2 Peter 3:5

DIvers waies did the Philosophers attaine to the knowledge of God. Socrates, by the contemplation of his Providence; that he had given man the light to guide him, the night for his rest, the fire to warme him, the fruits to nourish him. And when Euthydemus objected, that these were common to the beasts: Socrates replyed, that man had understanding, memory, speech, knowledge, to make use of all these, yea and of the beasts themselves. Aristotle gathers it, Ex haeriditaria fama omnium mortalium. Galen from the excellency of the worlds fabricke, Metaph. 12.6. did collect the power, wisedome, and goodnesse of the Maker. That he could so forme and beautifie all things, is a proofe of his wisdome: that hee brings to passe all his intendments, is the argument of his power: that he suffers us to enjoy these creatures, is the demonstration of his goodnesse. The Platonists observed it by way of comparison, and degrees of ascension: for they held spirituall things to be better than corporall: then they preferred things that had life before those that had none: and of things that had life, them that had sense and motion: and of these, the most perfect were endued with reason: and of rationall things, they preferrerd intellectuall spirits, as Angels: and among these, there was one most perfect, who is Totus actus, onely in act, void of all passive quality, which is God. For other spirits do partly consist in act, and partly in possibility that they may not be: but it is impossible that God should not be. First, they were perswaded, that God was not a Body: then consequently they held him to be a Spirit: and yet they sought him not among the mutable spirits: therefore he must bee an immutable and infinite Essence.

Indeed they came short of saving knowledge. Plato acknowledgeth one God Creator of all things, yet hee alloweth sacrifice to Idols. Socrates would sweare by a Goate, in contempt of those Idols: yet in the end, he caused a Cocke to bee sacrificed to Aesculapius: Hermes Trismagistus, who was called the Egyptian Moses, and delivered many truths, yet spake absurdly and impiously, that [Simulacra sunt] velut corpora deorum: as Saint Augustine reports him, Civ. Dei, lib. 8. c. 23. De Superstit. cited by Aug. Civit. lib. 6. c. 10. Seneca inveighed against their Idols, whom they worshipped in the forme of beasts and fishes: Numina vocant, quae haberentur monstra: if they had life to meet us, they would scare us: yet after all this, he resolved on their worship; in his booke of Superstition, which is perished. So Augustus saith of him, Colebat quod reprehendebat, agebat quod arguebat: he did fall to worship those gods which he had contemned.

But God hath made that plaine to us, which they with much labour could not find; insomuch that the children of Christians know more than the Philosophers of Pagans; and in the very principles of their Catechisme, and Articles of their Creed, are taught to beleeve in one God, the Maker of heaven and earth: For by the word of God the heavens were of old, &c. Wee have heard the blasphemous assertion of these Atheists; the Apostles confutation of them followes: and this is the force of his argument. The world had a beginning, therefore it shall have an ending: a Genesis begun it, an Exodus shall determine it: by the word of God it was created, by the same word it shall be dissolved. It is an easier thing to pull downe, than to build up: he that could doe the one, must needs bee able for the other. Yea, that his power and ability to doe it might bee manifest, hee hath once already destroyed it by a deluge. Why should it be harder for him to melt it by fire, than it was to drowne it with water?

The former proposition is set downe in this Verse: which appeares to me like unto a Schoole; wherein we have Saint Peter the Divine Schoolemaster: and he doth two things. First, he puts away, and sets aside certaine errant Dunces, that will never learne so much as the first Rudiments; They are wilfully ignorant. Secondly, hee repeats an old Lesson, as familiar to Christians, as the A. B. C. is to Scholers. The Lesson is the Creation, the building of this great House, the World: wherein we have, first, the maine materiall parts of the House, Heaven, Earth, and Sea: secondly, the disposition of these parts; Heaven first, then Earth and Sea: and the neere conjunction of these two latter; the Earth embraced by the water, standing in the water, and appearing out of the water: thirdly, and lastly, the Instrument, by which all these were made, and made thus, By the word of God.

This they are willingly ignorant of.] Hee begins with the Dunces, those stubborne and unruly Blockheads; inscious, nescious, conscious, wilfull Ignorants. It is one thing, velle scire quod oportuit latere; another, velle latere quod oportuit scire. The former, is a sawcie ambition of forbidden knowledge; the other, a headstrong preclusion of commanded knowledge. The Schoole doth thus distinguish of ignorance; Iuris, vel facti. Ignorantia juris is twofold; vincible, or invincible. This latter is when a man does all he can to know, and yet remaines ignorant of many requisite things. The want of this knowledge, through the mercy of God, shall not cast a man away, because hee did not cast away knowledge. Vincible is twofold. First, Non affectata, but withall Non profligata: when a man hath not a resolute will to bee ignorant, but yet hee does not fight against ignorance, nor exercise a sufficient endevour to know: and this is sinfull. Secondly, Affectata, quae Ius scire spernit, utliberius peccet. Affected ignorance is that, which refuseth to be instructed in good, that it might more untrollably prosecute evill. Ignorance of Fact is also double. First, when men could know, and cannot. Secondly, when they can know, and will not. There is an Ignorance of pure negation, and an Ignorance of evill disposition: mera, and crassa or supina. The former of these is properly a nescience of things wee are not bound to know: the other a privative Ignorance of things we ought to know. There is a simple Ignorance, and a sinfull Ignorance. A conceited Ignorance, which thinkes it knowes what it knowes not: and a contracted Ignorance, which desires to unlearne the good it knowes. As there be three degrees of knowledge First, of nature, whereby man excels the beast. Secondly, of understanding, whereby the learned excell the unlearned, the wise the foolish. Thirdly, of grace, whereby the Christian excels the subtlest Philosophers, or Polititians. So there bee three degrees of Ignorance. First, naturall, which is the effect of originall sin. Secondly, adventitiall, which is accompanied with actuall sinne. Thirdly, habituall, which is the depth of all sinne. So the Beast, Naturian, and Christian, are three degrees of comparison. But to let goe other distinctions, wee have this in the Text. First, Iuvita cacitas, an ignorance against the will. Secondly, and Spontanea caecitas, a contracted, contented Ignorance. That, Quae est causa culpae: this, Cujus causa est culpa. The one is the cause of sinne, of the other sinne is the cause. Simple Ignorance may, excusare a tanto, meere nescience a [toto], but wilfull blindenesse, nec a toto, nec a tanto; but is damnable.

Aug. 1. No Ignorance can excuse, but that onely, quae non habet unde disceret. The Heathen had but the booke of nature to read God in, yet the Apostle saies plainly, Rom. 1.20. They are without excuse. Iam. 4.17. To him that knoweth to doe good, and doeth it not, to him it is sinne. Indeed nature is not sufficient of it selfe, without grace: it is like blinde Samson without his guide; without whose direction hee could not finde the pillars of the house, the principles of faith. Or, as Iudg. 4.8. Baruch without Deborah: except the Prophetesse went along with him, he would not venture upon Sisera. Vae soli; woe be to nature if shee goes alone: for she will fall at every step, and who shall helpe her up? Lactantius dilivers Socrates his owne report of himselfe, for all the worlds opinion of his wisedome; Se nihil scire, nisi unum, quod nihil sciret. So that renowned Orator Cicero: Vtinam tam facilè vera possum invenire quàm falsa convincere: I would I could as easily light on the truth, as I can refute falshood. Phil. 5.3.6. What a catalogue of priviledges accrued to Paul? First, his seale of the Covenant, Circumcised: and that not like a Proselyte, in his age; but the eighth day. Secondly, his kindred and descent: not from Esau, that lost the Inheritance; but from Israel. Thirdly, his Tribe; such as never fell to Idolatrie, but continued in the service of God; of the Tribe of Benjamin. Fourthly, his antiquitie in that Line; not inferior to the ancientest, but able to derive his pedigree from the first root of the Hebrewes; an Hebrew of the Hebrewes. Fifthly, besides those personall advantages; of Profession, a Pharisie; of emulation, zealous; of conversation, blamelesse. Yet till a clearer light shined on his face, on his heart; and he was at once dismounted from his horse, and his confidence in the flesh; hee was farre from the true knowledge: for which knowledge, hee now counted all things losse and dung.

Of Ioseph, it was the testimonie of a King; Gen. 41.38. The Spirit of God is in him. Dan. 5 11. Of Daniel, it was the testimonie of a Queene; The Spirit and wisedome of the gods is found in him. Concerning all naturall knowledge, this is the triumph of the Christian: God hath made foolish the wisedome of this world. 1 Cor. 1.20. This was the thankefull acknowledgement of Christ himselfe; Mat. 11.25. Father, thou hast hid these things from the wise, and revealed them to babes. Wise, and yet foolish, men of understanding, that understand nothing. There are many and mightie Nations at this day, their Soile happie, their Aire sweetly disposed, most provident to fore-cast, most ingenious to invent, most able and active to performe; that have not received the God of Christians: whom till they doe receive, they remaine ignorant wretches. The Empire of Turkie, that Hammer of the world, and Rod of Christendome; Psal. 60.7. able to say as the Psalmist speakes: Gilead is mine, Manasseh is mine; Moab is my washpot, over Edom will I cast out my shooe: Asia is mine, Affrica is mine, over Europe have I cast my shooe: a warlike, politicke, magnificent Nation: yet they rather credit the Inchantments of a Sorcerer, than the glorious Gospel of our Saviour, who shed his bloud for the worlds redemption. They are cut from the same Rocke, temper’d of the same mould, have their heads upwards toward Heaven; reasonable, capable, judicious soules, as well as we: what want they then? The sweet and saving knowledge of the crucified Iesus, that happie Starre in the East, that should lead them to God: This, Herod and his Princes, the Turke and his Bassawes, never saw. Mat. 13.16. But, blessed are our eyes, for they see; and our eares, for they heare: I will not say, what Prophets and righteous men, but what Empires and Kingdomes, not small Cantons and corners, but whole quarters of the world never attained unto; and shall one day wish to redeeme with both their eyes, the sight of our inestimable riches.

