THE ART OF CHRISTIAN SAILING. OR A comfortable treatis written on these words of the Prophet David in the 55. Psal. 22. 23. verses.  Cast thy burden upon the Lord and he shall nourish thee, he will not suffer the righteous, to fall for ever, and thou O God shalt throw them down into the pit of corruption. 
LONDON, Printed for john Harison dwelling in paternoster row at the sign of the gilded Unicorn and Bible and are there to be sold. 1602.   

To the right worshipful Master Oliver Cromwell Esquire health honour and happiness.  
THe Poets have prognosticated of an age, which they epithet, marmorum, durum: steely, stony, hard, and rocky. 
Math. 24. Tim. 2.3.  The scriptures have prophesied of a time, where in Charity, should wax cold, men should be covetous, and lovers of themselves. And experience hath proved these to be the days of usury, Simony, deceit, oppression, theft, and want of charity, yet 
Genes. 18.  Abraham was full of hospitality: 
Genes. 1●.  Lot received strangers: Cleomenes and Polomaeus had the surnames, of benefactors. 
Alex. a●.  The Barbarians had pity on the seabeaten travilers. 
Alex. 1.  And job would not let the stranger lodge in the street, but set open his doors to him, that went by the way. 
Acts. 28.  Yea saith he, if I restrained the poor of their desire, caused the eyes of the widow to fail, eat my morsels alone, and not feed the fatherless. 
job. 31.  If I with held the hirelings wages, got goods by oppression, or let the naked perish for want of clothing. then let thistles grow in stead of wheat, cockle instead of barley, my arm fall from my shoulder, and be broken from the bone. But the Mimic could tell, that bona comparat praesidia miserecordia, the merciful shall find mercy. 
Esay. 58.  The liberal shall have plenty, and the waterer rain Martianus said that true riches were sua indigentibus largiri, to feed the hungry, lodge the wanderer. and cloth the naked. 
Oze. 6.  God desired, Christ blessed, and the Saints practised, mercy. 
Ma●h. 5.  John's sermons were all for love: Peter's commendations for hospitality: Timothes charge for good works: 
Eccles. 44.  Moses cowncels for pity: & Paul's exhortations for love and charity. 
jer. come. in  Now then (right worshipful) this small treatis of christian sailing priest forth to try the surges of censuring seas, 
Gal. 3.  hath presumed upon your patronage (the true supporter of poverty) to protect it against the prating assaults of the peevish pirate. 
Peter 1.4.  Being emboldened thereunto by your love to learning, hospicality to strangers, 
Tim. 1.6.  beneficence to neighbours, piety to kindred, pity to the poor & bounty unto all, 
Dentron. 10 Rom. 1.2. Co. 3.  whose beginnings it blesseth whose proceed it praiseth, & whose continuance it confirmeth unto the day of your arrival in the heavenly haven of eternal happiness.  
Your worships to command JOHN HULL.   

The preface unto the Christian Reader.  
MAn in this life may not unfuly be resembled unto a ship upon the sea, for her swiftness in sailing: facility in breaking: easiness in hindering similitude in bearing: hazard in losing; and joy in arriving. 
Cor. 9.24.  For it passeth swiftly, compared to a race called stadium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lucian in Caronte.  because it lasted but the holding of Hercules. To a bubble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
August.  because as some bubbles no sooner rise but fall, others stay a little longer, so doth man. To a mist: to a cloud: to a post, for nil aliud est presetis vitoe tempus, quem cursus ad mortem: 
Seneca. Epist. 59  the time of this life is nothing else but a continual posting unto death tunc cu crescimus, vita decresdit, even then, when our bodies are increasing, our life is decreasing: not unlike Ionas● g●ard quickly come and quickly gone. Thee-phrastus complained os the brevity of man's life. The Indians could not show an old man Quintilian made it but a day, the Psalmist but a watch in the night. Pindarus but a dream. Sophocles but a breath Demetrius but the very prick of time, let us then remember ourselves and consider, vita quam sit puncto minus hostis, quam sit malus antiquius, quam falsae voluptates. How this life is most short, the Devil most cruel, pleasure most vain, honour most deceit full, and riches most pestilent: but for those that sail for heaven the promises, are most comfortable performances, most admirable, and all good without compare, whose King is divinity, whose law is charity, and whose end is eternitis. 
Acts. 5.  Wherefore let us hast unto our haven. Secondly it is brittle, and soon broken: 
Varanius.  like flame soon kindled, like a spark soon quenched and like a reed soon bruised. 
Val. Max. lib. 9. 12●  Ananias and Saphira died suddenly being rebuked. Galtion while he was barbing. Philemon while he was laughing. 
Plin. 7.53.  Sophocles joying. Hely sorrowing. Domitius after eating, Anacreon drinking. 
Laertius.  Cleanthes fasting, Attila bleeding: Perseus watching and Bithon sleeping. Verily the earth bears not any thing more frail than feel man, not a miss compared unto a ship, qui dum prospero vento, velis plenis pla cido maricursum peragit, saepe insperato ac repent frangitur: that while the wind blows fairly, and she sails merrily is overtaken by mischance and broken suddenly. Let us therefore be always in a readiness: it is Christ's commandment the Poet's counsel: & reasons rule, watch saith Christ: 
Math. 27.  vive memor mortis saith the Poet live mindful of death: for saith reason. 
Make. 25.   
Fata manent ōn●s, onnes expectat avarus,  
portitor ut turbae vix satis una ratis mus 
Persivis.   
Tendimus huc onnes, metan propera ad unam  
omnia sub legesmors vocat atra suas 
Chilo.   

Vid ad livium.  All men must die were they as strong as Samson, rich as Dives, fair as Absalon, wise as Solomon, zelus as Elias, godly as David and old as Adam. But when, where, or how, to day or to morrow, by sea or by land, by fire or by sword, who can tell?  
mill modis lethi miseros mors una fatigat.  
Death hath a thousand ways to seize upon. By sudden death as upon Pindarus: by poison as upon Socrates, 
Levit. 10.  by strange fire as upon Hadab and Abing, 
Exod. 14.  by water as upon Pharaoh and his host, by earth as upon Chorah and his company. 
Numb. 17.  By the halter as Achitophel, by the sword as Saul, 
Luke. 2.17.  and therefore let us be ready.  

Luke. 1.31.  Thirdly as the ship is hindered by contrary winds, overmuch loading, and unskilful aiming from arriving at the wished haven: so is man by vain pride, inordinate love, foolish fear: heavy sin: blind ignorance, and an unbelieving heart stayed from attaining his desired haven. For pride and vain glory blew the Angels from heaven, made shipwreck of Adam: 
Acts. 12.  overthrowed Herod: 
Dan. 4.  and threw Nabuchadonasar from the stern. 
Gen. 11.  It confounded Babel: 
Math. 11.  condemned Capernaum, 
Mark. 9.33  and made Senacharib an example, for all that behold him to be godly. 
Thess. 2. 4.  It infected Christ's disciples: it destroyed Corach: Aman: Absalon, Adoniah. It is the mark of Antichrist and it hindered the scribes and pharisees from heaven because they loved the praise of men more than the praise of God. 
john. 12.43.  It unjustified the pharisees: describeth false Apostles: and unmasketh Hyppocrites. 
Luk. 11.  It is like a rock that will break our ship: a wind, that blasteth our fruit: and a thief, that will steal our goods, compared by Seneca to a whirlwind: by Plutarch to a bladder: and by Austin to smoke. 
Cor. 2.10:  The scripture saith, there glory, is there shame, yea that of all things it is most miserable. For sequitur superbos Victor a tergo deus: God resisteth the proud, conquers the haughty: and will one day bring there stinking bodies, magno faetore from there nasty sepulchres. 
Psal. 62.  Let not therefore the wise man glory in his wisdom: the strong man in his strength, nor the rich man in his riches. 
jer. 17  But let him that glorieth glory in the Lord, before whom David would not be examined. 
job. 15.  job was cast down, Elias hide his face, and Abraham called, himself dust and ashes, yea man is vanity: the heart wicked. and the heavens unclean: strike therefore sail, lest this wind do catch thee,  
The second contrary wind is ivordinat love of riches, pleasure kindred, and friends The first hindered the bidden guests sloed Achan, killed Ahab, And hanged judas: it is bird-lime, a net, and strong wine, covetousness is compared to a thirsty dropsy: ugle monster, ravening harpy, drowning fire and a violent flood, called by the Poets the mother of mischief, the head of all evil matter scelerum and what not? 
Phosilid.  By the Philosopher: elementum malorum, the chief city of sin, the element of evil. 
Apollod.  Riches are compared to a runagate servant to an Eagle, 
Cland. 2.  to nothing Fortuna vitrea est dumsplendet frangitur fortune for time is like glass beautiful but brickle. 
Timon.   
The merchant bragging of his wealth is puffed up: when as oftentimes the wind will make claim unto his good, and be lord of his traffic, 
Antiphanes.  Set not therefore thy heart upon riches, love not the world, and beware of covetousness, for the covetous man is like fire, the grave, an hell that never have enough, like the wolf, the hog, and the dog. that following two men leaves the stranger, and cleaves unto his master: so the worldling for sakes Christ and follows mammon, as Gehezi, that to get the money lost his master: and what shall it profit thee to win the world and lose thy soul.  
The second hindered Esay: Dives, the Epicure. 
Sam. 2.11.  It led David to wantonness, Solomon to idolatry, Samson to vanity: 
Kings. 1.11.  Herod to cruelty, Not to reckon up Sardanapalus: Antony: Maecenas: Caligula: Nero: 
judge. 16.  Heliogabalus, it hindered Ulysses companions from sailing towards there country. 
Mark. 9  It is Hesiodes Pandora, the devils bait, and the soul's enemy Ind adspice late florentes quondam luxus quas verteret urbes: quip nec ira deum tantum, nec tela, nec hosts: quantum sola noces animis illapsa voluptas. 
Silius. 15.  It changed Rome: burned sodom: vanquished Babylon, and destroyed Israel It turns men into beasts, women into swine and makes all worse, asino vel cane, than the dog, or the ass.  
The third hindered the Pagan from baptism the Papist from verity: 
Christos.  Ely from piety It is aries quo murus Euangilij quatitur: 
Hom. 5.18.  the Ramme that shakes the walls of the Gospel. 
Hieron. ad Heliad.  These are our goods, our treasury, ourselves. jonathan will hazard him elf for David, Hercules go to hell for Theseus: Damon die for Pythias and among the Egyptians, there was a kind of friendship of those that would die together, yet our christian voyage must break all licet parvulusex collo pendeat nepos, licet sparfo crine et scissis vestibus ubera, qui bus te nutriat, matter ostendat, licet in limine pater iaceat: percultatum perge patrem, siccis oculis ad vexillum crucis evola. Neither father nor mother. son nor daughter, kinsman nor friend must keep us from Christ. Abraham will lose Isaac for God. 
Math. 10.  
Math. 9  The mother the seven children in the Machabes, the disciples leave all for Christ, 
Acts. 21.  and Paul will die for the name of jesus. But Tamerus for bis brothers love will change his religion, julians' treasurer for his master's sake abandon his profession, ye Pilate for the love of men will condemn even Christ himself. Howbeit it shall not alwaise refl unpunished. Hely broke his neck: Pilate killed himself, Tamorus was his own hangman, and julians' Treasurer died suddenly vomiting out his blood, Yet all this is nothing to that fearful repulse Christ shall give them at heaven gates, saying, I know you not, for he that denies him before men, his will Christ deny before his Father that is in heaven.  
The third contrary wind is fear of poverty: persecutions: punishments: reviving: railing: scorning: whipping: Imprisoling: banishing: killing, all which are incident to christian sailors. 
Math. 10.  For the Church is No and it must be tossed her poesy facere bonum et habere malum to do well but to have ill, and her colour shall be black, and cannot be changed. A godmans' life is no life but calamity, jacobs' days were few and evil. 
Heb. 11.  Abraham was tossed from post to pillar: the saints suffered all kind of misery: yea christ himselfelfe, 
Greg.  non exiit sine flagello, qui venit sine peccato, he must not departed without whipping, that came and lived without sinning. This hindered many from sailing after Christ, as Cyprian reporteth. The Theatre relateth, and the Tripartite recordeth, jews, and Gentles, Grecians, and Barbarians. Liberius Spiera, Nichomachus This made Aaron to make the Idolatrous calf. Nichodemus to come by night unto Christ, Peter to deny his master, Origen to offer to an Idol, and Damascet to worship Mahomet, howbeit Christ must enter by the cross into glory, his followers by afflictions in to heaven, and they which endeavour shallbe blessed and receive the crown of life.  
The second hinderer is the greatness of the Lord: and of all the burdens that ever man did bear, sin is the heaviest, like a millstone about our necks, a mass of lead about our feet, a rock of stone upon our heads, and a mighty mountain on our backs. 
Decles. 22  So heavy as heaven could not hold it: Paradise not bear it: nor earth sustain it, but hell must receive Corath, Dathan & Abiram. The sinner is like a filthy stone, that cannot roll, a blindfold mole, that cannot see and a loaden ass, that cannot go, and therefore must needs be hindered. 
Sam. 1. ●7.  Purge them this filth, cast away this vail, and disburden thy ship. The ancient gamesters would wrestle naked: David would not fight in Saules harness: and he; that useth masteries, abstaineth from all things, that may hinder him. 
Cor. 1.9.25.  Behold Christ came to bear thy burden, unload thy vessel, and ease thy ship, He was made the son of man, that thou mightst be the child of God, he was laid in swaddling bands, that thou mightst be loosed from the bonds of sin. He was wrapped in ragged clouts, that that thou mightst be clothed with his righteousness innocency He was poor that thou mightst he rich: A stranger that thou might'st be sure of an heavenly city. He paid tribute that thou might'st he free from the trihute of hell. He was debased, that thou mightst be exalted, accursed, that thou mightst be justified: condemned, that thou mightst be saved: Died, that thou mightst live: and calls for every one that is weary and heavy loaden to come unto him, and he will ease them.  
The third hinderer is unskilfulness in the card, ignorance in aiming, and rudeness in guiding: 
Math. 11.28.  for by this means, he may roave at random, miss the haven, and hinder his journey: 
judg. 16.  Blind Samson cannot find the Pillars unless he be guided 
Acts. 9  nor Saul Damascus unless he be directed but if the blind lead the blind, both fall into to the ditch, and may be drowned. Not unlike unto this temporal blindness is the spiritual darkness of ignorance and infidelity. For the ignorant go they know not whether, they walk in darkness, they are very fools, they are like the blind Syrians: they row among their enemies, and there voyage is destruction. 
john. 12  Seek then for knowledge, Christ is the light: 
Prou.  be skilful in the card, his word is the lanther: 
job. 4.  walk not in darkness, Christ is the way, drown not in error, his word is the truth. 
john. 8,  To know God is life everlasting Ignoratiô scripturarum est ignoratio Christ●: 
john. 12.  to be unskilful in the scriptures, is to be ignorant of Christ. These are jacobs' ladder: David's key, and will lead thee into all truth, without these thou art like the Sodomites looking for Lot's house, the jews see king for Christ, the Pilot roving at the haven but cannot hit it. 
john 17.  For the scriptures are our sword, balance, rule, square & door that opens to us the knowledge of God and conducts us to everlasting happiness. 
john. 14.  Notwithstanding albeit the scripture be a candle that burneth most brightly and the sun that shineth most clearly yet they are not so unto the blind, the hid, the dead, but only unto him, whose darkness is enlightened, whose ears are unstopped, and whose eyes are opened, to hear, to see, to believe the word of truth. The Isralites hard the thunder but saw not God, the two disciples hard & saw Christ but knew not jesus, before their eyes were opened. Infidility is a stone that must be removed, a cloud that must be dispersed, & a death that must be quickened, He that is troubled with this disease hath hands without feeling, ears without hearing, & eyes without seeing. 
Aug.  O then let us ask, seek, and knock for faith. 
john. 1.5.9.  For faith is the enlightening of the mind: the victory over the world: & the gate whereby God enters into our hearts it is the star that leads the wisemen to Christ the woman to her groat: and the Prodigal child to his father. 
Math. 2.  It is the light: by which we walk: 
Luke. 15.  the life, by which we live, the shield be which we are defended, & the Cinosura be which we sail, without this we shoot beside the butt: 
Cor. 2.5.  run beside the goal, and row beside the haven.  
fourth as noah's Ark received all kind of creatures: 
Gennes. 7.  the ship beareth all sorts of burdens: so doth man all manner of misery. 
Eurip.  For what is life but violence & grief: the body but a sepulchre, the figure but fetters, birth but earth, and to live but to die, Homer calls man unhappy, Antiphanes death. stipendiary Nazinanzen a race, of unstability, borne to labour, and brought up to misery, even pleasure breeds pain, wealth woe & singing sighing, so that Menander prefers all creatures before man for happiness, whose joy is but sorrow, whose mirth is but grief & whose whole life but wretched misery: our comfort is in God our goodness Christ our captain and heaven our happy haven.  
