  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. jude tells us, 
Judas 13.  that the Sea is so troubled that the waves thereof are mad, and raging? And now must not the hearts of the mariners, and passengers be troubled with the apprehension of death, which is the King of fears, 
Praesentemque viris intentant omnia mortem. Virg  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. S. Paul speaking of the tempest that lay upon them, says that all hope of being saved was taken away from them; 
Acts 27.20.  and can you blame flesh and blood if it change countenance, and be troubled in such a case?  
Yet secondly, though we be naturally troubled with the sense, and apprehension of death, yet some kinds of death there are which trouble us more than others. And I know not how it comes to pass, but drowning hath ever been accounted a miserable, and inglorious death, as appears by that of the Poet.  


Ovid. l. 1. Trist. eleg. 2.  Non let hum timeo: genus est miserabile lethi;  
Demite naufragium mors mihi munus erit.   


Et non aequoreis piscibus esse cibum.  I fear not death, death is the thing I wish,  
And yet I would not drown, and feed the fish.   
And the reason hereof it may be was because they thought the soul, 
Ignava fortes sata consument viros? Sen. in Agam.  which they supposed to be fire, was extinguished in the waters: or else because it is a death wherein a man can give no testimony of his valour. 
Maximè detestaban urfortes 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.  Something I confess it is for a man to die in his own country, to kiss his wife, to bless his children, 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, yea thrice happy they that died in the sight of their friends, and under the walls of their own city.  
Yet thirdly, as some kinds of death are more troublesome than others, 
Est aliquid fatoque suo, ferroque cadentem, in solita moriens ponere cor pus humo. Et mandare suis aliqua, & sperare sepulebrum. Ovid.  so some men are more troubled and affrighted with the apprehension of it than others are. Death is not very troublesome to a man that hath languished a long time upon the bed of his sickness, afflicted with pains and diseases, 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, and his bones full of marrow, and such is the case of Seamen who die before they be sick, and are arrested with the stroke of death before age or diseases gave them warning to prepare for it. 
Tabescit. Consumitur. Dissolvitur. Colliquescit. etc.  And thus we see that a tempest may well be called a trouble, and such a trouble as may well melt us. 
Significatur eyanimatio quae●am navigantium prae metu, et magnitudine periculi. Lorin. in lo.  The word is diversely rendered by Expositors, yet as Lorinus observes well, still there is signified an exanimation of the mariners, and a pouring or a running out of their souls like molten mettle because of the greatness of the danger.  
A sect of Philosophers there was that devested the soul of all passions, 
Stoicorum indelentia.  as inconsistent with the habits of wisdom and virtue. 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 passions of the mind, yet Christ was the wisdom of his Father. S. Paul confesses of himself, and Barnabas (men whom the Barbarians thought worthy of the names of their gods, and divine honours) that they were subject to the same passions that others were. I would not I confess have a man so fearful, 
Eripiunt subitò nubes coelumque diemque Teucrorum ex oculis: ponto nox incubat atra.  and timorous as to shake with the reed at every wind, for fear does not become a Christian who is acquainted with the power of God, and may claim a special interest in his providence; 
Intonuere poli, et crebris micat ignibus aether. Virg. Aeneid. 1. Mundum revelli sedibus totum suis, ipsosque rupto crederes coelo Deos decidere, et atrum rebus induci chaos. Sen. in Agam. Extemplo Aeneae solvuntur frigore membra, ingemit.  but when it comes to this pass, that neither sun nor moon appears for many days, that the air is filled with thunders, and lightnings, that the deep boyles like a Cauldron, that the foundations of the earth crack, as if every thing would return back to its former Chaos, whose heart would not fail for fear, and give again though it was an heart of stone at such foul weather? Virgil tells us that his Aeneas in a tempest grew pale, and his members i'll, and his sides sore with sighing. And Seneca reports as much of his Agamemnon. And one of the three things whereof the wise Cato repent himself was, that he went to any place by Sea when he might have gone by land. 
Catonom paenituit arcana saeminae credidisse, diensibi absque fructu effluxisse, et si quopiam vectus navigio esset, quò pervenire pedestri itinere potuisset. Noct. Attic. l. 19 c. 1.  Nay the disciples themselves when the ship was covered with waves grew very fearful, notwithstanding they had Christ aboard with them, a better pledge of safety than Caesar and all his fortunes. Let meè close up this with the story which Aulus Gellius tells, that sailing from Cassiopeia to Brundisium they had a Philosopher in their company of the sect of Stoics; and being in danger to be cast away by a violent storm, I observed (saith he) how the Stoic behaved himself, and though (saith the Author) he did not cry out as some did, yet his countenance changed; 