2. Ignorance is the foundation of evill: nor would men so desperately venture upon sinne, if they truely saw and knew the dismall consequence. It is some imaginarie or apparant good the transgressor seekes: punishment is a thing which against his will he findes; or, by which he is found, and overtaken. For, good is the object of all desire; evill, is the object of feare. But because men know not the wages of evill, therefore they doe it: and because they would securely doe it, therefore they refuse to know it. Ignorance is unbecomming any man, intolerable in a Clergie-man. Wee shall seldome finde, that craftie Politicians will either be confuted, or converted by Dolts. Knowledge comes not at a jumpe: hee that will ascend, must from the low valleyes creepe up higher and higher; and by the staires of Philosophie, climbe up into the mountaine of Theologie. God does not now miraculously inspire fishermen: as it is true, without his blessing, no meanes is prevalent; so without meanes, no blessing is warranted. The early blossomes are often frost-bitten, and die abortive and fruitlesse. The Poet could censure it for old mens dotage, that would have their young men Ilico à pueris fieri senes. When the Devill would have Christ, of Stones to make Bread; he would in no wise consent: and will he consent now, of Blockes and Stones to make distributers of Bread, of the Bread of Life? A wise and good father will not give his children Stones, in stead of Bread: what shall we say of those spirituall fathers, brainelesse heretikes, that will give to mens soules Bread made of Stones? If a man have enough to doe, to get his owne Bread with the sweat of his browes: what paines will it cost him, to provide Bread for himselfe and his whole family; a great Congregation? In the Arke were the Tables of the Law, Aarons Rod, and the Pot of Manna: the endowments of a good Minister are, Instruction in his mouth, correction in his hand, and in his heart compassion.

The Levite had no temporall maintenance of his owne, but what he had from the people: the people had no spirituall maintenance of their owne, but what they received by the Priest and Levite. If their lippes doe not preserve knowledge, it were better to damme up their Ovens of utterance. Nor should their knowledge onely be limitted to the Scriptures; but fetch in all those helpes that may serve for illustration of the Scriptures: as Christ himselfe drew comparisons from naturall things; and taught men from Vines and Figge-trees, from Sparrowes and Lilies. Religion through us may receive infamie, and the Gospel discredite; whiles wee make a scruple of sweetening our tunes, to catch soules. Men are men; and with those things must be moved, where with men are wont to be moved. The hookes must be pleasantly baited, that they bite at. They that hang forth naked hookes, without a bait, may intangle them in the weedes, enwrap themselves in contentions; but catch no fish, winne never a soule. You will say, Paul desired to know nothing but Christ; and the Scripture can make us wise enough, to salvation. This is true; but then it must be wisely applyed: all Arts are used to this purpose: and the scope and center whither wee reduce them, is but this; Christ is all in all. No Orator was ever more pleasingly perswasive, than humble Saint Augustine; none more learned: yet he taught nothing but Christ. Why should not wee listen to Saint Augustine, as well as Augustine himselfe did to Saint Ambrose? Why, not reverence Cyprian, as he did Tertullian; of whom he said every day, Cedo mihi Magistrum, hee must teach me a Lesson? How shall we shake off ignorance, but by Learning? How can we learne, without reading? Bookes have their necessarie use: He was a famous Prince, that stucke not to call himselfe in this sense, Necromancer; because hee did aske counsell of the dead; meaning Bookes. Shall wee appeale from the living to the dead? From our selves, as living children, to Saint Augustine, Ierome, and those dead Fathers? Yea, let me say, from the dead to the living: from cholericke emulation, and contention of wit, the dead workes of the living; to Divine Bookes, the living Labours of the dead: from the present fancies of unmortified men, to the Libraries of those holy Writers, whose passions are buried with their bodies?

God delighteth to be magnified in all his creatures, especially in the excellentest of his creatures: Arts are among those excellencies; not one of them, but descended from his Throne. Our Apostle speakes here of the Heavens, Earth, Psal. 148. Waters: and the Prophet chargeth us to praise God in all these; and that materially, metaphysically. Into the majestie of Sunne and Moone we see; the bright Starres, their motion and influence we know; the Heaven of Heavens, and Waters above the Heavens, in part, though not at large, wee comprehend: in all these, let us praise their Maker. Let not the knowledge of Scripture become mens Champion, to scold against all other knowledge: for such cannot escape Saint Peters censure, of being wilfully ignorant. If wee refuse to know any thing but Scripture, we shall not know the Scripture it selfe as we ought. It is indeed the chiefe power of God to salvation; and cursed is all Learning, that does not tend to, and attend upon that. But Generals in a pitched field will not thrust forth their chiefe power first: by little and little they will traine their enemie out of order with light assaults. Starres have their stations, and motions, and honours allotted them in the firmament, though they come short of the Sunne and Moone. Humane Writers may reprove vices, and condemne these Atheists, though their maine Sentence be given by the Word of God. It is an easie matter to praise God in that, wherein hee hath placed the especiall State-house of his praises. Hee that out of the barest and barrennest parts of his Lords dominion, shall accumulate and levie to his Treasurie a great Tribute, though short of that he hath out of his richest Provinces; shall he not doe him remouerable service? They are malevolent spirits, that exclude any Art or Author, Romane or Athenian, any creeping Worme, or contemptible creature, from bearing witnesse to God. It is fit, other men should know many things; but a Preacher should be ignorant of nothing, that may be usefull to the glory of his Maker. How should these Atheists be converted from their wilfull ignorance, by Teachers that are wilfully ignorant? Let Light come into the house at the doores and windowes: but God forbid, that the Tapers of the Sanctuarie, and the Lampes, should burne dimme. If they did, sure these dayes of ours would afford many Snuffers. We are montes moventes; our site and motion is in conspectu omnium: there is no passenger but observes the mountaine. Legit ut Clericus, is not enough to make a Priest; more goes to it than so. I never wonder to see men dissolute, where their Teacher is ignorant; no more, than that men should stumble in the darke: where Prophecie failes, the people perisheth.

3. Atheisme, prophanenesse, and all impietie issues from the roote of secure and contented Ignorance. They that are wilfully blinde, are desperately wicked: Malus and Stultus, are but two severall attributes of one and the same man. Hos. 4.1, 2. First, there is no knowledge of God in the Land; thereupon followes a privation of goodnesse; (no truth, no mercie,) and upon that, a position of all ungodlinesse, untill blood toucheth blood. Lewdnesse followes blindnesse: when the eyes of the Iewes were Rom. 11.8. darkned, all mischiefes throng in upon them: Therefore wee call a cruell man, a Iew. When sinners have given up themselves to darkenesse, God gives them up to the Prince of darkenesse; and he workes upon their corrupt nature, to precipitate them into all wickednesse: as if they setting themselves on the top of a hill, and purposing to runne downe, he stood at their backe, to thrust them headlong. They may have some skill in the contriving of facinorous acts; as Bats and Owles see best in the night. Deale with them about the world, they have shrewd and subtle wits: but speake of Religion, and they count it a strange language: as Moales within the ground are quicke, and digge apace; but above ground can make little shift for themselves. It is just with God, that they who might understand, and would not; should be upon the point of perishing, and understand it not.

Hee that hath the Talent of illumination, and buries it in the darke earth of ignorance, is worthy to lose it: If he have the understanding of a man, and yet will be as ignorant as a beast, God will make a beast of him; as he did of a great Monarch, Nebuchadnezzar. Reprove a swearer, and he will sweare the more, to spight you: which were not possible, if he was not wilfully ignorant, and did not (what in him lies) give himselfe over to the Devill. Christ wept over Ierusalem: what was the cause? Luk. 19.42. If thou hadst knowne: they were wilfully blinde. This cost him a deepe groane: and he that never cryed Oh, for all his owne bitter passions, vents it with a sigh, for their blindnesse. Even good things become snares to such; as a blinde Money-monger may stumble at his owne Bagges. Wisedome is good with an Inheritance: but an Inheritance without wisedome, is a Ginne, and temptation to lewdnesse. We pitie and relieve him that is borne blinde, or loseth his sight by misfortune: but he deserves no pitie, that pluckes out his owne eyes, to move compassion to his beggarie. Doubtlesse, that God who is so rich in mercie, hath compassion in store for those blinde hearts, that would know, and cannot: But what hope is left for the wilfully ignorant, that may know, and will not? Therefore I cannot but conceive, that the Papists in Rome shall finde a more favourable Doome than the Recusants in England: those would know the truth, if they might be suffered; these will not know it, though they be invited: Therefore we call these, not the other, Recusants; that is, wilfull ignorants.

4. No lesse Iudgement belongs to them that reject knowledge, than to them that denie obedience. Hee that will not cast an eye upon the Kings published Proclamation, is never the lesse subject to the penaltie for his transgression. So farre is he from cloaking his errors with ignorance, that he bindes two sinnes together, and receives a double vengeance. Greater meanes require greater knowledge; greater knowledge, greater obedience; or, it will procure greater punishments. The eye is excused, for not seeing; the care, for not hearing what they ought: but if the will forbids them to doe these functions, and turnes them off from such necessarie objects; no pretence shall excuse the will. All those dire plagues that fell upon the head of Ierusalem; the demolishing of her glorious Temple, the rasing of her foundations, the dashing of her infants against the stones, her chanels streaming with blood, the ravishing of her Virgins, the slaughter of so many hundred thousands; they may all thanke this one clause of a sentence, for giving them birth and breath, At noluisti. Neither destruction nor damnation had befallen her, but for this, At noluisti. Christ offered her peace and forgivenesse, if she would know him; At noluit. He proffer’d to ease all her burden, if she would cast it on him; At noluit. She needed but aske and have; but knocke, and it should be opened; At noluit. A world of evill, the evill of the world; yea, the evill of the world to come, shee had escaped: the blessings of Heaven, a Heaven of blessings she had obtained; all but for this wilfull ignorance; At noluisti, But thou wouldest not.