Fiftly, as the ship is in continual danger of waves, winds, gulfs, or rocks, so is man's life of sin, sickness misery, and misfortune, both sea and land water, and earth, all are full of mischief, pain, trouble, ill, harm & hurt: in such sorts as the poets add these Epithits to the sea and say;ling, tempestuous, boisterous, froward, dangerous, as they that sail the sea can well recount the dangers of the same. 
Colas. 3. Gal. 5. Acts. 27.  But tent ines more strange titles give the scriptures unto man, as inordinate unclean, covetous, wrathful, angry, malicious cursed, proud, seditious, drunken, hating, murderous, yea what not? So that as a ship in danger of drowning must be helped, by unloading, stopping, pumping or anchoring so must man in this perilous world. When Paul's sbip was in hazard by tempest, they lightened the burden, eased the vessel and cast out the very tackling. And when thy ship is in danger and loaden with the cares of the world, fear of death and pleasure of sin, thy remedy is to ease it by faith, repentance and good works which Abraham David, Peter, and the rest did.  
Secondly the leaking ship must be mended, and thy sinful soul amended. The water will drown the ship, and sin will smite thy soul, water must be kept out by stopping and sin by risisting. for every assent the soul gives to Satan, sin, the world and the flesh is like a fearful rift in a crazed vessel: Sins resemble great waves and close rifts: some being great and manifest, others close and secret. The first like mighty waves will swallow us up quickly the second like hidden rifts will sink us suddenly, Satan suggested, Eve delighted, Adam consented and all were drowned, Tecum prius ergo voluta haec anime, ante tubas, galeatum sero duelli paenitet. 
Genes. 3. Iwen. 8.   
When the stead is stolen it will be to late to shut the door, when the house is burnt to pour on water, and when the battle is done to put on harness. Stop sin in the thought resist it in the entrance, it is a serpent, bruise it on the head; a cockatrice, kill it in the egg: and a wolf, destroy it in the litter. Sin is thy enemy look unto thy ways, a thief look unto the doors: a Dalila look unto thy soul: thy senses are thy porters, beware they be not beguiled. Be thy sins secret yet a secret stab will take away thy life: be they hidden, yet hidden poison will rob thee of thyself: be they small, de guttis minitis implentur flumina yet small drops makes great floods and drown much ground and therefore stop it out betimes. 
Aug.   
Thirdly he must pump to ease the ship of water: and man repent to ease his soul of sin. 
Esa. 38.  Hezechias plague sore must have a plaster of figs to draw the poison from his heart: 
Luke. 3.9.  and thy pestilent sin a plaster of God's word, to keep the infections from thy soul. 
Tim. 1.4.  The dropsy body requires a sweat to purge out humours, and man's dropsy soul the fear of God to drive out sin. Naaman must be washed seven times in jordan to cleanse his body and we be bathed seven times in repentance to scour our souls. The surfeiting stomach must have a vomit to help his body: and man true confession to ease his soul, The sickly body must keep a diet to preserve his health and the penitent man must abstain from sin to save his soul, unto which if he add exercise of good works he shallbe happy. 
Heb. 6.18.19.   
Fourthly in danger the mariner will lie at Anchor for his safety: so must man in the sea of this world for his security. His Ankers must be faith, hope, and prayer: the ground must be the Trinity: then will the Anchor hold, and the ground never fail: For we have God's promise & his oath that by two things, wherein it is unpossible that God should lie we might have strong consolation, which have our refuge to hold fast the hope, that is set before us, which we have as an Anchor of the soul both sure and steadfast. And if God be with us, let winds, waves, rocks, sin, Satan, & the world, fret, fume, blow, all shall not hurt us.  
Sixtly, and lastly: as the tossed seafearing man wearied with waves, withered with wind rushed with rocks, and grieved with gulfs will make mirth and melody at his safe arrival in the earthly haven: so much more the christian sailor, whose ship is him self, 
Heb. 11.  whose winds, waves, gulfs, & rocks are his prosperous, sinister, troubles, temptations, transgressions, 
Psal. 42.  and whose haven is heaven, which he views a far of, salutes out of the sea, sighs after with heavy groans, & praise for daily with watered eyes, will receive with joy, embrace with hymns, and retain with everlasting praise his blessed entrance in the happy heavens. 
Apoc. 22.  How willing where the Saints to die: Paul to be dissolved, and David to be with God? This makes the good man die singing like the swan live praying with the saints: and cry running draw me, draw me with the Church, Ocurramus, sequamur saith Ambros: Curramus non passibus sed afflictionibus saith Barnard let us run, follow, fly, here is not happiness: let us haste, post, sail with hearts, with hands, with groans, sobs, and sighs, there is felicity, where when thou arrivest, thou shalt have Father Son, and spirit to receive thee, Angels, saints, and all the heavenly p●…ier, to embrace thee, The blessed Trinity for Christ his promise to reward thee, with a crown, kingdom, throne happy, heavenly and eternal where pain is never felt, groaning never heard, sadness never seen and evil never feared: but there shall be youth without age: life without death, health without sickness, and true felicity for ever without end: the which we pray for, we labour for, and we sail for.  
The way and method, I have opened in this short treatis for a confirmation of the rich, comfort of the poor, and consolation unto all.   

THE ART OF CHRISTIan Sailing. Or, A comfortable Treatise, written on these words of the Prophet David, in the 55. Psalm. 22, 23. Verses.  Cast thy burden upon the Lord, and he shall nourish thee: He will not suffer the righteous to fall for ever. And thou, O God, shalt bring them down into the pit of corruption, etc. 
PLus movent exempla quàm verba. 
Gregory.  Examples do move more than precepts, and a good life, than a good lesson. For, Homines facilius ad benefaciendun, exemplis, quàm verbis, invitantur. 
Origin.  Men are incited sooner by works, then by words: and by lives, then by laws to do well. Wherefore David, intending to prefer a precept, first propounds his practice, because, haec justitia est, ut quod alterum facere velles, tute prius ipse incipias. This is the law of justice, to practise that we would have others perform, & to begin that ourselves wherein we would have others to go forwards: And happy shalt thou be, if David's hazard be thy happiness, his practice, thy precedent, and his cure in extremity, thy care in adversity, to cast upon the Lord. For being persecuted by Saul, he wisheth wings like a Dove, in the 6. verse. But hac via non succedente, prevailing not this ways, he betakes him unto his prayers, and cries unto the Lord in the 17. verse; there is his practice: and his soul was delivered in peace, in the 19 verse; there is thy warrant. Now for thy instruction, this Psalm is by the Greeks entitled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Psalm of David, to give instruction. Or, ode didascalica, 
Tremeli.  wherein David, or God by David, plays the master, and thou (if thou fearest God) must be the scholar. Or lastly Maskille David, according to the Hebrews, as who should say, In this Psalm is contained, Doctrina situ dignissima: 
saddle. in Psal. 32.  A doctrine worth thy knowledge for thy understanding: and we may add a practice worthy imitation for thy living. For when prosperity on thy right hand, shall upbraid thee with, Quis tu es? alas thou art grass, and thy glory as the flower of the field: 
Esai. 40.6.  then mayest thou cast this burden on the Lord, & say with David: How ever it be, yet God is good. 
Psal. 73.1.  And when adversity shall demand, unde es? 
Gen. 3.9.  thou art of the earth, and to the earth thou must return. 
job. 17.14.  Corruption was thy mother, & worms are thy sisters. Thy days are swifter than the weavers shuttle, 
job. 7.6.  and for thy abiding, thou hast not whereon to lay thy head: 
Math. 8.20.  Then cast this burden, etc. and make it known with holy job, that naked camest thou out of thy mother's womb, and naked shalt thou return. 
job. 1.20.  For daunt superi cuncta vel auferunt. 
Pindarus  The Lord giveth, and the Lord taketh away. And yet say with David, 
Psal. 127 3.  The Lord hath done great things, yea great things for us already. Though virtue reject thee with this question, Qua semita huc accedes? it is a hard matter to climb the tree of virtue, especially for thee that art borne in sin, and conceived in iniquity: 
Psal. 51.5  whose righteousness is like a filthy clout, 
Esai. 64.6.  and all the cogitations of thy heart are prone to evil evermore: 
Gen. 6.5.  Yet cast this burden likewise upon the Lord, and say with David, Misericordia Domini plena est terra. The earth is full of the goodness & loving kindness of the Lord: and with Augustine, Plus vult ille misereri, quàm nos a miseria liberari: The Lord is more willing to show mercy, than we are to receive it. And when vice shall invade thee, with Qua cautela huc recedes? thou art now in the custody of sin, and fettered with the bonds of iniquity: if thou wouldst break prison, or unloose thy fetters, thou must first bind the strong man. 
Mat. 12.14.  But alas, thou art weak, 
Phil. 2.30.  and not able so much as to will, thou art dead in thy sins, 
Ephe. 2.1  and how wilt thou deliver thyself? then cast this burden also upon the Lord, and say with Nehemias, 
Nehemi. 4.20.  The Lord shall fight for us. And with Paul, 
Ro. 8.31  If God be with us, who can be against us? And with David, 
Psal. 3.6  The Lord is my salvation, therefore I will not be afraid for ten thousand that beset me round about. Though that heaven denies thee with Quo titulo introitum vindicas? Alas, thou art flesh: for what is of the flesh, is flesh: 
john. 3.6  but flesh and blood cannot inherit the kingdom of heaven: 
1. Cor. 15  Yet mayest thou cast this burden upon the Lord, and say with Bernard: Puto iam spernere me non poterit Christus, os de ossibus meis, & caro de carne mea. I know that Christ my redeemer will not now reject me, that so dearly bought me: who for this cause became bone of my bones, and flesh of my flesh, that he might bring me unto his heavenly Paradise. And though hell and sin do make challenge to thee, with Quo iure exitum advocas? descend to hell, for he that committeth sin, is of the devil: 
1. joh. 3.8.  but thou art altogether sinful, take therefore the broad way that leads unto hell: 
Mat. 7.13.  behold, the Angels defy thee, heaven denies thee, virtue rejects thee, vice retains thee, and the devil will have thee: yet cast this burden likewise upon the Lord, and say, Nihil odisti eorum quae fecisti? 
Wisd. 11  thou hatest nothing that thou hast made. But behold (saith God) all souls are mine: and therefore take me, that am the work of thy own hands. And thus we are led by the title of this Psalm, to tune David's Harp unto Christ's music, being like unto the loade-star, that in the dark night conducts the wandering traveler to his wished haven: so this, the wearied Christian, unto the haven of his sure deliverance. For albeit the brown devil penury oppress thee, and the black devil of persecution pursue thee; though the world be encamped about thee, and the heavens be banded against thee: yet this will lead thee unto the true deliverer, which is the Lord thy God, thy true salvation.  
Basil upon this text compares man unto a true penitentiary, clothed in sackcloth, and appareled with a garment of hair, going into God's house weeping, but returning from his presence laughing; going heavily burdened, but returning altogether eased. Yet Augustine● coming more nigh the letter, compares man in this world, to a loaden ship sailing upon the boisterous seas, drawing the warrant of his comparison, first from the word hashlecke, which signifieth cast, as the Mariner that casts his anchor. Secondly, from might of mute, fluctuatio, a fluctibus. The Septuagints translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth procella, a storm by sea: from whence comes salum, which Ennius makes salus, and signifieth the sea. Thirdly, from Beer, whereof cometh the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puteus, a well with water. And thus compared, the text affordeth us these three parts: First, a casting or lying at anchor, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, racta sicut anchoram in mari, 
Lyrain Peter. 1.5  cast as an anchor is cast in the sea. The second thing, is, his arriving in the haven, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He will not suffer the righteous to fall for ever: videris fluctuari in mari isto, sed excipit te portus: 
Aug.  Thou seemest to be dangerously tossed in this sea, but, the haven that receives thee, yea portus tranquillissimus, 
Cassidori.  the most calm, and blessed haven, that will never deceive thee. Thirdly, the shipwreck from veattah Elohim. Thou, O God, shalt bring them in puteum submersionis: 
Aug.  into the pit of drowning or destruction, to teach us that sail here in this world of calamity, to cast sure upon the ground of God's providence, that we may arrive in the world to come, in the haven of happiness, lest we perish with the wicked for neglectance. Because this world est vallis media inter coelum, et infernum, quasi inter montem vitae, & montem mortis. A valley placed in the midst between heaven and hell, as between the mountain of life, and the mountain of death. And because this world is via peccati, & umbra mortis, in qua pyrata diabolus recte gradientibus retia deceptionis expandit. 
Aug. vol 1. serm. 13.  It is the way of sin, and the shadow of death, wherein the devil the arch-pyrate, sets his nets of murdering deceits, to entrap them that would walk in the ways of God's commandments. And thus much of the introduction and interpretation of this scripture. Now to the parts as they lie in order: And first of our anchoring, contained in these words: Cast thy burden upon the Lord, and he shall nourish thee.  
This clause affords unto us these three things; First, the anchors that we must cast, and they are two: prayer and affiance. The second is the ship that must be stayed by these anchors, and that is lehabhka, thy burden, thy burdened and wearied life. The third is the ground whereunto these anchors must be fastened, or whereupon they must be cast: and that is twofold. First, a general ground, and that is God. Secondly, a more particular, and that is his providence: Cast thy burden upon the Lord, and he shall nourish thee.  
Now to the first, which is our anchoring. Selucus being expelled out of Babylon, & returning by the help of Ptolemy with a band of soldiers, as he made haste unto the City, stumbled, and stumbling, hurt his foot: whereat his friends somewhat aggrieved, reaving up the stone, found a ring that was hidden under it, in which ring was engraven the similitude, and form of an Anchor: which they interpreting, supposed it to portend captivity. But he being of another spirit, cried out unto them with a loud voice, Bono animo estote omnes, nam quam terram calcamus, & retenturi sumus, & possessuri: Be of good cheer, my friends, and fellows; for this ground, whereon we now tread, as aliens and exiles, we shall assuredly possess, as heirs and owners. And thus, that Anchor, which they construed to signify captivity, he interpreted to pretend conquest, and security. In which sense Plutarch useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for an anchor, signifying security, making it with Lucian, the very rescue of defence. And the Egyptian Hieroglyphickes, when they would describe unto us, true safety, or safeguard, they painted a ship and an anchor; noting unto us, that if adversity beset us in this world, as a tempest sets upon a ship in the sea, yet there was an Anchor, a ready refuge, to stay us from drowning.  
Now then, seeing man with his burden, is compared unto a ship with his load, and we must assure our selves, that here we shall find a sea; therefore let us provide for ourselves, a steady Anchor, lest we be suddenly invaded with a storm of boisterous calamity, and so perish in our slothful security: for navigamus in hac vita, quasi per quoddam mar●, ubi & ventus est, & procell●… non desunt tentationum: 
Aug. tract. in john. 14.  We sail in this life, as it were thorough a sea, wherein there are both winds of adversity, and storms of temptations: Here being but two seas to pass, mortuum and rubrum: the dead sea, and the red sea. The first is mare pacaetum, a sea calm, without surges, and the sailors herein, are worldlings: therefore called calm, because dead: and therefore dead, because the sailors herein are already smitten with death, being slain by sin, and murdered by iniquity: for sin is gladius, serpens, venenum, a sword that wounds the soul; a serpent, that stings the conscience, and poison, that kills Christ the true life of the soul.  
The second, is turbidum, a rough & troublesome sea, and the mariners herein, are the lovers of God, red with the blood of the Saints. For here funditur ater ubique cruor, crudelis, ubique luctus, ubique pavor, & plurima mortis imago. 
Cor. Tac. in Ner. persecut.  Here is shed every where the blood of Christians; here is heard in all places, the lamentation of Saints; here is fear, and the image of death seen, and seizing upon the lives of holy men, and Gods servants. These are the two ways whereby the devil assaults & sets upon men in this world, persuasione, ut molliat; persecutione, ut frangat: 
Greg.  by persuasion to win, and vanquish man by fair means, as he set upon Christ, 
Mat. 4.8,9.  offering him all the kingdoms of the world, and the glory of them, if he would worship him: 
job. 2.7.  or by persecution, to break & bend him with foul means, as he invaded job, smiting him with sore boils, from the sole of his foot, to the crown of his head, to compel him to blaspheme God, and forsake his Creator. Quid igitur facies? Excita jefum, & dic, Magister, perimus: 
Aug. 49 tract. upon john.  What is now to be done in this case? Even that which the Disciples did when the tempest arose in the sea, and the ship was covered with waves: They came unto Christ, 
Mat. 8.25.  and awoke him, saying, Master, save us, we perish.  
This is that anchor, which the Emblemists paint tied unto a strong rope, with this title or mot, Tutum te littore sistam, 
Claudius' Paradin.  I will place thee safe upon the shore. Signifying unto us, that our hope of salvation, being fastened upon our Saviour Christ jesus, who is our surest safeguard, and saving refuge, whereunto we must continually fly in all our troubles and adversities, it will bring us unto the haven of safe deliverance, and quiet happiness.  
