A free-vvill offering, or, a Pillar of praise with a thankfull remembrance for the receit of mercies, in a long voyage, and happy arrivall. First preached in Fen-Church, the 7 of September, 1634. now published by the author, Samuel Hinde.

A PILLAR OF PRAISE. PSAL. 107.23 They that goe downe to the Sea in ſhips, and doe their buſineſſe in great waters, PSAL. 107.24 Theſe men ſee the workes of the Lord, and his wonders in the deepe, &c. ☞ PSAL. 107.30 Then are they glad,☜ Text. becauſe they be at reſt, and ſo hee bringeth them to the haven where they would be. PSAL. 107.31 Oh that men would therfore praiſe the Lord for his goodneſſe, and declare the wonders that hee doth for the children of men.

THe ſonne of Ieſſe, and ſweet ſinger of Iſrael in the generall parts of this Pſalme, ſummons up divers ſorts of debtors to the King of heauen to diſcharge their obligations, and make their appearance in the Courts of the King of glory, there to pay their vowes and his dues of praiſe and thankfulneſſe. Neither doth the Prophets ſummons concerne a few, or is the tribute of our heauenly Caeſar to bee leuied of the remnants and out-caſts of Iſrael, both are as large as the taxation of Auguſtus, Luke 2.5 wherein all the world was taxed. None that's cloath'd with humane fleſh can free themſelues from theſe obligations, except they can ſhuffle themſelues out of the number of Prince or people, trauellers by Land, voyagers by Sea, be they Sea men or Land men, Sicke men or Sound men, Free men or Bondſlaues, Rich or Poore: Let their perſons be whom they will, their qualifications how they will, their conditions what they will, all are here wiſhed and warned, ſent for and ſummoned to praiſe the Lord for his goodneſſe, and to declare the wonders that he, &c.

But in theſe particular verſes of this Pſalme which I haue ſingled out from the reſt, like a Deere from the Heard: the Prophet of God, and the God of Prophets, addreſſe themſelves to ſuch onely as goe downe into the Sea in ſhips,Verſe 23. and doe their buſineſſe in great waters. Thoſe painefull voyagers as compaſſe their liuings and your liuings in the fearefull flouds, and are daily ſpectators of his works and wonders in the deepe, being brought to the haven where they would be, are here excited to teſtifie their thankfulneſſe, by the performance of a double duty, to praiſe the Lord for his goodneſſe, and declare the wonders that hee doth for the children of men:

This is the Prophets wiſh, and Sea mans obligation; O that men would therefore praiſe the Lord, &c.

Brethren and beloved in the Lord, I cannot exclude my ſelfe from the number of ſuch whoſe obligations are infinite to the God of heaven for his favourable protection both by ſea and land. I dare not like thoſe unthankfull Lepers, ſmother the mercy of an omnipotent God and beneficent Saviour, either in ſilence or ingratitude.Luk 17.17 Let thoſe other Lepers of Samaria ſhould riſe up in judgement againſt mee, who ſaid amongſt themſelves;2 King 7.9 This is a day of good tidings, wee doe not well to hold our peace; If we tarry till the morning light, ſome miſchiefe will befall us; now therefore come that wee may goe and tell the Kings houſhold.

It were a piece of impardonable ſacriledge to monopolize or ingroſſe the divine Elixar of my Maſters and my Makers mercies and miracles, workes and wonders, that I have had experience of in forraigne and farre diſtant Climats, Counties, Kingdomes, Ilands, Provinces, Nations, People, Languages. Since then that God the Father requires no more of me than God the Sonne did of the diſpoſſeſſed Demoniacke, Mark. 5.19. Goe and tell what great things the Lord hath done for thee, I were unworthy of my tongue if I ſhould not ſpeake to you, of your eares if you ſhould not heare what ſhall be delivered. May the God of heaven therefore open my lips,Mark. 1.17.34. and my mouth ſhall ſhew forth his praiſe, ſay Ephphata to your eares, and they ſhall be opened for the wonders of the King of glory to enter in.