Let us all be warned by her ruines: if England esteeme knowledge cheape and base, which Salomon preferred to Gold and Iewels; and refuse to know the good, that shee may securely doe the evill; shee shall soone match Ierusalem in accursednesse. Shee shall see nothing but frowning Wrath in the Clouds, but Lightning and Thunder in the mouth of the foure Windes; the Heaven (in stead of Starres) shall be made an Artillerie-house of Hailestones; no Planet shall revolve any thing, but vastation; Earthquakes shall dissolve her joints, and all her Buildings shall but quash the owner with their falls, affording them unasked Tombes and Sepulchers; the Dampes of the Earth shall breed nothing but Plagues, the Clouds shall drop downe leanenesse on her Fields, the Sea shall breake in upon her with inundations; shee shall be priviledged from no Iudgements, when shee once wilfully rejects knowledge. How just is it with God, to remove their Candlesticke, that have put out their owne Candle! To remove the Arke from them, that remove themselves from the Arke! But the Lord evermore forbid, that our barrennesse of knowledge, in this abundance of meanes, should beget an Ichabod; whose name may be a Trumpet to the world of our shame; The Gospel is gone from England, 1 Sam. 4.22. The glory is departed from Israel.

5. Yet in this plentie of meanes, I should take it for granted, that wee have plentie of knowledge. But not to hold you in admiration of your owne happinesse at the gaze, and to leave your understandings without reflection of themselves upon themselves; know this for a certaine: Omnis excusatio tollitur, ubi praeceptum non ignoratur. 1 Tim. 1.13. Even sinnes of ignorance stand in need of mercie: but what Cloake is long enough, to cover sinnes against knowledge? It is no marvell to see the Wildernesse lye waste and desart: but if a ground well husbanded and manured yeeld not profit, it deserveth cursing. Gal. 4.9. After ye have knowne God, how turne ye againe to beggarly elements? Yea, worse than beggarly elements, even vagrant enormities, to the incurring of a sorer bondage. Eph. 4.22. If ye have learned Christ, put off the old conversation; with this new Lesson, take out a new life. The end, is the perfection of other things: but the end of a relapsed Christian, is worse than his beginning. Mat. 7.22. Many shall say, Lord, Lord: Many, for it is the case of a multitude: We have done wonderfull workes in thy Name, we have knowne thee: but all their knowledge of Christ, shall not gaine his knowledge of them: Scimus te, but Nescio vos. Adam had excellent knowledge, yet he must dresse the Garden: the Angels have more excellent knowledge, yet they are ministring spirits. Though wee know much, yet sloth may emasculate our strength; and idlenesse (that can make nothing else) can make us effeminate soules. Though we live in Davids house, if we are knowne to be but wanton Concubines; vice and disorder, like long-hair’d Absalom, will not sticke to breake in upon us. God does not give us knowledge, as a man gives a Booke to a Library, there to be chained: where sometimes more skill is required, to extract and picke Learning out of it, than the Booke hath Learning in it. Aliquid intersit, inter [te] & [librum]. Knowledge must have vent: Ministers vent their knowledge, Sen. by the exercise of their Ministerie; Christians vent their knowledge, by the exercise of their Charitie.

6. Knowledge is like meate, Memorie the stomach, sinnes are malignant humours, the naturall heare is charity. If we perceive, Bern. Ser. 36. in Cant. where knowledge abounds humours to superabound, we judge quickly; It is for want of charity to digest it. Some desire knowledge for their private satisfaction; [Scire ut sciant];** others for ostentation: Scire ut sciantur, to be knowne famous by it. But we may say of them both, as Tully did of the Philosophers; Cum Philosopherum [dogmata miserabiliter pugnat] vita. Mat. 8.29. Even the devils know God: let curious heads, dispute whether Satan knew Christ to be God: in this we may beleeve himselfe, though in nothing else: he knew what he beleeved, he beleeved what he confessed; Iesus thou Sonne of the most High God. Where be those infidels, that either hold doubtfully, or ignorantly mis-know, or blasphemously deny, what the very divels have professed? yet were even they never the better for it: so little can aba••. speculation availe us in these cases of Divinity. Thus farre hath that divel attained; to no ease, to no comfort. Knowledge alone doth but 1 Cor. 8.1. puffe up, it is our love that edifies. If there be not a perswasion of our sure interest in this Iesus, a power to apply his merits and obedience, wee are no whit the safer, no jot the better; onely we are so much the wiser, to understand who shall condemne us. Scientia ad [sciendum], is as Nummus ad numerandum: Knowledge in a man of great wit, as money to a man of great wealth, may make him proud, but do him no good, without charitable humility. The swelling side, which we call the contexitie of any body, receives nothing but blowes: the receptacle of good things is the concavitie. Pride is the convexitie, and God resisteth the proud: Humility is the concavity, and he giveth grace to the humble.

7. If knowing made up happinesse, England were an happy nation, these times as happy as ever any: but if Doing be required, great is the infelicitie of both. There is a dropsie of knowledge, but a consumption of the vitall parts of a Christian: holinesse and obedience. Wee need not Christ to worke miracles upon our heads, by casting out deafe and dumbe spirits: but upon our dead hearts, dryed armes, and withered hands, so stupified to the actions of zeale and charity. Christ is said to know no sinne, because hee did no sinne: in that sense, and in effect they know no good, that doe no good: and no man rightly knowes more than hee practiseth. So many as professe themselves to know, and not addresse themselves to doe, shall be censured for wilfull ignorants. A Carpenter is knowne by erecting frames, a Smith by making Iron instruments, and a Christian by good workes: what is it to be cunning in problemes, and paradoxes, in niceties and criticismes? I may say, as Cato did of superfluous useles trifles, They are deare of a farthing, that are good for nothing.

Illumination is easie, sanctification is the laborious worke: to crosse our affections, to subjugate our wils, and to mortifie our darling lusts; hic [labor, hoc] opus est. But hoc homines sponte latet; We doe not sinne because we know not but because we will not know. May wee not use the Apostles ordinary increpation and exprobation? 1 Cor. 6.9. know ye not, that such things are wicked? Know ye not, that for these things comes the anger of God? Is any so simple, that he knowes not the tenne Commandements, and summe of the Gospell? It were lesse unhappy for sinners if they had that plea; wee knew not this. No, their eyes are open, and with open eyes they runne into the gulfe of destruction. The wickednesse of our times proceeds not from weake, but from wilfull ignorance. Let us not be so ignorant, as to thinke that nothing shall condemne us but ignorance: as if God would come in flaming fire, onely to render vengeance, upon poore Pagans, Savages, and Indians; and not meddle with cleare-eyed, though foule hearted Christians. They write, that the inhabitants under the torrid Zone are more troubled with damps than those under the frigid. It were miserable, if the bright Sunne of knowledge among us, through our inward coldnesse, should bee answered with the dampes and suffocations of all piety and justice. Let us labour for knowledge, that we may see the way of goodnesse: let us walke in the way of goodnesse, that we never repent of our knowledge: both together shall bee crowned with blessednesse.

By the word of God the heavens were of old, &c.] We are rid of the dunses, and now come to consider the Lesson which they easily might and would not learne. It is the creation of so noble and wonderfull a Machine the World wherof the beauteous face is Heaven: the two eyes, the Sun and Moone: the burning lampes are the Stars: the Fire, a nurse or active cherisher of things the aire a glasse, representing the beautie: the Sea, a great fish-pond: the Plaines and champion Fields, the floores, the Hills and Mountaine the pillars: Gnats and Elephants, insects and monsters, the curiosities. Civit. Dei lib. 11. cap. 21. Whereof Augustine thus: Si quarimus, quisfecerit, Deus est; Si, per quod, Ducit, Fiat, & factasum: Si, quare; quia bonus est. Nec enimest 〈◊〉 her excelle••ior Deo 〈◊〉 ar• efficacior verbo. Gen. 1.1. In the beginning God created heaven and earth. The beginning of the world is from him that is the Beginning of all things: whereunto the Name of the Author is first set as a seale; God: and under the names of the two extremities and borders, all the rest is comprised. He did give both matter and forme he is not onely the deviser of shapes and features, but the Maker of Nature it selfe. Ion. 1.9. I feare the Lord the God of heaven, saith Ionah to his heathen Marriners is, who hath made the sea and the dry land. First, A God in Essence and being, your gods are but in supposition. Secondly, the God of heaven, yours are not Gods of the poorest hamlets in the earth. Thirdly, which hath made the sea and the dry land, as a little monument of his infinite art and power: yours are not able to make the garments of their owne backes. They that worship an embroidered puppet, mee thinkes should rather worship the embroiderer that made it.

This is the Apostles argument against these Infidels: Hee that made the heavens, can hee not fold them up againe like a booke, and role them together like a skinne of parchment? He that hath made the sea, and causeth it to boile like a pot of ointment, cannot hee dry it up againe from the channell? Hee that made the dry land, cannot he overflow it with a deluge, or rocke it to and fro upon the foundations, till it reele like drundarks; or burne it with flames? Yes, he can cloth the Sunne and Moone with sackcloth; put out the nocturnall candles, the starres; fill the Ocean with Mountaines, and make nature besides her selfe, like an Image of madnesse. Read Psal. 102. vers. 28, &c. Our Apostle here keepes the order of nature, placing first the heavens, then earth and sea; as the principall parts, whereof the whole consisteth. For heaven is in nature and position above the sea, the sea above the earth: Heaven as the roofe of that beautifull house wherein man was placed: earth and water as the two floores and foundations to it. The chiefe materials are

Heaven first; that is the head or roofe of this goodly fabricke: Omnipotens d•••••, a worke befitting his hand who is Omnipotens Dominus. Psal. 148.5. Praise the Lord yee heavens of heavens; for he commanded, and ye were created. The Prophet addes to the mention of heavens; the word created; which he does not to the other creatures in that Psalme. And that first, to convince that impious dotage of these Atheists, dreaming of an eternitie of the heavens; not so, they were created. Secondly, to confound the superstitious worship which Idolaters give unto them: no creature is to be worshipped, but they are creatures. The Poets fained Caelum to be the ancientest of the gods; and that he begot Saturne, who disabled him of the meanes of generation, that he might have no rivall. They tell us that this Saturne had many children, but he devoured them as soone as they were borne: onely Iupiter escaped, who deposed his owne father, thrust him into Hell, and usurped his Kingdome: and with the same faulchion dismembred his father Saturne, wherewith he had dismembred his father Coelum: which being cast into the Sea, out sprung Venus. The morall of which monstrous fable might be this: that corrupt Nature brought forth such rebels under Heaven, that made warre against Heaven, and ambitiously attempted a Building, to emulate the Firmament. Vpon which, followed confusion, Treason, Vsurpation, and Parricide: the sonne betrayed the father, who was againe betrayed by his sonne: Luxurie and Ryot, filled the Earth; and waterish Lusts did spring out, in stead of heavenly desires. But wee know that Coelum is no god, but the worke of God; the precious Vault, that walls in this our inferior world.