This anchor we are put in mind to have in continual readiness, if by no other name, yet by this, that we are called sailors, whose condition is so perilous, and estate so dangerous, as Anacarsis could not tell whether he should account them inter vivos, vel mortuos: among the living, or the dead. And if we will needs have them to be numbered amongst the living, yet the farthest they are from death, is but spissitudo tabularum nauticarum, the thickness of a three inched board: a most brickle & lamentable case: yet were we happy, if our vessel wherein we fail in this world, were thus strong, as is the mariners boat. But alas, it is much more frail and fickle: being compared sometimes unto a flower, 
job. 14.  vita in carne, flos in foeno: 
Greg. Am. upon Luke.  as the flower in the grass, so is this life in the flesh: sometimes to a shadow, sometimes to a reed, yea, sometimes to vanity itself. 
Psa. 144.  Notwithstanding, the enemies that daily assault our vessel, are much more mighty, & envious, than those things, which are obnoxius to the sailors ship: albeit they be ignis aqua, and hosts: 
Bernard.  fire, water, and enemies: then the which, in their fury, there is no earthly thing more dangerous: for here is concupiscentia, cogitatio, & opera: concupiscence, & thoughts, words, and wicked works, like fire to burn it, water to drown it, and enemies to destroy it. Fire, but it is the wild fire of concupiscence, which Saint Paul calls for the trouble, 
Rom. 7.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & for the hurt it brings with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flat sin: and Saint james compares it, 
ja. 1.14.  for the subtleness of it, unto a tempter, and for the cruelness of it, unto a fowler, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it tempts & draws us from that which is good, and then, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it snares and overtakes us before we be aware. And Saint john makes a threefold kind thereof. 
1. joh. 2.16.  First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The lust of the flesh, the lust of the eyes, and the pride of life: yea this fire is so much more dangerous than the elementary fire, by how much it is more secret, and unknown. Wherefore David calleth it a hidden fire, crying out, Who understandeth his faults? and costing the anchor of prayer for his deliverance, calleth upon God, 
Psal. 19.13.  saying, O cleanse me from my secret faults. To second this, there comes the water of actual sin, sometimes like unto a boisterous sea, wherein one wave overtakes another: so is the sin of thought, sometimes followed by the sin of words, & sometimes both thoughts & words are accompanied with wicked works: otherwhiles this water of actual sin enters our ship by drops, and makes a great flood within our souls: for 
Aug.  de guttis minutis flumina implentur: and humour per rimas influens navem confundit: great floods arise of little drops: &, water issuing in by small rifts, drowns and sinks the ship. O therefore (saith the wise man) 
Ecclesi.  add not sin unto sin, for this is but to add fire unto fire, when we would have the first fire to be quenched; and water unto water, when we would have the first water dried. If we would know how this water of sin soaks in by little and little into our rifty souls, Isidore makes it manifest unto thee: Suggestio parit cogitationem: cogitatio, delectationem: delectatio, consensum: consensus, actionem: actio, consuetudinem: consuetudo, necesiitatem: necessitas, malam mortem: mala mors, damnationem: damnatio, poenam aeternam in Gehenna.  
First, there is offered a suggestion: a suggestion engenders a thought or cogitation: cogitation breeds delight: delight begets consent: and consent brings forth the action: one action must have another: and many actions turn unto custom: custom cannot be left; and so it produceth necessity: necessity that must not be repent of; and so it brings us to an evil death: an evil death, that draws us to damnation: and damnation, to the eternal pains of hell. And thus sin entering in by a little hole, yet stings to death: and what doth it advantage thee, whether thou be smitten with a broad sword that makes an apparent wound, or stabbed with a small poniard that makes but a small breach; seeing thou art assured to die as well by the one as the other? Wherefore let this be a caveat for us to take heed of all sins: for if they be great, the world will condemn us: if small, either the poison thereof will kill us, or the number of them will destroy us. But least the fire should lose her nature, & so not consume this ship; and the water should forget her moisture, & so not drown it: the enemy will set his hand to destroy it; even the enemy which is called the Devil, with his great army of Angels, and powers, under whose banner do fight, men and spirits, the flesh and the world. For there is a never ending war between him and us. The Herald whereof was God himself, who sowed this dissension, and proclaimed this war saying: veepah Ashith benecah. 
Gen. 3.15,  I will put enmity between thee and the woman, and between thy seed and her seed. 
1. Pet. 5.8.  Hence he is called our adversary, and that no small one, but that great red Dragon, even that Dragon that fought in heaven: 
Apocal. 12.  the old Serpent and Satan which deceiveth all the world; who set upon God in heaven, Adam in paradise, and Christ in the wilderness, and will never leave us, which alas have neither force to resist him, nor wit to discern him. 
Bernard. 7 serm. de advent. domini.  Si discernere volumus inter bonum & malum decipimur, si tentamus facere bonum deficimur, si conamur resistere malo deijcimur. If we would discern between good and evil, we are deceived: If we go about to do good, we quickly faint: and if we endeavour to resist sin, we are easily overcome. A fight most unfit, and war most unequal: he strong, we weak: he full of experience, we altogether unexpert: he subtle, we simple: he valiant, and we full of cowardness. Only this remains to keep us from destroying in this dangerous battle: namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to let down and cast this holy anchor, fall to prayer, and call upon our God. For ut navem ancora: sic oratio vitam firmam reddit. As the anchor stays the ship, and keeps it steady against wind and weather: so doth prayer maintain the Christian from perishing by the temptations of Satan, and invasions of the wicked world. For the Devil is compared by Saint Peter, unto a Lion: and saith Gaudentius Merula: As a Lion is discomfited at the sight of a Cock, and at his crowing betakes him unto his heels: so doth Satan that murdering Lion, both stand in fear when the godly man appeareth, and flies away when he betakes him unto his prayers. The Devil is a venomous Serpent, and saith Isidore: Mustela bellatura cum Serpent: primo rutam comedit, cuius virtute & odour contra venenum se munit: & sic ad bellum secura procedit. The Weafell going to fight with the Serpent; first eats Rue, the smell and virtue whereof, arms, and defends her against the force of the poison, and then she goes boldly unto the battle. So must we, who are continually environed, and daily besieged by Satan, and his army; first arm ourselves with prayer, which will defend us against Satan's temptations, and then may we be bold to encounter the enemy, according to Christ his precept, and practise; who prayed himself, saying: O my Father: 
Mat. 26.41  and likewise commanded the same unto his Disciples, saying: Watch and pray, lest ye enter into temptation. For a prayer is sacrificium Deo, demonibus flagellum; and oranti subsidium: a sacrifice to God, a scourge for the Devils, and a refuge, and a rescue for him that prayeth. First a sacrifice unto God, which Saint Paul calleth the sacrifice of praise; 
Heb. 13.15  that is, the fruit of their lips, which confess God's name. This is that munus, that gift which Christ commanded the Leper to offer unto the Priest: 
Tertul. adverse. Mars. lib. 4.  namely, orationem & gratiarum actiones (saith Tertullian) prayer, and giving of thanks. For sicut Thimiama bene confectum delectat hominem odorantem: sic oratio justi suavis est ante Deum. 
Chrysto.  As sweet perfume much delights the smell; so is the prayer of the righteous man, much pleasing in the nostrils of God. The altar whereon we offer this sacrifice, is Altar coeleste: our faith, which Ambrose calleth an heavenly altar, whereon our prayers being offered, Christ (saith Chrysostome) receives them, and purifying them, commends them unto his father, unto whom for Christ his sake they are acceptable. Wherefore he that offereth unto God sacrificium orationis, must diligently observe three things: 
Bernard. Epist. ad frat. de mont. Dei.  Quis, Cui, Quid. First, who is he that offereth, and he must be pauper spiritu, the poor in spirit. Secondly, to whom, and that is to God, unto whom he must sursum cor, lift up his heart. Thirdly, what he must offer, and that is a right qualified prayer, proceeding from true saith, and fervent love: and then God will receive thy sacrifice, and the Devils will be much tormented with it, which is the second benefit which followeth hearty and earnest prayer. 
Bernard.  For per orationem vincuntur demonia, the Devils are cast out, and subdued by prayer. By this was the Lunatic person delivered from that tormenting Devil, which oftentimes cast him into the fire, and oftentimes into the water, because this kind goeth not out but by prayer and fasting. 
Mat. 17.21  Neither is this all that we receive by prayer, but we are defended also by it from all assaults, and temptations. 
Ambrose.  For it is bonum scutum, quo omnia spicula adversarij repelluntur: that good shield whereby all the darts of the adversary are repelled. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Christian man's physic, against all spiritual diseases. 
Theodoret  If we be in medijs aquis: in the midst of the waters, this is our safest deliverance, and as it was unto jonas, 
jonas. 3.2.  who being in the bottom of the sea, and the belly of the Whale, cried unto the Lord, and he heard him. If we be in igne, in the fire, by this we shall be delivered: 
Dan. 3.  as were the three children in the midst of the fiery furnace, who cried unto the Lord, and he delivered them. If we be inter medios Leones: among the midst of the Lions, 
Dan. 6.  as was Daniel in the midst of the lions den, who cried unto the Lord, and he delivered him. This is God's precept, and David's practice. For the first saith God: 
Psal. 50.15.  Call upon me in the day of trouble, and I will deliver thee. And for the second, saith David: out of the deeps have I called unto thee O Lord, and thou deliveredst me. 
Psal. 130.  If we be besieged by our enemies, by this we shall have deliverance, as was Elisha, 
2. Kings. 6.18.  who prayed unto the Lord, and was delivered.▪ vertit se eo, ubi omnes verum auxilium invenerunt, scilicet, ad orationem, quae unica desper atorum ancora est. And lastly, if a whole army be set against us, by this we shall overcome them; 
Numb. 17  as did Moses the Amalekites, who prayed unto the Lord, and was delivered. 
Glossa.  For, plus valet unus sanctus orando, quam innumeri peccatores praeliando, one good man will do more good by praying, than an innumerable number of sinners by fight. Thus in the army of Marcus Antonius the Philosopher, at the prayers of a band of Christians, God sent water, and things necessary for the army, 
Xiphilinus  together with a mighty tempest, to the destruction of the enemy. And thus the kingly Prophet David praying against his persecuting enemies, saith: That the Lord thundered from heaven, he sent out his arrows, and scattered them; and increased his lightnings, and destroyed them. 
Psal. 18.13,14.  God hath called our army abroad, the enemy is encamped about us, and hath shaken his sword against us: and who can tell, whether the Lord will likewise show mercy upon our prayers? The Heathens could give this report of the Christians: 
Capitolin. in Marco.  nihil esse, quod ij qui Christiani nominantur, precibus à Deo impetrare non possent. That there is nothing, which the Christian man by his prayers, may not obtain at God's hand. This was it that so troubled the cruel persecutors in the primitive Church: as Plinius junior, writing to trajan, about the professors of Christianity, acquits them of all faults and offences, both against Prince and people, excepting this one: quod ante Lucanos hymnos in cuinsdam hominis laudem, qui 〈◊〉 Palaestina crucifixus erat decantarent. That they sung hymns and psalms before break of day, touching thanksgiving and praise, for Christ which was crucified in Palestina. O has Pliny lived in these days, he would never have found this fault with Christians: among whom the name of God, and his son Christ, is more abused to his dishonour, then rightly used for his praise and honour. Notwithstanding, never was there more need of prayer, then in these days, wherein faith is almost forgotten, and charity waxeth too cold: wherein the world is turned upside down, and Christ gins to summon us to our account: and wherein God and Satan, have this long time bend their bows against us. God hath bend his bow, but it is the bow of long suffering; the wood whereof is justitia, justice; the string misericordia, mercy; and the arrow vindicta, revenge: and if we still abuse his patience by our sins, as we have begun, and despise his long suffering by our iniquities, as we go forwards: then must needs his justice forget his mercy, and send the arrow of revenge against us. Happy therefore shall they be that can cast this anchor of faith and prayer upon Christ: 
Psal. 2.12.  For when his wrath shall suddenly burn, then blessed are all they that put their trust in him. The Devil likewise hath bend his bow, but it is the bow of eternal death & destruction; the wood whereof is malitia, the devils malice: the string experientia, his experience: and the shaft temptatio, alluring and deceitful temptation, which he often let's fly round about us, wounding some, and killing others. This man with pride; that with gluttony; another with covetousness; and a fourth with perjury. Filling the world full with all unrighteousness, fornication, wickedness, maliciousness, envy, murder, deceit, debate, and what not, to bring us all unto confusion. O beloved, never more shooting, and never less praying: never more darts, and yet few or none applies his shield. For who now moisteneth his prayers, with the tears of true repentance; thereby to quench the fiery darts of Satan? O lacrymae quo fugistis? redite obsecro redite lacrymae, fleet me coelum & terra. Lugete me omnes creaturae, & me plorate omnia elementa. peccavi enim crudeliter; lapsus sum graviter; cecidi mirabiliter, Nullus est morbus vitiorum, à quo non contraxi contagium. 
Isiodore Dial▪ hominis deflentis, lib. 1. cap. 41.  High time it is, to cry with the penitent person: O tears, whither are you fled? o sighs, whither are you gone? Come again ye tears, and return o ye sobs. Come heaven, come earth and bewail me. O ye creatures lament over me. For I have sinned cruelly: I have fallen grievously: there is no sin wherewith I am not foully bespotted. Did not the heavens rain at Elias prayer? 
1. King. 18  and the rock send forth floods at Moses stroke? 
Exod. 17.6  and shall God smite, Satan wound, and yet we be without prayers of repentance? The Poet's report of Hector, that so long as he lived, Troy could not be destroyed: calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the immovable, and inexpugnable pillar of Troy. But much more may it be spoken of the believing man, whose prayer bindeth God to do good unto the country. As was Lot unto the Sodomites, of whom God witnesseth that he could do nothing against them, so long as Lot lived amongst them. 
Gen. 19.22  In what a lamentable case then, is that country and place, wherein there is no Moses, 
Eze. 22.30  no man of prayer to stand in the gap before God for the land? A token that God intends a present punishment to fall upon that country: and on the contrary, where God bestoweth the spirit of prayer, he will likewise give a blessing of mercy. For this cause David joins prayer and mercy together, saying: 
Psal. 66.20.  Praised be God, which hath not put back my prayer, nor hide his mercy from me, noting prayer to be the especial means, whereby God will confer a benefit upon a people. Because, 
Aug.  quamdiu Deus non tollit à te orationem tuam, non amovebit à te miserecordiam suam: so long as God deprives thee not of the spirit of prayer, he will not deny thee his merciful kindness. Seeing therefore that by prayer 
Cassianus.  Ira Dei suspenditur, venia procuratur, poena refugitur, and proemiorum largitas impetratur: we have access unto God; the prisoner to entreat the judge; the judge is moved to mercy, and his mercy endueth him with all kind of blessings. O therefore provide in time while it is to day for this happy anchor, if not to stay thy tottering self in this miserable world; yet to defend thy tossed country, from the boisterous invasion of the open foe, and the deceitful practice of thy traitorous friend. But because this sea is very boisterous, wave following wave, and tempest running after tempest. It is not amiss to follow Pyndarus his counsel, especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this winter's night to lose two anchors. The time was indeed, wherein man quasi dies in gratia claruit: 
Greg. morale. 35.18.  was as bright as the day, and as clear as the sun, walking in the day light of blessed grace. But being enwrapped in sin, and fallen into the dungeon of iniquity, is now in nocte erroris; constrained to wander, and roave in the darksome night of misleading error. So that if we will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pindarus.  cast anchor for our true safety and felicity, we must let down one in the head, and another in the stern of the ship: that so here relying upon two anchors in this heaven, we may there arrive with all joy in that blessed heaven.  
Wherefore unto this anchor of prayer, let us join the anchor of steadfast faith, and affiance. For this is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a shield against all the fiery darts of the Devil. This is that true Solsequium Marygold, 
Eph. 6.16.  that goes and turns with the sun of righteousness Christ jesus. It is the right Salamander, that will live, and continue in the fire without consuming. And as if a man do make him napkins and clothes of the Salamander's hair, although they be thrown into the fire, they will not be burned and consumed, but purged and purified: so will not this perish in the fire of persecution, but rather with the Salamander quench the fire, then be destroyed by the flame. Whereof we have a cloud of witnesses in the second of the Hebrews: Yea, this is anchora animam seruans, the anchor of the soul, that keeps it sure and steadfast, from overwhelming and drowning in the boisterous storms of craggy temptations, and grievous afflictions. Wherefore blessed is he that trusteth in the Lord: 
Prou. 16.  for he shall be like the mount Zion that cannot be removed, but remaineth for ever. And as the mountains are about jerusalem, so will the Lord be about him for evermore. 
Psal. 125.  Aura tonet, sonnet unda, maris fremat orbis & orcus.  
