1 Of the well-wishing of Moses.

Zebulun was to helpe his estate by voyages at Sea, hee was the Merchant-Aduenturer, and the Sea-man; of his Tribe were the best Mariners, the greatest Trauellers. Moses by a Spirit of Pro­phesie did foresee this, and remembring also what olde Israel had prophesied of this Sonne, and his posteritie. Zebulun shall dwell by the Sea­side, [Page 47] hee shall be an Hauen for Ships: he doth wish this Tribe good successe, and ioy in their goings out, that is, in their voyages by Sea.

In which wee are taught these things:

1 That God hath long before, not onely de­termined of vs, but of all our courses of life, and vocations, and meanes of liuing: for Moses did reade this future estate of this Tribe, in the Book of Gods prouidence, opened and reuealed vnto him, by the mighty God of Iaacob. Therefore, let vs make this double vse hereof.

1 That no man ascribe it to fortune, or chance, that one man is a Scholler, another a Souldier, a third a Sea-man, a fourth Mechanicall; and that some by one, others by other meanes raise, and aduance their estates. For this is the direction and ordination of diuine Prouidence.

2 That no man repine at his lot, in what groūd soeuer it hath fallen, but let him with all thanke­fulnesse to God, indeuour himselfe diligently in the calling, whereunto God hath called him, to pursue both his owne particular good, and the good of the state, in which he liueth.

Secondly, we are taught, that this is a lawfull, & honest vocation, to trauell vpon the great wa­ters, and to practise and exercise Nauigation: for otherwise, this man of God Moses, would not haue wished them good prosperitie in it. Yet it falleth out, that euen this course of liuing also (as all other the most honest vocations that are in vse on the earth) is often abused; yea it is thought [Page 48] somewhat more then the rest. The auncient Fa­thers doe obserue, that our Sauiour Christ did expresse himselfe to this Sea-tribe, more then to any of the rest: For he was conceiued at Naza­reth, a city in the Portion of Zebulun, and in this city he was brought vp: hee beganne to preach first heere: and Mount Thabor, vppon which hee was transfigured, was in the Tribe of Zebulun also. The reason which they giue, is this, because hee thought, that Tribe did most neede this ex­traordinarie direction of his doctrine, and exam­ple, of any of the rest. Indeede those places that doe confine vpon the Sea, and are Hauens for shippes, partly, in respect of the continuall dan­gers that they doe behold, and the grecuous los­ses of men and goods, which happen in sight and heare-say, haue their hearts more hardened then others: partly, in respect of the ready passage to conuey away such as haue deserued euill, and are pursued by the Sword of Iustice, and so by im­punity are encouraged to offend, partly by the entertainement of such as come thither with the spoile of their Piracies, and Sea-robberies, which commonly are as wastefully rioted at Sea-towns, as they are desperately, and with hazard gotten vpon the Seas, and partly by the importation of strange and corrupt manners brought out of o­ther countries, which Apish imitation can scarce forbeare to entertain and affect: surely, by some, or all these meanes, such places are so corrupt, that they needed all this mercie of the Sonne of [Page 49] God. Therefore these abuses in your calling, you that are graue experienced men, and that haue eminent place of charge, and authority in these affaires, may doe God good seruice, to make a conscience of admonishing those, that are vnder your commaund, of all these things: and heere in let Almighty God giue you both to will and to performe that, by which his blessed name may be glorified, both aboord, and ashoare.

Thirdly, wee are taught by the holy, and cha­ritable example of Moses the man of God, to wish Zebulun good speede in his Voyages, and surely the prayers and well-wishings of Gods seruants, and the breath of charitable benediction, is an happy gale for all that goe to Sea. In vs it is cha­rity; for they are our Brother-tribe, bone of our bone, and flesh of our flesh. The Church, and the Common-wealth doe both beare a great Aduen­ture in euery vessel, that goeth to Sea, and there­fore the Church doth teach vs to pray For all that trauell by land, or by water. The rather let vs wish them all good, because Sea-losses are losses with­out recouery commonly, that malice it selfe (me thinkes) should not be so malicious, to wish that to perish, by whose losse no aduantage commeth to him that suruiueth. Againe, these Aduentu­rers deserue our charity, more then others, be­cause they seeke their owne poore meanes of bet­tering their petty estates, in the general aduance­ment of the state, in which they are subiected: for what is the particular mans gaine, in comparison [Page 50] of that good, which the Common-wealth recel­ueth by the seruice & employment of these men? Therefore it shall be very worthie of our Christi­an charitie, to say to Zebulun, Reioyce O Zebulun in thy goings out.

And to Zebulun, that is, to the Sea-men themselues; it is most necessarie, that they haue the holie and deuout prayers of the Seruants of God; the paines, the vnrest, the wants, the dan­gers that they endure, are infinite, so that of all men that liue, none are more often, or more se­riously admonished to prepare themselues for death, then these men. I doe not speake this, as though all were so well with vs ashoare, that here were no danger at all. For many doe thinke, that it is little better then a desperate aduenturing of ones selfe to goe to Sea: they feare the close­nesse of the Cabbins, the infectious ayre of the shippe, the danger of drowning, they see no necessitie to enforce this hazard. To such I say, and I speake with griefe of heart, to see the iudge­ments of God vpon our Land, euen in the com­passe of a few yeares. For, did not our last great plague teach vs, that the open ayre of the Coun­trey, breathed no more health in her Inhabi­tants, then the close Cabbins in a shippe, or the thicke▪ set houses in our greatest Cittie? Did not the great floudes in diuerse partes of our Land shew them, that dare not goe to Sea, for feare of drowning, how God can bring home the Sea to our houses▪ and drowne vs in our beds? Did [Page 51] not the great Frost, which paued our waters, as the streetes of our great Cittie, teach vs, that God can as well punish vs with too little water, as too much. And did not the great dearth suc­ceeding, in which wee felt the hardnesse of mens hearts, not yet thawed, but keeping in prouision of corne, till the poore bring foorth their curses vpon them, which God in Heauen heareth and ratifieth? Doth not this teach vs, that our Land, as plentifull as it is, and though it seeme surchar­ged with store, that it sendeth much away, yet it may neede the helpe of other Countries, to supply her wants, and to put bread in the mouths of her children. To this purpose, let Zebulun weigh Anchore, and set-Saile; and God giue him ioy in his going out, and his returne.

It is a lamentable thing, that any should bee found in a Christian Common-wealth voyde of this charitable well-wishing to Trauailers, ra­ther desiring that they might perish in their iour­ney, and neuer returne in peace to their owne places of habitation. To discourage any such vn­charitable hart, let me giue you an example, euen a fearefull president of Gods displeasure expres­sed on two men, two Christians, two Diuines, two Preachers, two Bishops, they were in their times, Socr. eccl. dist. 6. 13. great, cleare and worthy Lights in the Church of God: the one was Epiphanius Bishop of Constance [Page 52] the Metropolitane city of Cyprus. The other was Iohn Chrysostome Bishop of Constantinople, who being at great ods, by reason of some difference in opinion; Epiphanius did saile from Cyprus, to Constantinople, to speake with Chrysostome, and no accord being made there betweene them, rather their emulation and wrath mutually encreasing, they parted, with this vncharitable exchange of most vnchristian imprecation. Epiphanius said to Iohn Chrysostome, I hope thou shalt not die a Bishop: Chrysostome said to Epiphanius; I hope thou shalt not returne aliue into thine owne countrey. The Lord that dwelleth in heauen brought these two iudge­ments vpon them both; for Epiphanius dyed a­boord the shippe home-ward bound: and Iohn Chrysostome was depriued of his Bishopricke, and died in exile.

Farre be this vncharitablenesse, and the suc­cesse of it from the children of God, from all professed Christians, and in stead heereof, let Moses the man of God teach vs, to wish Zebulun good passage, good successe, good returne in his voyages. And now the rather, because I haue Anno 1609 not heard of any time, in our memorie, which hath shewed to vs more heauy and sorrowful los­ses, then haue happened of late. The Lord blesse Zebulun in his voyages, the Lord blesse his going out, and his returne, the Lord heare him in the day of his trouble, and the God of Iaacob mighti­ly defend him.

2 The Propheticall part of my Text, first doth [Page 53] fore-tell what seruice this Tribe shall performe to God: and that hath two parts of holy duety.

1 Concerning themselues in their owne par­ticular duety to God: for they shall be religious, and shall goe to the mountaine: that is▪ to Ierusa­lem, and Sion, and the holy Temple to worship there, though they doe dwell a good distance re­mote from it.

2 Concerning others, They shall call the people to the Mountaine, and draw others, not onelie of their owne brethren, but of strangers also, to the same seruice▪ for their owne affection in mat­ters of religion. There must be a ground of Reli­gion, and a loue of religion, and a practise of re­ligion in themselues, before they can winne o­thers: and the often threatning of their life, hath a notable force, and strength this way. For there is nothing doth more abette sinne, then hope of long life. Nothing makth a man more truely re­ligious, then expectation of death; and therfore men of wise and setled iudgement, doe vse before they goe to Sea, to set their houses in order, to dispose of their estate, by their VVill and Testa­ment, to make euen with God and the world, not because they must, but because they may die, they may die all together, and not one remaine, as in the losses, and land-wrecks of blessed Iob, to bring word, and to tell the heauy tidings of their losse: and who can tell how Death found them? whe­ther prouided for it, or asleep? or drinking drunk? or swearing and cursing, and blaspheming the [Page 54] name of God? or any otherwise offending: so carrying them presently away to their iudgement and answer for all these things.

O happy is their preparation then, to whom no death can bee sodaine, whensoeuer it com­meth. And to this purpose it is most requisite, that Zebulun bee well grounded in his Religi­on; because when hee is at the Sea, hee is di­uided from the Mountaine of the Lord, from the holie Temple, and the Congregation, and the assemblie of them which meete together, to heare the holie word of Almighty God: they that are thus remoued from the ministerie of the word of God, had neede to consider, how they are now left to the exercise and practise of that, which they haue learned already, and vnto the continuall reading, and meditation of the holie word of God.