Our Apostle speakes of Heavens, plurally: Wee know there be three Heavens, one above another: the lowest, above us; and the highest, below our Head, Christ.

1. The first and next us, is the Airie Heaven; wherein the wanton Fowles disport themselves, over-looking with scorne the highest Turrets: the Larkes singing Carols to the praise of their Maker; as rejoycing, that they can mount neerer to that Heaven for the time, than the men for whom it was provided. There hang the bigge-bellyed Clouds, longing to be delivered of their fruitfull burdens: from whose vaste wombes sometimes breake forth fires, and dreadfull Thunders; thinne vapours, like some Steele-glasses, wherein the Sunne lookes, and shewes his face in the varietie of those colours he hath not. Sometimes they fill the Lappe of the Earth with white hardned Purles, rattling among her Leaves, and like Pearles embroidering her Garment: and when they are sent by the angry hand of their Maker, they can destroy her Fruits and Flockes; yea, even kill Egyptian enemies. Other times they turne her Superficies into a Crust, and bake it with congealing Cold; as if the Earth were sicke of a Fluxe, and the Frost came like costive Physicke to binde her. Iob 38.30. The waters are hid as with a stone, and the face of the Deepe is frozen. Otherwhiles they send downe Snow, like Wooll, to keepe warme her young Fruits in their Cradles. This arrayes the Earth in a Robe of Innocencie, as if she would both emulate and imitate Heaven it selfe, and be clothed in white: or, rather doth emblematize an hypocrite, that hides all his Winter-dirt, his foule floughes and dunghils, with an upper face of puritie. There are bred those portentfull Comets and exhalations, eliciente Sole, emittente Terra, excipiente Aëre; out of which, fantasticall heads picke fanaticall meanings: but indeed they are Characters of such Act. 2.9. Language, as no Nation of the Earth understands; neither Parthians, nor Medes, nor Elamites, nor Cretes, nor Arabians: onely wee know they speake Mirabilia Dei, the wonderfull workes of God. There range the subtle Windes, driving the Clouds as a shepheard doth his flockes, passing away like strangers: we know not whence they come, nor whither they goe. This is that Heaven, which is the Lungs of the world: in which, wee breathe; and without which, wee could not breathe: it is (as it were) vacuus in it selfe, yet suffers vacuitie in nothing else.

2 The next is the starry Heaven, stucke full of sublime and conspicuous lights. Whereof some be Planets, called wandring; not because they keepe not their right wayes, but because a course is assigned them different from that of the firmamentall starres. They have their Epicycles or little Orbes, and are carried irregularly by a rapt motion, yet so as still they hold on their proper race: as a fly on the Axletree of a Chariot-wheele may creepe on her owne way yet bee whirled about the contrary according to that violent motion. There bee those twinckling Luminaries, as it were Virgins with Torches, waiting on their Mistresse the Queene of the night. These have their secret vertues, and wonderfull influences: the guides of Mariners on the Seas, that teach them to Steere their courses: the Shepheards kalender, the Astronomers wonder, but the confusion of judiciall Astrologers; for God made them to distinguish times, not to calculate nativities, or tell future events. The heaven it selfe is unitas corporum; and therefore as one army dependeth upon one Generall, one State upon one Prince, all numbers upon unitie, so all Sarres communicate in one vertue. As God is the Principium of all things in the world, yet no part of them: so the heavens communicate with all particular effects, not by giving formes, but by extent of vertue.

There is the Sunne, that glorious eye of the world; that sees all, and gives us light to see withall. That treasury of light, into which body the former dispersed illumination was united. That unwearied Gyant, which every day runnes his course, and takes no time to sleepe: a watchman to prevent mischiefes, a discoverer of the blacke deeds of darknesse, an enemie to theeves and murderers, the friend of innocency, the expected comforter of sorrowes, that brings joy in the morning: the Bridegroome, the husband of the earth, which provides heate and sustenance for her selfe and all the children that hang on her brests. There is the Moone, a weaker light for a lesse necessary use. God made the night for rest, darkenesse is the cradle of sleepe: yet because some occasions are driven to trespasse upon that time of quiet, and to borrow of the night; God hath allowed that also a goodly torch to guide it. The Mistrisse of the Sea, the ruler of those relapses and refluxes, ebbes and tydes: a secret worker upon bodily humours; whose vertue is not greater in her light, than in her influence. This is the Syderiall heaven, a spacious and magnifique canopy, where starres are set like precious stones, almost every one of them larger than the whole earth. If wee were in that heaven with these eyes, the whole earth were equally inlightned, would seeme as little to us there, as now a small Starre in the firmament appeares to us here.

3 The uppermost heaven excels all; and is no lesse glorious above the visible, than the visible is above the earth. If this be so admirable which we see that are sinners, what is that which they possesse that are Saints, and Angels? If mortall eyes be so ravished with the vision of this, how are they blessed with the fruition of that? Even that Heaven was created: Hee that made all the Heavens, could not have one coeternall with himselfe. It is a grosse question, and beseeming these Scoffers, to aske where Hee dwelt before. What Heaven can containe him that is Infinite? All things dwell in him, even the heaven of heavens: the Maker is not comprehended in the house, but the house in the Maker. Hee fils all things, nothing can fill him. Though he be said to dwell in heaven, yet he made not that house onely for himselfe: but in a farre more excellent measure hee there reveales his glory: that is, his Throne, as the earth is his footstoole. The power of an earthly King extends through all his dominions: yet there his Majesty appeares more glorious where he keepes his State and Court. 1 King. 10.8. His common subjects doe not partake this in the same measure with his ordinary servants. If the gallery of this world bee so beautified, with a steddy foundation, a moveable roofe, a canopy so bespangled with starres, more precious than sparkling Diamonds; the wals furnished with curious hangings, wherein be such numberlesse numbers of (not painted, but) living creatures, which delight us (wee know not whether more) with their formes and varieties: how unconceivably delectable is the Bed-chamber, the Heaven prepared for eternall rest?

If wee should goe round about this inferiour Sion; tell her towers, and marke well her bulwarkes; Psalm. 48.12. yet wee finde in every place that antique Mower riding circuit with his impartiall sithe, that old Saturne the devourer of his owne children; for Time produced them, and time cuts them off. Wee finde Sinne leading the dismall daunce, and Death marching after with his blood-reeking sword: wee finde the stench of iniquity to have corrupted the aire, cursed the earth, subjected the elements and heavens to a fiery mutation: wee finde troubles, and alterations, and dreadfull conflicts; combustion in the elementary heavens, earthquakes rumbling in the bowels of the Center, the rorings and inundations of water, as it were tottering the foundations and pillars of the world: all symptomes of death, and prognosticks of his dissolution. But to this third and supreme Heaven sinne never reached, time was never admitted, death could never ascend: millions ascend thither by death, death it selfe hath nothing to doe there. Sinne is swallowed up in mercy, death in victory, time in eternity. There can be no sorrow, where is Fulnesse of joy: no roome for troubles, where is the fulnesse of peace: no feare, where the wals are impregnable, no theefe can breake through and steale. Sinne hath made a woefull end of man, death shall make an end of sinne, time shall make an end of death, eternity shall make an end of time, but there can be no end of eternity: that is the priviledge of heaven. As this Heaven is the highest of Gods workes in place, so it seemes to have beene the first in time: sure it was made before hell. For the Iudge calling his Saints to heaven, Matth. 25.34. cals it a Kingdome prepared for them from the foundation of the world. But sending away his enemies to hell, hee cals it a place prepared for the divell and his Angels: as if it had not beene made till the Angels fell. So it pleased God to provide a place for the exercise of his mercy, before he framed another for the execution of his Iustice.

Thus we have considered these three Heavens, or three stages of heaven. The lowest is for fowles, for vapours, for meteors: the next for starres: the third for Saints and Angels. The first is Gods outward Court, open for all: the second is the body of his cover’d Temple, wherein those lampes of heaven are continually burning: the third is that holy of holies, whither our high Priest of the new Testament is entred; yea, and hath rent the vaile, to make way for all his faithfull children to follow him. In this lowest is tumult and vanity: in the second is rest and immutability: in the highest is blessednesse and glory. The first we feele, the second wee see, the third wee beleeve. In the two lower is no felicity, neither the fowles nor the starres are happy. Happinesse onely belongs to the third Heaven, where the blessed Trinity enjoyeth himselfe, and the glorified Spirits enjoy him. Praise the Lord yee heavens of heavens. Coeli coelorum: Psalm. 148.4. the Prophet seemes to call them all, Heaven of heavens. The etheriall heaven is Coelum subcoelo, heaven under heaven; the Empyreall heaven is Coelum super coelum, heaven above heaven: the Syderiall heaven is Coelum inter coelos, heaven betweene the heavens. The lowest is heaven, in which we move: the next, under which we move: the highest, to which wee move. In quo, sub quo, ad quod; In quo vivimus, sub quo movemus, ad quod tendimus: wee were made in the first, made under the second, made for the highest. In the first wee breathe with our mouths and nostrils; towards the second wee beare up our heads: to the third wee lift up our hearts. The lowest we feele with our senses, the next we looke upon with our eyes, the highest is the object of our hopes. This neerest to us we use, suspire and respire it: the next wee behold with wonder: but in the third wee lay up our treasure. We move in this lower, the higher moves over us, the rest of our motion is expected in the Heaven of joy.