Tu tamen insertos nos tibi christ teges. Let the wind thunder, and the waves make a noise: yea earth and hell fret and fume, yet thou o blessed Christ wilt be a wall of brass for their defence, and a shield of proof to keep them safe that trust in thee. He that thus casts anchor, shall be as a man that is provided of two houses, whereof if one should fail, yet the other would receive, and keep him. This was David's practice, to cast both anchors for his assurance. For praying unto God, he calleth God his God, saying: Hearken unto the voice of my prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Psal. 5.2.  my king, and my God. Hearken King, there is the first▪ and my God, there is the second. And in the thirteenth Psalm wherein he sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Psalm of triumph, yet he gins the same with sorrow, saying: Gnathana, Gnathana, Gnathana: How long, how long, repeating it four times in two verses: but he stays his grief with the anchor of prayer, saying: Behold, hear me. But his prayer is mingled with faith: for he saith; Behold, and hear me, O Lord my God. Hear me, there is his prayer: but hear me jehovah Elohai, O my God; there is his faith. And this confidence, he sets down with the cause thereof, saying: 
Psal. 13.1.2.3.4.  But I trust in thy mercy, my heart shall rejoice in thy salvation, and I will sing unto the Lord. Thus he that began with sorrowing, ends with singing, because he did cast this twofold anchor, faith, and prayer. The Cananitish woman, whose daughter was troubled with a devil, came unto Christ by prayer, saying: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Have mercy upon me O Lord, thou son of David. And the text saith, 
Matt. 15.22.28.  that Christ heard her: and why? because great was her faith, therefore it must be unto her, as she desired. For God is cordis inspector, the beholder, and searcher of the heart. Wherefore he saith not unto her, O canis magna est fides tua, but O mulier, mutavit vocabulum quia mutatum vidit affectum. 
Aug. de fide & operibus, c. 16.  O dog, great is thy faith; but O woman: changing the word, because she had changed her faith. eudiant haec audiant, qui constanter orant, necrecedant. flexi inquis genua, curuasti quidem, sed mens tua for as vagabatur, corpus intus, sensus foras, os loquitur, mens usuras cogitat, O, Diabolus astutus: imitare imitare igitur Cananaeam. 
Chryst. homil. 17. in Matth.  Hear this, O hear this, ye that pray with unconstant minds, being weary of your work, if you have not too soon your reward, and continue steadfast. Thou sayest I bend my knees: it is true; but thy mind, that runs aroaving: thy body indeed is in the Church, but thy understanding in the streets: thy mouth mutters, but thy mind, that runs after thy usury. O, the Devil is crafty, that seeks thus to delude thee. Imitare, imitare therefore the Cananitish woman; endure, and thou shalt be heard: add faith unto thy words, and thou shalt be blessed. Ad orationem assisto, non orarem si non crederem, sed si vere crederem, illud cor, quo Deus videtur, mundarem, genas lacrymis rigarem: iacerem ad domini mei pedes, eosque fletu perfunderem, crine tergerem, haererem certo trunco crucis, nec prius amitterem quam miserecordiam impetrarem. 
Hieron. in Dialog adversus Luciferi anos.  Mark what a learned father speaketh in thy person. I come (saith he) and set myself unto prayer. I would not pray unless I did believe I should be heard. But if my faith were true, then would I cleanse my heart which God so nearly marks: then would I moisten my cheeks with my tears: then would I hang about my masters feet, and all to bewash them with the moisture of mine eyes, and wipe them with the cleanest of my hair: then would I cleave unto the Cross, and never leave it, before I had obtained mercy. But now I walk while I pray, sometimes reckoning my accounts with my mind, sometimes having lustful desires in my thoughts; seldom goeth my mind with my lips: oh where is faith? Thus did not jonas pray: thus did not the three children call upon God. Daniel believed, when he prayed in the den; and the thief, when he prayed on the Cross, he was crucified with Christ, and prayed in belief. But we crucify Christ, when we pray without belief: presenting ourselves before the king, without his son; before the angry judge, without the prince's pardon, and before God, without his Christ. Like unto a subject, that having murdered his princes only and dear son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: with hands all besmeared with the blood that issued from the tender wounds, shall present himself before the child's angry Sire, holding up those bloody hands, requiring friendship of the father: will nor his sons blood, which still presents itself before his tender eyes, incite and move him rather unto fury and revenge, against that murderer and slayer of his son, then procure friendship and appeasement for his fault? Such is the case of all those that remain still in infidelity, and hardness of heart, and yet will offer up their prayers unto God the Father. For they hold up defiled hands, bespotted, and besprinkled with the blood of Christ, his dear and only son; because, who so thus remains in his sin, is partaker with the jews in the crucifying of Christ, and shedding of his blood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Basil. . O therefore you that have souls to save, have some care to bring them to heaven, and deliver them from hell. Be sorry with Peter, and repent with Marie Magdalen, for the folly of your lives, and the iniquity of your days, which you have forespent in sin and transgression. Tunc enim incipit medicina vitae proficere, ubi in animo contribulato mens maerorem exercet: For then gins the Physic of grace to amend our sick souls, when the mind of man draweth forth sorrow and grief from a troubled spirit in detestation of his sins, that have so highly dishonoured his merciful God. David in remembrance of his sins washed his bed with the drops of his eyes, and saith: that his tears were his bread, both day and night. And God set the letter Tau, 
Ezec. 9.4.  as a mark of salvation, upon the foreheads of them that did mourn for the abominations of jerusalem. And Augustine writeth thus of himself. Probavi animam meam, & impatientem portari à me, at ubi eam ponerem non inveniebam: non in amaenis nemoribus, non in ludis atque canticis, non in locis suave olentibus. 
Aug. 4. lib. of his conf.  I tried and searched my soul, and found it to be heavy, and full of impatience; but where I should ease me of this load, or find release for my burden, I could not tell. I went to the pleasant woods, but there I found it not. I sought for music, and sport, but there it was not. I had recourse to the sweet smelling gardens, but here I found no ease. I feasted, and delighted myself in dainties: sometimes I betook me to my chamber for wantonness, sometimes to my Library for wearisomeness: but neither in meats, nor drinks, in books, nor beds, did my soul take rest or comfort. It detested all things, that were not that thing which itself desired, and that was God. Each thing was odious unto it, if it were not a sob for sinning, wherein alone it found some rest. As in a healthful bath, that washed it of uncleanness, and made it fresh for the journey of salvation. O remember the country Metaphor of the Psalmist: He that sows in tears, shall reap in joy▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Basil.  This world is the repenting, that the repaying world: this for work, that for payment: this for trial, that for comfort. And if thou shalt with patience undergo the fire of trial in this world; thou shalt with comfort, receive the joy of perfection in the world to come. If in this world, thou shalt work out thy salvation with fear, and trembling; thou shalt receive God's blessed payment (a crown of eternal happiness) in the world to come. If in this world, thou shalt cleanse thy paths, and moisten thy soul with the tears of repentance; thou shalt receive a paradise of joys in the world to come. For then God will hear our prayers; when words and works, hands and hearts, faith & repentance shall kiss each other. Wherefore, when the tempest of persecution shall invade us, and the storms of temptations shall rise against us, and we cast the anchor of prayer, either in this house, or in any other: let us take heed that we come in fear and faith; and not in toying and tattling, lest we make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the house of prayer, a place of prating. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Angels stand by us to take our words, and God is present to know our hearts. But if our prayers be made in faith, we shall no sooner ask, but God will answer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: behold, I am present to grant thy request. Out of this that hath been spoken, there ariseth especially two conclusions. First, that prayer is a necessary anchor for this ship. The second, that prayer without faith, is not a sufficient anchor to stay so heavy a ship, in so troublesome a sea. Against the necessity of the first, the Epicures, Stoics, and Egyptian Philosophers dispute, after this manner. If this be so necessary an anchor, for so burdensome a ship; than it must serve either ut intimemus ei à quo petimus illud quo indigemus: or ut per orationem flectatur animus eius qui oratur: 
Th' Aquin. lib. contra gentes, c. 96.  either that we might signify unto him of whom we desire a thing, what we do want: or else that we might move, or by our prayers bend his mind to grant our requests. But neither of these is needful. For the first: God standeth not in need of our instructions, neither doth he want us to admonish him of our necessities: but knows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Basil.  what we have need of before we ask. 
Mat. 6.32.  As Christ speaketh unto his disciples, saying; that your heavenly father knoweth that ye want all these things. And for the second Ain jehovah lo shanithi, 
Malach. 3.  I am the Lord, I change not: with whom there is no variableness, nor shadow of turning. 
jam. 1.17.  But ut immutabilis natura sic voluntas, 
Greg. 5. moral. nat. 18.  as his nature is unchangeable, so his will cannot be altered. Unto the first we may give this manifold answer. First, with Hierome, nos non sumus narratores, sed oratores: we are not tellers, but suitors. For it is one thing to declare a thing to him that knows it not, and another thing to require a thing of him that already knoweth it. Secondly, we answer with Augustin, that it is elenchus causae, a false cause; and therefore deny the argument. For albeit God knows how to give good things unto his children, yet he commandeth us to ask, seek, and knock, that by this means, exerceri in orationibus desiderium nostrum, 
Aug. Epist. 121.  our desires might be exercised in our prayers, whereby we may receive those things, which he hath prepared to give us. And lastly, the necessity of praying consists not, in that we should open to God our wants; but that we might be put in mind, whither to have recourse in our extremities. And for the second, we may answer, that it is the felfesame fallation. For albeit God be said to change; yet that is but by a Metaphor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because it is not mutat●o Dei, but rei: not consilij, but operis: not affectus, but effectus: not God, but the thing is changed: not God's council, but God's work: not his affect, but effect. Yet this is not the end of our prayers to make God changeable, but that by praying we might obtain those things in time, which God hath decreed to bestow upon us from all eternity. For prayer is not ad immutandam providentiam sed ad insplendam: not to alter God's mind, but to fulfil his providence: seeing that those things quae sancti viri orando efficiunt, ita praedestinata sunt ut precibus illa obtineant, 
Greg. moral. 16.18.  which holy men have accomplished by praying, were so ordained, as they should obtain them by their prayers. As when God had promised Abraham, 
Gen. 22.  that in Isaac his seed should be blessed; yet God gave unto Isaac a barren wife, wherefore Isaac prayed for his wife Rebeccha, 
Gen. 25.  and the text saith; that the Lord was entreated of him, and his wife Rebeccha conceived. This then remains a firm anchor for this ship, contrary to the opinion of the ancient Philosophers, and the followers of Pelagian: yea contrary to the common Christian, who though he profess christianity in word; yet he practiseth Pelagianisme in his works. For do not our lives practise that which Pelagian professed: namely, that we think prayer is but needless? Yea, was not this an especial heresy of the Pelagian, quod destrueret orationes ecclesiae, 
Aug. Epist. 106.  that he went about to destroy the prayers of the Church? And is not this our profession by our practice, who so seldom frequent the Church, and seek indeed by covert means to overthrow religion?  
Against the second conclusion, the adversary objecteth after this order: If faith be so necessary a companion for prayer, as without it, prayer cannot anchor this heavy ship: then how cometh it to pass, that the unfaithful man's prayers, are oftentimes heard, and fulfilled; but the godly and faithful man's requests, are often denied, and rejected.  
Touching the first, learned writers sufficiently resolve thee after this sort: First, God hears our prayers, vel ad justitiam, vel ad miserecordiam: 
Aug. tract. 37. in joh.  either for justice, or for mercy. And for both these ends, he oftentimes receives the prayers of the wicked. First according to his mercy, ut eos beneficijs ad amorem suam alliciat, 
Bellar. li. 1. cap. 4. de bonis oper.  that he might win them unto him by his benefits: and thus he heard the prayers of the Ninivites, not according to his justice, but according to his mercy. Secondly, according to his justice; and thus he heard the Israelites, requiring flesh in the desert. But while the meat was in their mouths, 
Numb. 11.  the wrath of the Lord came upon them and destroyed them: Metuendum ergo est (saith Saint Augustine) ne id hoc posset non dare propitius, det iratus. O therefore let us take heed, lest that which God cannot bestow upon us as a merciful God, he repayeth as an angry judge.  
A second cause why God heareth the prayers of the wicked, is populi sui causa: 
saddle in vera peccati remissione.  for the more comfort of his beloved people. Seeing that God is so merciful unto those which are wicked, and his enemies; how must they but needs be persuaded, that he will be much more favourable unto the godly and his friends?  
Thirdly, the wicked are not heard, ex speciali gratia, sed ex communi miserecordia: 
Caluin. lib. 3. confess. ca 20. sect. 15.  not that God is well pleased at their prayers, but to set out his mercy by this circumstance: For that even unto unbelievers their prayers are not denied, the more to prick forward those which serve God, to be careful at all times to pray unto him, seeing that the very wicked and profane, oftentimes obtain their petitions.  
And as concerning the second part of their objection; It is true, that the Lord at all times grants not the prayers of the godly. For Paul himself prayed against the messenger of Satan, 
2. Cor. 12.2  yea he besought the Lord thrice, that it might departed from him; but he was not heard. And the reason was (as saith Saint Augustine) quia non expediebat: 
Aug. Epist. 121.  First, lest that he should be exalted out of measure: and secondly, that God's power might be made manifest through weakness. And yet he was heard; and not heard, because there is a double kind of hearing; one ad voluntatem, another ad salutem: 
Aug. in Epist. john.  one to answer our wills, and another for our good. So likewise there is a twofold kind of deliverance: one ex presentibus periculis: one for present dangers, and calamities; as he delivered David from Saul, Daniel from the Princes, the Israelites from Pharaoh that his Church might have some outward testimonies of his love and favour. And this is called a corporal deliverance. There is another deliverance, which is called a spiritual deliverance: When God so strengtheneth the hearts of his servants, as they patiently abide the afflictions of their foes. And thus God delivereth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Basil. ▪ not so much by freeing them from their persecutors, as by strengthening them against persecutions. 
Psal. 34.17.  For the righteous cry, and the Lord heareth them, and delivereth them out of all their troubles. He heareth them for their good, though not for their delight; and delivereth them spiritually, albeit not corporally. Yet the time will come, when they likewise shall be delivered: namely, when he shall take them from this miserable life, to everlasting joys. Wherefore, ask (saith Christ) 
john, 16.  in my name, and ye shall receive, but ye shall receive quando debetis accipere, quaedam enim non negantur, sed ut congruo dentur tempore differuntur: 
Aug. tract. 102.  when ye should receive them. For some things are not simply denied, but conditionally deferred, to their proper time and place. Let us therefore ask (saith Saint james) 
james, 1.  in faith, nothing doubting: and then (saith Christ) 
Matt. 21.  whatsoever ye shall ask, ye shall receive. For prayer thus appareled; Est Dei columba quae ramum olivae apportat, dum pacem hominibus impetrat: Is God's Dove, which carrieth the Olive branch in token of peace between God and man. Yea the holy Ghost the true Dove, that first persuaded us to pray, shall assure us of our requests, because God is well pleased with us. But that this may please God, and profit us; we must understand, that there is a threefold kind of prayer: mentalis, vocalis, vitalis. The first is, when we pray with understanding: the second with our lips; and the last with our lives. All which, if conjoined in brotherhood, they make a strong cord to bind God's blessings unto us: but if disjoined in hatred, they separate God's favour from us. For he that saith well, but liveth ill; non invocat Deum patrem, sed diabolum: 
Greg. Nicen. 2. orat. de dominica orat.  maketh not God his Father, but calleth on the Devil, when he prayeth our Father. And saith the wise man: He that stoppeth his ears lest he should hear the law, shall be abominable. Wherefore (saith the prophet) If thou lose the bands of wickedness, let the oppressed go free, break thy bread unto the hungry, lodge the wanderer, and cover the naked: 
Esay, 58.6.7.8.9.  then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, here I am. And thus much for the first part, which are the anchors that we must cast; and they are two: Prayer, and Affiance.  
Now solloweth the second, and that is the ship that must be stayed by these anchors: namely, a loaden ship, called here jehabcha, thy burden. For man, miserable man, is in this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ba●…lus, a loaden and burdened porter: yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very heavy loaden; 
Mat. 11.29  having one load, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Nazinzenus.   Sickness, poverty, children, oppression, death, hatred, men, beasts, sea, land, griefs, and troubles, all miseries for this life, and burdens for this load. For vita est poena, yea totae poena, I poena & miseria: 
Aug. civitat. 21.  life is a punishment, yea altogether pain and punishment, I nothing but pain and misery. 
Greg. moral. 11.  Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, other times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
1. Cor. 11.23.24. etc.  now in labour, then in punishment: now in prison, then in whipping: sometimes stoned, and sometimes suffering shipwreck: sometimes in perils by waters, and sometimes in perils by thieves: otherwhiles in danger by our nation, and otherwhiles in danger by strangers. Now in the city, and then again in the wilderness: sometimes subject to weariness, and sometimes to painfulness: very often subject to hunger, to thirst, to watching, to fasting, to cold, to nakedness, to death, etc. Rightly compared unto the sea, yea to Mare Aegaeum, where the venti, augustiae, Charybdis, stagna, Syrteses: 
Chrysosto.  winds, waves, rocks, and sands, very hard to be sailed. And by job called a warfare, where is nothing but hazard, and trouble; fear, and distress. For in this life there is timor, tremor, fames, sitis, calor, frigor, languor, dolour: 
Aug.  fear, trembling, hunger, thirst, heat, cold, faintness, and sorrow.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Menander.   
O miserable mortals, how are ye turned, and tossed, torn, and tormoiled with mischiefs and miseries? your life is short of continuance, yet full of misery. 
job. 14.1.  A wonderful thing, brevem appellat vitam; but miserias, quibus in hac vita afficimur multas. 
Gregory.  The holy man calleth life short, yet the miseries of this life he termeth many: but seem it never so strange, true it is that our life is short, and our miseries very many. 