To this purpose it is a godlie, and religious vse that you haue aboord, to pray to God mor­ning and euening, with an vnited heart, and to sing holie Psalmes, to praise the GOD of your help and trust, with a lowd and cheerefull voyce, and priuately, to bestow houres of leasure vpon the reading of such good Bookes, as may stirre vp your zealous and religious hearts to a serious worship and seruice of your God. And blessed be the God which teacheth vs, wee haue helpes in this kinde for our vnderstanding, and for our comfort in so great plentie, that wee cannot bee without great and iust blame, if we leaue this du­tie [Page 55] to God vndone. But it sufficeth not, that Zebu­lun be zealous himselfe, he must do good with his zeale, and by all good meanes indeuour to win o­thers to the knowledge, & loue, and obedient ser­uice of his God. That doth Moses also foretell.

That is, they shall call sheepe to the fold, or to the greene Pastures, and sweete riuers of waters: and this fruitfull pietie in them, shall shew stran­gers, the way to the house of the Lord, and shall tell them what things hee hath done for the peo­ple that hee hath chosen to bee his inheritance.

This were an happy benefite to our Church, and a great honour to our Tribe of Zebulun, if our Maisters and Mariners were so expert in the ma­naging of the holy word of God, that they could winne others of forraine Countries to the loue of our Religion, and the forsaking of their owne superstition. This would bee ioy to both the Ie­rusalems, the Church of God on earth, and the Congregation of Angells and Saints aboue. But it is much to be lamented, that our Sea-voiages, and the trauells of our Protestant gentlemen and others to forren parts, doth rather loose vs many, to the two great agents for Sathans kingdome of darknes, the Turke, and the Pope, then gaine vs any from them; & that our mē could but return home with the same Religion that they carry out with them, and that they would not buy the profites, [Page 56] and pleasures of forraine Countries, with the losse of their Religion, and the pollution of their consciences, and the shipwrecke of their faith.

VVhen Epiphanius Bishop of Constance was to part from Costantinople, where he misliked many things, and that some of the City brought him to his shippe, he tooke his leaue of them in these words, Relinquo vobis hanc vrbem, hanc re­giam, hanc hypocrisin: Ego autem me hinc maturè expedio, valete. I leaue you this your Citty, this your Court, and this your hypocrisie, and I make all the haste I can to be gone away from you, fare you well. So let all true English christian and re­ligious hearts, take leaue especially of our Po­pish aduersaries: wee leaue you your great City of Rome, the seate of Antichrist your holy Father, the vsurper of Gods right, your ignorant deuo­tion, your blinde guides, your idle and super­stitious ceremonies, your dissembling with God, and your deceiuing of men, and wee hasten from you with all speede we can make: Fare you well.

This would become our protestation of faith well, and there is neede of all the caution that we can deuise, to arme our trauellers against the entising and bewitching perswasions, and tiring importunities of the Church of Rome; for looke vpon the shew, and Religion looketh more like deuotion amongst them then amongst vs, anie man that commeth into their Townes, shall pre­sently see a face of Religion, and shall finde that the lawes of their Church, doe not creepe feare­fully [Page 57] the lawes of their Church, doe not creepe feare­fully vpon the ground, amongest the common people onely, but they are bridles for Princes, and the greatest States. They shall see that their grandes scorne not to forsake their horses, and their coaches, to kneele downe in the streetes and high-wayes, in all weathers, to worship their sacrament, as it is Theatrically carried vppe and downe, whilest all the many that are within the sight of it, are vpon their knees, beating their breasts, and casting vp their eyes to Heauen, muttering of some of their blinde deuotions in a tongue that they vnderstand not. Hee shall see them fasting in good earnest, euen to the weake­ning of their bodies, their hands ful of almes, and their seuere discipline drawing out of their owne backes, with most cruell selfe-whippings, and many vndertaking long Pilgrimages, in which they sustaine exceeding great paines, and many wants. And they want not learned, and eloquent faire-spoken Iesuites, and Friars, that can set foorth all this, to the vttermost, to perswade strangers to come vnto them. But amongest vs, it is too much contrary, it is hard for a stranger to finde out, whether wee haue anie religion, or not: for it is not easily discerned by our conuer­sation. For, doe wee not liue, as if Bacchus were our God, in drunkennesse and sensuall superflui­tie? Doe wee not sweare and blaspheme, as if there were no God to be angry with it; or as if the God whom we serue did delight in it, as a daily [Page 58] sacrifice? doe we tremble at any sinne? or, do we labour to win any to righteousnes? how hath the prince of darkenes benighted vs, that wee can see lewd and vngodly men, take vpon them the fashi­ons, and speeches, and behauiours of honestie, and religion, and conscience to serue a turne; and we feare to appeare like our selues indeed, righte­ous and religious in shew, as our heart is true to God. Perchance, because men see Puritans so shaken vp, and their teachers depriued, they are a­fraid to make any shew of religion, for feare of being taken for Puritanes. No (beloued) let vs neuer be ashamed of the gospel of Christ, though powers and principalities oppose it: that euer will be, The power of God to saluation to all that be­leeue.

Take heed of appearing what you are not, and take heed of concealing what you are. Si bonum If it be good to seem good, it is better to be so. est bonum apparere, melius est bonum esse. And it is said of God, in him wee line, mooue, and haue our being, not our seeming, and shew of what is not, but a realitie of existence. Sathan is all for the out side, and no more.

I beseech you that are the heads of our tribe of Zebulun, that you would be careful of these things for your selues, and for your companies, of which you do take charge; that wheresoeuer you come, you may be knowne to be Christians, and to bee Protestants, that it may be heard in the Psalmes which you sing, that it may be seene in the deuo­tion that you vse, that it may be testified by all [Page 59] your carriage in bargainings, in your eating, and drinking, and vniuersally in your whole conuer­sation, that you may shunne the diuell, and those false Iesuites and Priests which haue belyed our Land to the Aduersary to be without Churches, our people without a God, or any forme of reli­gion. And if any could returne home so fortu­nate, and successefull in the cause of God, as to bring home but one of them frō his superstition, to the sincere worship of our God, that one soule won from the seruitude of Popish bondage, and reconciled to the Church of God, were the best, and worthiest fraight that euer your vessell trans­ported; and the Church of God should haue very great cause to reioyce, and clap their hands, say­ing, Truth is great and it preuaileth.

To this purpose let vs blesse Zebulun with the blessing of Moses the man of God, and say, Reioyce O Zebulun, in thy going out, God of Heauen pro­sper thy voyage, that in it thou mayest call the people of other Nations to the Mountayne of the Lord thy God.

But what shall Zebulun, and what shall the peo­ple that hee bringeth along with him doe at the Temple and Mount of God? Surely they shall not come empty-handed: For they shall offer the sacri­fices of righteousnesse to the Lord their God there.

And this is that which Dauid requireth in Psal. 4. Offer to God the sacrifice of righteousnesse, and call vpon the name of the Lord. Religion in these times of Moses, was very full of ceremony, and so it con­tinued [Page 60] long at Ierusalem, by direction from Al­mighty God, as may appeare in the holie histo­rie of Exodus, Leuiticus, and Deuteronomie, &c.

These Sacrifices are called Sacrificia iustitiae, because they were Sacrificia iusta, that is, due Sa­crifices. For, seeing God required them, they that offered them, merited nothing by them at the bands of God; they did but giue God his due, it was but the payment of a debt to him: or, they were called Sacrificia iustitiae, Sacrifices of righ­teousnesse, in respect of Gods eye vpon them, which was not vpon the Sacrifices so much, as vpon the righteousnesse of the offerer of them to him. For God doth not respect quantum, but, ex quanto, not how much is in the hand, but how much is in the heart; not what is giuen, but with what zeale of Gods glorie, with what holy affe­ction: or they are called Sacrifices of Righteousnes, because all Sacrifices were types and representa­tions of that true, and absolute propitiatorie Sa­crifice, which was once offered for all, euen IE­SVS CHRIST our righteousnesse. For in them hee was offered.

But now to sort this Doctrine, and to per­swade this duetie to those times, in which olde things are passed away, and all things are become new, let vs learne our duetie heerein of the holie Apostle Saint Peter 1. Pet. 2. where hee saith, Yee are made an holie Priesthoode, to offer vp spirituall Sacrifices acceptable to God by Iesus Christ: And of all the Sacrifices that in the old Law were offred [Page 61] to God, let the Holocaust, or Burnt-offering be our example, for that resembleth our holie and true mortification: for therein all was consumed to ashes, and nothing thereof was left. So saith Saint Gregorie Sunt quidam qui nihil sibi reseruan­tes, totum Deo immolant. Againe, Omne quod ha­bent, omne quod viuunt, omne quod sapiunt, Deo offerunt. There bee some that offer all to God without reseruation, all that they haue, whatsoe­uer, is in their life, or in their knowledge. Of such a man hee saith, Ipse qui sacrificat immolatur. He that sacrificeth, is the Sacrifice. This kinde of immolation pleaseth Almightie God best, this resembleth the Sacrifice of IESVS CHRIST, who was Sacerdos & victima, for he offered vp to the Father, himself, the price of our redemption. This is the Doctrine of Saint Paul; I beseech you Brethren, that you offer vp your bodies a liuely Sacri­fice vnto God, &c.

To this purpose is this your holie meeting in the house of God once by the yeare, that you may recount the manifolde, and gracious mer­cies of God vouchsafed to you in your voyages, in the protection of your persons, and of your goods, in deliuerance of you from perills of the Sea, from perills of the Windes, from perills of Rockes, and Sands, from perills of professed ene­mies, and of false brethren. And for that hee hath blessed you with the blessings of the earth, both natiue and forraine, with the blessings of the Sea, and of the great Deepes. Aud that you may [Page 62] for this offer vnto God sacrifices of righteousnes and pay your vowes to the most High, euen your sacrifices of praise and thankes-giuing. I will conclude this point with the holie benediction of the Prophet Dauid, which I pray God to giue to the whole Tribe of our English Zebulun, both at home and abroad.