This is a heaven of mortality, the upper of immutability, the uppermost of blessed eternity. The soule is not long in making her progresse through the lowest Heaven: it is very much if shee bee seventy yeares about it. But being once dissolved, she dispatcheth all her way through the next heaven in a minute: if shee meet the great body of the Sunne, shee does not wait for her passage till hee bee gone by; but pierceth all Orbes and Spheeres; and is at once at, and through the firmament. But when shee is got into the highest Heavens, there shee stayes and dwels, as in her proper home: this shee hath long desired, this she then possesseth. This lowest Heaven is but our pilgrimage while we live, the starry heaven our through-fare when wee dye, the glorious Heaven our abiding city where we shall live for ever. O the glory of that Mansion, that Mansion of glory! Blessed are they for whom, thou O Lord hast prepared it; blessed they whom thou hast prepared for it. Matth 8.8. Lord, I am not worthy thou shouldst come under my roofe, that thou shouldst enter into mine house of mortality: much lesse am I worthy to enter into thy house of glory. Thus I have dwelt long on this faire roofe of the world, the highest and best peece of the creation: who would not wish to dwell for ever in heaven? It is good being here, say they, that saw but a glimpse of it. I shall make amends with brevity upon the rest: though the earth be vast, and the sea immense, and the worke of many lives to survey: yet our discourse may compasse the one, and saile through the other, in a short time.

The Earth, that fruitfull mother, whose husband is Heaven: by whose kindely embraces, innumerable good things are brought forth for the use of man. The Poets called her Cybelen, magnam matrem, Titanis conjugem. In a word, God made it, for Fashion, round; for Situation, stedfast; for Matter, solid; rich, for use.

1. For the Forme, it is a globular, a round ball hung in the midst of the world, about which the copious Orbes are continually running. This circular proportion of it is evident by the shadow it makes in the Moone, when it is interposed betwixt her and the Sunne. Nor can the great mountaines or deepe vallies disfigure it; no more than the sticking of some small pins upon a great ball, would take away from it all respect of rotundity. In this position, it is both fittest to bee enlighted by the Sunne; and to all parts of it aequaliter patet aula coelestis, heaven is of the same distance.

2. The Situation is steddy: for wee explode those fond opinions of Copernicus; Psalm. 104.5. that the earth onely moves, and the Heavens stand still. Democritus, without discourse or argument confuted that vaine Tenet, Corpora non moveri; by walking up and downe. Eccles. 1.4. God laid the foundations of the earth, that it should not bee removed for ever. One generation passeth, and another commeth: but the Earth abideth for ever. It is the Center of the world; yea, even the receptacle of all the dregges of nature: the Heavens purge themselves, by their restlesse motion; and the standing Earth embosomes the corruption.

3. The matter is solid and gravid; therefore apt for buildings and burdens. What mightie Pyramides, huge Colosses, Castles and Cities, have beene set on her strenuous backe? Yet she hath not fainted under the weight. There is no Load that makes her groane, but our intolerable sinnes: these make her heartsicke; and for these, shee spues us out of her stomach; yet againe receives us into her inner bowels. Like weake legges that are not able to beare a distempered head, our iniquities make her reele under us, with unnaturall Earthquakes.

4. For Use, she is rich: Turrifera, frugifera, metallifera: delicate is the fruit of her lips, and wonderous the fruit of her entrals. Her face yeelds us variety of herbes, flowers, trees, leaves, seeds, fruits, beasts, wormes: some growing out of her, some moving on her, all nourished by her. If we dig into her inwards, wee finde metals, mineries, quarries; that white and red earth, whose beauty hath bewitched so many thousand soules. She patiently suffers the share, spade, mattocke, that teare up her guts, for that which God hath buried in them. Like the Pellican, with her owne blood she feeds her children: and because the fruits shee beares, cannot content them; shee gives them her secret riches. The Makers wisedome laid them up low, closely, basely: that hee might prevent both our greedinesse of searching for them, and foolishnesse of overvaluing them. I know, the Earth is the lees and sediments of nature, the drosse of the world; as all corruption sinkes downe to the feet; Rudis, arenosa, latulenta: yet it hath three priviledges of honour.

1. It is the habitation of the militant Church of God; and beares them whom he esteemes as his most precious Iewels. The wicked indeed are Telluris i••tile pondus; but the other are her ornaments: all the Gold and rich Stones within her, are not worth one poore Saint, that daily walkes upon her. This is one of her honours.

2. It is the Repositorie of the bodies of the elect, when they are dead; [Placidaque] receptat cuncta sinu: the great Church-yard of the Catholike Church. The Graves are their Chambers, and they make their Bed in the dust; and there take an unmolested sleepe, till the testitution of all things. This is another honour for her; shee keepes those bodies, which are the members of the Sonne of God.

3. It is the matter whereof those bodies were made: Gen. 2.7. The Lord God formed man of the dust of the ground. They that shall one day out-shine the Sunne in Heaven, were yet made of the Earth. Let curious heads subtilly dispute of the composition of elements in our bodies; which might be a second matter, that God had prepared out of the dust: but we enquire onely of the Scripture, and there finde expressely; not that God made this body of Aire, or Fire; not of the same matter with the Moone, Sunne, or Starres; much lesse of the nature of Heaven, or Angels; but de pulvere Terra, of the dust of the Earth. Of this, was Adam made; Eve, of Adam; Seth, of them both: and so the successive generations to Abraham, to David, to the Virgin Mary, to Iesus Christ. For God sent his Sonne factum ex muliere, which was facta ex pulvere. Mary was of Heli; Heli, of Matthat; Matthat, of Melchi: and so up to Adam; and then, downe to the dust. Here then is the greatest honour of this poore element, the Body of the Sonne of God was made of it; even that Body which is set in potioribus Dei, worshipped of men and Angels: made of the Earth, laid in the Earth, raised from the Earth, to the glory of Heaven.

The Sea: a fluid element, alwayes running, and often roaring, foaming and swelling, as if it would swallow up the whole Earth; unresistable by the power of man, yet ruled like a child by the power of God. His Gulfes have devoured, and his Rockes splitted, the mightiest and hugest Carickes that ever swamme on the waters. Foolish Zerxes, the Persian King, because it had broke downe a Bridge which he made over Hellespont, caused three hundred stripes to be given it for revenge, and to teach it better manners. Alas, how doth it mocke all opposition; shall I say, of Fleetes and Navies? Why, a little tempest will soone make an end of them: but even of Kingdomes and large Territories, when the great Manager of the world gives it the Raines. Yet can hee turne it with a twine thread, and with his least nodde checke the proudest billowes. Hee hath filled it, not with more creatures than wonders; whose hugenesse of quantitie, strangenesse of shapes, varietie of fashions, and incomparablenesse of number, may well fill our hearts with admiration. This is a faire field for a running head, where he may runne himselfe out of breath, and his humour out of him: hee that comes home from the Sea no better Christian than he went out, though he bring home never so vendible a Commoditie, and so rich a Prize, hath lost his Voyage. If all the wonders and terrors which Sea-faring men see in the Deepe, worke not an awfull dread of the Power that made it, and them: if they be but like Via navis, the way of their Vessels, leaving no print or tracke in their hearts; they are but Pyrates to their owne soules.

[Caelum] mutas, & animum non mutas? Art thou devout in a storme, and stormie in a calme? Many Mariners on Land imitate the rage of the Seas; and roare here, as fast as those doe there. It is one of those elements which is said to have no mercie. Passage, and expedition, and successe, may be bought on Land: no bribes can procure these at Sea. It is the desire of gaine that makes men walke upon the water with woodden stilts, and venture through so frequent and mortall dangers. But it hath beene a saying, Armatis divûm nullus pudor, Souldiers and Seamen scarce feare God himselfe. The Sea is become their proper element, the region where their art lies; and they doe so ofen fight with waves and windes, living, Neque inter vivos nec inter mortuos, offering up their soules to every flaw of winde and billow of water; that they live as if death and they were at a composition. But alas, the spices, and silkes, and strange commodities, wee have from forraine countries, are the price of mens lives, even the blood of our children: as David called the water of Bethlem, blood because it was brought with the hazard of mens lives from the army of Philistims. But I purpose no long voiage by sea, but rather a short cut over the maine Ocean, and here I cast Anchor.

For Conclusion; wherefore did God create all these things, but for his owne glory? At once therefore, to shame those Atheists that deny it, and to instruct us Christians that beleeve it; let me goe up againe by the same steps that I came downe, and sing the praises of God as I passe. To begin where I left.

1. At the Sea; They that goe downe to the sea in shippes, see the workes of God in the deepe. Psalm. 107.24. What followes? O that men would therefore praise the Lord for his goodnesse, vers. 31. and for his wonderfull workes to the children of men. It is not the talnesse of our shippes, nor their swiftnesse, manning nor munition, that can secure them from that boisterous element; but our Makers Providence. Wee give them the names of beasts, the Lion, the Beare; of men, the Castor and Pollux; of Angels and Archangels: but still let us remember, they are woodden beasts, woodden Angels; and woe to him that shall say to a peece of wood, Thou art my Maker. They have good fortune and good speed written on their backes; they are not sure of it in their successe. We read of the noblest Navy that ever furrowed the Seas; Masts of Cedar, and Hatches of Ivory, with embroidered Sailes; Ezek. 27.26. yet the East winde broke it in the midst of the Seas. What then should wee doe? Let us feare the Lord, and both rockes and sands shall feare us; all windes shall blow us profit; shipwrackes shall avoid the chanell where our way lies; prosperous gales shall land our vessels in the desired havens, and mercy shall take our soules into the harbour of peace. A Ship under saile is a noble and goodly sight, but it is a better sight to see her moor’d in the haven. No matter what becomes of this fraile Barke of our flesh, so wee may save the Passenger. God hath confined this monstrous creature by a naturall miracle: to Him let us give the honour. The sea sends out springs through the veines of the earth, they by degrees gather into rivers, and then empty themselves againe into the lap of their Mother. All blessings come from God as the Fountaine; let them returne in blessings and praises to our Father.