In theſe words that I have read, and you have heard, there is an exact mixture and accurate compoſure of Dangers, Mercies, and Duties; theſe three are woven and platted in the Text, and are the three Tabernacles of my meditation: here I build one for God, another for you, a third for my ſelfe, and ſuch elſe as it doth concerne. Here is dangers of ſuch as goe downe into the deepe, Mercies of him that made the Sea and all that therein is, Duties for ſuch as have received theſe mercies, and eſcapt theſe dangers, and are brought to the haven where they would be. Heaven, earth, and waters rowle and tumble up the billowes of the Text, the woofe and warpe whereof is ſpun both of courſe and fine threed.Exra 8.16. Exod. 36.1 1 Cor 3.16 It would require the skill of Iarib and Elnathan, men of underſtanding; the hand and loome of ſome Aholiab and Bezaleel, to make it fit worke for the Tabernacle of the Lord, for the Temple of God, which Temple yee are; that while you heare of theſe dangers, ye may be brought to feare and awfulneſſe: of theſe mercies, yee may be drawne to practiſe thankfulneſſe, of theſe duties ye may be woed to ſervice and obedience.

It wants not what skill I could beſtow upon it according to my talant and ability, and my time and preſent opportunity, of which I may ſay as Philip of the five loaves and two fiſhes, 〈 in non-Latin alphabet 〉 , Alas, what are theſe amongſt ſo many. Alas, what are theſe my meditations, theſe water-works, not able to expreſſe the ſhadows of that divine Majeſtie they do adore, and to which they are dedicated. Yet they ſhould be ſeaſonable, they have croſſed many briniſh billows and waves of ſalt water, and to you they ſhould be acceptable. For as amongſt you I preached my Vale and long farewel, ſo now by divine providence am I brought againe once more upon this holy mount,The Communion day. to ſalute you with my primum ſalve, firſt ſalutation: what you can conceive not to be ſeaſonable in regard of your time and meeting. You may freely correct it, t'will ſhew part of your judgement, which I conceive to be ſutable in reſpect of my time and arrivall, you may favourably accept it as part of my love. Incline therefore your eares to the tenor of the following Embaſſie, the arrant is Gods, the task is mine, the uſe is yours.

Let your pious acceptance and patient attention, be as Midwives to aſſiſt me in the delivery of theſe three dangers, mercies, duties, that ſtruggle in the wombe of my text, like the quarrelling twinnes that deſcended from the loynes of Iſaac from the bowels of Rebeckah. Gen. 25.22 The rough and hairie Eſau comes firſt to view. Ile firſt ſpeake of the dangers,Ioh. 2.9. reſerving the other as the Bridegroom did his beſt wine untill the laſt.

They that go downe into the ſea expoſe themſelves unto a danger, that like the mace of Neptune is three-forked.Danger threefold. All voyagers are lyable to a triple danger, of the Sea, of the enemies in the Sea, of the enemies on the ſhore after their arrivall.

In any or all theſe three kindes was there never more danger than now ſince Noahs Dove was pilot unto Noahs Arke,Gen. 8.8. or ſince Saturne the King of Greete did firſt finde out the Art of Navigation. The way of a ſhip in the Sea is one of thoſe foure things that prou'd a paradox to puzſle and non-plus the wiſe and great King Solomon, Pro. 30.9. and thouſands more ſince his diſſolution.

He that commits himſelfe to the cuſtody of a three incht plank (for there's no more betweene death and us) had need to ſay with David, Pſalme 108.1. My heart is ready, O Lord, my heart is ready: He had need to be ready for proſperitie, ready for adverſity, ready for libertie, ready for ſlavery, ready for the ſtormes, tempeſts of vengeance, ready for the calmes and favourable aire of mercy He muſt look to be a ſharer in the firſt,Phil 4.11. he may hope to be partaker of the laſt.

They that go downe into the deepe ſhall ſee a Sea whoſe billows bellow, whoſe ſurges ſwell, raging with tempeſts, roaring with whirlwinds, and be at once terrified with fearefull thunderclaps, dazled with terrible lightenings, amazed with ayerie fires and apparitions, aſtoniſhed with eruptions and evaporations from the furnaces of heaven, with the clouds, thoſe bottles of heaven, that ſometimes emptie themſelues in ſuch violence as if they threatned another deluge. With thoſe windes that come from the treaſuries and hollow concaves of the earth, which as is let looſe for vengeance, like ſome accurſed bandogge, are more fierce for former cohibitions. Theſe, beſides many other ſad apparences, are they lyable to, that go downe into the deepe, which oftentimes affright them worſe then the ghoſt of Brutus did him in his diſmall and nocturnall viſion.Plutarch. Cher. Now ſuch as are humbled with theſe judgements, amazed with theſe wonders, aſtoniſhed with theſe terrours, affrighted with theſe apparitions, can never diſrelliſh the offers of mercy in ſuch deliverances, they cannot but praiſe the Lord for his goodneſſe, and declare his wonders that he doth for the children of men.