Wisdom. 5.  For man is compared to the passing of a ship, to the flying of an arrow to erreg: the little ship that runneth thorough the weavers shuttle. 
job. 7.2.  And very well said to be swifter. For tela torditatem profectus habet, but vita moram defectus non habet. 
Gregory.  The shuttle hath some slowness in going forwards, but man's life hath neither slackness nor delay, in going unto death. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Anacreon.   Being compared (by the Poet) unto a whirligig, and proved by his own experience. For being now merry drinking of wine, he was suddenly choked with the grape, and died. 
Cron. 1.29.  Yea it is compared unto a shadow, 
job. 14.2.  and phrased by job, yibrach catzel: it flieth or vanisheth like a shadow: fugit, non movetur, to note brevitatem: but sicut umbra, to note inconstantiam. 
Eucherius.  It flies not softly moves, to note the shortness: but it flieth as a shadow, and not as a body, to note the instablenesse. For there is nothing more vain, more inconstant, more swift, and more frail, then man's life, howbeit full of misery. For here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Grief, and life, are like Hypocrites, twins, kinsfolk, and brethren. Here febres necant, dolores opprimunt, 
Aug. solil. 2  sickness killeth, sorrow oppresseth, hunger famisheth, thirst dispatcheth, water choketh, the halter strangleth, the fire consumeth, the beast devoureth, the sword slayeth, and poison corrupteth. Thus is life a frail life, a flitting life: a life, the more it lengtheneth, the shorter it waxeth; the more it increaseth, the nigher it draweth unto death. A life transitory, deceitful, miserable, and replenished with change and mutability: so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Atheneus.  it is the best not at all to be borne, and if a man be borne, it is the safest to die soon. This maketh him begin his days with tears. 
Innocentius  Masculus recenter natus clamat A, fomina E, dicentes E vel A, quotquot nascuntur ab Eva. The man child cometh into the world crying A, and the female E, all sounding out E or A, whosoever come of the loins of Adam and Eva. A condition exceeding in misery, the estate of all other creatures; because no creature else beginneth his days with woe and weeping but only man, as the Naturalists could well observe. 
Plin. lib. 7. Tertul. August.  For man is augur in commodorum, & propheta suae calamitatis: a Prophet and foreteller of his own calamity, and discommodity: who no sooner borne, but falls to shed his tears, as witnesses of his ensuing misery. O generatio flebilis, O infoelix, etc. 
Bernard. de spec. poenit.  O lamentable, woeful, and unhappy generation, whose father is care, whose mother is shame, whose sister is uncleanness, whose nurse is folly, and misguiding falsehood; whose wife is pleasure, and besotting sin; whose child & heir, is pain, and bitter punishment: called by the wise man, miserable earth; and by the Apostle, vessel of dishonour, begotten in uncleanness, living in wretchedness, and dying in distress. 
Eccles. 17. Rom. 9 Psal. 51.5. job. 14.  A rotten carcase, meat for worms, and matter for everburning fire. 
Esay. 14. Esay. 51. Matth. 25.  O memento homo quis es, ubi es, & ubi non es: call call O man unto thy remembrance, what thou art, where thou art, and where thou art not: Thou art the image of vanity, not by creation, but by default; thou art in the vail of misery, and valley of destruction. 
Beda: exhortat. cap. 119.  O view and consider thyself instantly, and bewail thy lamentable case incessantly.  
This search consisteth in these three things. First, why man is thus burdened. Secondly, what brought this burden upon man. Thirdly, what is the ease, or sovereign remedy for this burden.  
First, why is man thus burdened? Gregory answereth: ne viam pro patria diligamus: 
Greg. mor●…l. 23. c. 22  lest delighting too much in the way, we prefer it before our heavenly country. For this life is but the way, wherein we walk unto our country, which is heaven. Now it is the custom of many travelers, when they behold some fair and pleasant places, objected unto them in their journey, to slack their pace, and walk out of their way; the rather to delight, and besot themselves with this object. So might it happen unto the Christian traveler, were not this burden heavy upon his back; the weight whereof, weans him from the delight of this world. For the world is like unto salomon's harlot, that layeth open her breasts to entice travelers and strangers. The two dugs whereof, are profit and pleasure. With the first, she deals like Hypomanes to Atalanta; who being to run a race for a kingdom and victory, Hypomanes casting a ball of gold on this side, and another on that side; so besotted Atalanta with the desire of them, as she running out of the way to enjoy the gold, lost the goal, the victory, and the prize. So doth the world mislead the greedy, the covetous, and the gold-desiring Merchant. With the second, she deals like Circe's; who alluring Gryllus to taste of her drugs, made him so drunken with the pleasure thereof, as he neither remembered the dignity of his nature, nor desired the sight of his country. So deals the world with the delicious, drunken, and pleasurable worldling. Being sometimes compared unto bird-lime: the Devil the fowler, who wraps the worldling, as the bird is wrapped in the lime. And sometimes unto a Net: profit, and pleasure are the bait; unto which, the unworthy worldling no sooner stoops, but he is taken in the net. Or he may be compared unto a man, that running apace, falleth ere he be aware into a pit; and as he is falling, catcheth hold on a shrub; whereby getting a little hold for his feet, beginneth to look about him; 
Damascenus,  where behind him, he seethe two Mice gnawing at the root of the shrub: beneath in the bottom, he beholdeth a fiery Dragon gaping to devour him: at his feet, he perceiveth four Asps peeping out to sting him: above him, he describeth some few drops of alluring honey sprinkled upon the shrub, wherewith he being enamoured and besotted, not minding the rest of his miseries, looseth his hold, to take and taste the honey; but falleth down, and is destroyed. The pit here signifieth the world, whereinto man is entered: the shrub representeth this life, which man awhile enjoyeth: the two Mice are the night and the day, which catech and gnaweth upon the life: the four Asps note our four humours, which molest and consume us: the fiery Dragon is the Devil, which gapeth to destroy us: the honey is the delight and pleasure of this world, which sinful man beholding, is enamoured with it, and being enamoured, catcheth to enjoy it, and catching, forsaketh his hold, and falleth into the pit of destruction, there for ever devoured of the Devil. Yea iter vitae nostrae, is ut si stagnum esset transiundum▪ cui pons impositus esset ita angustus, ut vix harere illi pes posset. 
Isiodorus.  Man in this life's journey, hath to pass (as it were) a great lake, or pool, whereover a very narrow bridge was placed for his passage, yea so narrow, as he can scarcely find any footing on it; under which bridge, there be fiery Serpents, venomous Crocodiles, and devouring beasts, who are ready to receive him, and receiving to destroy him, if he chance to ●lippe, and fall off from the bridge▪ And yet on both sides of the pool, there are pleasant fields, delightful gardens, and most artificial buildings, which might bring great delight, and admiration to the beholders. What now do we think is best for this man? Dare he cast his eyes upon this pleasure? Wisdom teacheth us, no: for by that means, enjoying a mind of pleasure with his eyes, he might perhaps fall, and sustain loss and destruction for ever, and ever. And shall wisdom teach us this policy for our bodies, and shall not the heavenly wisdom persuade us, to be more careful for soul and body? He will not cast his eyes on those pleasures, lest he sustain a temporal punishment; and shall we set our affections upon worldly delights, for ever after to endure eternal destruction? O rather, let us make a league with our eyes, lest we behold vanity, and watch our ways, lest we be overtaken with folly; and so forget the straight bridge which here we are to pass, and slipping with our burdens upon our backs, be pressed down to the bottom of hell. Basill telleth us, that there be but two ways for every man to walk in, in this life: the one whereof he must needs choose. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the first is the way that leadeth unto virtue; and the second, the way that leadeth unto vice. In the first way walketh the good and godly man: in the second, the sinner and unjust. The first way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Basil.  the first way showeth all the good we must expect to be performed unto us in the life to come. The second showeth all the benefit we can hope for, to be performed in this present world. The first, as it promiseth much good for to come, so it assureth us of much labour to be undergone. But mundus iste multa delectabilia ostendit hominibus, sed ad seducendum. 
Chrysosto.  The second, which is the way of the world, it showeth and promiseth many pleasures, and delights together with much ease, but all to seduce the careless worldling. Even as a cozening fellow, understranding a child an orphan to be possessed of his patrimony, and substance; inviteth him now to this feast, & then again to that banquet (as the harlots dealt with the prodigal child) while he bereaves, and deceives him of all his goods and substance: So dealeth the devil with man, he offereth him pleasure, but to destroy his soul: earthly profit, but to bereave him of his heavenly treasure. For fructus mundi ruina est, ad hoc floret, ut cadat, ad hoc blanditur ut decipiat, ad hoc germinat, ut quodcunque germinauerit cladibus consumatur. 
Greg. mor. 7. cap. 21.  For the fruit which the world can give, is but downfals, and the end for which it bestoweth his fruit, & goods upon us, is but to flatter, beguile, deceive, and destroy us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Basilius.  Blessed therefore is that man which is not taken with the bait of worldly pleasure, nor turned into the way of destruction. Blessed is he that hath not walked in the way of sinners, 
Psal. 1.5.  yea ten times blessed is he, whose burden is borne here with patience, and so tied unto the anchor of faith, as it weans him from this present world, and wins him to breathe only for the world to come. Then medicina est, non poena: then is this burden physic to salve our souls, and not continual pain to torment them. 
Aug. in psal. 103.  
Chrysosto.  Then is this burden pedagogus a schoolmaster, to train us in true doctrine, and teach us in the way of life. Which who so wanteth, may rightly suspect himself, seeing the Lord (speaking to the Angel of Laodicea) saith: 
Reu. 3.19.  Whom I love, I rebuke. Christ must pass by the cross, unto glory: and all that will live godly, must endure crosses. Wherefore (saith Solomon the wise) 
Prou. 3.1.  My son, refuse not the chastening of the Lord, neither be grieved at his correction: for the Lord correcteth him whom he loveth, even as the father the child in whom he delighteth. Is God a Father then when he correcteth? and showeth he most love when he beats? 
Aug. in psal. 91.  Quid si te flagellat, modo propterea, quia tibi non servat ignem sempeternum? Quid si illum dimittit quia auditurus est, Ite in ignem. What if God thy Father whippeth, and scourgeth thee in this life; is it not because he prepareth thee for a better inheritance, and not preserves thee for everlasting fire? And what if he letteth him or another man go scotfree, and escape; is it not because he gives him his portion of pleasure, and profit in this life, and shall therefore hear that fearful sentence, Go ye cursed into everlasting fire? O then blessed is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Basil  which shaketh off the world, and the pleasure thereof: neither putteth any confidence in the things of this life; but placeth all his hope, trust, and affiance upon God alone, his maker, Saviour, and redeemer. And so much for the first point: why man is thus burdened.  
The second is, what brought this burden upon man: and that is in a word: sin.. For Adam sinning, caused the earth to be cursed, lost his dignity over the creatures, became subject to sickness and death, and made himself, and his posterity, obnoxious unto destruction. For this cause, saith our Saviour Christ unto the man that had lain sick eight and thirty years; Behold thou art made whole, sin no more, lest a worse thing happen unto thee: noting unto us, that sickness is laid upon us for our sin. For this cause labour and pain was laid upon Adam and his posterity, and most grievous pains in childbirth upon the woman. 
Gen. 3.  For this cause hath God added to this burden, fearfulness, consumption, burning agues, enemies: yea (saith God) if ye will not obey me, then will I punish you seven times more, according to your sins; 
Levit. 26.16.17.18.  namely, with weakness, drought, barrenness, and famine. And if ye will not yet obey me (saith God) I will bring seven times more plagues upon you according to your sins; as the sword, plagues, wild beasts. And if ye will not yet obey me, then will I chastise you seven times more, according to your sins; you shall eat the flesh of your sons and daughters, your places shall be destroyed, and your carcases shall be burnt, your Cities shall be desolate, your sanctuary brought to nought, and your land turned into a wilderness. I will scatter you among the Heathen, and draw a sword after you: I will send a faintness into your hearts, and the sound of a leaf shaken, shall chase you: you shall fall, and no man shall pursue you: ye shall perish, and your enemies shall eat you up. Thus the Lord ariseth in that Chapter, from seven times to seven times, threatening most fearful punishments, and that by a thundering gradation, and all for sin. 
Gen. 4.14.  For this cause is added unto this burden, horror of conscience, madness, blindness, and astonishment of heart: yea what is not added to this burden, and all for sin? If thou wilt not keep my commandments (saith God) than all these curses shall come upon thee, and overtake thee: Cursed shalt thou be in the town, and cursed also in the field; cursed shall thy basket be, and thy dough cursed: cursed shall be the fruit of thy land, the increase of thy kine, and the flocks of thy sheep: cursed shalt thou be, when thou comest in, and cursed when thou goest out. The Lord shall send upon thee cursing trouble, and shame, in all which thou settest thy hand unto, until thou be destroyed; and perishest quickly because of the wickedness of thy works. And if for all this thou wilt not keep his law, then will he make thy plagues wonderful, & the plagues of thy seed. He will bring upon thee all the diseases of Egypt, and every sickness, and every plague will he heap upon thee: with many other fearful threatenings forespoken in the book of the scriptures. 
Thesialonians 1.1. cap. 8.9.  Yea for this cause doth he add to this burden everlasting destruction when the Lord jesus shall show himself from heaven, with his mighty Angels, in flaming fire, rendering vengeance unto them that do not know God, and will obey not the Gospel of our Lord jesus Christ, which shall be punished with everlasting perdition, from the presence of the Lord, and from the glory of his power. Dam infelix homo a domino recedit, à carne molestias, à monte augustias, undique premitur anxietatibus, urgetur infirmitatibus, polluitur passionibus, grave pondus seipsum portat. 
Greg. 8. mora. Cap. 21.  while man unhappy man, recoils from the service of his God, he is molested by the flesh, vexed by the spirit: yea both body and soul are nothing but a burden to heavy, too heavy to be borne, yet foolish man hoped by disobeying God, to have bettered himself. But anima versa & reversa in tergum, ventrem, latera sentit, quodomnia sunt dura. 
Aug. Confess. 6.  Turning and returning from back to belly, searching the heart; the sides, the entrails, found all out of quiet and nothing to his expectation. And why? 
Basilius.  As smoke driveth away the Bee from the hive, so surfeiting, drunkenness and other sins, chase away God's spirit, and all other spiritual graces, which are the only comforts of the soul.  
josephus reporterh that a little before that Jerusalem was besieged by Titus, the doors of the sanctuary suddenly opened, and a great noise was heard saying: migremus hinc: 
josephus. lib. 7.12.  let us go hence. To note unto us that neither God nor his Angels will make abode, where sin hath once obtained dominion, and pre-eminence. For anima peccatoris magis fet at cor am deo, quam putridum carnis cadaver. The sinful soul smelleth more filthily in the nostrils of God, than the rankest carrion in the nose of man. O therefore beware of the enticements of Satan, the allurements of sin, and stoup neither to their lure nor offer to taste upon their bait, porris ac coepis simile est peccatum: 
Greg moral. 11. cap. 16.  sin is like unto garlic and onions that breeds loathing unto the smeller and weeping unto the eater. I am (saith the penitent soul) in the tavern of vanity, and I tasted the cup of iniquity: haustum felicitatis obtulit: but poculum mortis propinavit. there was mel in over, but it fell in ventre, appa●…uit in palato vinum, but in stomacho experientiae absinthium, & vera mors in olla. 
Beda exhor. 13.5.  There was offered me a cup of felicity, but sin began unto me in a cup of mortality, it seemed in my mouth to be as sweet as honey, but I felt it in my belly as bitter as gall: I hoped to have taken a cup of delight, but behold in the bottom there were drugs of loathsome confusion. It seemed in my palate to be pleasant wine: But I proved it in my stomach to bebitter wormwood, and to say the truth there was even death itself in the cup. Neither are we to expect any thing else of sin, than death seeing the greatest reward that sin can afford us is death and destruction. 
Rom. 6.21.  uand thus much for the second point.  
Now followeth the third, which is the remedy against this burden, & that is twofold the one to give a remove unto sin, and the other, to cast they burden upon the Lord. For the first. Sin is like a leaven, that will leaven the whole lump, like a poison that will corrupt the whole body: like a plague that will infect the whole house, yea it is ignis arden's, a burning fire that will consume the whole City. Now if we would not have the whole lump to be leavened, we must take away the leaven, nor the body to be corrupted, we must send away the poison, nor the house to be infected, we must chase away the plague, nor the City to be burned we must quench out the fire, nor the man to be destroyed we mustremove the sin. For quantum peccandi materiam sustuleris, tantum extinguetur: quantum adieceris, tantum accendetur. 