2. The Earth: millions of wonders doth the very face of this parent afford us: what beast, what worme, what herbe, tree, flower, or pile of grasse is there, wherein we may not read infinitenesse of power and skill? Wherein we may not see the footsteps of a Deity? Other sinners are condemned by many things, the Atheist is condemned by all things. The Wine shall testifie against the Drunkard, Images against the Idolater, the Stone of the wall and Beame out of the timber against the Oppressor, the Chamber and the Bed shall accuse the Adulterer: but every Fish in the Sea, every Beast, Herbe, Stone in the earth, every Star in heaven, besides the grand Iury of his conscience, shall beare witnesse against the atheous Unbeleever. It is round, that we might praise the perfection; it is sound, that wee might praise the wisedome;it is stedfast, that wee might praise the constancy; it is rich, that we might praise the bounty, of Him that created it. All the feculency and corruption is from our selves and our sinnes: all the goodnesse, from the fountaine of all goodnesse, our Maker.

3. The Heavens: These are neerest his glory, as in situation, so in excellencie. The higher wee goe, still the more perfection: each element is superior to another, not more in place, than in dignitie; that our hearts might dwell in none of these degrees, but by them climbe up to the top of all felicitie. Praise the Lord, Psal. 148.4. ye Heavens: the Heavens cannot praise God, they are insensible creatures; yet they doe it in their kinde: they obey his word, therein they praise him: they still accomplish their enjoyned taskes, therein they praise him: there is no thankefulnesse, like obedience. But they are the matter and occasion of our praising him: they were made for us, that wee might praise him in them, for them, for our selves. As when we see a magnificent House, or a goodly Ship; we doe not onely commend them, but much more the Builders. Every thing in Heaven is a Beame of some attribute in God. The large capacitie of it, is a Beame of his incomprehensible infinitenesse: the cleare beauty of it, a Beame of his spotlesse purity: the unwearied motion of it, a Beame of his eternity: the diaphanous transparencie of it, a Beame of his Invisibility: the powerfull influences of it, a beame of his omnipotencie: the long unchanged continuance of it, a Beame of his Immortalitie: the accordance and harmony of it, a Beame of his peace and tranquility: the innumerable vertues and benefits of it, a Beame of his bounty, the whole admirable fabricke, a Beame of his wisedome: the Sunne and light of it, a Beame of his glory: for He gives that light to it, which it gives to us. Tot ora, quot Lumina: as Augustine said of Lazarus, Tot ora, quot ulcera: as many mouths, as sores, crying for pity: so many starres, so many tongues proclaiming Gods glory. As Iohn the Baptist was not onely vox clamantis, but every thing in him was vox clamantis, the voice of a Cryer. His raiment of Camels haire was vox clamantis, crying for mortification: his girdle about his loines was vox clamantis, crying for continence and chastitie: his meate, being locusts and wild honey, was vox clamantis, crying for temperance and sobrietie: his preaching place, the wildernesse, where ambition doth not use to grow, was vox clamantis, crying for zeale and humility. So there is nothing in Heaven, nothing on Earth, nothing in the Sea, nothing in all the world, but is vox clamantis, preaching the Lords glory. This is the consent and harmony of all creatures, and in that let us joine with them; Blessing, and honour, and praise, Rev. 5.13. thanks and obedience bee rendred from us all to our Maker for ever.

By the word of God: This is the Instrument of the creation: wherein we have divers things to observe:

1. It was the wicked error of Servetus, that the Word was not from the beginning; which hee would gather from this; that Heaven and Earth were made, before God is said to speake. Then God said; not before. Gen. 1.3. Ioh. 1.2. But wee have an evident Testimony, that the Word was in the beginning, and the world was made by it: and seeing the Light was made by the Word, the Word must needs be before the Light: the cause ever goes before the effect. Another heresie of Servetus was to thinke, that speaking was a new qualitie in God: whereas indeed it is no qualitie at all, but signifies onely his will and decree: He spake, and they were made: his will is his word, and his word is his deed. Our tongue, hand, and heart, are three severall things; and not seldome one differs from the other; that the hand does not what the tongue speakes; and neither tongue speakes, nor hand does, what the heart thinkes. But all these are one in God, who is simply one, and infinite. It is true, that Christ is the Word of the Father, and by that Word he made the world: but this is not the Word here meant: Dixit, that word is not meant of Christ. He is verbum Aeternum, this was spoke in time: He verbum Annunciatum, this Enunciatum; yea, not so much, but onely Beneplacitum. That which for us, is to say it; is in him, to will it. He needed no helpes, no instruments: what could be added to the Infinite? what is not present to the Eternall? His Fiat was enough, this could doe more than the Angels could make, for it did make the Angels.

His Word is not lesse effectuall now: as his Fiat made all, so his Ruat can dissolve all. Matth. •.8. Lord, say the word onely, and my servant shall be healed: the Centurion confessed his Word Almighty, as himselfe was the Almighty Word of his Father. I will not trouble thee with an unnecessarie journey, my house is not worthy to give thee entertainment; the Heaven of Heavens is too little for that honour: thy Word can doe it; send but that speedie messenger, let me have a Fiat from thy powerfull lippes, and my servant shall be whole. None but a Divine Power, is unlimitted; neither hath faith any other bounds, than God himselfe. There needes no more to remove Mountaines or Devils, but a word. Say but the word, O Saviour, and our sinnes shall be remitted, our hearts shall be renewed, our soules shall be healed, our bodies shall be raised from the dust; both bodies and soules shall be glorified in Heaven. That Ruler had a good reason of his steddie confidence: though himselfe were under the command of another, Ver. 9. yet he had some under his command, with whom his word was prevalent, even extending to absent performances. Well therefore might hee argue, that a free and unbounded Power might give infallible commands; and that the most obstinate disease of Nature must needes yeeld to the becke of the God of Nature.

Psal. 148.5. 2. He commanded, and they were created:] They obey his Word, whether ordinarie, or extraordinarie. Ordinarie is of two sorts: First, Naturae naturantis; when at first he made them all with his Word. So they obeyed, that they were such as hee commanded them to be. Secondly, Naturae naturatae; his preserving Word: for they runne still the same course that he bade them, and swarve not from it. The Sunne and Moone keepe their due motions, Day and Night their vicissitudes, Summer and Winter observe their seasons, the Orbes turne, the Earth fructifies, the Sea ebbes and flowes; all the Wheeles of this great universall Clocke move, as Hee did set them a going. His extraordinarie Word is obeyed two wayes: First, in not doing their nature, when Hee bids them forbeare: as the Sunne to stand still in Gibeon, and the Moone in the Valley of Aialon; as if they had beene sent to wait upon Ioshuah. The nature of Fire, is to burne; Deut. 28. yet it shall not hurt Gods three servants. The Heaven becomes Brasse, and the Earth, Iron: the one, forbeares to send downe Showers and influence; the other, to send forth Fruits and sustenance: albeit these are their naturall functions, and they are ordained to doe the world such services; yet God inhibites them, and they are obedient. Rivers are made to runne, and Springs to send forth streames; Psal. 107.33. yet He turneth Rivers into a wildernesse, and the Water-springs into drie ground: when he pleaseth to drayne them, there is not a drop of water left, to make a Sparrow drinke. Secondly, in doing against nature, at his command; 2 King. 6.6. as for Iron to swimme. Whether the Metall were stripped of the naturall weight, by the same Power that gave it being; or, whether retaining the wonted poise, it was raised up by some spirituall operation; wee enquire not: onely we finde it swimming like Corke upon the streame of Iordan, and moving toward the hand that lost it. Elisha causeth the Wood, which was light, and knew not how to sinke, to fetch up the Iron, which was heavie, and naturally uncapable of supernatation.

Thus willing is every creature to put off the properties of Nature, at the command of the God of Nature. It is no lesse easie for him, when our hard and heavie hearts are sunke downe into the mudde of this world, to fetch them up againe by his mightie Word, and cause them to flote on the streames of life, and againe to see the face of Heaven. The Red Sea and Iordan shall be divided, for the passage of Israel. For waters to stand still, were but to suspend the course of nature: but Iordan was driven backe, saith the Psalmist: it fled at the Word of God, and tooke a course against nature. Ioshua’s Sunne stood still; that, was not to doe his naturall office: Hezekia’s Sunne went backe; that, was to doe against his naturall office. Thus did they at first, thus doe they still obey all Words of their Maker.

3. All these were made for man, yet man comes short of them all in thankfulnesse and obedience to this Word. The Earth was made for his Floore; the Sea, for his Pond; Heaven, for his Canopie; the Sunne and Moone, for his Torches; all Creatures, his Vassalls. Whatsoever walketh upon the Earth, swimmeth in the Water, flyeth in the Aire, shineth in Heaven, was either made to the use of man, or to the use of that which serveth man. If man doe not eate Flyes, yet he eateth the Birds that live by those Flyes: if he eates not Grasse, he eates the Beasts that feede on that Grasse: and the Beasts that were not made ad esum, were yet made ad usum. He came naked out of the Wombe of the Earth; yet he was no sooner enlivened, but he was so rich, that all things were his. How is he bound to praise God above the rest, for whom all the rest were ordained? First, they were made with a word; there was but a Fiat to the Light, &c. hee was made with many words. Secondly, they suddainely; hee, with consultation of the whole Trinitie, and a kinde of deliberation; Faciamus hominem. Thirdly, they Verbo; hee (as it were) Manufactura; God made man of the dust, and breathed into him the breath of life. Fourthly, they were made for man; man himselfe, for God: and God gave man the Dominion over all. Gen. 1.26. Besides the excellence and preheminence of his Body, wherein appeare the Lineaments of Majestie; the noble endowments of his Soule; for he was created to the Image of God, in a conformitie of the creature to the Creator: so that he is (as it were) a created god, as God is an uncreated Spirit. Animata Imago Dei: Lactant. Though hee be but a man before God, yet hee is a god in the World: The Egyptians gave man for a terrestriall god.