The Lord heare you in the day of your trouble, the name of the God of Iaacob defend you.

Send you helpe from his Sanctuarie, and strengthen you out of Sion.

Let him remember all your offerings, euen your of­ferings of righteousnesse, and turne your burnt-offe­rings into Ashes.

And grant you according to your heart, and fulfill all your purpose.

That you may reioyce in your saluation, and set vp the banner in the name of your God, when he shall per­forme all your petitions.

Concerning the second part of the Prophesie which promiseth mercies to the Tribe of Zebu­lun: wee see how blessed is the man that feareth the Lord, and walketh in his wayes: For hee shall eate the labour of his hands; his labours at home and abroade, ashoare and aboord, wheresoeuer hee laboureth: thus Dauid putteth the seruice of God, and the mercies of God together. First, Let the people praise thee (O God) let all the people praise thee. And Then shall the earth bring forth her en­crease, and God euen our God shall blesse vs. Such is the consequence of my Text. Zebulun shall offer to [Page 63] God sacrifices of righteousnes, and then shall the Sea bring forth her encrease: for they shall sucke of the a­boundance of the Sea, and of the Treasure hidden in the Sand.

But I will reserue the handling of this Poynt, vntill it please Almightie God, wee meete vpon this like occasion: till then, The grace of our Lord Iesus Christ, &c.

Laus Deo.

The first.

In the first creation of the world God made the waters, and he called the gathering of them togi­ther, Seas; and God saw that it was good: Genesis 1. 10. And God, not louing a barren good, added this blessing; Let the waters bring foorth in abun­dance euerie creeping thing that hath life, Genesis 1. 20. Then God created the great whales.

Dauid saith, There is Leuiathan, who taketh his Iob 41. 24. pastime therein. Iob saith of him, In earth there is none like him, his iaws are like to doores, his scales to shields, and the Sea is said to boyle like a pot about him. For the vse of this aboundance of the Sea, Moses sheweth, that God appoynted man to be Verse 26. the Lord ouer it: Let vs make man, and let him rule ouer the fish of the Sea. Yea those great whales (by vertue of this dominion) are subiect vnto man, and he maketh them his prey.

This abundance of the Sea was created for the vse of man. It hath beene an auncient practise [Page 67] in the Church to diet her children, appoynting some dayes for eating of fish, and forbidding the vse of flesh in those dayes.

The reasons heereof in medicine, I am more ready to learne, then to teach. But because Gods workes are seene on the Seas, and his wonders in the deep waters, and that our Sea-fish doth come with more aduenture of the fisher-man, and with more seene prouidence of God, when men fish for an vnseene prey: therefore euen this diet ad­uiseth vs, to value the creature more, and to ho­nour the bountifull giuer thereof vnto vs. For Abrahams seruant to fetch in a Calfe from the stalles. Iaacob to bring a Kid from the fold; Esau some venison from the field: this doeth not so much expresse how God filleth vs with plente­ousnesse, as doth the vnseene prey, which the fisher-man bringeth from Sea: therefore they may say with Iaacob most fitly and properly, Gene­sis 27. 20. Because the Lord my God brought it to my hand. Thus our meate may make vs meditate on the good prouidence of God. So, whether wee eate or drinke, or whatsoeuer we doe else, we shall take continuall occasion to glorifie our God.

Some haue made question, which is richest, the Land, or the Sea? we reade of a blessing of abundāce giuen to the great waters, God doth all abundantly; but this sea-aduenture is knowne to vs but generally, and but little of it (in compari­son) is yet discouered to men, the abundance of the earth is much more in sight. All Scriptures [Page 68] doe testifie that God is plenteous▪ aboundant in goodnesse and in truth: he filleth the hungry with good things. Hee filleth euery liuing thing with plenteousnesse: he gaue Manna to Israel, till they cried out vpon it, they were wearie of that light meate, and hee gaue them flesh till it came out againe at their nosthrills.

It is noted in the Sonne of this God, liuing on earth, that in the miracles which he wrought, he did worke more abundantly in the quantitie, and in qualitie made all things very good. No better wine could be, then that at the Marriage in Cana of Galile, and hee caused the measures to be filled vp to the brimme.

Hee turned the fiue Loaues, and two Fishes; at another time, the seuen Loaues, and a few little Fishes into so plentifull a prouision, that multi­tudes were sufficed, and great remaines of the broken meate left, euen more then the first pro­portion, when they sate downe to eate.

And not on earth onelie did he performe this plenty, but to shew his power, euen in the great waters, hee comming to some of his Disciples when they were fishing, commaunded Peter to cast his net into the Sea, and Peter doing it vpon his word, contrary to the rules of fishing: there yet was so great a draught of fish, that the nets brake with the weight thereof. Thus hath God sowne the great and boisterous element of wa­ters, with the spawne of all sorts of fish, and crow­ned the deepes with abundance.

[Page 69]Besides this blessing of the seas, God hath made the great waters pervious to our vessels, and hath taught vs to find paths in those desarts of waters, to stranger shoares, so leading vs to a new abun­dance, by commerce and importation of com­modities vsefull for the necessities of men.

This tribe of Zebulun is the Merchant and Ma­riner, his goods and life are aduentured to fetch in this forraine abundance, these transplant the plentie of other Nations into their owne Land, and bring home abundance.

VVho can discerne that our Land doth want the two rich commodities of Wine and Oile, and the fruits of neighbour-nations.

Great is the distance of those Indies, which furnish vs with Spices of all sorts, yet our ships semi-circle the world, going and returning rich fraights of those commodities: all this is the A­bundance of the Seas.

And wee inhabiting these Countries of Great Britaine and Ireland, being Ilanders, and lying in the Sea, as Tyrus sometimes did, do much de­pend vpon the Seas, for our store of many neces­saries. This moat which the hand of God hath digged about our Lands, this girdle of great wa­ters, wherewith hee hath surrounded vs, doeth bring vs also abundance of strength, that we may say of our God, hee husbandeth and tilleth the Seas for our vse, for our profit, for our pleasure, and for our defence, And I hope there is none a­mongest vs, so vnthankefull, but he will confesse, [Page 72] that as the wisedome and power of the Almigh­tie: euen so, the gracious prouidence of God, is, That Spirit which mooueth vpon our waters: so great is the extent of mans domination, not li­mited on the drie groūd, but spread on the deeps.

They who take vse of these benefits of God, and taste of the abundance of the Sea, must either ad­uenture their persons, or their goods, to fetch in this plenty there will be expected from them, ve­ry great industrie. This earth on which wee liue without culture, and much paines of the Hus­band-man, yeeldeth nothing but the curse of weedes, and great is his trauell that diggeth or ploweth vp the furrows thereof.

The Sea-man tasteth of the abundance of the Sea, but he earneth it with much losse of his rest, with many fearefull conflicts with winde and wa­ter, and oftentimes, with the present horrour e­uen of visible death.

So neither Land nor Sea feedeth the idle, both of them say nay to such, as would eate, and would not worke.

Yet there is a worke, and trauell to fetch in by Sea transmarine abundance, and this is much in vse now: it is by Sea-theeuing and piracie, illis robur & aes triplex: Surely their hearts are more hard then Adamant, who trauelling in the con­tinual fight of death, and hell. Dauid saith of their Sea-tosses vp to heauen, and downe to hell; the Sea opening vpon them like a graue, and their ships seeming to them but Coffins, in which they goe [Page 71] downe quicke into the deepes: who hauing in continuall sight, not the ordinary works of God, but his wonders: and seeing the right hand of God armed against them, yet doe not feare to dare the Almighty with their profest rebellions, both against God, who hath giuen a contrarie law, and against their neighbors, whose liues and goods, thou oughtest, by the law of true charitie to tender, and preserue to the benefit of their bre­thren, as carefully, as their owne to their proper vse: and against the mercifull loane of the crea­tures, the Sea, and windes, and shipping lent to vs by our Maker, to make vs more able to doe him seruice, and to be more comfortable one to another. These gather in the abundance of the Seas, and ingrosse the gatherings of their bre­thren, bought with the dear hazard of their liues, and with many sorrowfull sufferings.

Let me deliuer my opinion and thoughts con­cerning these men, as I hold no life on earth that hath liberty, so ful of gall, as is the Sea mans, nor any goods more dearly bought then what he fet­cheth from far: so I hold no theft so mischieuous, as to rob him, to strip him out of the fruits of his great labours, to take his victualls from him, and to spoile him of his munition: it is all life blood, that is so taken away, and no robber can deserue more seueritie of iustice, then the pirate doth. In this woorld I may safely, and I iustly doe wish it; Let there be iudgement without mercy to him that sheweth no mercie. Therefore let Almightie God [Page 72] and man punish such in this world, that God may saue their soules in the world to come.

The second.

3 Moses blesseth Zebulun with these things: [Page 74] In which obserue: first, that no Tribe nor people doe better deserue to haue hidden treasures re­uealed to them then the Mariners. Reuben is safe in the noise of the bleating of his Lambes. Issa­char takes his rest in his tents. These men depriue themselues of the ease, and plenty, and pleasure of the earth, & endure all weathers: yet for al this Moses doth wish these treasures to thē as Gods blessings, and not as the deseruings of their pains. They deserue of them that set them aworke, but not of God, and therefore let them esteeme the fruits of their labours, the free fauours, and bles­sings of the Almightie: that this consideration may both make them more thankefull, for the re­ceipt, and lesse wastefull in the expense of these gettings: For is it not pittie, that Gods good treasures should be profusely squandered, which hee had so carefully hidden. And that is to turne the good blessing of God into a curse.

2. Note in the Phrase heere vsed: They shall sucke: The tendernesse of God to his seruants, of whom Dauid saith, As a father hath pitty on his children, so shall the Lord haue compassion on all them that feare him.