Ma●… Heremita.  The more thou shalt detract from the matter of sin, the more thou shalt diminish it. seeing the cause being ●aken away the effect likewise will decay. For as Theotimus, if he had obeyed the physicians counsel in abstaining from uncleanness, he had saved his eyes: 
Ambrose in Luke.  so man had saved both body and soul, had he abstained from sin and iniquity. Sin is like ●nto a phlegmatic stomach: si evomuerit, relevatur: If it vomits it is eased, because it disgorgeth that which most heavily did molest it. The vomit of our sinful souls is confession of our sins unto God, and the best way to keep our souls from corrupting, is to use, the diet of abstinene from sin and iniquity. Thus much was insinuated by john Baptist unto the jews, and by Christ unto his disciples, willing them to preach repentance, for the kingdom of God is at hand. Now then seeing thou hast found the way to remove thy sin, and obtained of thy Physician a purgation, to purge thy iniquity, which is repentance: cur cessas aggredi quod scias mederi tibi? cervus sagitta transfixus scit sibi Dictamno mederi, 
Tertulliaus lib depaenitent.  why dost thou delay to assay that which will be thy cure? The Hart no sooner pierced with the dart, but presently runs to heal herself with Dittinie: The swallow if her young ones chance to have their sight put out by any mischance flies, presently for swallowort to redeem their sight. The Lord counseleth thee, to seek for him while he may be found. For it may be qui tempus senectutis expectat ad poenitendum, dum speret miserecordiam inveniet judicium▪ 
Gregorius  That he who boasteth of his repentance until the time of age, or the day of death, instead of mercy, may find judgement wherefore 
Chrysost.  seminemus dum est tempus, ut metamus, navigemus dum mare navigari potest, antequam sit hyemps, quando magnus ille, & tremendus dies advenerit non licebit navigare: let us sow our seed while it is seed time, and set forward to sail, while the sea will serve. For it may be it willbe too late to begin our journey when the sun sets; 
Numb. 25.  to hoist up sail, when the tempest ariseth, to sow our seed, when we should reap our corn to repent when we lie a dying, and to do good when we are dead. Remember that Zimry and Gozby were apprehenhed in the very act of their iniquity, and suddenly were destroyed. 
Acts. 5.  And Ananias and Saphyra, were taken in the very moment of their sin, and without repentance perished, yea saith Augustine; spiritus reprobus repent in morte rapietur á corpore. The reprobate and sinful soul shall be suddenly taken, from the body in the moment of death, and carried with unspeakable fear before the tribunal of the great judge of heaven and earth. Then shall the soul in the remembrance of her sins seek of fly away from them, and request but truce & respite of one hour to be separated from their sight and company, but shall not obtain it. For they will answer opera tua sumus, et tec●m ibimus, we are thy sins, & the work of that hands and heart, and we will go with thee even to the judgement seat of God, there to accuse, and for ever to condemn thee. 
Luke. 16.2  Thus happened it unto the rich man in the Gospel, who being even now in pleasure and delight, and not regarding repentance was not long after smitten dead, and carried to hell fire for ever to be burned. This made that holy father Gregory Nazinzin to say.  
One thing I lament and I fear an other; the first is my sins, and the second is god's judgement seat, with hell fire. 
Basill.  O therefore saith Basill bewail ever thy sins, and lament for thy iniquity. 
Aug.  Fly fly those destroying torments ubi nec tortores desiciunt, nec torti misere morientur: where the torments are never weary, nor the tormented shall ever die. Where is death with outextinction, and burning without consumption. Wherefore while it is to day harden not thy heart but cast off thy sin and remove thy iniquity, by true repentance for thy transgression.  
Thus much for the first remedy, and that is to give a remove unto thy sin. Now followeth the second, which is to cast thy burden upon the Lord, which is to lay it down in the bosom & lap of God and that must be done by prayer, and affiance. Thus did David. 
Psal. 6.  First he cried my soul is soar troubled, them he prayeth, return O Lord: which prayer being grounded upon true faith he saith: the Lord hath heard the voice of my petition, & therefore he triumphs all my enemies shall be confounded. Mark the burden which was the trouble of his soul, and the remedy, which was prayer and affiance. Wherefore being well practised in this divine art, he sets up a school for all christian scholars saying: come, and I will teach you. And what (I pray you) is his method? First decline from evil and then do good, there is the remedy of repentance, and the lords ears shallbe open to your cry & he will deliver you there is the remedy of faith, and prayer; This was Augustine's practice; 
Rom. 6.24 Ho●eah. 14.10.  First he crieth with. S. Paul O wretched man that I am, when shall my crookedness, be made even to thy straightness? & then he falleth to confession, which he acknowledgeth to be the very way, whereby he may go again into the way out of the which he hath gone astray. Now his confession is that God is truth, and he vanity, God is purity but he filthiness, God is good, but he evil, God is righteous, but he sinful, God is life but he dead. Then he falleth unto prayer, saying: 
Aug solit. 16,  Audi o Creator, creatura tua sum iam perij, creatura tua sum, iam morior. Hearken then O Creator, I am thy creature, and am now cast away, I am thy creature, and now do I die: thy workmanship (O Lord) I am, despise not the works of thy hands, respect the wounds of thy own hands (I beseech thee) lo thou hast written me upon the palm of they hands: lege scripturam hanc & salva me: read that writing and save me: which prayer being grounded upon faith, he calleth God his fortitude by whom he is upholden, his help by whom he is assisted, his strength by whom he is sustained, his glory, in whom he rejoiceth, & his life wherein he liveth.  
This method Basilius in his book de Peccato commendeth unto us as the especial remedy for this burden saying; there is one thing that thou must shun and eschew, and that is sin, insinuating repentance, and there is one refuge for all thy miseries and that is God, intimating faith and true prayer. Let us therefore take up the parable of Gregory Nazianzen and pray after this manner  
Thou O God hast had mercy upon three famous Publicans, which are remembered in thy holy book: 
Math. 9  Matthew at the custom. 
Luke. 18.  The Publican in the Temple. 
Luke. 19  Zacheus on the tree: O let me be the fourth and save me. Thou hast had mercy upon three, that were strongly bound and couldst nor stir. The lame of the palsy on the bed, the 
Math. 9  sick lying by the pool, and the bound by the spirit eighteen years; 
Mark. 9  O Lord I am bound with the chain of my sins, unloose this chain, let me be the fourth and save me. 
john. 5.  Thou hast had mercy upon three that were dead, and saw no light. 
Math. 9  The Ruler's daughter. 
Luke. 7  The widows son. 
john. 11.  And Lazarus whom thou lovest. O Lord I am dead in my sins, let me be the fourth and save me, For thy great mercy sake.  
And now give me corrosives, that then I may have comfortatives. If in this life thou sendest me vanity, there I shall have immutability. If in this life thou layest burdens upon me, grant that in that life I may enjoy eternal ease and quietness. And thus much for the third point, which is the remedy for this burden.  
Now followeth the third thing considered in the first part, which is the ground whereunto this anchor must be fastened: and that is two fold, God, and the promise to the providence.  
The first expressed in these words cast thy burden upon the Lord. And the second signified by these: He shall nourish thee.  
The first is gnal Ichovah: upon jehovah showing unto us by this name that God is he of whom all things have their being, are governed, and preserved For jehovah is a name of essence coming of hovah, or hxiah, which is a verb substantive, and signifieth to be. From whence ariseth ehte: the name of sempeternitie, & signifieth which is, which was, and ever shall be. Wherefore God calleth himself, 
Exod us. 3.14.  (and none but himself) I am, as who should say: I am of myself, and others of me, and therefore cast upon me. I am all sufficient, having no need of others, but all other things have need of me. Sciebat enim se solum esse, alias creatures a se accepisse ut essent. 
Origin.  For he knew well when he said I am: that he only had being of himself, & all the being that the creatures have, they receive it from him. Which indeed is no more to be called being (in respect of Gods being) them the shadow may be said to be, in respect of the body, or the smoke, in comparison of the fire. Seeing then God is, and all sufficient, we note from this word jehovah these two things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God's self existency, and God's self sufficiency.  
First God's self existency, whence he is called (Alpha) and (Omega) the beginning and the ending which is, which was, and which is to come. 
Apocall. 8.  For Attahel: before the mountains were made, and before the earth, world were form, even from everlasting to everlasting, thou art our God (saith the kingly Prophet) 
Psal. 90.2.  being the uncreated maker of all things yea the very author of life. 
Damacen. Orthodox cap. 2.  For of him we live, we move, and have our being. 
Acts. 2.15.  Ezekias dying life, he prolonged at his pleasure, 
Acts. 17.  For he hath power both of life, & death: other Gods cannot save thee, for they cannot save themselves. 
Esay. 38.  Being like unto Dagon the God of the Philistines, 
Wisdom 16.13.  who fell upon his face on the ground before the Ark of the Lord, and not being able to help himself, 
Barauch. 6.  lost both his head. and his hands. But jehovah is he, that did answer Elias prayer by fire from heaven. 
Kings. 1.18.  For the Lord himself is God, therefore call upon him.  
The second is God's self sufficiency. For God calleth himself el shadday God all sufficient, being most worthy of that praise and commendation, which the Poet ascribeth unto nature: 
Genes. 17.1.  saying. 
Ipsa suis pollens opibus, nihil indiga nostri.  He is rich enough of himself and wanteth none of our riches to help him. And thus much he acknowledgeth of himself saying. Hear O my people and I will speak: Hear O Israel, and I will testify unto thee. 
Psal. 50.7.8.9.  For I am God even thy God. I will take no Bullock out of thy house, nor goats out of thy folds. For all the beasts of the Forest are mine▪ and the beasts on a thousand mountains. I know all the fowls on the mountianes, and the wild beasts of the field are mine: If I be hungry I will not tell thee. For the world is mine and all that there in is. And thus much the word God importeth unto us. 
Euripides,  For if he be God indeed he neither wants, nor stands in need of any other but our God is almighty. 
job. 5.17.  He made heaven and earth, and all that is therein And this is the law of reason, that omnis qui aliquid facit, eorum quae facit habeat potestatem; that every man who makes of effects any thing, should have power and dominion over the works of his own hands. 
Cassiodorus in Psal. 94.   
But what should I spend my time in proving of God's sufficiency: seeing he is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yea and likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient for himself, but also for others yea and sufficient for all be they never so many. 
Zenephon.  For of him be all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nothing can be without God: 
Arist. de. Mundo.  who As Aristotle in his book ae Mundo saith, that he is as the governor in the ship: the wagoner in the wagon, the Chanter in the Choir, the law in the City, the General in the army; the same and much more is God in the world. Now the ship cannot long endure without the Pilot, nor the City without the law, nor the army without the Captain, nor the world without God. For God is unto the world, as the Sun unto the Moon: quo recedente deficit lumen Lunae. 
A quinas in Collos.  But if the Sun pull back his light from the Mooneshe must likewise lose her light, and if God withdraw his hand from upholding the world, the world must needs decay. And therefore cast upon him, for he only hath being of himself, and is sufficient for himself & thee And thus much for the first ground.  
The second is the promise of God's providence: noted in these words: He shall nourish thee: wherefore he may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because God by his providence, doth as it were forerun and provide nourishment for all things. 
Greg. Nicen de provid.  And good reason, For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he that made all things must provide for all things, otherwise there would fall out some lack or want, either in the maker, or in the provider. For if one should make the world, and another keep, and conserve it: the one would be weary of working misdowbting the care of the provider, and the other careless in keeping, fearing the goodness of the worker, wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generation conservation & government of all things are not amiss alleged by the Fathers to proceed, and come from one & the self same power.  
The first nothing his creating faculty the second, is conserving, and the third his ruling an guiding power. And this is acknowledged by the word of God, and practised by the creatures. For the eyes of all things look upon thee (saith the Psalmist) speaking of the Lord) 
Psal. 145.15 16.  and thou givest them their meat in due season, thou openest thy hands, and fillest all things living, of thy good pleasure. 
Psal. 104.4.  This the ravening Lion confesseth by his practice. For the Lions roaring after their prey, do seek their meat at God. And natural Philosophy relating the nature of the creatures doth warrant as much unto us. For they ripping up the nature of the crow, do find in her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a certain unnatural affection towards her young ones, who beholding the tallowy colour of her birds when they are young, falleth into a loathing, and misliking of them. Wherefore for certain days she leaveth and forsaketh them, whom God taking into his custody in mean time sustains & relieves by worms, that breed in the dung and filth of their nest, until such time as the old ones return unto them again. 
job. 39.3.  For he prepareth meat for the Raven, when his birds cry unto him wandering for lack of meat.  
This is further showed by God's miraculous preservation of the King's Fisher a sea bird. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Basil, de● precat.  Who maketh her nest upon the water of the sea, and that in the midst of winter, even then, when the winds are most strong, and the water most boisterous. Yet by God's providence the winds wax quiet, & the waters calm, so long as the halcyon sits upon her eggs and produceth her young ones: yea for so long as the young ones have need of their damns nourishment and are not fit to provide for themselves: And these days the sailors call the Halcionian days. Thus God showeth himself a Father unto his creatures, being (as the psalmist speaketh) like unto a father that hath compassion upon his children. And good reason that the Lord should be thus unto us, if we trust in him. For do we not see the plants give life, & nourishment, unto the spigges, and twigs, that arise and issue of them. The beasts cherish and nowrish their young, and man bringeth up his Children that be borne of his loins. 
Plato.  And do we think that God can be without natural affection, that is the Creator and maker, of all fatherly love in others? yea and is the cause of all the good in nature and he himself be without goodness unto his creature? yes verily, cogita de Deo quicquid melius potest & de te quicquid deterius, & de illo amplius credere debes, quam cogitare possis. 
Bernardus. Meditat. 5.  Think the best that thou canst of God, and the worst thou canst of thyself, notwithstanding thou mayst believe much more touching his goodness, than thou canst possibly think our image in For he is bonum, sine quo nihil est bonum: 
Aug. solil. 1.  he is goodness itself without whom nothing is good: yea indeed none is good but one, and that is God himself And therefore cast thy burden upon him; for he is thy shepherd that will keep thee so that thou shall not want: and thy shepherd that will seek thee so that thou canst not be lost. 
Psal.  He is like unto a eagle that defends her young ones against the heat of the sun, and the rigour of the cold. 
Luke 15.  Like unto an hen that keeps her young ones against the fury of the vulture: 
Deut. 32.  and may be well compared to the wings of the Cherubin, 
Math. 23.  which are alwaise spread abroad to receive thee at thy coming. O therefore praise the name of the Lord, for he is good, the earth is full of his goodness. 
Psal. 106.  Thus doth saints give thanks unto God Psal. 106 for his goodness. 
Pindarus.  But alas and not only but also old favour and friendship is now a sleep, for men at these days are too forgetful and not only old favour but new likewise, yea all the graces and loving kindnesses of the Lord are put out of mind, and forgotten wherein men are like unto the Israelites that forgot God their Saviour, which had done great things in Egypt, and wondrous things in the land of Ham, and fearful things at the read Sea: yet incontinently they forgot his works. 
Psal. 106.13.21.  Thus are men lead from God, and therefore woe and destruction shallbe upon them, (saith the Prophet) 
jer. 2.12.  yea, be astonished oye heavens, be afraid and utterly confounded (saith the Lord) For my people have committed two evils, they have forsaken me the fountain of living waters, to dig them pits that will hold no water. For they have forsaken God the rock, the foundation and the sure ground, to cast upon the creature, a sandy unsteadfast & deceitful ground. And this ground is especially of three sorts, whereupon men especially cast their confidence, & fasten their anchors, and they are men, the world, and the devil. 
Chro. 2.16 12.  The first ground whereupon men commonly cast, is man himself. As sometimes upon the Physician; thus did Asa, who being sick and diseased, sought not to the Lord in his disease, but to the Physicians: but death overtook him for it. Not that physic is to be discommended, for the Physician is honourable, but he must be put in the second or third place. Sometime upon policy, as did Nero and Absalon: the first whereof that he might establish his kingdom the better to him, and win the hearts of the people, under the pretence of clemency when there was brought a bill unto him, whereunto he should subscribe, touching the condemnation & punishment of offenders, he would say utinam non scissem ●itteras, I would I could not wright, as though (forsooth) he desired so much the welfare and life of the people, that wished afterwards that all Room were but one head, that he might cut it off at one blow. 
Sam. 2.15.  The second that he might with more ease obtain the kingdom, 
2.3.5.5.6.  he would get up early and stand by the entering in of the gate, and every man that had any matter, and came to the king for judgement, him did Absalon call unto him, and said of what city art thou? and he answered, thy servant is of one of the tribes of Israel: then Absalon said unto him: see thy matters are good & righteous, but there is no man deputed of the King to hear thee. Absalon said moreover, O that I were made judge in the land, that every man which hath any matter or controversy might come to me, that I might do him justice. And when any man came near unto him, and did him obeisance, he put forth his hand and took him and kissed him. And on this manner did Absalon to all Israel that came to the King for judgement. So Absalon stolen the hearts of the people of Israel. See the nature of the politician; without a saint; within an hypocrite, deceiver, murderer and traitor. And yet this is the practice of the world by policy, hypocrisy, and deceit, to advance, an maintain their house and their estate▪ 
Sam. 2.17.  but how God liketh the pollician (when policy hath not his warrant from him) appears by the confusion of Achitophel whose counsel and policy being refused and overthrown, he went and hanged himself:  
Thirdly upon strength, as upon kings and princes, soldiers, holds, muni●…ōs and such like. 
Sam. 1.17.17.  Thus did Goliath trust in his strength, and therefore defied the host of Israel, but little David overcame him with a sling, and a stone. For the battle is the Lords. 
Chro. 2.16.2.  Thus did Asa trust upon Benhadas the King of Aram, but the Lord told him by the Prophet Haanaus, that he had done foolishly, & therefore henceforth he should have wars. For the eyes of the Lord behold all the earth to show himself strong with them that are of perfect heart towards him. 
