Selected quad for the lemma: land_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A00564
|
The blacke devil or the apostate Together with the wolfe worrying the lambes. And the spiritual navigator, bound for the Holy Land. In three sermons. By Thomas Adams.
|
Adams, Thomas, fl. 1612-1653.
|
1615
(1615)
|
STC 107; ESTC S100391
|
96,543
|
190
|
oyle of Lyons If Magistrates would vse that sword which the Lyon the King hath put into their hands to Gods glory the wolues would be in more feare and quiet Let him that hath Episcopall Iurisdiction consider what S. Bernard writes to Eugenius that it is his office Magis domare lupos quà m dominari ouibus And as they say the Subiect of the Canon law is Homo dirigibilis in Deum et in bonum commune so that Court which is called Forum spirituale should specially consider the publike tranquillity of these Lambes to eneruate the furious strength of wolues Let them that are deputed Superuisors of Parishes Church-wardens remember that nothing in the world is more spirituall tender and delicate then the conscience of a man and nothing bindes the conscience more strongly then an oath Come ye not therefore with Omne benè when there are so many wolues among you If you fauour the wolues you giue shrewd suspition that you are wolues your selues Is there nothing for you to present Gods house Gods day is neglected the Temples vnrepaired and vnrepaired too neyther adorned nor frequented Adultery breaks forth into smoke fame infamy Drunkennes cannot find the way to the Church so readily as to the Alehouse and when it comes to the Temple takes a nap iust the length of the Sermon And yet Omnia benè still Let me say Security and Partiality are often the Church-wardens Conniuence and wilfull Ignorance the Side-men You wil say I take for the profit of the Commissary I answere in the face and feare of God I speake not to benefit his Office but to discharge my owne office VVhen all is done and yet all vndone still the lambs must be patient thogh in medio luporuÌ„ God wil not suffer our labors to passe vnrewarded Emittuntur non amittuntur agni VVhen we haue finished our course there is laid vp for vs a crown of righteousnes which the Lord the righteous Iudge shal giue vs at the last day Aristotle in his Ethicks affirmes vertue to be only Bonum laudabile making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee the adiunct thereof but his Felicity to be Bonum honorabile and giues for the adiunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making it the most honourable thing in the world But Gods reward to his seruants surmounts all Ethicke or Ethnicke happinesse bestowing a Kingdome vpon his Lambes on the right hand whiles the wolues and Goates on the left be sent away to eternal malediction Now the Lambe of God make vs Lambes and giue vs the reward of Lambes his euerlasting comforts Amen FINIS THE Spirituall Nauigator BOVND For the Holy Land Preached at St. Giles without Cripplegate on Trinity Sunday last 1615. By THOMAS ADAMS Reuel 15. 2. 3. I saw as it were a Sea of Glasse mingled with fire and they that had gotten the victory ouer the Beast and ouer his Image and ouer his Marke and ouer the number of his name stand on the Sea of glasse hauing the Harpes of GOD. And they sing the Song of Moses the seruant of God and the song of the Lambe saying Great and marueilous are thy works Lord God Almighty iust and true are thy wayes thou King of Saints LONDON Printed by William Iaggard 1615. TO THE TRVLY-Religious M. Crashavv M. Milward M. Dauyes M. Heling with other worthy Citizens my very good Friends GEntlemen Because you haue iust occasion in your callings to deale often with Merchandise I haue beene bold to call you a little from your Temporall to a Spirituall Traffique and haue sent you a Christian Nauigatour bound for the Holy Land who without question will giue you some relations of his Trauells worthy two houres perusing You shall finde a whole Sea sailed through in a short time and that a large Sea not a foote lesse then the World You will say the description lyes in a little volume Why you haue seene the whole world narrow'd vp into a small Mappe They that haue beene said after many yeares at last to compasse it haue not described all coasts and corners of it Euen their silence hath giuen succeeding generations hope to find out new Lands and you know they haue found them You cannot expect more of two houres discouery then of seauen yeares I leaue many things to be descried by