Here hee putteth out his children to nurse, to the Sea, and this is a boysterous and rough nurse, but her milke is abundance: to the Sands, and this seemeth a dry and barren nurse, but her milke is Treasures. Thus are we all in this life like children at the breast, to be fedde, and it is the gracious goodnesse of God to vs, that when we begge of [Page 77] him nothing but panem quotidianum: Daily bread, he giueth vs abundance, and enricheth vs with treasures.

This is the reward (my Brethren) of your La­bours, in your lawfull vocation: let the Giuer of euery good and perfect gift be pleased to fraight you with this abundance, and with these Treasures.

But do not you withhold Gods Custome from him, the humble and deuout thankes-giuings of your hearts, and voyces, the calues of your lippes to his praise: so shall you, by his fauour, make many rich returnes, and God shall giue vnto you the Blessing of peace.

Laus Deo.

Of the first, that is, The wayes of men.

Almighty God that gaue a being to the sonnes of men, and wrote in the hearts of men, a Law of Nature, did not suffer his reasonable part to be so much decayed in the ruines of our first Parents, but that men, so soone as they grew vp to the vn­derstanding of themselues, beganne to bethinke themselues of, and shortly to apply themselues to meanes of promising likeliehoode to giue them maintenance.

God gaue this light first, who turned Adam out of Paradise, to till the earth, and solde the sonnes of men, the fruits of the earth for the sweat of their browes.

This made Adams sonnes, and childrens chil­dren fall to worke, Iubal in Tents, Iubal in Mu­sicke, Tubalcain in Brasse and Iron.

Thus was the world kept in breath, thus were wants supplyed, and thus were many excellent things deuised daily.

All these be the wayes of man, the seuerall im­ployments in this life: Issachar for Burthens, Ze­bulun an Hauen for Shippes: some trauailing vp­on the Land, some vpon the great Waters. In all these we behold;

1. That God who maketh vs, leaueth vs not so, but being created, hee taketh care to dispose of vs also in the world: wee doe not come vnder the tree of Fortune, (as it pleaseth the Painter to [Page 81] set it foorth) to take such choice as befalleth vs, but God propoundeth vnto vs our course of life, and frameth our likings to it, so that wee giue it the name of Vocation, because God calleth vs vn­to it.

This is giuen vs in precept; Let euery man a­bide in that calling wherein hee was called.: Cor. 7. 20. And there is a gracious promise; Hee shall giue his Angells charge ouer thee, to keepe thee [in all thy wayes.] This the Diuell skipt in the quotati­on of this Scripture, when he tempted our Lord, that it might giue vs hope, euen when we are out of our wayes, and doe things without the warrant of a lawfull calling. If you be in any euill way, as­sure your selues, that you are out of your way; for yee are not called by God to vncleanenesse, but to holi­nesse, 1. Thessal. 4. 7. Therefore, whosoeuer liue heere by vnlawfull meanes, vniustifiable by the word of God, are all out of their way; and the faster they goe, the further they flee from grace and glorie.

2. Wee may inferre properly, that if God dis­pose men in all lawfull callings, he doth enable so many as he doth dispose with vnderstanding, iudgement, and discretion in some suitable mea­sure, to the businesse of that calling. For waies do imply walking: So he filleth Bezaleel, and Ahali­ab with his Spirit to carue in wood, and brasse, and for all curious needle-worke.

So that a naturall indisposition to such a course of life, or a naturall vnfitnes in vs, for it, is a great [Page 82] argument to discouer our vndertaking such a trade or profession; for it is via: but not via tua: it is a good profession, but not thy profession.

Surely, the Lord faileth not them that do go aright: hee maketh their feete like vnto Hindes feete. Hee prepareth their way, and enableth them in their expedition, and facilitateth their iourney.

3. This painefull varietie of industrious pro­fessions in the life of man, serueth to shew vs the reward of sinne, for sinne did put vs to all this paines, and neede found out Sciences, and Artes: this differs much from the pleasing exer­cise of Adam, in the state of Innocencie, which was, to walke the Garden of Eden, and to dresse that.

For hee could haue found himselfe worke in that Garden, in the experience of many naturall Conclusions, whereof hee had the theorie and contemplation, in the perfection of his Image, but now by sinne expulsed thence, hee was put into a courser and homelier seruice. Thank sinne for the trauell of your whole life: and when you groane vnder wearie burdens, and feele the tedi­ous length of painefull iournies, cry peccavi: for that hath brought vpon thee all this.

4 Let vs thanke our God, who hath by these our callings, set vs into a course: first, of thrift, both to relieue our necessities, & to gather some­thing for posteritie: secondly, of charitie to sup­ply the wants of our needy brethren, whom God [Page 83] hath cast vpon our charity, & for whom we must labour: thirdly, of policie, to support the Com­mon-wealth, in which we liue: For the Plough helpeth to support the Crowne, and all lawfull vocations haue as a particular & priuate gaine to the industrious agents themselues, so also a most profitable resultance to the Common-wealth.

In which kinde the Merchant and the Mariner haue their speciall right done them, to be estee­med men working bono publico, for the common good. They that plow the sea for an haruest, and goe to a people whose language they vnderstand not, to vent the ouer-plus of our plentie: and to import into these Dominions, the rich exchange of forraine commodities: these giue much con­tent at home and abroad, and diuide the benefit of their labours amongest vs, and our neygh­bours: the fruits whereof are these two, Riches, and Peace.

5 Let the name of a way giuen to our calling, set vs a going. Wayes are not for sitting or stan­ding, or lying, for eating, or sleeping, but pro­perly for going: And let vs walke in these wayes, not as Fooles, but as Wise, not in surffeting and drunkennesse: For that turneth men into beasts: not in wantonnesse, for that softneth the hard temper of validitie, and melteth magnanimi­tie▪ and high spirites into basenesse: not in couetousnesse, for that maketh vs Idolaters, to giue our Golde the honour which is onelie due to him that hath made both it and vs also:

[Page 84]Not in pride, for that robbeth vs of our selues, and maketh vs our owne Idoles: not in enuy, for that maketh vs fall when others rise: not in con­tention, for that armeth the right hand against the left, and teacheth the teeth to bite the tongue: not in idlenesse, for that is the rust of Vertue: not in disobedience to Superiours, for that is Anarchie and confusion: not in disobedience to God, for that is theomachy and rebellion: and if thou doe fall into any of these wayes, thou arte not in the way, wherein of right thou oughtest to walke.

There was a rich yong man and a Ruler, (for so the Euangelists doe expresse him) who fearing that hee went not in the right way, came run­ning with all speede in his body, and with as much zeale in affection: and kneeling with humi­litie and reuerence in outward gesture, demann­ded of IESVS CHRIST, Maister, what shall I doe thay I may inherite life euerlasting?

Let him be our example, seeing wee must needs walke, let vs goe to IESVS CHRIST to enquire the way. I am the way (saith hee) and no man goeth to the Father but by me. They that make their owne reason and vnderstanding, or their owne appetite and will, the Bynosure or Pole-star, by which they stiere their course, in this Medi­terrane Sea of humane life. They that sound their deapth with their owne lead, their owne leaden and mis-led iudgement: they that fill their sailes with the gale of popular breath, and haue no bet­ter [Page 85] Anchors then earthly hopes, nor truer Com­passe then humane fore▪cast, wonder not if they founder in the Sea, or wracke in the hauen where they thinke to sing Welcome home.

6 The name of Wayes here vsed, admonisheth vs, that wee are farre from home, we are in via, trauelling home-ward, let the hope of home­cheere, the tedious passages of our weary pilgri­mage heere on earth: and let the name of a waie, put vs out of desire to build Tabernacles heere, or to seeke residence where wee haue but our passage.

2 We must commit these wayes to God.

Devolve te super Iehovam: Cast thy selfe vpon God; it is as much as, Cast your care vpon God: it is a Precept much vrged by our Sauiour, in his Sermon vpon the Mount, that wee should not bee too solicitous for the things belonging to this life. Many arguments are there vrged: Con­sider,

• 1 The power of God, who can prouide for vs.
• 2 The goodnesse of God, who will doe it.
• 3 The euill that wee suffer in the racke, the distraction of minde.
• 4 The disabling of vs in the seruice of God:

For these cares doe not allow vs time to serue God: and they be those thornes that choake the good Seede in vs. It was merrily spoken of the Cynicke Philosopher, who being laid downe to rest, & his purse by him, espied one who thought [Page 86] him asleepe, secretly reaching at it, to whom he said; Aufer vt vter (que) securius dormiamus. Take it that wee may both sleepe the sounder. He found that a little mony troubled his rest, and brought him care, and therefore easily parted with it: they that doe know these things to be cares, stoope vnder them as burthens, they that esteeme them as rich treasures, stoope to them, and adore them as idoles.

Let thy wayes be honest and lawfull, and com­mit them to the Lord boldly: let no man thinke, that God wil beare him out in dishonest courses. And bee thou moderate in the way, for it ad­uauneeth the speede of thy iourney. VVhen Ia­cob recommended his way to God, hee made ve­ry few and moderate demaunds. If God will bee with mee, and will keepe me in this iourney, which I goe, and will giue mee bread to eate, and cloathes to put on, &c. Genesis the eighteenth chapter and twentith verse. Such a way wee may boldly cast vpon God, and he will take charge of vs.

Agur the sonne of Iakeh so desired to be limi­ted by Almighty God: Giue mee not pouertie, nor riches, feede mee with foode conuenient for me, Pro­uerbs the thirtieth chapter and the eighth verse: This hee thought a safe way, betweene the dan­ger of Fullnesse, which is The deniall of God: and the danger of Necessitie: which is, Taking of the name of God in vaine.