Coloris et vultus turbatione non multum a caeteris differebat.  and his colour went and came, so that he seemed to differ but a little from others. And Musculus hath well observed upon this place, that it is fit we should be affected, and affrighted with these dangers, for otherwise we would neither pray to God to be delivered, nor praise him when we are delivered. Had the disciples 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 marvelled, and magnified our Saviour with a Quis est iste? Who is this for even the Sea and winds obey him?  
The second effect of a tempest is the vacillation, staggering, and trepidation of their bodies, illustrated by a simile taken from a drunken man, in these words; They reel to and fro, and stagger like a drunken man.  
Solomon compares a drunken man to a mariner, 
Prov. 23.34.  and David compares a mariner to a drunken man; so that it seems there is a near resemblance though the one trade in wine, and the other in water.  
So near that many times they are the same: for howsoever the Sea be a place of temperance and sobriety, yet the Seaman's farewell and his welcome home are many times more reeling and giddy than the storm; and I am sure more dangerous; 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 stomaches, both sick and enforced to vomit. They are alike in their eyes, for both suppose things that are fast and  to flit out of their places. But especially they are alike in their feet, for the feet of both cross and enterfeire, and fall foul one with the other as if they did not belong to the same body, and this the text calls reeling, and staggering.  
Lucretius reckoning up the effects of drunkenness makes this one, 
— praepediuntur crura vacillanti.  the feet and legs cannot perform their office being oppressed with the burden of a surcharged body. There are certain passages betwixt the head and the feet, for if the feet dabble in water it strikes up to the head: and if the head dabble in wine it strikes 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.  
Solomon calls our legs the strong men of the house, yet in a storm they cannot stand their ground, but bow and buckle under us. Men in such a case are like balls in a Tennis court tossed from one side of the ship unto the other, and sometimes banded clean over. It may be said of mariners what the Jews said of Cain, and (Clemens Alexandr. seems to follow the tradition) that wheresoever they set their foot the floor trembles under them, and many times with that violence that they knock their heads one against another.  
Now as a ship was the emblem of the Church, and the Sea an emblem of the world, so is a storm of persecution; and in nothing more than in this, that it staggers the faith and profession of so many Christians. Some there are that hear the word of God, and receive it with joy, yet when tribulation or persecution doth arise because of the word, by and by they are offended. And such are compared to an house built upon the sands which cannot endure the weather, for when the rain descended, and the floods came, and the winds blue and beat upon it, it fell; and the fall thereof was great. Every sin is lapsus a slipping, or sliding: some sins are Casus, a falling to the ground, but the sin of Apostasy and recidivation is Casus magnus a great fall, for the latter end of that man is worse than the beginning. We read of the children of Ephraim that they were harnessed and carried bows; 
Psal. 78.9.  but when it came to be Tempus pralii, a day of battle they turned their backs: even so, many there are who seem to stand as fast as mount Zion so long as the Church is becalmed with peace, and plenty; their profession makes as great a flourish as a city company upon a training day, so that a man would think they would fight and die for their faith; 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; and that it is no wisdom to lose a substance for a circumstance, and that there is a greater latitude in the way to heaven then before they dreamt of, and thus staggering with the spirit of giddiness, at last fall, and make shipwreck of faith and a good conscience.  
The third and last effect is stupefaction and astonishment in these words, 
1 Thes. 5.23.  They are at their wit's end. 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 heard in these words, Their souls are melted in them because of the trouble; and what upon the body in these, They reel to and fro, and stagger like a drunken man; Now let us see what impression it makes upon the spirit, or understanding in these words, They are at their wit's end, and so I shall be at my works end.  
Some there are that read the place thus, omnis substantia corum deverate est; and than it is not that they are at their wit's end, but at their wealth's end. I confess indeed much wealth hath been swallowed up by the Sea, and as it is a Mine to some, so is it a grave to others. Some ships like Noah's Dove go forth into the waters, and return back again with advantage, as she did with an olive branch; but some like the crow are sent out, and never return. But the best reading is omnis sapientia as S. jerom renders it, all their wit and wisdom is swallowed up; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or omnis eorum peritia as Tremell: all their skill and experience is at an end. Or as Apollinarius, They forget the art of navigation, and their skill fails them. And the like expressions have we in the Poets:  


Lucan.  Artis opem vicere metus: nescitque magister  
Quam frangat, cui cedat aquae.   