I lived to ſee which now I live to declare and memorate, all the foure elements in a combuſtion,Pſa. 118 17 uproare and confuſion, as if they had beene to have beene reduced to their former chaos.

Frigida pugnabant calidis,Ovid. lib. 1 • Met: humentia ſiccis, Mollia cum duris, ſine pondere habentia pondus. Having paſſed the dangerous and ſtrait gulph of the danger, Incidit in Scyllam qui vult vitare Charybdim:Ovid. in Loc.

Not farre diſtant from the Trinacrian or Sicilian ſhore we ſayled neare an Iſland that burnes like mount Sinai, Earth. yet not conſumed with thoſe blaſts of fire, which proceed from Mines of brimſtone by which they are nouriſhed. The terrible and ſulphurious flames do pierce the ayre above,Fire. that in the day time it ſeemes to be covered with ſmoke, in the night with fire. The ayrie and tempeſtuous windes above,Ayre. enraged the billows and ſurges of the Sea below,Water. that as ſaid the Poet: Ovid de Pont.Iam iam tacturos ſidera ſumma putes. So ſaid the Prophet, ſo ſay I, ſometimes we were lifted up to the heavens, and ſometimes caſt downe againe unto the deepe, everie element a meſſenger of death; The fire flaming, the earth ſmoking, the ayre ſtorming, the water raging;Pſa. 8 • .5. as if all the foundations of the earth had beene out of courſe. The envelloped clouds deſcended round about us in ſhouts terrible to each beholder into the water, the water aſcended into the clouds, and as a weaker veſſell yeelded to their violence. The fire burnt in the bowels of the earth, and the earth uncapable of reſiſtance ſent forth flaſhes and flames of fire and brimſtone, as if Hell had no other chimney but Strumbelo, Strumbelo, Aetna Ʋulcans temple, mount Soma or Ʋeſuvia puteoli all burning mountaines. and the adjacent mountaines to vent her ſmoke. Theſe things for commonneſſe and familiarity to ſome Marriners the oftner they are ſeene the leſſe they are regarded. But ſome freſh-water ſpectator beholding them in their terrour, would think perhaps as little of preaching in a Church of England, as ever did Ionah in the ſtreets of Ninive, when the ſea was his death, the fiſh was his death, the winde and waves his death: Preſentemque intentant omnia mortem.Virg in Luc. Yet that God that ſet Ionah a ſhore upon the borders and liſts of Syriah, hath brought us alſo to the Haven where we would be. Oh that men would therefore praiſe the Lord, and declare the wonders that he hath done for us the children of men.

Theſe and all other dangers to which Seamen are ſubject have their end and uſe: For as the pennance and mulct of Demoſthenes did ſerue to adorne the altars of Iupiter: ſo the miſeries and troubles of ſuch adventurers do work together for the beſt to them that love God,Ro. 8.28. and are called of his purpoſe. Here's ſome honour to adorne the altars of the God of heaven. For as ſtormes do purge the ayre above, ſo they do or ſhould purifie mens hearts below. For now if ever the Marriners will deprecate their Dieties, and call upon Ionah to call upon his God.Ion. 1.5.6.

Now if ever the Diſciples will awake their Saviour with a 〈 in non-Latin alphabet 〉 , Maſter, ſave us, we periſh. Mat. 8.26. Now every Turke betakes him to his ſacrifice, every Chriſtian unto his prayers. Even ſuch as allow not or approve not of a Letanie aſhore would quickly learne to ſay and pray, From lightening and thunder from ſtormes and tempeſts, from violence of winde and waves: God Lord deliver us.