To speake more particularly to you, whose goodes, and whose persons, in the eie of man, [Page 87] seeme a great deale more endangered, being ad­uentured on the Seas, then theirs, who abide on firme land: to you I say; Commit your wayes to the Lord: his way is also in the Sea, and vpon the great deepe: and his prouidence is not confined to the shoare, in the many fearefull appearances of danger and death, in the hideous noyse of the windes and waters, remember to cheere vp your selues as the Apostle doth. But I know whom I haue trusted, I haue committed my wayes, and re­sted my hopes vpon him that careth for me. To this purpose, it is an holy wisedome in the Ad­uenturers, to make good choice of the Maister, and Officers of the shippes, that take charge: let them be such as feare God, that for their sakes God will be fauourable to the voyage, and bring them to the Hauen where they would be: and let God be earnestly solicited for his blessing vpon the voyage. For (as Moses saith) so may you all say, at the setting saile first, & at your first weigh­ing of anchor: If thy presence goe not foorth with vs, carry vs not hence, Exodus chapter thirty three and fift verse: So shall he bring you to the Ha­uen where you would be.

3 This is done by faith in God: trust in him.

True faith is knowne by this note among ma­ny others, it trusteth God only, with the successe of all our actions, but vseth all the meanes that God affords for th'accomplishment of our ends. He that at Sea sits still, hauing charge of a shippe, and commands his company to rest, saying God [Page 88] shall be Maister of the Ship, and hee shall bring it to the desired Port; shall neuer arriue.

Dauid expresseth Gods ready and gratious helpe, but it is when the Marriner hath done his best, and is now at his wittes end, when all his Cunning is gone, when the Saylors stagger like drun­ken men, then the Lord commeth betweene them and their danger, and maketh the storme to cease: Teaching that where we haue vsed our whole en­deuour, there wee may safely cast our selues vpon Diuine Prouidence.

An excellent example hereof Saint Luke rela­teth in Paules voyage, where the danger was great, the ship laden, and the soules aboue 276, they had so sore a tempest, that with their owne hands they cast forth the very Tackling of the ship, Neither Sunne, nor Starre, for many daies ap­peared, and no small tempest lay on them, all hope that they should bee saued was taken away, then God, by his Angell, promised to Paul by night, that hee would giue him all that sayled with him: yet the same S. Paul did require, that they that could swimme should cast themselues into the sea, and eseape so: others, should lay hold on boords and broken peeces of the ship; so trusting vpon the promise of God that they did neglect no meanes of safety.

That wee may boldly trust to him in times of danger, it is required that wee seeke him in faire weather, least hee know vs not in a storme: they that make no conscience to offend God in their [Page 89] mirth, doe loppe the tree which should shade them from the Sunne-beames, and shelter them from a shower: they that prouoke God to anger, cut the bough they stand vpon, and make them­selues fall. It is holy policie, to maintaine friend­shippe and loue with our God, that in the most growne Sea of tribulation, wee may Commit our way to the Lord, and trust in him.

Saint Paul thinketh it the most reasonable ser­uice of God, for vs to giue vp our bodies to him a liuing sacrifice, to make a Present of our felues to God, and we cannot loose by it.

It is recorded of Socrates, that whereas he re­ceiued great rewards of his Schollers, for his rea­ding to them, Aeschines a poore Auditor of his hauing nothing to giue him, said; Quod vnum ba­beo, meipsum tibi dono, qui plus dederunt, tibi reli­querunt plus. Hauing nothing else to giue thee in reward, I bestow my selfe vpon thee; they that haue giuen thee more, haue left thēselues more: and he did this to his owne great aduantage: for Socrates tooke it so kindly, that he answered him: Habebo curam, vt te tibi reddam meliorem quam accepi. I wil haue a care to restore thee to thy selfe better then I receiued thee. Our God requireth, saying, My sonne, glue me thy heart. And Danid saith, Thou shalt make me to vnderstand wisedome in the secret in my heart: so gaining by the giuing of himselfe away to God.

But this is no sufficient trial of our trust in God, if wee onely trust to him in respect of the good [Page 90] which wee receiue from him. Sathan will in­forme against vs, that if Almightie God shall once punish vs, Then we will curse God to his face. Therefore the triall of our Faith and Trust, is in affliction and want, when wee are vnder the rod of God, when hee smiteth, and yet we praise his name, euen when we smart, and when our feare commeth.

This will be a good euidence for vs, that it is not because wee are idle, that wee doe depend so confidently vpon God. It was the false chal­lenge of Israel by King Pharaoh, That they desi­red to goe and serue their God, because they were idle; and therefore hee put more worke vp­on them. Certainly, the Elect trust in the Lord, so as they neglect no duety by him enioyned, but doe mingle Obedience with their Faith: and al­though there be many things which wee possesse in this world, which doe serue for good vse; for helpe, for delight, for necessity, all of them or­dained for our good; yet wee finde none of all these worthy to be trusted; Trust not in Princes, nor in any sonne of man: Cease from man, whose breath is in his nosthrils; for wherein is he to be esteemed?

Trust not in riches; If riches encrease, set not thine heart vpon them.

Trust in God onely, hee can adde to thy sta­ture, hee is thy auncient acquaintance, he knew thee in thy first shapelesse infirmity, he fashioned thee in the wombe, hee hath giuen thee breath and life to thy bodie, hee hath taken accompt of [Page 91] euerie haire of thine head: hee saith, Put all thy teares in his bottle: and onely hee can say to thy Soule, I am thy saluation.

Thus did Dauid recomfort his disconsolate Soule, why art thou so disquieted within me? trust in God: and such a trust it must be, as in this Psalme is followed with good life: For Dauid hauing first perswaded to trust in the Lord, ver. 3. He exhorts to be doing of good, verse 4. He requires to delight in the Lord: shewing that true Faith hath obedi­ence to expresse it, and delight to encourage it.

4. The successe of this dependance: He shal bring it to passe.

He that soweth, soweth in hope of an Haruest, the righteous are promised to eate, The fruit of their labours. How can hee but prosper in his wayes, who maketh his beginuing at him, who is the alpha, and beginning of all things? how can the tree be vnfruitfull, which the right hand of God hath planted, and set by riuers of waters, to water it at the roote, and refresh it with sho­wers of the earely and latter raine? Learne then,

1 To acknowledge God the author of the suc­cesse of all thy affaires, that thou mayest enter­taine both prosperous & disastrous euents, with equall thankes-giuing. The Lord giueth, and the Lord taketh away, in both Blessed be the name of the Lord: take heed of Sacrificing to thine owne net: or kissing thy owne hand: in which two phrases is ex­prest our thanking our selues, for the successe of our delights.

[Page 92]2 Learne to know how far thy care may stream it selfe, and where it must rest, the industry in the vse, aswell as the wisedome in the choice, of law­full and likely meanes; both these are Gods gifts to thee, and he requireth of thee, that thou em­ploy them in thine affaires and businesses of life, but the issue is the Lords; let not thy care disquiet thee for the euent: take heede of that compasse wisedome which so belaieth euents, as if God should not interpose a Crosse: this tasteth much of selfe-confidence, and distrust in God. The ser­uants of God haue euer found it safe, to cast their care vpon God: it must needes be a way of thrift: for God which holdeth nothing from them that bee of an vpright heart. And the Apostle saith, That Godlinesse is great riches. There be few of vs, but haue experience sometimes, the Mariner more then the most, that God doth sometimes plunge vs in such hopelesse impossibilities, that our best reason can finde no euasion, the Mariners cun­ning failes him, & we are lost in our bethinkings, yet he giueth an issue, and all to make vs acknow­ledge that it was he that he brought it to passe.

To him be giuen all glory, of whom we begge all things necessary, and in him be all our trust and confidence, from this time forth and for euer­more, Amen.

1 The workConcerning the worke done, the Sea, it is a worke of that nature, that it hath in it, opera, and mirabilia, both Workes and Wonders: for here is.

1 Miraculum in modo: a miracle in the maner of the operation. For as S. Ambrose saith: eodem modo producitur balaena, quo rana, non laborat Deus in maximis, non fastidit in minimis: he makes the whale as easily as the frog, he doth not trauell in the production of greatest creatures, nor scorne the production, and creation of the least.

2 Miraculum in modo: a wondet in the knitting together of these two elements of water, & earth in one sphaericall and round body.

There bee foure things which make the worke of this creation of the Sea most admirable.

1 Situs. The situation of the Sea, which God hath so wonderfully diuided from the earth, that wee may haue a drie land to dwell vpon, and yet so ioyned it to the earth, that it is one Globe with it.

2 Motus. The ebbing and flowing of the Sea, which is the naturall Motion, and the violent Agitation of the great waters by the force of the windes: the first is rather disputed then resolued in the Schooles of natural learning, and the won­der is of all confessed.

[Page 95] Faetus. The breed of the Sea is yeelded to bee full of wonder, so many sundry sorts of fishes, & they multiplying so innumerably, that the Sea is thought more rich in the varietie of creatures, then the earth, & in the number more populous, and many of our creatures on earth daily disco­uered to resemble those on the shoare.

4 Vsus The vse of the Sea is another wonder, for it is diuers, I wil limit my selfe; it is foure-fold: 1 Naturall, 2 Artificiall, 3 Morall, 4 Diuine.

In the naturali vse of the Sea S. Ambrose noteth: 1 Naturall.

1 It is Hospitium fluuiorum, the receptacle of all riuers: for as all riuers come from the Sea tho­row the secret passages of the earth, whereby the inward parts of the earth are humected, and the secret mines of the earth, which are hidden trea­sures, are hereby maintained: so do all riuers re­turne againe to the Sea, and here they exonerate themselues, whose ouerflow would else oppresse the earth, that they seem rather ad sitim, to quēch the thirst of the dry Land, then ad ebrietatem, to drowne it: Thus the earth is dreined, and the Sea is that common Sewer to carry away all the waste thereof.

2 It is Fons imbrium; For from hence doth the Sunne exhale those vapours which being bound vp in clouds, by the almighty hand of God, are by the same hand let lose againe, to water the earth, and to refresh the surface thereof, with the earely and latter raine, whereby the inheritance of God is cheered and repaired.

[Page 96] 2 ArtificialSecondly, the Art of man hath made the sea vsefull, as S. Ambrose obserueth further, for sundry purposes.