Dan. 4.27.25.29.  Thus did Nabuchadonezer cast his confidence upon the strength of his Babel, saying. Is not this great Babel that I have built for the house of my kingdom, by the might of my power, and for the honour of my majesty? But while the word was in his mouth, a voice came down from heaven, saying: O King Nabuchadonezer, to thee be it spoken, thy kingdom is departed from thee, and they shall drive thee from men, and thy dwelling shall be with the beasts of the field, they shall make thee eat grass as the oxen, and seven times shall pass over thee, until thou knowest, that the most high beareth rule over the kingdoms of men, and giveth it unto whomsoever he will. And the very same hour was this thing fulfilled. Thus did Dionysius that said his kingdom was Adamantinis vinculis firmatum. Strenghtened with chains of Adamant, and that in despite of God, but the blasphemous wretch found the contrary, when he was dispossessed of it. And Ajax in Sophocles trusting unto his strength, said, ignavis opus esse consilio divino, se sine deo vincere posse, it is enough for cowards to crave aid and counsel at God's hands, he was able of himself to get the conquest. But he spoke as a man without a mind, as afterwards it proved, when he fought with ranes in stead of men. Wherefore for all their brags these men must know, that there is neither conquest, battle or victory without God, 
Psal. 33.16.  and that the king is not saved by the multitude of an host, 
judges. 7.  nor the mighty by much strength Gedeons' army consisting but of three hundred men overthrew a mighty host of the Madianites. 
Chro. 14.9.  For the Lord can save as well with a few as with many. 
Sam. 1.14.  jonathan and his harness bearer, being but two, discomfited a mighty army of the Philistines. 
Psal. 14.10.  For the Lord hath no pleasure in any man's legs, but in them that fear him. 
judg. 5.20.  Sicera had 700 chariots of iron, and a mighty army, yet was slain by 200 men, for they fought from heaven against him. 
Aug. decivit. 5. cap. 23.  The Goths coming against Rome in the reign of Honorius, were in one day discomfited and there King Radagisus with his sons taken captive, yet not one of the Romans killed, no not so much as wounded. 
jer. 17.5.  For cursed is the man, that hopeth in man and maketh flesh his arm. 
Psal. 116.11  Because all men are liares and mere vanity, being like unto running water, yea to a very swift stream that is here now and suddenly in an other place, or like to the falling of 
Epictetus  
Homer.  
Sophortes.  
Pindarus.  leaves, yea to the shadow of smoke: nay man is the very dream of a shadow. 
Chrysost. 27. ad populi.  Compared by on to houses of dirt built by little children, which a man may break with every fillip. This made Xerxes to weep, beholding his great army of 200000 men, because after a few years not one of them should remain, or be alive. O si possemus in tale ascendere speculum, de quo universam terram sub nostris pedibus cerneremus, iam tibi ostenderem totius orbis ●uinam. 
Hieron: ad Heliodor.  O that we might ascend to such a hill, from whence we might behold all the whole world under our feet, than would I quickly show unto thee, the ruins of the same. Then would I show unto thee nations against nations, wars, imprisoments, tortures, banishments, and not only the ruin of Xerxes' army, but the death & destruction of all the men in the world not long after to come to pass. 
Esay. 40.  For all flesh is grass.  
Flos apparuimus, qui non eramus quasi flos ariscimus qui temporaliter apparebamus. 
Gregory  We seemed to be what we were not, as a flower we whither which are here but for a time▪ now may we think ourselves to be jolly fellows, but by and by we shallbe turned unto dust, and then is the peasant equal with the prince. 
Nazinauz.  Therefore let us in England (enpironed now with enemies) make God alone our shield with David, 
Psal. 91.2.  yea our rock and defence. 
Psal. 18.  Let us pray unto him he is our King, and he must hear us. 
Psal. 5.3.  For if the woman could answer Adrian the Emperor, when her suit was put off with, non est mihi Otium, I am not at leisure: Ergo imperare noli. 
King. 2.6.  therefore be no longer King than saith she, whereat he turning unto her, gave her audience: 
Psal. 91.12  How much more will God (that commandeth us to pray unto him) be willing and ready to here our prayers? Elizeus prayed and saw the army of God pitched round about him. And jacob had the host of God to meet him for his protection. For the Angel of the Lord shall pitch his tents about thee, and carry thee in their hands lest thou be hurt, if thou wilt put thy trust in him. And therefore cast upon the Lord.  
And thus much for the first ground whereupon the most part do cast their anchor. 
Psal, 94.6.  The second is the world, where on the covetous, luxurious, idle & shifting man doth put his trust. For the covetous boasteth of his riches, & trusteth in them, saying unto his soul, take thy rest, For thou hast many goods laid up. 
Bernard:  These sail mare rubrum, the red sea, and fetch about to the river Ganges, which compasseth the land of Eu●la, where are bred the carbuncle, the smaragd, and the golden mountains, whereunto by reason of griffens, and dragons and mighty monsters, it is almost unpossible to attain. 
Psal. 4.  Yet man adventures for it, quarit ut acquirat, acquirit ut perdat, perdat ut doleat. 
Basill.  He seeks by all means to get, he gets to lose, & he loseth to vex and torment himself. O ye sons of men how long will ye seek after vanity? How long will ye hunt after gold, a net to catch our souls, the hook of death and the bait of sin? How long will ye seek after riches, the cause of wars, the discord of brethren that makes kinsmen forget nature, citizens maintain sycophants, and the high way thieves? Who is the father of lies, the coiner of false accusations, and the author of perjury? Are they not riches and the desire of gold? what made Ahab to slay his subject? Achan to steal forbidden goods? and judas to betray his Master, was it not the desire of gold and riches? O remember that covetousness is carried upon a chariot, the four wheels whereof are pusillanimitas, in humanitas, contemptus dei, & oblivio mortis, 
Barnard.  faint heartedness, inhumanity, contempt of God, and forgetfulness of death. The coach horses that draw the chariot are tenacitas: and rapacitas, holdfast and ravening. The wagoner is desire of having, and the whips that scourdge forwards these horses are, desire to get, and fear to lose. And yet what hast thou got by all this pains, but a City of paper, a runagate servant, a sword to pierce thy soul, and everlasting destruction (as did Dives) that for his riches was carried in to hell. But thou that by evil means thus castest after the world, forgettest that God is the giver of all riches, who is the giver of all things: in City in field in cattle and corn, and what not. Wherefore lest this be added unto the heap of thy offences, forsake the world and cast upon the Lord, and he will provide for thee.  
But here steps in the idle and delicious man objecting for himself, and his ease saying: What then need we for to labour if God be the giver of all things? But this man must know, that when the scriptures speak (acknowledging to God's praise) that he giveth all things, yet they debar not from him the means which God appointed. Thus when the psalmist speaketh, 
Psal. 103.9.  that the faithful man who trusteth in God, shall have riches and treasure, he useth the word Hoon which properly signifith goods and riches which are gotten by great endeavour to admonish us, that riches are be stowed upon us by those means which God hath ordained from above, of which sort are labour, pains, care, and such like For man is borne to labour. He goeth out unto his work and to his labour until the evening, and without labour nothing can prosper. Howbeit both labour, thirst, sleep, and all must be done according to the physicians rule, name-in a mean. But here the idle man will take up Christ his speech for his warrant saying. Take no thought for thy life what to eat, nor for your body what you shall put on. The Ravens neither sow nor reap, yet God feedeth them, and how much is man better than fowls? But we must know that Christ forbiddeth not here labour and ordinary means for provision, 
Luke. 12.15.  but giveth us in charge, not to give over ourselves to a covetous care of this life, nor labour, sed mens suffoca, ta cura, damnatur: 
Chrysosto:  not labour but a mind choked with care is condemned. Labour est exercendus, but sollicitudo est tollenda: 
Hieron.  labour is to be used, but over much care to be refused, For labour is commanded. 
Gen. 3.19.  In the sweat of thy face, thou shalt eat thy bread; until thou return unto the earth. Whereby we find condemned the idle beggar; unto whom God hath, afforded parts fit for labour. The robber, & the thief, the belly God, and the Friar, the cousiner, the shifter, and all that live by their wits without calling. For these live upon other men's labour, & not upon the sweat of their own brows, solliciti esse vetamur, laborare autem iubemur. 
Chrysost.  For labour est naturae: sollicitudo est culpae, wear forbidden indeed to be two careful, but we are commanded to labour. 
Tho: Aqui.  For labour is of nature, but care of sin, yet neither is all care forbidden. For there is a faithful and a sinful care. The first laboureth in his calling, escam in manum domini committit, but he leaves the issue and event of all his labour, unto the hands and providence of God, building upon him by a strong faith. The second laboureth but despairs of the issue, quasi quineminem habet gubernantem, 
Chrysost.  as though all must come by his care and travel; and there were no God to provide for him and send a blessing to his labour. 
Nazenzens.  Whereas, If the Lord give a blessing carking care will not prevail: and if God do not give a blessing, all our labour will do no good. For as the Rabbins could well note God hath four keys which he will not lend to any other. The key of the grave: the key of dearth an barrenness. The key of rain, and plenty. And the key of food and nourishment: yea except the Lord build the house, they labour but in vain that build it: and except the Lord keep the City, the keeper watcheth but in vain. It is in vain for you to rise early, and to lie down late, and eat the bread of sorrow, unless the lord be with you to bless you 
Psal. 127.1. &. 2.  But if God lay to his helping hand, unto our lawful calling and diligent endeavour than may we be assured all things shall prosper, and succeed for our good So then, if we will not tempt God we must use the means, but such means as God alloweth of, and hath ordained. Wherefore craft, usury, Simony, counterfeiting of wares, and such like, as means by God both forbidden and condemned, are to be eschewed and avoided. And here may the poor man that faithfully laboureth in his calling be comforted. For he shall not always be forgotten, because if God provideth for the fowls, man is better than they. 
Math. 6.  If he clotheth the Lilies of the field, which to day are in your field, & to morrow cast into the oven: how much more will he  and feed us, if we will put our trust in him? This David found by experience, and provoketh others by his example to trust in God. 
Psal. 34.4.6.8.  I sought the Lord (saith he) & he heard me, the poor crieth, and the Lord heareth him: O do but taste, and see how gracious the Lord is, and you shall find that man to be greatly blessed that putteth his trust in him. And this Christ maketh us to be most sure of, when he telleth us that God is our farther. For if pater, vult; If omnipotens potest, non est ergo timendum quin provideat nobis. 
Aug.  If he be our father, then how can we doubt of his good will unto us his children: and if he be omnipotent how can we fear his ability to persorme his will: wherefore if he be both willing and able, let us assure ourselves that he, and he alone will assuredly provide for us, and therefore let us cast upon the Lord. And thus much for the second false ground which is the world.  
Now followeth the third, and that is the Devil. A ground whereon Magicians, conjurers, witches, an whosoever follow any such unlawful, and forbidden craft, do cast their hope and rely. Men mightily misled, and be witched with blockish Atheism, and un godliness, yea with sottish forgetfulness, of their own estate and welfare. 
Per. 1.5.8.  For can a man look for any benefit, or help at the hands of his mortal enemy and professed foe? yet the Devil, and his angels are our deadly enemies, seeking to devour us, and our professed foes by open proclamation from the beginning. 
Gen. 3.  Neither is this all; but God himself will turn against them. 
Leuitic. 20 6.  For If any turn after such as work with spirits, & soothsayers, to ●o a whoring after them, then will I set my face against that person, and will cut him of from among my people. 
Sam. 28.  Thus happened it to Saul for leaving God, to seek unto a witch: he was destroyed. 
Exod. 7.  Pharaoh runneth unto the wizard's, but he, and all his army perished for it. 
Kings. 2.1.3.4.  Ahaziah falling sick sent to inquire of Beelzebub the God of Ekron, touching the recovery of his disease, but the angel of the Lord said unto Eliah. Arise, and go up to meet the messengers, and say unto them: Is not there a God in Istraell? wherefore thus saith the Lord: Thou shalt not come down from the bed, on which thou art gone up, but shalt die the death, Domitian forsooth must needs have his wizards to tell him of his fortune; But presently thereupon he grew suspicious of all his people, that he caused the wall of his gallery to be beset with the stone Phengiles, which is a very bright and shining stone, that by that means he might see, and behold, what was done behind him. 
Suetonius. cap. 14.15.  For these fortune tellers, and casters of natiuties either they tell us adversa, or prospera: some good and prosperity which shall happen unto us, or else some ill and adversity, that shall betide us. If they tell unto us some happy thing to come and do deceive us, they make us unhappy by expecting that which shall never be fulfilled. And if they tell unto us adverse, and evil things to betide us, and lie unto us, yet they make us miserable by fearing that which shall not be effected, Howbeit, if they learn this knowledge of the Devil, can we think that he will tell us any good that wisheth nothing but our hurt? or if it be else where to be found, were ●t lawful? would God then forbidden it to be practised? saying▪ 
Deutrie. 18.10.11 12.  Let none be found amongst you that useth witchcraft, or a regarder of times, or a marker of the flying of fowls, or a Sorcerer, or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel at the dead For all that do such things are an abomination unto the lord 
judges. 9  As for the Devil he is an evil spirit, the spirit of hatred, a lying spirit, and the father of lies, himself like lightning was thrown down from heaven. And what stay then can they hope for or expect, that put their trust in him? 
Kings. 1.22  But if thou hast said with David, the Lord is my hope, and my fortress, he is my God, in him will I trust. 
john. 10.  
Luke. 13.  Then shalt thou be delivered from the snare of the hunter, and from the noy some pestilence from the fear of the night and the arrow that flieth by day: 
Psal. 91.  Thou shalt walk upon the Lion; and the Adder, the young Lion, or the Dragon shalt thou tread under thy feet. For God will give his Angels charge over thee, to keep thee in all thy ways: As for the Devil, what power and ability hath he to prevail against thee, unless God give him leave, 
Gregorius  Qui etsam in porcos transire non potu●…, nisi permissus. 
Math. 8.  which could not enter into the heard of swine until he had received leave and licence from Christ our Saviour. 
job. 1.  Nor prevail against job, no further than the Lord saw it, convenient, for jobs trial, & the Lords glory. Wherefore defy Satan, and abandon all users of wicked crafts, & say with Augustine: 
Aug.  una confidentia, una ●irma promissio Deus miserecordia tua. This is one only confidence, and firm promise, and that is thy mercy O God. Si insurgant adversiis me praelia: 
Bernardus.  Though wars and troubles rise against me. Though the world rage, and the Devil fret. Though the flesh lust against the spirit, yet in te domine speraebo: I will trust in thee: In thee O Lord alone, my God, and my redeemer. 
Psal. 3.  And with David though my adversaries be increased, and say unto my soul, there is no help for him in his God, yet will I not be afraid for ten thousand. For thou O God art my buckler, and salvation belongeth only unto thee. O Christ my king thou art my country, my strength my riches, my happiness, yea thou art all things what tongue can speak, or heart can wish here here is the sure ground whereon, to cast our anchor, other grounds will but deceive 
Gregory.  us. Quid coelo securius, paradiso iucundus? Angeli tumen de caelo, de pariaiso homines c●ciderunt. What is more secure than heaven, or more pleasant than paridise? yet the Angels fell from heaven and ●…e lost paradise: why then wilt thou cast upon man, which is so frail, the world which is so vain, and the Devil which is so deceitful. 
Aug.  Proijce te in illum qui semper stat: O no but cast thyself only upon him, which is neither frail, or vain, subtle, nor deceitful but firm, constant and permanent, willing to receive thee, and able for to help thee, even the Lord thy God and he will nourish thee: and thus much for the first part of this text, which is the christian man's laying at anchor in the sea of this world contained in these words, cast thy burden upon the Lord and he will nourish thee.  
Now followeth the second and the third parts which for the time is past, I will contract and finish in a word.  
The second part is the arriving of the godly man in the haven of happiness: Contained in these words, He will not suffer the righteous to fall for ever, insinuating unto us, that the godly man shall be tossed in this world with the waves of afflictions, and the winds of persecutions, but for all this he shall be delivered from drowning, and at the last arrive in the blessed haven of happiness, where in we are to consider these two things. First the necessity of afflictions, and secondly the assurance of his arriving in the haven.  
The first insinuated from the comparison of his sailing & the second assured from the promise. Who will not suffer him to fall for ever; for the first.  
Man's life is compared unto a ship sailing on the sea, and therefore he must look for waves and winds to toss & assault him. To a warfare: the christian man is the soldier, and he must expect weapons, and men, and all store of warlike strategemes to oppress him. 
Timothy. 2.2.3.  Thus is Timothy called the soldier of Christ, and therefore persuaded by the Apostle to arm himself to suffer affliction as a good soldier. The Chtistian man is compared to a vessel, afflictions are the tools, & the vessel must look to be cut and squared fit fo● the use of that house, for which it is provided. The Christian man is compared unto a scholar, the world is the schoolhouse, afflictions are the rod and the scholar must look now and then to taste of the rod, and under go correction. 