May. Nil ratio et usus audet: Ars cessit maelis. Son. in Agam.  Fear conquers art: the master does not know  
Which wave to break, which wave to yield unto.   
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, as Aaron's rod swallowed up the rods of the Egyptians, or as the cross of Christ swallowed up the idols of the heathen, or as the joy of the Holy Ghost which is glorious, and unspeakable, swallows up all other delights, and comforts. So true is that of the Psalmist, except the Lord build the house they labour in vain that build it: Except the Lord keep the city the watchman waketh but in vain. In that storm in the Acts of the Apostles the mariners did what was possible to save themselves, and the ship, for the text saith they undergirded the ship, and heaved their tackling and lading over board, and cast anchors out of the stern, yet all was to no purpose. It is said of the mariners in the Prophet, 
jonas 1.13.  that they rowed hard to bring their ship to land, but they could not, because the Sea wrought and was tempestuous. In the book of Genesis we find a Parliament and council assembled, 
Genes. 11.  many laying their heads and wits together to find out a way to secure them from the fear of another deluge; at last it is resolved upon to build a Tower whose tops should reach up to heaven. But what will they do for materials? Their wit can furnish them thus far, for by burning the earth throughly they bake it into brick, and use flime for mortar, and now they are very busy in raising of it. But God who resists the proud, looks down from heaven, and confounds their language, and now they have not so much understanding left them, as to understand one another's speech, and their wit was at an end, before their building was well begun.  
Thus the power of God doth as it were play and sport itself in humane affairs, 
Ludit in humanis divina potentia rebus.  and does whatsoever it pleases in heaven, in earth, and in all places.  
And therefore let not the wiseman glory in his wisdom for God can infatuate it; nor the strong man in his strength for he can enfeeble it, nor the rich man in his wealth for he can impoverish it, nor the mariner in his skill for he can confound it; but let us in every thing we put our hand unto, implore his blessing, without the influence, and concurrence whereof all our works, endeavours, and devices are to no purpose. Help us therefore O God of our salvation; to whom in the Trinity of persons, and unity of essence be ascribed all power, praise, might and majesty now and for evermore. Amen.  
FINIS.   

A Prayer to be used by the Mariner before he go to Sea.  
OAlmighty and most glorious God who hast disposed of the sons of men in those callings which seem meetest to thy divine Wisdom, and hast appointed me to go down into the Sea in Ships, and assigned me my business in the great waters: I thy creature, and the work of thine hands do with all humility and thankfulness embrace the order of thy good providence, who art a God which dost whatsoever pleases thee in heaven, in earth, in the Sea and in all places. And forasmuch as I am now ready to commit myself unto the waters, I most humbly beseech thee of thy goodness to pardon and forgive me all my sins: cast them into the bottomless Sea of thy mercy, drown them in the red Sea of thy Son's blood as thou didst the Egyptians in the waters, lest they cause thee to vex me with thy storms, and persecute me with thy tempests.  
And sith the dangers of the Sea are great and many, and a ship is counted but a vain thing to save a man: O let thy presence and protection go along with me to save me from the hands of Pirates, from the fury of the winds and waves, from bondage and captivity amongst infidels who are enemies to the cross of thy Son, and howsoever it shall please thee to dispose of my body, be merciful to my soul for thy Names sake.  
Keep me also o God of my salvation from the snares, and infections of the devil who is ready in all places to devour me, make me constant in my religion, just and true in all my dealings, and give me grace in all places where I come to demean myself as one that professes the name of Christ, lest I give occasion to the adversary to speak evil of it.  
And because the issue and success of every business depends only upon thy blessing, bless this voyage to me thy servant; bless it to my soul, let those wonders wherewith thou hast replenished the deep waters affect me with a due consideration of thy glorious attributes, and imprint upon my soul a sense of thy power, an acknowledgement of thy wisdom, an awe of thy Majesty, that so my heart may be filled with thy fear, and my mouth with thy praises. Bless it also to my outward man, and as my calling hath thy warrant so let it not want thy benediction, that I may be enabled by my substance to honour thee, and help others.  
Finally o God I commend unto thy fatherly goodness this Church, and Kingdom whereof I am a member; my friends, kindred, & acquaintance: beseeching thee (if it be thy blessed will) to return me safe unto these comforts. Hear my prayers for them, and theirs for me, and thy Son Christ Jesus for us all; in whose most blessed name and words I come unto thee, and call upon thee saying. O our Father which art in heaven, etc.   