The ſoundeſt heart will diſreliſh this bitter Colloquintida, and quake to be fed with this unſavoury Hemlocke, though but for a few dayes or houres, and after the ſtormes are once blowne over will preferre the caſe of a Chriſtian to the wealth of an Arab or ſavage Indian: Quid maris extremos Arabas ditantia & Indos.Horace in loc. I, and conclude with Meander: Satius eſſe pauperem in terra vivere, quam divitem mari ſe committere: It's ſafer to live a poore man on ſhore, than a rich man at Sea.

Neither are we more ſubject to the violence of windes at ſometimes then to variety at other:Aul. G • l. li 2 c. 24. at night we ſayle Vento Iapige with Virgils Weſterne winde;Act. 27.14 ere midnight troubled with Pauls tempeſtuous Euroclydon which blew and bluſtered at midnight; ere morning,Virg. Aen. 1 Validus iactaverit auſter in alto, turned with a Southerne and after that a Northerne gale, tis poſſible to ſee them and many more blow all at once according to the Poeticall deſcription, where each ſtrives to get the maſtery: Virg. Vna Euruſque Notuſque ruunt, Creberque procellis Affricus, &c.

Nor yet more troubled either with violence of winds or variety then a third time with want and ſcarcity. After heaven had ſeemed to frown and lower, ſhe now doth laugh and ſmile at our former troubles and preſent helpleſneſſe. Now we have a breathing time, and our former ſorrowes be becalm'd. It proves to many the increaſe of worſe, who lye for want of winde in ſight of their port but cannot come at it: Like Moſes in the ſight of Canaan but could not come neare it. The firſt makes them a trouble to themſelues which is ſtormes of abundance; the laſt which is the calmes of want do make them a booty and purchaſe for roving and ranging Pirats,2. Danger of the enemie in the Sea. which is but the ſecond part of Danger, at firſt propoſed.

One woe is paſt,Revel. 9.12 and now behold another woe is at hand:Sicut unda impellitur unda, Ov. I two more woes doe follow it as one wave doth another.

If there were no more woes or danger in the Sea then the oppoſition of our enemies, it were enough to make a voyage miſerable: No day in the week, or ſcarce houre in the day, are we free from encounters or preparation to encounter with thoſe Turks, Gods and our aduerſaries; thoſe venemous Cantharides do ſwarme in the Mediteranean and Adriaticke Seas.

Sex quotidie millia lampadum ante Pſeudo prophetae Mahometi tamulum, &c. Petr. Beſſ.

Mr. R: Know • s in his Turkiſh Hiſtory.

Millions of Chriſtian ſoules haue rued the terrour of thoſe (worſe then debauched Saracins) worſhippers of the falſe Prophet Mahomet, borne in an unluckie houre, whoſe body hangs up in their Sancta Sophia or chiefe Church of the City of Mecha, with ſix thouſand lamps alwayes burning before him.

Theſe his followers and worſhippers are and haue beene the ruine of many thouſand Chriſtians on Land by warre, on Sea by pyracie.

Neglecta ſolent incendia ſumere vires.

As fires neglected gather ſtrength, and make way for their owne fury: So doth their ſecurity giue advantage to our ruine and their cruelty. They have alreadie ſo long triumpht in miſchiefe, that if we credit the annals or opinion of ſuch who record it, they have got a greater part of Chriſtendome than is left for to oppoſe them. Or if we beleeve but our owne experience and ordinarie probabilities,Hiſt. de deſtruct. & ruina Troiae we may expect that ere long like Aegcon the Greekiſh Pyrat they will ſet upon the Navy Royall of Iupiter himſelfe.

God ſtirre up all Chriſtian Princes to unity amongſt themſelues, and to unite their forces againſt this common enemie, herein would lye the ſafety of their owne Monarchies, and ſecuritie of their owne Subjects: For now ſo many ſhippes, ſo many fights, and funerals both of men and loſſe of ſhippes if not overmatcht, ſo many ſquadrons, and fleets, ſo many feinds and furies armed to deſtruction. One halfe houre is the loſſe of many a Chriſtians life and libertie. If they dye, their bodies want what yours enjoy, the charitable honour of a grave.

Propertius.Cuius honoratis oſſa vehuntur aquis.

Yet thats the leaſt of ſorrows:Rev. 20.13 for the Sea ſhall giue up her dead as well as the Land; The fiſh in the Sea as the wormes in the Land ſurrender all at the generall audit, if they live they live to libertie, and need the helpe of your prayers; or to ſlavery and thraldome, and need the aſſiſtance of your purſes to redeeme them from their worſe then Aegyptian thraldome and ſervitude under Pharaoh Neco King of Aegypt.Exod. 5.9.