Yet let not this sublime conceit transport him above himselfe, which hath placed him above other creatures: For though hee be a god on Earth, yet hee is but a god of Earth, an Earthen god. That which they fancie of the Phoenix, that being bred of ashes, it doth burne to ashes, is true of man: being made of Earth, hee must yeeld to Earth. God hath given us a Soule, to informe us; Senses, to informe our Soule; Faculties, to furnish that Soule: Understanding, the great Surveyor of the Secrets of Nature and Grace: Fantasie and Invention, the Master of the Workes: Memorie, the great Keeper, or Master of the Rolles, to the Soule; a Power that can make amends for the speed of Time, in causing him to leave behinde him those things, which else he would so carrie away, as if they had not beene: Will, which is the Lord Paramount in the State of the Soule, the Commander of our Actions, the Elector of our Resolutions: Iudgement, which is the great Councellor of the Will: Affections, which are the servants of them both. A Body, fit to execute the charge of the Soule; so wonderously disposed, that every part hath best opportunitie to his owne Functions: so qualified with Health, arising from the proportion of Humours, that like a Watch kept in good tune, it goes right; and is fit both to serve the Soule, and maintaine it selfe.

Thus if we looke inward, we finde our Creators mercies: if we looke upward, his mercie reacheth unto the Heavens: if downeward, the Earth is full of his goodnesse, and so is the broad Sea. If wee looke about us, what is it that he hath not given us? Aire, to breathe in; Fire to warme us; Water, to coole and cleanse us; Clothes, to cover us; Foode, to nourish us; Fruits, to refresh us; yea, Delicates, to please us; Beasts, to serve us; Angels, to attend us; Heaven, to receive us; and, which is above all, his owne Sonne, to redeeme us. Whithersoever we turne our eyes, we cannot looke besides his bountie.

4. What a world of respects be heere, above all respects to the rest of the world, to tie our obedience to the Word of our God? Blasphemous Infidell; cannot that Word which established the Earth, keepe thy faith from tottering in the knowledge of thy Maker? Cannot that Word, which made all those Wonders in the Sea, worke this one Wonder, to perswade thy heart of his Being? Cannot that Word, which stretched out the Heavens, racke thy Conscience, to acknowledge that infinite Power? Saint Paul sayes, Rom. 1.20. That the Heathen, by this great Booke in Folio, the Heavens layd open, did reade there was a God: And shall these Atheists, even because of those Heavens, denie there is a God? Shall men be perverted by that, by which they were convinced? In one word, I will tell you their end: Heaven they see, but they shall never come at it: Hell they doe not see, but they shall be cast into it.

To our selves, that are Beleevers, what a Prodigie is this; That Heaven, Earth, and Sea, all Elements, all Creatures, should obey this Word of God: and onely Man, for whom they were all made, should rebell against it? Yet let us consider; how have wee transgressed all the Wordes of our Maker?

1. Verbum Sacramentale, given at the Creation, in Paradise: This, man kept not a day. Eve beleeved the word of the Serpent; Adam, the word of Eve; both, before the Word of God. It was a wilfull breach in them, a wofull breach to us and them; for it hath indisposed us to keepe any Word of our God ever since. Non servando unum & primum Praeceptum, infirmamur ad omnia.

2. Verbum Naturale, the Law engraven: How soone was this Law broken; when a man murthered a man; a brother, the sonne of his owne father?

3. Verbum Legale, the Law written: Israel received it in Fire and Thunder, they quaked and fainted at the sight: stay but a moneth or five weekes, and they cry; Make us gods, wee know not what is become of this Moses. O mad people, so soone to forget so dreadfull a Law, and Law-giver! Their hearts ceased to tremble, with the Earthquake; and in the very sight of Sinai, they call for other gods. Even before they had the Law, they broke the Law: while Moses was gone up for the Tables, they foulely transgressed. How incessantly doe wee all breake this Word? All our actions, words, thoughts, are but so many rebellions.

4. Verbum Evangelicum, the Charter of the Covenant betwixt God and our soules; whereby hee promiseth to save us, if wee will beleeve on him. Yet this Word we turne into wantonnesse; as if a man should head his Taber with his Pardon.

5. Verbum Spirituale, the motions of the holy Ghost: How many thousands of these prove still-borne and abortive, through our negligence; or be overlayd with our vanities? Wee use them, as Iulius Caesar did the Paper that concerned his owne life: all the other Petitions he read, onely that he put in his Pocket, and never looked on. We owe a Reckoning for all those holy motions, which the great Advocate of Heaven hath made at the Barre of our conscience.

6. Verbum Conservativum, the word of his providence. A word that can either sustaine us without Bread, Mat. 4.4. as it did Moses and Elias: or with a miraculous Bread, as it did Israel with Manna: or send ordinary meanes after a miraculous manner, as food to the Prophet by the Ravens: or multiply ordinary meanes miraculously, as the Meale and Oile to the Sareptan widow: all things are sustained by this Almightie Word. Indeed we live by food, but not by any vertue that is in it, without God. Without the concurrence of his providence, Bread would rather choke than nourish us. If hee withdraw his word from his creatures, in their greatest abundance wee perish. What so necessary dependance hath the blessing upon the creature, if our prayers doe not hold them together? Why then doe we set our eyes on the meanes, and not looke up to the hand that gives the blessing? The Ravens and Lyons trust upon this Word, and are fed: shall wee distrust it? Are not ye much better than they? Better? no, we are worse: Mat. 6.26. for they dare take Gods word for their provision, and we dare not trust him. As we may not neglect the meanes, so wee must not neglect the procurement of a blessing upon the meanes, nor be unthankefull to him that gives the blessing.

5. It is time to conclude this point: if men of all creatures be most beholding to the word of God, Mat. 7.9. why should men of all creatures bee most resisting against that word? The Centurions servants were dutifull to him: he can but say, Doe this, and it is done: and hee was kind to them: these mutuall respects drew on each other: cheerefull and diligent service in the one, cals for a due and favourable care in the other. Wee are set as that Ruler was; with a Praeesse creaturae, and a Subesse creatori: doe the creatures disobey our command? wee have rebelled against the word of God. They that neglect to please, cannot complaine to bee neglected. O that wee could bee such servants to our heavenly Master, as wee would have our servants bee to us. Alas, every command of his sayes, Doe this, and wee doe it not. Every of his inhibitions sayes, Doe not that, and wee doe it. Hee sayes, depart from the world, and wee runne to it. Hee saies, come to mee, and we runne from him. Woe and alas, this is not service, but enmitie. How can wee looke for favour, whiles wee returne rebellion? The earth is obedient, why doth it beare us? the sea is obedient, why doeth it not swallow us? the heavens are obedient, why doe they cover us? the sunne is obedient, why doth he enlighten us? all creatures are obedient to the word of their Maker, why should they benefit us, that are disobedient rebels? It is a gracious Master whom we serve: there can be no dutie of ours that hee sees not, that hee acknowledges not, that hee crownes not: wee could not but bee happy, if wee could bee officious. O that the word which made heaven and earth, could lift up our hearts from earth our dirty thorow-fare to heaven our blessed home, bought for us with the deare blood of Iesus Christ.

The earth standing out of the water and in the water. This is the disposition of these two parts, earth and sea: where we have diverse observations.

1. The waters did at first cover and overwhelme the face of the earth, and were removed with a Dixit. Gen. 7.9. Let the waters under the heaven be gathered together unto one place, and let the dry land appeare: and it was so. The manner of this collection of the waters hath puzled many. First Eugubinus think, that they were dryed up by the heat of the Sun, and that the Northern part of the earth appeared first: others, that it was done with a mighty wind, as after the deluge: but the Sun was not yet made, neither Sun nor wind could do this in so short a time: nothing but the Lords Fiat. Secondly, some think that the earth was plaine without Mountaines, to give the waters a more speedy passage: and that this present inequalitie was caused by the flood. But in the deluge, the mountaines were covered; therefore the mountaines were before the flood. And with the creation of the earth, Gen. 7.20. Prov. 8.25. we find the mention of mountaines: therefore from the beginning were hills and mountaites. Thirdly, to say, the waters ranne to the Antipodes, is an ignorant fancie: for those parts be habitable as well as ours, and not under water. Fourthly, Paulus Burgensis hath a strange devise: that the earth makes one globe, Esa. 40.22. and the sea another; and each hath the proper center. Indeed the earth is called a sphere or circle: but experience shewes, that the earth without the sea does not make one round globe. Wee thinke, this might bee done three wayes. First, the water being at first a light and thinne vapour might be coagulated and thickned; as we see, the sea-water is of a grosser substance than the fresh; and therefore contained in a lesse roome. Aug. Bod. Secondly, the Clouds and region of the ayre being made the same day, a greater part of the water might bee extenuated and evaporated into them as we find daily a conversion of mysts and cloudes into water. Thirdly, the earth being vaster and deeper than the circumference of the water that compassed it, might receive the water into the concavities and hollow places, ordained for it as receptacles. Ambr. To decide all controversie, read Psalm. 104. verse 7. and 8. God made a low foundation for the waters in the earth: they were stragglers before, he provided them a lodging.