others yet dare promise this that I haue giuen you some necessary directions for your happiest voyage Ouer this glassy Sea you must saile you are now sayling Truth be your Card the Holy Ghost your Pilot. Your Course being well directed you cannot possibly make a happier iourney The Hauen is before your eyes where your Sauiour sits with the hand of mercy wafting you to him You cannot bee Sea-sicke but he will comfort and restore you If the Tempest comes call on him with Peter Lord saue vs and he will rebuke the windes and the Seas they shal not hurt you Storme and tempest winds and waters obey his voyce What Rocks Gulfes Swallowes and the danger worse then that is called the Terror of the Exchange the Pyrate one plague which the Deuill hath added to the Sea more then Nature gaue it of that great Leuiathan Satan and other perils that may endanger you are marked out Decline them so well as you may and consider what Prouidence guides your course this Sea is Before Gods Throne Keepe you the Cape of good Hope in your eye and what euer becomes of this weake Vessell your Body make sure to saue the Passenger your Soule in the day of the Lord Iesus What is here directed you shall be faithfully prayed for by him That vnfainedly desires your Saluation Tho Adams THE Spirituall Nauigator BOVND For the Holy Land Reuel Chap. 4. ver 6. Before the Throne there was a Sea of Glasse like vnto Chrystall I Haue chosen a member of the Epistle appointed by our Church to be read in the celebration of this Feast to the most Sacred Trinity There is One sitting on the Throne which is God the Father on his right hand the Lambe which was slaine onely worthy to vnseale the Booke which is God the Sonne and seauen Lampes of fire burning before the Throne the seauen-fold Spirit which is God the Holy Ghost Vnus potentialiter trinus personaliter Which blessed Trinity in Vnity and Vnity in Trinity inspire mee to speake and you to heare Amen Before the Throne c. The Reuelation is a booke of great depth containing tot Saâ—…menta quot verba as many wonders as words mysteries as sentences There are other bookes of the Gospell but Bullinger cals this Librum euangelicissimum the most Gospel-like booke a booke of most happy consolation deliuering those euentuall comforts which shall successiuely and succesfully accompany the Church vnto the end of the world It presents as in a perspectiue glasse the lambe of God guarding and regarding his Saints giuing them triumphant victory ouer all his and their enemies The writings of S. Iohn as I haue
contemplate admire meditate your owne misery and your Sauiours mercy in this Glasse presented 2. Chrystalline is the other attribute which is not idem significans but plenioris nec non planioris virtutis not signifying the same thing but of a fuller and plainer vertue or demonstration Chrystallum est quasi expers color is accedens proxime ad puritatem aëris Chrystall is described to bee as it were voide of colour as comming next to the simple purity of the ayre Now as the other attribute takes from the Gospell al obscurity so this takes from it all impurity There is no humane inuentions carnall traditions or will-worship mixt with this Sea it is pure as Chrystall Abundant plagues shal be added to him that shall adde to this Booke and his part shall bee taken away out of the booke of life that shall sacrilegiously take ought from it Let me say God beholds vs through this Chrystall Iesus Christ and sees nothing in vs leane lame polluted or ill-fauour'd What euer our owne proper and personall inclinations and inquinations haue beene this tralucent Chrystall the merits and righteousnesse of our Sauiour presents vs pure in the eyes of God Through this Chrystall Christ himselfe beholds his Church and then saith Thou art all faire my Loue there is no spot in thee 6. There is a sixt opinion Some by this glassy and Chrystall-sea conceiued to be meant Baptisme Prefigured by that Red sea Exod. 14. To which red sea Paul alludes in the point of Baptisme 1. Cor. 10. I would not haue you ignorant how that all our fathers were vnder the Cloud and al passed through the Sea And were al baptised vnto Moses in the Cloud and in the Sea Of this minde are Augustine Tractat 11. in Ioh. Rupertus Euthymius The accordance of the Type and Anti-type stands thus As none of the children of Israel entred the terrestriall Canaan but by passing the redde Sea so ordinarily no Christian enters the celestiall Canaan but through this glassy Sea The Lauer of regeneration is that Sea wherein we must all wash Verily verily I say vnto thee He said so that could tell and he doubles his asseueration except a man bee borne of water and of the spirit he cannot enter into the kingdome of God Ordinarily no man comes to heauen dry-shod hee must wade through this ford The Minister must irrigare 1 Cor. 3. Iohn Baptist must powre on water and Christ must Christen vs with the Holy Ghost and with fire There must bee a washed body a clensed conscience This is that the Apostle calls pure water Heb. 10. Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed with Pure water So let vs draw neere without this no daring to approach the Throne of grace Through this Sea we must all saile the Holy Ghost being our Pilot the word of God our Compasse or how should we thinke to land at the hauen of heauen 7. Lastly others affirme that by this glassy Sea is meant the World So Bullinger c. This being the most generall and most probable opinion on it I purpose to build my subsequent discourse A speciall reason to induce me as I think the best light to vnderstand the Scripture is taken from the Scripture and as God best vnderstands his owne meaning so he expounds it to vs by conferring places difficult with semblable of more facility I deriue from Reuel 15. verse 2. I saw as it were a Sea of glasse mingled with fire and they that had gotten the victory ouer the beast and ouer his image and ouer his marke and ouer the number of his name stand on the sea of glasse hauing the harpes of God Where the Saints hauing passed the dangers of the glassy sea all the perils and terrors of this brittle and slippery World and now setting their triumphant feete on the shores of happinesse they sing a victorious song Great and maruellous are thy workes Lord God Almighty iust true are thy wayes thou King of Saints Praising God with harpes and voices for their safe waftage ouer the sea of this World Now for further confirmation of this opinion in the 3. verse the exultation which they sing is called the song of Moses the seruant of God So that it seemes directly to answere in a sweet allusion to the deliuery of Israel from the Egyptians At what time the diuided waters of the redde sea gaue them way standing vp as a wall on their right hand and a wall on their left and that so long till the little ones and the women with childe might passe ouer dry-shod But at last returning to their old course swallowed vp their pursuers Immediately hereon Exodus 15. Moses and all Israel turning backe to behold the Egyptians drown'd in the sea or floting on the waues whiles themselues stood secure on dry land they sung a song to the LORD The Children of Israel hauing passed the redde sea sing a song to the LORD the children of GOD hauing past the glassy sea sing a song also and this latter song is called by the name of that first euen the song of Moses So that the Analogy stands thus 1. The redde sea was a type of this glassy sea the VVorld 2. The olde Israelites of the new and true Israelites the Faithfull 3. The Egyptians of all wicked persecutors and enemies of Gods Church 4. Canaan the Land of promise of Heauen the Land of purchase which Christ bought for vs at so great a price Our Aduersaries like theirs our dangers like theirs our waftage like theirs but the Countrey we saile to far transcends that earthly Canaan That did but flowe with milke and hony for a time this with infinite ioy and illimited glory for euer Against this construction it is obiected 1. This Sea is before the Throne how can the World be so said Answ. Properly to shew that all things in the World are not subiect to fortune but gouern'd by Him that sits on the Throne 2. The world is rather thicke and muddie how can it be called Chrystall Answ. Fitly not in regard of the owne nature for so it is polluted but respectu Intuentis in regard of God that beholds it who sees all things done in it so clearely as in Chrystall The Allegorie then giues the World 1. for a Sea 2. for a Sea of glasse 3. Like to Chrystall 4. Lastlie it is before the Throne Two of the circumstances concerne the world in thesi two in hypothesi It is described taliter and totaliter simply and in reference Simply what it is in it selfe In reference what it is in respect of God The world is In regard of it selfe a Sea A Sea for Tempestuousness Sea of Glasse A Sea of Glasse for Brittlenesse In regard of God Like Chrystall for Gods eye to see all things in it  Before the Throne subiect to Gods