Psal. 66: 10.  The Christian man is compared unto gold, the world is the for●…e, afflictions are the fire, and the gold and metal must look to be tried in the fire, that it may be purified. The Christian is compared to a runner and trier of masteries, and the wrestler must look for foils and for falls. 
Cor. 1.9.24.  The Christian is compared to come and he must look to be sifted and threshed with the flail of afflictions. The christian man is compared unto the grape, that must be pressed, strained and stamped with tribulation. Thus God dealeth with his children as a father with the son, whom he most loveth: 
Luke. 15.  as a Physician with the patiented whom he most affecteth, specified by the loving father unto the prodigal son, by Christ unto the thief upon the cross. 
Heb. 11.  This was the way for all the god unto walk into heaven, as appeareth by the patriarchs, the Prophets the Apostles, Christ and his saints wherefore we must accept of afflictions, as the Lords most fatherly corrections, first because God is the sender of them, and being our father he will send nothing unto his children, but that which shall be for their good and profit. 
Luke. 15.  How merciful was he unto the wounded man that fell among theives, 
Math. 9  How careful was he of the sheep that was lost in the wilderness? 
Mat. 11.29.  and how pitiful over the dis●…sed, that were sick, blind, doumb, and deaf, for unto whom faith God shall I have respect, but unto him that is miserable, poor, brought low, troubled in spirit, and standeth in awe of my words. 
Esay. 66.2.  Secondly because God that sends them is almighty, and able to deliver us: Our father will not suffer us to be tempted above our strength. 
Cor. 1.10.  Thirdly because afflictions are short, yet a little and he comes. Though mourning be at even yet joy cometh in the morning. Thus was joseph now a prisoner, by and by a Prince. 
Psal. 30.5.  David erewhile a banished man, and despised, by and by a King & much respected; job a man even now afflicted and contemned; by and by again in much prosperity and of all regarded. Fourthly because we are sick, God is the Physician, affliction the physic, & we will suffer the physician to give us bitter potions, and the surgeon to cut and to lance our bodies. And why not much more God, who though he kill yet will make alive, and though he wound, yet will make us whole: In a word because afflictions bring us to know God and ourselves, to awake us from sin, and conform us to the image of Christ his son, because in trouble betimes shall they arise unto me saith the Lord, and while we are punished, we are corrected of the Lord, that we should not be condemned in the world Let us cry with Austin, hic seca, hic ure, ne pere am in eternum, here cut, here lance, here box, here burn lest I perish with Dives and the rest of the wicked in the fire of hell which shall never have an end, 
Acts. 3.  yea let us rejoice in afflictions as did the Apostles, let us receive them with thanks, seeing we suffer no more for our sins, than Christ sot us, which had no sin. 
Mat. 10.  And seeing the desciple is not above his master but by this way Christ our master entered into his glory: let us humble ourselves in afffictions for he that will follow Christ, must deny him●elfe: 
Luke 24.  And afflictions are Gods cogniscance to show us who is our Lord and master. 
Esay. 33.  Let us repent us of our sin, for God is very ready to forgive otherwise the Lord will visit sins with scourges, And let us continually call upon the Lord, for so he commandeth saying: call upon me in time of trouble, and I will deliver thee, 
Kings. 2.  Thus did Hezekias in his sickness 
Act. 12.20.  and Peter in the Prison, and the one was healed, and the other delivered; the pains of hell (saith David) 
Psal. 18.  came about me, and the snare of death overtook me, but in my trouble I called upon the Lord, and he heard me, for whosoever calleth upon the name of the Lord shall be preserved. And thus much for the first point which is the necessity of afflictions 
Rom. 10.  Now followeth the second which is the certainty of deliverance, and arriving in the haven of happiness noted out of these words. He will not suffer the righteous to fall for ever. This is warranted from these arguments. First from the fore knowledge of God, who seethe all things before they come to pass, and therefore seethe the afflictions of his people, as he beheld the Isralites, afflictions, & will deliver the godly now as he delivered his people then. 
Exod. 3.78  For I have surely seen the trouble of my people (saith God) which are in Egypt and have heard their cry, and therefore am come down to deliver them, and to bring them into a land that floweth with milk and honey. See, they shall be delivered because God foreseeth their calamities, neither is his sight more dim or his love less now to them that fear him. All things are naked and open in his eyes, he beholdeth the ends of the world, and seethe all that is under heaven. 
Heb. 4.13.  He seethe all things, he heareth all things and rewardeth all things. 
Orpheus:   
Secondly from God's goodness and love that is unchangeable towards his servants, 
Luke. 10.28  for God hath written their names in heaven, and hath them in his book of accounts. 
Luke 15.50  He will not lose the lost sheep that is gone astray. They are in Corporated into his City, and he knows them by their names.  
Thirdly from his promise, who hath promised when they cry unto him, he will deliver them: the certainty hereof dependeth upon his truth, which cannot lie, and upon his omnipotency which cannot fail.  
Fourthly from his justice which will give to every one according to their deserts and therefore if not in this world yet in the world to come he will give a worthy blessing unto the godly.  
Fifthly from his mercy, which maketh his son to shine both on good and bad, and will not alwaise forget his mercy unto his servants that call upon him. This is Christ his banner, under which the servants of Christ especially do march. This is their tower whereunto they fly in all their assaults, yea this was that which broke hell gates to let out the servants of God, and it will open the doors of heaven to let in all those, that with true faith cast upon Christ their true ground & foundation.  
Lastly this is warranted from the examples of all the Saints in holy writ, whom God preserved in the time of trouble. Noah was saved when the world was drowned, for he trusted in God. Lot was preserved when Sodom was burned for he served God. The Israelites were delivered, when Pharaoh perished because they where the people of the Lord what should I rip up a volume of examples? when Dines perished in hell for his wickedness, Lazarus was carried into heaven for his godliness, a kingdom, a throne, and paradise of bliss, not like earthly kingdoms full of troubles (as was David's) nor momentary as was salomon's, but a kingdom more pure than the sun which nothing can corrupt, more rich than precious stone which nothing can valu; a kingdom which neithr eye hath seen; nor the glory thereof can any tongue relate. What soldier would not endure any hard ship for his kingdom what wrestler would nor suffer any soils for his wager? What runner any labour for this prize? what prisoner any fetters for this liberty? what glutton any abstience? what Dives any poverty? what Abraham any pilgrimage? what David any banishment? and what Saint all calamity, and affliction for this paradise? only cast and trust upon him and he will provide it for thee: for he will not suffer the righteous to fall for ever. But the ungodly shall be thrown into the pit of corruption. And this is the last part of this text: which containeth in it the shipwreck of the wicked man: who all be it he sail top and top gallant in the sea of this world, and flourish for a while, in the vanity of the same, yet shall the waves of an evil conscience toss him, and the winds of God's judgements utterly over throw him.  
Quid Crassos, & Pompeios evertit?  
Summus nempe locus nulla non arte petitus.  
Magnaque numinibus vota exaudita malignis. 
satire.   
The stock of Crassus, and the house of Pompey flourished in Rome for a space, but being erected and set up by ill means, & subtlety: was overthrown, and came to nothing. This the scripture abundantly proveth unto us. Sometimes telling us of the prosperity of the wicked, and sometime showing us again the destruction of the sinner. Thus when job had declared unto us, the flourishing estate of the wicked, upon the neck thereof he inferreth the lamentable fall of the ungodly. Now he saith: 
job. 21.71.  they live, wax old, and grow in wealth their houses are peaceable, and their bullock falleth not, they send forth children and rejoice in the sound of the harp, and Organs, they spend their days in wealth, and the rod of God is not upon them, yet he concludeth; Let the counsel of the wicked be far from me; for their candle shall be put out, and destruction shall come upon them; they shall be as stubble before the wind, & as chaff that the storm carrieth away, yea God will lay up sorrow for him, & when he rewardeth him, he shall know it. 
Psal. 73.  So when David had well nigh slipped, beholding the prosperity of the wicked yet entering into the sanctuary of God he understood the slippery end of the ungodly: who are suddenly destroyed as a dream when one waketh. 
Psal. 1.6.  For the way of the sinner shall perish Geminae sub terra viae ad manes sunt, una est piorum, sed malorum est altera. Te nullus error habeat, est ius inferis. 
Exod. 14.18  There be two ways: the one leadeth to heaven, the other to hell, the one is for the good the other for the bad, and we may be assured that God is just, who will reward them both according to their works. The first shall prosper, for the Lord will bless them, but the second shall perish for the face of the Lord is against them that do evil, to cut off their remembrance from the earth. Pharaoh sailed in prosperity for a while, but at the last he suffered shipwreck, and was drowned. 
Ester. 9  Haman sailed a fit for a while, but at the last, fell into his own pit, and was hanged: Antiochus, prospered for a while, but at the last was slain by Tryphon, and perished. Thus shall the transgressors be destroyed, & the end of the wicked shall be cut off. What should I here reckon up the temporary flourish of Herod, Nero, Domitian, trajan, Hadrian, Valerian, Aurelian, Dioclesian, Maximinus, Maximianus, and infinite others? Were not some of them devoured with worms, others spat out their lungs: some killed themselves, others were murdered by their servants: some died of dropsy; others of an apoplexy some were taken captive by the foe, & others destroyed by the enemy? 
Kings. 1.11.  For God will raise up adversaries to Solomon for his sins, and muster all the host of heaven against the wicked for their offences. 
jerimiah. 5.6.  A Lion out of the Forest shall slay them a wolphe out of the wilderness shall destroy them● a Leopard shall watch over their City, 
Acts. 1.18.  and every one that goeth out shall be torn in pieces, because of their transgressions, judas came to perdition by the halter, Lubian was devoured with dogs; 
Acts. 13.  Elimas was strucken blind: Manes was flayed alive. Arrius died of a flux. Nestorius' was swallowed up of the earth, Benedict the 9 was strangled by Satan and Zoroaster burned by the Devil. The blasphemer was stoned: and the child that learned betimes to swear was possessed of the devil▪ the man that gathered sticks on the Sabbath was stonned: 
Levit. 24.  and Nicanor that regarded not the sabbath was destroyed, 
Greg. lib. 4. Dial. 18.  Absalon was hanged by the hair: and the posterity of disobedient Cham was abolished: 
Numb. 15.  verily the ungodly may make a show for a while, but they are set in slippery places, 
Sam. 2.16.  Fo● they shall be consumed. 
Deutri. 7.  Cain must be a runagate for his murder, 
Psal. 73.  and Sodom burned for uncleanness: 
Genes. 4.  Achan was stoned for taking a forbidden garment; Leo, Corponimus was smitten from heaven for sacrilege▪ 
Amos. 7.  Amasiaz must die in a polluted land for false witness: Darius Princes wear into the Lion's den for accusing Daniel. 
Daniel.  Thus will the Lord rain upon the wicked, snares fire and brimstone. 
Psal. 11.  His hand shall find out all his enemies, and his right hand them that hate him▪ yea the Lord shall destroy them in his wrath and the fire shall devour them. 
Psal. 21.9  Wherefore let us be wise like the children of this generation, and learn one lesson from the men of Tire, and Sidon, and that is, as they that feared the anger of H●rod the Prince, came to Blastus the chamberlain to desire peace: 
Acts. 12.  so we fearing the anger of God the Father, let us go unto Christ the son, To make atonement for us; The way must be: First by prayer to labour for faith. Secondly by faith to anttaine repentance. And Thirdly by repentance to bring forth a new life, forsaking old Adam the man of sin, and putting one the new Christ the man of righteousness. 
Psal. 33.  For then God shall be our father by adoption, and blessed is the people, whose God is the Lord: even the people that he hath chosen for his inheritance. 
Psal. 27.  And then though Father, and Mother forsake thee, afflictions and all the world do band against thee yet will the Lord gather thee up, and with his mighty arm deliver thee. And therefore cast (with David) upon the Lord and he will nourish thee. For he will not see the righteous perish for ever, but the wicked shall be thrown into the pit of destruction. Whereby thou mayst know how to withstand the assaults of Satan, who taking advantage upon thy homebred Atheism, stirreth up thy impatient nature to wage war against thy Creature, and say with the wicked in Malachi. 
Malach. 3.14.  It is in vain to serve God, for they that work wickedness are exalted: as who should say. To serve God is neither good for God nor profitable for man. First it is not good for God, for if thou be'st righteous, what givest thou unto him, Or what receiveth he at thy hand? 
job. 35.7.  Secondly it is not beneficial unto man, for than it should be in one of these respects, either that God would bless us for our service, or not punish us for our sins: but neither are the good men rewarded for there well doing, nor the bad punished for there wicked working, & therefore it is in vain to serve God: ye on the contrary it is good to be bad and best to be the worst. For are not the humble debased, and the proud exalted the wicked man rich and the good man poor? doth not oppression, and injury deceit and cozenage, dicing & swearing bring in wealth and jollity, but true dealing makes woe and poverty.  
Criminibus debent hortos pretoria mesas, was not Nabuchadonasar mighty, yet proud, Pompey great, O yet sacrelegious, Rapsakie rich yet a blasphemer; Alexander a Monarch, yet full of sin.  
Aude aliquidbrevibus gyaris, et carcexe di●nū, sivis esse aliquis; victus laudatur et alget 
Malac. 8.2.17.  verily he that would be rich let him be coteous, & he it would be poor let him be righteous: 
Psal. 10.11.13.  he it would be great let him be vicious, & he that would be little & of no estene, let him be virtuous. 
Prou. 5. 2●.  For God either delights in them that do evil: or beholds not our actions: or else hideth away his face & will not regard; 
Orpheus.  all which thou hast hard even now answered by practice, & proved false by woeful experience for God is no idle spectator of our actions nor vain beholder of our works: he will be favourable unto the good, & most severe against the bad The waise of man are before the eyes of the Lord, & he pondereth all his paths, he beholds all things hears all things & rewards all according to there works. If thou dost well (saith God unto Cain) 
Genes. 4.7.  shalt thou not be accepted? & if thou dost not well sin lieth at thy door: and saith the heathen man.  
Si genus humanum et mortalia temitis a● ma, at sperate deos memores fandi atque nefandi. 
Vira. Acnad. 6.  Albeit mortal man is not able to offend thee, nor his weak arm sufficient to command thee, yet the immortal God that keeps a register of our ways will one day set a due desert upon our works.  
But thou wilt say this punishment which God reserves for an other day is very late: And yet thou must know when it shall come it will be two bitter.  
Lento garduira deidrocedit, sed traditatem penae gravetate supplicij compensat. 
Valer. Maxi.  God is slow indeed unto anger, and very loath to come unto revenge, but when he comes he will recompense his slackness with the greatness of his punishments. Thus he dealt with the old world, with Sodom, with the jews, day by day, year by year, age after age expecting there repentance, being called more properly pater miserordiarun then indiciorum the father of mercies, then of judgements, because the first proceeds from himself the second from our sins.  
Howbeit thou wilt say again: if God did so mislike sin or were able to punish it he would show some token of his power and justice in this life. Truly so he doth remember the fall of the Angels, the banishment of Adam, the confusion of Babel: the drowning of the old world, the burning of Sodom: the overthrow of Pharaoh: Saul: Absalon: Herod: judas: the sword, the famine, the plague instruments of his power and justice. And if thou wilt learn to distinguish of God's punishments, which are two fold, open, & secret besides his open punishments which are common thou shalt find his secret punishments to be continual, namely the sting of conscience which like a never wearied fury will pursue the night & day unto judgement. 
Aug. in Psal. 30.  The heathen man could call a guilty conscience occultum flagellun dei Gods hidden whip: Cain felt the sinart thereof: and thou canst not avoid it.  
Notwithstanding thou seest the wicked flourish in this world: which still increaseth thy infidility & diffidence; o let it not do so, for they have their portion in this life: 
Luk. 16.15  thus did Dives receive in this world profit, & pleasure, but Lazarus penury & pain: but now is Lazarus comforted & Dines tormented. 
Psal. 73.  Besides this there prosperity is but momentary: 
job. ●1.  as a dream, as the ice: as the cha●…e before the wind; verily vanity of vanities all is but vanity, 
Psal. 37.  compared by the Psalmist to the grass, to the herb: to the fat of the lambs, to the smoke, to a cloud that vanisheth away in a moment, whereas the godly shall possess the land, for the Lord upholdeth them: 
Psal. 37.  the godly shall be preserved for ever, for the Lord is there strength & there salvation, wherefore there end shall be peace for ever more. 
Esay. 1.16.  O than ye that fear the Lord hearken unto his precept published by the prophet Esay saying, cease to do evil, learn to do well; & give ear unto his promise proclaimed by the prophet David, saying, fly from evil & do good and dwell for ever, For ever: 
Psal. 37.27  how can that be, seeing ourselves momentary our abiding temporary, and our dwelling transitory. 
Aug. 36.  But, alia terra erit, ubi inhabitabimus in secalun seculi: there shall be an other land, and kingdom wherein we shall abide for evermore: an heavenvly kingdom: an eternal kingdom: a most blessed kingdom: 
Mathe. 25.  a Paradise: a place of pleasure: 
Tim. 2.4.  a building of God, an house that is eternal in the heaven. 
Luke. 14.  To which place he bring us that hath so dearly bought it for us, 
Math. 26.  jesus Christ the righteous.  
Amen.  
FINIS.