The first is inuectio Commeatuum, it yeeldeth vs for food sundry sorts of fishes, both wholesome, and delicate prouisions, that the sea contendeth with the earth both for plenty, variety, and deli­cacy.

The second is Copula distantium: For nauiga­tion hath by exportation and importation, made such exchange of commodities of seuerall Nati­ons, as hereby Marchandize, one of the strong sinewes of Common-wealthes, the riches and peace of ciuill States is maintained, and distant Nations heereby confederate.

The third is Compendium it ineris: For shipping doth make great burthens light, and long waies short: And Art hath scatce brought forth two more admirable inuentions for common good, then the building of good shippes, and the naui­gation in them.

The fourth is partly naturall, and partly artifi­ciall, and it is Furoris impedimentum; for nature hauing digged this ditch betweene diuerse King­domes, they are so much the more out of one anothers danger, seeing the preparation for Na­uigation, and sea-fight, aske time, and giue the bloud leaue to coole, that passion cannot make sudden incursion, and the windes are at no mans command; and Art hath deuised both defenses at Sea fit for the propulsation of an enemy in equall [Page 97] correspondence, and fortifications ashoare in fit landing places, to keepe off the enemie; all ser­uing to stoppe fury in the greatest and most vio­lent pressure.

3 The morall vse of the Sea in Nauigation, is also foure fold.

1 As Saint Ambrose saith, it is Secretum tempe­rantiae; the secret of Temperance: for there doe men liue priuately, content with small cabbins, garments rather for necessary vse, then vnneces­sary shew; foode no more then sufficient: vtun­tur mundo: men there doe but vse the world to serue their turnes, and a little serueth them.

2 It is Exercitium continentiae: the exercise of Continence: for ashoare the eye doth euill offi­ces to the heart, and it is the window of concu­piscence: one of the best conseruators of holines in the heart, is priuatio obiecti, the want of that obiect which is full of temptation. Iob made a couenant with his eye against tempting obiects: at Sea men are remoued from this danger, and depriued of the meanes to offend, so the tempta­tion is disabled, & the tempter vnweaponed: the things of this world turne often into facultates male agendi, instruments and abilities to offend, but the poore that want these, receiue the Gos­pel: faire sights, full meals, soft lodgings, and lei­sure, be Satans arms against the sonnes of men.

3 It is Domus laboris, the house of Labour; men at Sea rest by turnes, there is no shutting vp of doores, and all to bed: this labour doth make [Page 98] their rest sweete, and their dyet wholesome, and nourishing: surely worke is no where done with more speed, and with lesse feare of wind and wea­ther, then at Sea; and the labours of the body bee armours of thr soule against temptations. Here is labor necessitatis, Necessity maketh euery man put hand to worke: and labor charitatis: charity maketh some to spell others, that some do watch, whilest others sleepe, and some labour whilest o­ther rest.

Some haue compared a shippes company to a Common-wealth; I would our Common­wealth were comparable to a shippes company, euen for this, that we would be content to watch and labour one for another, all for the safety of the whole body: if in a shippe no mans safety is in single care for himselfe, but in the common good of the company; so is it in the Common­wealth also: therefore no politike body can pro­sper, or make a good voyage, where priuate re­spects make prize of publique proiects, where the little finger will weare a Diamond, though the stomacke which feedeth all, doe want meate to sustaine the whole body. This S. Paul so earnest­ly disswadeth, that he calleth the mutuall loue of Christians, the bond of loue tying vs together.

4 It is Schola disciplinae,; the schoole of disci­pline, for in a ship all men know their places, and seruice: and there be two waies in which men go; faciendo bonum, euery man doing his duety: or, patiendo malum, the offenders suffering worthie [Page 99] punishment. Discreete Maisters and Captaines haue such encouragements for such as deserue well, and bilbowes, and the yard arme, and o­ther punishments for foule offenders; they haue spurres for the idle, and resty, & restraints for stay of the rash and ouer-hardy. They find order to be one of the well-fares of their voyages, and some stormes within-boorde, as necessary to rouze vp their men, as fowle-weather without.

Many haue compared the Church of God to a shippe, both of our Protestant, and of our Ad­uersary-writers, but we do not both acknowledge one maister thereof. Our master is a master of the Trinitie-house, the second Person in the holy Tri­nity: God the sonne, who hath called his Apostles & Euangelists, and Disciples, & their successors, the now ministers of the word of God, to be Mai­sters-mates in this spirituall Nauigation. Their master is the Pope of Rome, who like a notorious Pirat, boords the ship, & then runs away with hir.

Let some of our owne, who doe not relish our church-gouernment, see how they can like theirs in a ship, which is the modell of a Church.

4 The Diuine vse of the Sea, and the nauigati­on 4 Diuine. 1 Contempla­tion. vpon it, is, 1 for Contemplation: 2 for Deuo­tion: we haue there a double contemplation: first, of God: in whom wee doe there behold; first of God: secondly, of our selues.

1 His power in the whole element it selfe, and the working of it, and the creatures in it, toawe vs with feare of his so great Maiesty.

[Page 100]2 His wisedome, in the gouernment of all, and his managing of the whole creature, and the fur­nishing of it with such admirable variety.

3 His mercy, in addressing all this to the vse and seruice of man: O what is man that thou art so mindefull of him: thou hast made him to haue dominion ouer the Sea, and of the Fishes thereof, thy paths are in the great waters, thy way is in the Sea: and thou hast taught man to find a way there.

2 For our selues; Two things fall into our contemplation: 1 There is no place that better sheweth vs whereof wee are made, then the Sea doth. There is no difference of hands, but as all are made of the same stuffe, so they goe all to the same vse; for in times of danger, euery man put­teth his whole strength▪ and wit to it to saue the whole, and in want of victualls, euery mans share is alike: the force of weather beats vpon all alike: Nature euer carrieth an equall hand to all the sonnes of Adam, it fauours none more then o­ther: the world is a flatterer, and putteth diffe­rence.

2 There is no place that better admonisheth vs of our end, for it bringeth death so neare the eye, and filleth the sense so full of it, that often dangers can not but be a meanes to set the house in order, and prepare for death. And expectati­on of death hath euer prouided aboue all perswa­sions, to bring a man home to himselfe, and to God.

2 For Deuotion. Saint Ambrose calleth it In­centivum 2 Deuotion. [Page 101] devotionis: The kindler of Deuotion: for heere is euermore matter for Diuine Seruice, seeing occasions are often renued for prayers and thankes-giuing, much more sensible, then ashore: And the Seruice of God generally, is both more frequently, more reuerently, and more heartily performed in well-gouerned shippes at Sea, then on the dry Land: For ashoare our zeale, is like fire in a chimny, which hath much colde aire a­bout it, to allay the heate thereof: aboorde our zeale is like fire in a Stoaue, so inclosed and kept in, and out of the colde gale of temptations, that Deuotion is ready to come and fall downe, and kneele and worship before the Lord our Maker.

The fault is, that this holinesse and deuotion in many doth liue but the age of a storm, or some fearfull danger; and in most, but the age of a voy­age. The Fare-well and Well-come home, are commonly as giddy and reeling as the storme at Sea: but the danger more, because the feare is lesse; the one seasoneth a Soule for Heauen, the other transformeth men into beasts, and robbeth them of themselues.

Of the worke thus farre: The Sea.

2 The worke­maister.2 God is the Creator of this worke: He made it: euen he alone, who standeth thus differenced from all other gods. Who is so great a God as our God? Lord, who is like to thee? The Sea was part of the worke of the third day, and God saw it good: all inferior workemen haue praise from their worke, when it is well done: Gods workes [Page 102] doe praise him, but he them much more: it is the glory of the great and little world too, that God made both.

The Sea remayneth of all things beneath the maine most like to the Creation, for we reade not of any speciall curse put vpon the Sea, at the fall of man: and in the punishment of the olde world, the Sea was the rod of Gods wrath: & God honoured the Sea in a memorable Miracle of the Israelites passage through the middest of it on dry land.

Saint Ambrose limiteth this worke too much, Fecit mare Deus propter elementi pulchritudinem: God made ths Sea for the beuty of that Elements sake, that is true, but not enough. For all is [...] The world is beauty: but hee saith, Non ad naui­gandum: God did not make the Sea, to saile vpon it. Dixit Deus, dominamini piscium maris, non, na­uigate in fluctibus. God said (saith he) beare rule ouer the fishes of the Sea: he said not, saile you in the way thereof. Alas! it were a poore domi­nion that man should haue ouer the Sea, if there were not nauigation; and God made it not for shew, without vse. It is enough to proue it good in the Creation, and good for the vse of man, that he made it: for he made all things for man, & man for himselfe, and his owne especiall seruice. Heare Dauid particularizing Gods words, & mans lord­ship: Thou madest him to haue dominion ouer the Psal. 8, 6. works of thy hands. thou hast put all things vnder his feet: all sheep and oxen, yea and the beasts of the field. [Page 103] The fowle of the ayre, and the fish of the Sea, & what­soeuer passeth through the paths of the Seas. And from thence we heare of his glory, and they that vse nauigation, doe behold it.

S. Ambrose challengeth man most iustly. God said to the waters: Be you gathered together in one place, and they were so: He often calleth vpon men, saying; Congregamini, gather yee together in full congregations, to call on the name of the Lord, and they are slacke in the performance of this du­tie. God loueth full assemblies in the house of his seruice, as all the waters runne into the Sea. Schis­maticall conuenticles be but ponds, and fennes, they are not collectio aquarum, the gathering toge­ther of waters into one.

Further, He made it, concludeth against the e­ternitie of it, the dreame of some Philosophers, who fancied an eternitie of this lower world. Must we needs determine the world eternall, be­cause we are not made priuy to the operations of God before time? Here in is a sinnefull curiositie, to be ouer-busie-Questionists, where there is a certaine impossibilitie to be resolued. Dauid saith hee made the Sea; so doth Moses, let the Sea therefore do him all the honor it can; much more wee, for whom hee made the Sea, and who haue found our paths in the great waters.