2. The earth is founded in the waters, but not founded on the waters. Of another opinion was Thales among the philosophers, and Chrysostome among the Christians: they conceited a strange kind of building: that whereas men desire to lay their foundation upon rockes, the Lord should lay this upon the waters: Two places of scripture are urged for it: first this Text, ex aqua & in aqua consistentem: but the error lies in the mis-translation: δι᾽ ὕδατος, not by the water, 1 Pet. 3.20. but in the water, more properly: as Noah is said to bee saved, δι᾽ ὕδατος, not by the water, but in the water. The earth may well be said to be in the water; because the whole continent being lesse in compasse than the Ocean, seemeth to bee but as a great Iland in the sea. The other words are plaine: it consists, not of the water, but out of the water: not as though it was made of the water, but because it was made to appeare out from the water, which before covered it. The other place is from the Psalme, He hath founded it upon the seas, and established it upon the floods. Psal. 24.2. Augustine referres this to the Ilands, browes of hills, and promontories, that hang over the sea. Euthimius, to the secret passages of water, that run within the earth. But the evident truth is fetchd from the Hebrew word, [Gnal]; which signifies Super, Above: not upon the waters, but above the waters: not upon them, as on a foundation: but above them, as with a supereminence and exaltation. That the earth hath not her foundation upon the waters, it is cleare. First, By experience, for wee perceive it to bee the heaviest element, and so to have the situation lowest. Iob. 26 7. Secondly, by Scripture; He hangeth the earth upon nothing; Psal. 104.5. therefore not upon the waters. Thirdly, by reason: the earth is immoveable; God laid the foundations of the earth, that it should not be removed for ever. The waters are fluid and running: a thing that is moveable, cannot bee the foundation of that which is immoveable. It consists in the water, and out of the water; neither of the water, nor by the water.

3. The Earth and Sea are two loving companions, like husband and wife: one of them embraceth the other with his moist armes, sending forth springs into her (naturally) dry veines, and both together produce abundance of fruits. The Sunne doth a kindly office; and finding the Sea surcharged with waters, and the Earth wanting in diverse places; drawes up the moisture of the one into clouds, and resolves it againe upon the other in welcome showers. So sweetly hath the Divine providence disposed; that by mingling humida siccis, both should bee apt for generation, by a third qualitie of kindly heate. The Earth and Sea are like a paire of great milstones to fence the world: the Earth is the nether milstone, so fixed that it stirres not: the Sea is the upper milstone that runnes round about it continually: the effect of both is bread for the use of man. By the confession of all, the naturall place of the waters is above the earth: this at first they enjoyed, and a second time recovered, when the Lord loosed their bands and bankes, and gave them their voluntary and primitive passage. God covered the earth with the deepe, Psal. 104.6. as with a garment. As a garment in the proper use of it, is above the body that weares it: such a vesture would it still bee to the Earth, if the Makers Word did not restraine it: not unlike the shirt that was made for the murthering of Agamemnon, where the head had no issue out. If the Lord should set open the windowes above, and the sluces below, they would every houre of our life overrunne us with a new deluge. Let any Athiest in the world, out of all his stocke of reason (and reason is all the stocke he hath; for faith and he are sworne enemies) give one reason, why the waters being a lighter and larger element, should not swimme over the face of the earth, and drowne all the Inhabitants. Let them pumpe their wits, drench Plato, Aristotle, and Machiavel, to the least and last drop of arguments: and what is failing in their owne fancy, let them make up with the Philosophy of hell; they shall never doe it. Onely the childe of a Christian, out of the principles of his Catechisme, can make it plaine: and as my Text saith, The Word of the Lord hath done it, and the Name of the Lord be ever blessed for it. Morall Uses.

1. When David looked into that little world, Himselfe, he confesseth, I am fearefully and wonderfully made: when we looke into that great man, the World, we have good cause to acknowledge that it is fearefully and wonderfully made too: therefore it would bee wonderfull folly in us, not to feare the Maker of both. I have set the sand for a bound of the Sea, by a perpetuall decree &c. Ierem. 5.22. therefore Feare ye not me, saith the Lord? Will ye not tremble at my Presence? Sand is not fit, one would thinke, to binde an unruly beast, they call it Irritum laborem, proverbially, a rope of sand: yet is this the cordage and ligature to shackle that roaring monster: the sand shall binde it. God raiseth up the waves, and hee quiets the angry billowes. Doe they swell? His breath hath stirred them: Psalm. 107.25. His command raiseth the stormy winde. Doe they flinch, and returne like Cowards? His frowne hath checked them: They saw Him, and fled away: Matth. 8.27. Iordan was driven backe.

2. Where can sinfull man bee secure? Where can the Atheist set his foot, but it is either on Gods earth or his water? The earth is steddy, but our footing on it is not steddy: how many have stumbled even upon plaine ground? When we walke upon it, we doe but tread upon a ball hanging in the Aire, and floting on the water. Cùm te pendenti videas insistere terrae, Nonnè vel hinc clarè conspicis esse Deum? The dangers of the sea have ever been manifold and manifest; unlesse to some hardned Pyrates, that like desperate Sophisters have learned to dispute with tempests; and put themselves aboard a man of warre, as if they were going to make merry with the devill. The report of the behaviour of some Mariners on the sea, would even astonish the hearers on land; that they reckon those prodigious wonders no better than their play-fellowes: that they strive to outscold the elements; and roare as fast with othes and curses, as the other doe with stormes and billowes: as if all their Anchor of hope were the hope of their Anchor; and they trusted to their Helme, rather than to Heaven: that their conscience should be like their Keele; till that splits, they never thinke of repentance: and if then, yet that repentance lasts but to the next land; and whatsoever hath past betwixt God and them, they forget the bargaine. It is a curse threatned to the ungodly, that they should feare where no feare is: but not to feare, where is just cause of feare, in medio terrorum, environed with dangers; this is a curse they wilfully bring on themselves.

3. Not that I approve an over-timerousnesse, the effect of unbeleefe; as if God could not preserve us on the waters, whither our necessary occasions have called us. Some Philosophers; if they heard of any that would make a short cut of their journey by the advantage of the water, when it would have been many miles about by land, would call them fooles when they came home: but that was not the censure of wise men, by their leaves. I remember a witty saying; when a man related how that his father, grandfather, and great grandfather, all died at sea; another replyed, If I were as you, I would never come at sea. The other asked him, where his father, grandfather, and progenitors dyed: he answered; In their beds; then saith he, If I were as you, I would never come in bed. Hee that keepes the sea from overrunning the earth, can keepe us from miscarrying by sea. We have knowne some scape drowning in a shipwracke on the maine Ocean; and others that have beene drowned in a puddle, in the very kennell. The sea hath no power to hurt, where the Lord will preserve: and when hee gives way, a very drop can doe it. As the Astrologer, that would read his owne destiny in his damned art, that such a day he should perish by water: to avoid which, he kept his chamber, and all that day would by no opportunity or importunity stirre abroad: the evening came, and now hee thought the danger past, and that hee had coozened the rules of his owne art, wherewith he had so often coozened the world: hee feeles his throate somewhat hot and dry, and forgettingly cals for a porrenger of cold water: hee puts it to his mouth and gargles it; and that the devill might bee true to him, by Gods just permission and Iudgement, it thratled him. Where should the wicked be safe? How many have scaped rockes and sands, stormes and Pyrates, and other hopelesse perils on Sea, and yet have lost their lives on some Tree of Iustice by land?

4. Suppose wee come not within the danger of the outward waters; God hath water enough to drowne us within our owne bodies. Hee can command a full sea of distemper’d and redundant humours to take our breath from us. Why may wee not, like Heraclius the Emperour, dye of Dropsies? Wee little thinke how much wee are beholding to the goodnesse of God, that wee live a minute. Though those exterior elements let us alone, wee have elements within us, whereof we are composed and framed; heat and cold, drought and moisture in our bodies, able enough to destroy those bodies wherein they are bred and fed. Let those brethren of one house fall out, those foundations of our nature be at variance within us; if they will destroy our corporeall city, as the seditious Captaines did Ierusalem. Melancholy imaginations, like the darke grave, have buried some alive: the pestilent flames of Fevers have burnt up the inwards of others, and like an oven baked their bowels. Some that have scaped the contagious aire of the plague, have yet beene poisoned with the fumes and vapours arising from their owne vicious stomachs. Other, after many tedious voyages by Sea, have drowned themselves in the cups of a Taverne: ingurgitating (as themselves call it) an ocean of drinke: dying like Anacreon, with a grape in their throate; or choaked with waters betweene their owne skinne and bones. Thus there bee innundations by land, chamber-tempests, stormes of the cellar: floods of drinke overtake one another, Pottle after Pottle: undae superadvenit undae: one Deepe calls another; a Deepe insatiate stomach, for a deepe measure of Wine: and then the winds rise, Stormes begin, the Waves worke; and the Clients of Bacchus become either the votaries of Venus, or the assassins of Mars, swimming in blood no lesse than in drinke: as if all the Vessels were drawne to the Lees, and they must now broach one anothers Carcases. These bee the wrackes and miscarriages that follow excesse: and as he said of old, Non plures gladio, quàm cecidere gulâ: so Neptune does not destroy more, than Bacchus in the City, and boil’d Ceres in the country. Hee did moderately, that mingled them together: In cratere meo Thetis est conjuncta Lyao: Est dea juncta deo, sed dea major eo. But the merry companion could say, If water had been good to drinke with wine, God himselfe would put it into the Grape: any excuse, how profane soever, serves to helpe intemperance. So another that was troubled with the disease which Salomon laies upon the Drunkard; sore eyes; when his Phisician diswaded him from wine; hee replyed, that it were better for him to abstaine from water; because hee had often marked bleare eyes, and seene water come forth, but never Wine. Such be their shifts to maintaine riot, that hate allwaies to sobriety, and mocke all moderation out of countenance. Thus as if they would prevent God, and save him a labour, that hee need not unbinde the raging and swallowing waters; they doe it to his hand, and drowne their owne hearts and spirits by taking in a voluntary deluge: till a ship does not more reele and stagger upon the water, than their heads upon the wine. Athanaus. You have heard how an alehouse was by a drunken imagination turned into a Galley; when they thought the storme so vehement, that they unladed the shippe, threw the goods out of the window, in stead of overboord; and called the Constable Neptune, and the officers Tritons: some getting under the tables: as if they lay under hatches: another holding a great pot for the Mast: and all crying out, that so many brave Gentlemen should be cast away. Here was a strange tempest: a tap-house on land, thought a pinnasse on sea: there was a sea of drinke within that caused it. So great bee our sinnes both by sea and land, that it is the onely infinite mercy of our God, that in every place we perish not.