A Prayer to be used at Sea.  
O Most mighty and most merciful God who hast commanded us to call upon thee in the day of trouble, and hast promised to deliver us: I thy servant do in obedience to thy command, and confidence in thy promise flee to thee for succour o God most holy, for trouble is at hand and there is none to deliver me.  
Behold me now o God in the dangers of the Deep, my life is continually in thy hand, and I am ready to perish every moment. O thou that didst hear the prayers of thy Prophet from the bottom of the Sea, thou that didst awaken at the cries of thy disciples, thou that leddest thy people through the red Sea, thou that didst save Noah and his family in the Ark from perishing by water, save and deliver me, my King and my God, rebuke the stormy winds, lock them up in thy treasuries, and command the proud waves of the Sea to be still, that I may arrive safe at my desired haven, for the Sea is thine and thou hast made, it & though the floods lift up their voice, yet thou Lord on high art mightier than the noise of many waters, yea then the mighty waves of the Sea.  
I confess o Lord if thou shouldst deal with me after my deservings, thou mightest make the Sea my sepulchre, and cover me with the deep waters as thou didst the old world for their security, and Pharaoh and his host for their obstinacy; I have multiplied my sins above the sands upon the shore, and my heart is as full of wickedness as the Sea is of water: But spare me O God, good Lord spare me who hast not spared thine own Son to redeem me. Pardon my sins, blot out my offences, forgive me my trespasses, and let the light of thy countenance shine upon me through those precious wounds which thy Son and my Saviour suffered in his body upon the Cross for me.  
And now O God I resign, and give up myself wholly unto thy good pleasure, saying with thy servant David, Here I am do with me whatsoever seemeth good in thine eyes. I know thou art a God able alike to save in all places, I know that the winds and waves obey thee, I believe that the hairs of my head are numbered, and that the Sea shall give up her dead at the last day, thy will therefore O God be done in heaven, in earth, in the Sea, and in all places; if thou hast appointed me for life, grant that I may live in thy fear, if thou hast appointed me for death (for my times are in thy hands) grant that I may die in thy favour: so long as I live guide me with thy grace, and so soon as I die receive me into thy glory, and all this for Jesus Christ his sake in whose most blessed name, etc.   

A Prayer after our return from Sea.  
O Most great, and most gracious God, I have called upon thee in the day of trouble, and thou hast heard me, thou hast sent from above and drawn me out of many waters, thou hast delivered me from all my fears, thou hast considered my trouble, and known my soul in adversities, so that the water-flood hath not overflown me, neither hath the Deep swallowed me up: And now what shall I render unto thee o God of my salvation for all thy benefits towards me? I will sacrifice unto thee with the voice of Thanksgiving, and pay that that I vowed when I was in trouble. And here I offer up my soul and body a holy and a living sacrifice to thee o thou preserver of men, and let it be as that sacrifice which Noah offered when he came out of the Ark, a sacrifice of a sweet smelling favour. I confess I am unworthy of the least of thy mercies, but the more unworthy I am of them, the more thankful I will be for them; and therefore bless the Lord o my soul, and all that is within me praise his holy name, bless the Lord o my soul and forget not all his benefits, for he hath redeemed my life from destruction, and satisfied my mouth with good things. And further I confess to the glory of thy mercy that it was not the strength of the ship, nor our art and skill that saved us, but thy mighty hand, and outstretched arm; not unto us therefore, not unto us, but unto thy Name be all the glory, for who amongst the sons of men can be likened unto thee o Lord? and amongst the Gods there is none that can do as thou dost; thou art great and dost wondrous things, thou art God alone, thou rulest the raging of the Sea, and when the waves thereof arise thou stillest them.  
And now o Lord as thy mercy hath preserved me from drowning and shipwreck, so let it preserve thy servant from the deluge of intemperance, and from making shipwreck of faith and a good conscience; lest having escaped the Sea thy vengeance suffer me not to live: and grant that I may express my thankfulness by walking humbly, faithfully; and obediently before thee in the land of the living, for, for this end thou hast delivered me that I might serve thee without fear in holiness and righteousness all the days of my life: and so thy blessing shall be still upon me, thy providence still over me, and thou shalt never be weary to do me good.  
And lastly, as thou hast put an end unto this perilous voyage, and brought me safe to the comforts of mine own country: So when I shall have run my course through the waves of this troublesome world, bring me to my heavenly country the new Jerusalem, and gather my soul into the bosom of Abraham that place of peace, and haven of true happiness, even for thy dear Sons sake Jesus Christ the righteous, in whose name and merits, mediation and words I call upon thee, saying. O our Father which art in heaven, etc.  
FINIS.