3 The lord­ship and do­minion of the Sea.3 God is Lord and owner of the Sea. The Sea is his: he made not the Sea, as workmen on earth, who when they haue sinished their work, do then forsake it, but he retaineth the lordship, and he [Page 104] performeth gouernance and protection to it, and euer keepeth the possession of it; Man hath but the vse and seruice of these inferiour creatures.

A great happinesse is this to man, that the sea is his, and not ours: for what man on earth would, rather all the men on earth could not, rule and manage this vnruly and boisterous ele­ment, onely God can and doth, still the noise of the sea, and appease the waues thereof. The waues of the sea are wonderfull, but God on high is more Psal. 65. 7. Psal. 9 [...]. 4. mighty.

Thou rulest the raging of the sea, when the waues Psal. 89. 9. thereof arise thou stllest them: Of which Dauid maketh this vse: O Lord of Hosts, who is a strong God like vnto thee?

This rule, which God doth exercise vpon the sea, sheweth, that wee can go no whither out of Gods Dominions: Ionah fled from the presence of the Lord to sea, and God met him there in a violent storme, for the sea is his: Of all sorts of offendours God hath no fugitiues to punish: For whither shall I flie from thy presence? If I abide on earth: The earth is the Lords: If I clime vp in­to heauen, thou art there: If I go to sea, the sea is thine also: Thine,

1 By right of creation.

2 By right of Dominion, for none but hee, and hee can command it: Hee setteth it bounds which it shall not passe: Hee hath said: Hitherto Iob 38. 11. shalt thou come, and heere shall the pride of thy waues stay.

[Page 105]3 He hath right of protection, for it is he that protecteth by his prouidence the Sea, and al that liueth in, or trauelleth vpon it. Therefore whatso­euer good we expect at Sea, we must goe to him for it: and whatsoeuer good wee receiue by the way of the Sea, we must thanke him for it.

Many doe call Sea-aduentures, especially in long voyages, casuall, and they thinke liues des­perately hazarded vpon great waters, let them re­member, The Sea is his: it neither swelleth nor swalloweth without leaue: he hath done whatsoe­uer he will in the Sea, and in the great deepes. Ther­fore let God haue glory of all our good successes there, let him haue our deuout prayers for all ad­uentures both of goods, and especially of persons employed there: and when losses come, let vs say with Iob: The Lord hath taken away, and I was dumbe, and opened not my mouth, because thou Lord diddest it. With Dauid, The Sea shall giue vp the dead, which it hath swallowed, in the resurrecti­on of all flesh, as well as the earth: and the Elect of God shal find as ready a way to the rest of God throgh these waters, as the people of Israel, found to Canaan through the red Sea. God giue vs all an happy and glorious meeting there. For wee haue heere no abiding Cittie;

Amen, Amen.

1 Of the offence, Sinne.

It is not expressed what speciall sin it was that Salomon most feared, neither did he fore-cast par­ticularities. There is but one way, all the rest are errours. There is but one good, all the rest is e­uill. Wee haue a naturall free will to that which is euill, wee haue a naturall Antipathie, to that which is good. This made Iob feare his sonnes, and daughters at their feasts, lest they should of­fend God in their mirth, Iob 1. 5. Saint Gregorie saith, In bono itinere contrahitur puluis: Men ga­ther dust, that trauell vpon occasion, and the best of our actions doe relish of our corruptions. But this is not the sinne which Salomon feareth, mans naturall frailties: he feareth Crying sinnes, such as awake Iustice, and make the Father of mercies Reueale his wrath from Heauen. Not errours, but rebellions, of which sort is Idolatrie, which set­teth vp a new god in the place of the true God, and it was one of the Nationall trespasses of that people: Sensualitie was another, eating, drinking, and rising vp to play, requiring meate for their lust, and then both surffering vpon it, and despising of it. Murmuring at God was another, and these were eminent sinnes amongest this people. For these was the care and feare of Salomon; and hee had cause to dread this, in the posteritie of Israel, see­ing he found the present propēsion of the people [Page 129] to these sinnes. To come home to our selues, our sinnes haue not beene of lowe growth, nor of a still voyce, but shooting vp high, and crying in the eares of God, horrible blasphemy, prophane swearing, breach of the Sabaoth, contempt of the word, euen treading vnder foot the bloud of the co­uenant of grace, and despising the long suffering of God, inuiting vs to repentance: wantonnesse, con­tention, oppression, secret vnderminings. These things are done, & the Sunne shines vpon them, the Land mourneth for them, and the earth gro­neth vnder the burthen of them, and God held his Asal. 50. 21. peace: and we thought him to be like one of vs: but hee hath vttered his voice now, and that a mightie voice. The sinnes which doe deserue best this iudgement of Drought, are the abuses of the fruits of the earth to sensuality, drunkennesse, and gluttony: for doth not God doe well, to with­draw from vs the faculties of euill doing, and to depriue vs of the meanes by which we do disho­nour him? And wee haue cause to thinke these sinnes the present prouocation of the wrath of God in this drought.

2 They.

The consideration of the persons supposed to sinne, doth adde weight to this matter. They, that is, the Israel of God: the people whom God hath singled out, to poure on them the riches of his mercie, of whom Dauid saith; Hee hath not done so to euerie Nation. If they sinne. Their sinne is in­iurie, [Page 130] and vnkindnesse too, Thou, O man, my com­panion and my familiar frieud.

Heare Nathan pleading this quarrel of vnkind­nesse 2. Sam. 12 7. for God to Dauid, after his double sinne, Thus saith the Lord, I annointed thee King ouer Is­rael, and I deliuered thee out of the hand of Saul &c. And if that had beene too little, I would haue doone such and such things vnto thee. Wherefore hast thou despised the commandement of the Lord? So might God say to Israel, I brought thee out of the land of Egipt: I saued thee from thine enemies that pur­sued thee: I diuided the red Sea for thy passage out of Aegipt: and the waters of Iordane for thy entrance into Canaan; why hast thou despised the commaundement of the Lord thy God?

And semblably, may not personall considera­tions aggrauate our sinnes, whom Almightie God hath deliuered from the Pope, a worfe op­pressour then was King Pharaoh: to whom God gaue a religious, wise, virgine Soueraigne, the wonder both of the ranke and sex, to rule ouer vs so many happy years of gracious peace at home, and glorious victories abroad: and with whom this fauour of God did not die, but hath conti­nued in the succession of our gracious King, vn­der whom wee continue to enioy peace, and the holie libertie of the Gospell: to whom God hath giuen a plentifull land, and hath enriched vs with the riches of neighbour and remote Nations: If we sinne, can there be lesse then a fearefull expe­ctation of iudgement?

[Page 131]For Turkes that haue a Mahomet, a Mammet for their Messiah, for Iewes who know no IESVS yet in the Flesh, for Papists that worship Idoles, for Indians that worship the Diuell, to despise the commaundement of God, this God taketh not so much to heart, for brambles beare no figges. But hee must needes take it vnkindely, if we liuing a­mongest so many assurances of his tender loue, whose sheepe haue brought forth thousands, and tenne thousands in our Pastures, and haue eaten the fat of the earth, and drunke of the riuer of his pleasures, if we turne the grace of God into wan­tonnesse, and abuse his mercy to prouoke his an­ger. Nehemiah in chap. 6. vers. 11. said, should such a man as I flie? Consider what kinde of man thou art; borne in the Church, and washed in the wa­ter of holy Baptisme, taught in the word, fed with the body and bloud of CHRIST, possessing the fruits of the Land in peace, should such a man as I liue?

3 Against thee.

The next circumstance maketh the fault grea­ter, the sinne is supposed to be against God: con­trary to him, and wee doe in some sinnes expose our selues to God. Israel was guilty of two sinnes which were against God: one against the maiesty of God; that was Idolatry in the worship of strange gods: wherein it is a wonder, that a people to whō the true God did so manifestly reueale himselfe, should be so led to the embracing of strāge wor­ship: an other against his mercie, in abusing the plenty of outward things, to their lust, vntill the [Page 132] wrath of God came vpon them, euen whilest the meate of plenty, was in the mouth of surfet.

For Idolatrie, the light of the Gospel hath so long time shined vpon this Land, that (except with those of the Popish straine) Idoles are out of request: and wee may say, The knowledge of God is amongest vs: yet Drunkennesse and Glut­tony make their belly their god.

But for abuse of the good Creatures of GOD, wee are as much in fault, as if Dauid, when Saul had armed him against Goliah, should haue pre­sently encountred Saul himselfe: So wee fight a­gainst Almighty God with his owne weapons, so that the Lord complayneth, All these things are against me.

4 Because of this.

Heere is the prouocation. You see now where to lay the fault, because a people so much behol­ding to me, haue made no conscience to com­mit sinne, a thing so hatefull to me, sinning a­gainst my Maiestie, or my mercie; therefore I haue shut vp Heauen, and there is no raine. Sinne then is found to be the cause of drought

I deny not but there be naturall causes, which produce drought, and the learned Students in the▪ Bookes of celestiall bodies, giue good accompt often of these accidents: but Nature is Gods ser­uant. Eliah telleth Ahab: As the Lord God of Isra­el 1. Kings 17. 1. before whom I stand, liueth, there shall be no deaw nor raine these yeares, but according to my word: and CHRIST expresseth the time, three yeares and Luke 4 25. [Page 133] sixe moneths. The Prophet was Gods Progno­stication to them, to tell them what weather they should haue: for God tooke the matter into his owne hand: and Nature sate all the while, and looked on. See what a Sequence heere is at this foolish game of sinne. First sinne, then anger, then no raine, and no fruits of the earth, and the perishing of man and beast; God taketh it vpon 2. Chron. 7. 13. him: If I shut vp Heauen, and there be no raine.

God saith to Iob, Hath the raine a father? or, Iob 38. 28. who hath begotten the droppes of deaw?

Canst thou lift vp thy voice to the Cloudes, that a­bundance of waters may couer thee? Surely man Iob 37. 6. cannot help himselfe in this. He saith to the snow, be thou on the earth, likewise to the small raine, and to the great raine of his strength.

So Eliphaz, who giues raine vpon the earth?, and Iob 5. 10. sends waters vpon the fieldes? Wonder not then seeing you know who is Lord of these treasures, if hee be spare of them, and shut his hand, Because they sinned against thee.

It is not enough to thinke vpon our sinnes, but if we doe thinke vpon them, as the cause of this iudgement, these haue made the heauens aboue vs as brasse, and these haue locked vp the trea­sures of raine. The earth is sensible of this cala­mitie, the face of it is discoloured, the grasse is burnt vp, the fruits faile, the greene hearb is wi­thered, the earth openeth her mouth wide, and gapeth for thirst, and no clouds but of dust, haue for a long time rained vpon vs: the beasts of the [Page 134] field haue felt this woe, who haue wanted their necessary foode: onely wee who know the cause of all this, and are too blame for all this, for whose sins, the earth, & the beasts of the field suffer, wee doe not change garment, or countenance for the matter, the drunkard drinkes not a draught the lesse, nor comes to Church the more for it; the wanton abateth nothing of his delights, nor the worldely man of his desires: But aske the Rich man of the earth, will all the wealth which they haue heaped vp buy vs one shower of raine now in this our extreamest necessitie: I say not to quench the great thirst, but to lay the dust there­of▪

VVith what heart then can any considerate man sin against God, who bethinks himselfe, that if he sin, he shutteth vp Heauen against him: that if men did regard things temporall onely, this life can not be happy, but in the fauour of God; nothing but Godlinesse hath the promises of ehis life and of the life to come. And it is as easie to be hap­py in both worlds, as in this onely, the feare of God doth it in both.

2 The Supposition of the remedie.

The meanes to bee vsed to diuert this iudge­ment, are three.

• 1 Prayer: If they pray toward this place.
• 2 Confession of Gods name: and confesse thy name.
• 3 Repentance: and turne from their sinnes when thou afflictest them.

[Page 135]1 Prayer: Heere he supposeth,

• 1 That they will flie to praier.
• 2 That they wil performe this in their owne persons.
• 3 That they wil direct their prayer to God.

1 Of the benefit, Raine.

The people of Israel being in Egipt, where they had no raine, (for the earth is there watered once a yeare by the inundation of Nilus) had this pro­mise; That the Land whither they went to possesse it, should not be as the Land of Egipt, from whence they came, where they sowed their seed, and watered Deuter. 11. 12. it with their foot, as a garden of hearbs: but the land of Canaan, is a land of hilles and vallies, which drin­keth water of the raine of heauen. And Dauid here confesseth that God hath performd that promise, and hath giuen them raine from Heauen, and sa­ued them the labour of watering the earth. This [Page 155] Moses calleth Gods opening to vs his good treasure: Deut. 28 12. Isay 55. 10. For the raine commeth downe, and the snow from heauen, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, that it may giue seed to the Sower, and bread to the Eater: so the benefite of raine is bread for this yeare, and seed for the next yeare [...] called a trea­sure, that is, [...] for it is prouision for to day, and store for to morrow; raine is the milke of heauen, whereby the hearbes, and graine, and Isay 44. 14. the plants of the earth are nourced: Man plan­teth the Ash, and the raine nourceth it: Dauid ex­presseth this thankfully, obserue his sequent: Sing Psal. 147. 7. 8 9. vnto the Lord with thankesgiuing, sing praise vp­on the Harpe vnto our God, who couereth the hea­uens with clouds; and therein, hee prepareth raine for the earth; and thereby, hee maketh grasse to grow vpon the mountaines, and giueth to the beast his food: This is now our benefite, these must be our thankes: our sinnes depriued vs of this bles­sing, our prayers haue re-obtained the same: It remaineth now, that by our thankfulnesse and obedience heereafter, together with our deuout supplications, wee keep heauen open, and con­tinue vpon vs the shewers of blessing, whereby the Ezech. 34. 26. tree of the field doth yeeld her fruite, and the earth shall yeeld her increase. What can wee desire more of God? This is all that the holy Prophet wish­eth to the King in name of the Church: The Ps. 20. 1. 2 3▪ 4. Lord heare thee in the day of trouble, the name of the God of Iacob defend thee; send thee helpe [Page 156] from his Sanctuary, and strengthen thee out of Syon, remember all thy offerings, and accept thy burnt Sa­crifice: grant thee according to thine owne heart, and fulfill all thy counsell. This, all this, hath God done for vs; for in the time of trouble when wee wanted raine, hee heard our prayers: From hea­uen did the Lord behold the earth, hee accepted the burnt sacrifices of our deuotion, and zeale, & the offering vp of our hearts, and the calues of our lippes, and gaue vs raine according to the desire of our owne hearts: Wee must adde out of the next verse, Wee will reioyce in thy saluation: Dauids example is a good guide to vs herein. I Verse 5. loue the Lord because hee hath heard my voice and supplications, because hee hath enclined his eare vn­to Psal. 116. 1. mee, therefore will I call vpon him as long as I liue: Wherein two things by him promised are expected from vs:

1 To loue God; this is the Law of our duety, and God doth exact this as debt, yet hee also purchaseth, and buyeth, it of vs with his bene­fites.

2 To pray to him, and to this duety it is a good encouragement, Because thou hearest the prayers, therefore vnto thee shall all flesh come.

2 The fulnesse of the benefit.

This raine is called in some readings, A graci­ous raine: the Interlinearie readeth, Pluuium mu­nificentiarum: The raine of bounty: Arst: Fel: pluuiam liberarum voluntatum; the raine of free­willes: All expresse a full and free benefit: a raine [Page 157] of his free-will, to shew how frankely his bene­fites come from him: or a Raine according to the full desire of our will, so seasonable for the time, so reasonable for the quantity, so gentle in the fall, as the heart of man could desire. Here then is pluuia voluntatis diuinae; Gods will was, that we should haue it. And pluuia voluntatis huma­nae: Mans desire is graciously satisfied: the thirst of the earth is quenched, and yet the Haruest­man not hindred from gathering in the rich trea­sures of the ripe fruits of his fields with ioy, euen the ioy of Haruest: For the Mower fills his hand, Psal. 129. 7. 8. and he that bindeth his sheaues his bosome, and they which goe by, say: The blessing of the Lord be vpon you; we blesse you in the name of the Lord. Thus hath God renewed the face of the earth, and made the field reioyce, and all that is therein.

Now, full benefits would haue full thankes-gi­uings: God hath sowen plentifully, let him also reape plentifully: Pluuia voluntatum; Raine ac­cording to our hearts desire hath gone before: gratitudo voluntatum; the thankefulnesse of our willing hearts to praise God must follow it at the heeles. God loueth a cheerefull giuer of thanks to him.

3 The Author of this benefit: Thou O God.

Now we see that Salomon directed vs well, to send vs to him, for heere it appeares, that he shut vp Heauen before: and now we finde that he is the onely giuer of Raine. Thou diddest send: And thy messenger did his errand faithfully. It is God that [Page 158] maketh the small droppes of water, they powre downe raine according to the vapour thereof, which the cloudes doe droppe and distill vpon man aboundantly, Iob 36. 27.

And the Prophet enquireth, Are there any a­mong the vanities of the Gētiles, that can giue raine, or can the heauens giue showers? Art not thou hee, O Lord? Therefore wee will wait vpon thee, for thou hast made these things, Ierem. 14. 22.

You may know the Author by the plentie, for when God giueth, he stilleth abundantly. He is a­bundant in his goodnesse, and in his truth. He is ne­uer spare and reserued but in his iudgements, there hee is alwayes slowe to wrath, and behinde­hand with vs, but he is prior in dilectione: we can­not preuent him in his loue, he loued vs first.

This will make vs both seeke to him for raine, when we want it and thanke him only for it, when De Ciu. Dei 2. 3. wee obtaine it. Saint Augustine sheweth the spite and malice of the heathen Romans of olde, against Christians, who vsed this Prouerb; Pluuia defecit causa Christiani: The Christians is the cause that we haue no raine. Tertullian complained of them that they thought omnis publicae cladis, omnis po­pularis incommodi, christianos esse causam. That the Christians were in fault, for all the destruction in the Common-wealth, for all inconueniences that befell the people. Si Tiberis ascendit ad moenia, si Nilus non ascendit in arua, si terra mouit, si fames, si lues, statim Christianos ad leones acclamatur: If the Riuer of Tiber swelled too high vp to their [Page 159] walles: if Nilus did not drowne their fieldes: if there were any Earth-quake, any famine, or in­fectious disease, then they cryed: Let the Chri­stian be giuen vp to the Lyons to be deuoured, for hee is the cause of all, and for his sake all this euill is come vppon vs. So complayneth good Saint Cyprian, That the Christians are traduced Contra Demetr. for the cause of all these euills, because they doe not adore and worshippe the Gods of the Hea­thens: but hee searcheth out the true cause, e­uen Salomons cause, because they sinne against thee: Heathens agree that the cause is sinne, and the Iudge is Almightie GOD: onely they knew not the true GOD, that they might seeke to him, nor the right worship and seruice, that should and ought to be done vnto him, who onely prepa­reth raine for the Earth, and watereth the drie furrowes thereof: who also maketh a fruitfull Land barren, for the iniquitie of the people that dwell therein. Take not then this benefit of Gods gracious raine, as a naturall and customary debt, which the Heauen doth owe to the Earth, but as a speciall fauour and bounty of Almightie God, and giue vnto him for it, the honour due to his Name.

4 The benefit of this benefit: whereby thou did­dest confirme thine inheritance, when it was wearie.

The Author of this benefit of Raine hath be­stowed it.

• [Page 160]1 VVisely: vpon his owne in heritance.
• 2 Effectually: thou diddest confirme.
• 3 Seasonably: when it was wearie.