Brethren, its one thing to ſpeak of Hanibal at Rome, and another to meet him in the field: its one thing to ſpeake of their miſeries in England, another thing to be lyable to them, or behold them abroad; they are but ſhadows of compaſſion that are wrung from men that behold the miſeries of ſlavery with other mens eyes, in compariſon of what would be if you beheld them with your own; and ſaw either what they had which they would willingly want; or what they wanted which they would willingly enjoy.

Suave mari magno, &c. Lucre. ſaith the Poet, Its an excellent object to ſtand upon ſome Tower and behold a battell in the Sea betweene two ſhips, or a ſhoare betweene two Armies; But farre from any thoughts of pleaſure or content is it for ſuch as graple with their adverſaries now upon ſuch diſadvantages as uſually happen to ſuch as go downe into the deep.

Sea-fights now are not as they were betweene the Romans and Thracians, where they did end their quarrels with Darts and javelins,1. Sam. 17.40. or as betweene David and Goliah with ſlings and pibble ſtones; But with the roaring and rending Cannon, that except our ſhips and ſides were vengeance proofe of force there muſt be effuſion of bloud, loſſe of ſhips, of men, their lives, their limbes, their liberties. There, Chriſtian is forc't to fight againſt Chriſtian,Iſa. 19.2. as Aegyptian once did againſt Aegyptian.

He that is a bondſlave againſt him that is a freeman, and thoſe of our owne nation and houſhold are forced to bee our worſt enemies.Mat. 10.36 In theſe bitter and ſad conflicts eyther with ſhips or Gallyes. How many poore and miſerable captives are there that cry out unto their Country men, as Lyncus the Priſoner of Hercules did upon Andromada, ſeeing him in another ſhip; O Andromada, H • ſt. Tro. ſave thy friend Lyncus, elſe I ſhall looſe my liberty, and thou thy friend. But alas 'tis worke enough for us to ſave our ſelves, or if wee could ouer-maſter our enemies, yet our hands are manacled as were the Iſraelites, that they might not fight againſt the Moabites, nor Ammonites, nor Edomites.Deut. 2.5. There's them that haue payd too deare at home, for damage done to their adverſaries abroad.

All euils of the Sea ſaid one, is leſſe than ſhipwracke,Eccleſ. 6.1. but this euill of ſlauery ſay I, is worſe than that: and this euill haue I alſo ſeene under the Sunne, and to this one more, that Princes walke on foot,Eccleſ. 10.7. and vaſſals ride; the ſubiects and ſeruants of honourable and Chriſtian Princes walke on foot, when ſuch vaſſals are mounted upon the pampered and ietting Steeds of honour and ambition, and triumph in number and inſolency.

This alſo would teach a man to preferre Minerva before Mars, and a certaine peace before a doubtfull victory.

Hiſt. Tro.No indifferent man but would chooſe to live with Demo Gorgon in the Caves of Arcadie, and live the life of the ſtrickteſt Anchorite, rather than to expoſe himſelfe to theſe dangers, or if neceſſity of employment doe call him abroad, he will learne the ſecond clauſe of the Sea mans Letanie: From Battell, Murther, and from ſudden death, or lingering ſlavery; Good Lord deliver us. Certainely, there is not ordinary probability of eſcape for ſhips of indifferent force or burthen, except they bee delivered by his hand of power if they fight, of Providence if they meet not with their enemies; for they are mighty, we are weake; they are light and nimble, when we are dull and ſlow: we are men of peace when they are men of warre. They are many, wee but few, how can they chooſe but winne, and we but loſe the victory,Deut. 32.30. unleſſe that God did encourage us, and diſcourage them; that one might put a thouſand, and ten thouſand to flight.

Yet this is but the ſecond ſtem of danger, our enemies at ſea; the third followes which is worſe than both the other,The third danger: Enemies aſhoare after our arrivall. that is our enemies on the land after our arrivall.

There is not more danger of our corporall enemies at ſea, than of ſpirituall aſhore. Fryers of all orders & diſorders, Monks, Prieſts, Ieſuites, Inquiſitors, theſe ſeaſe upon many a reformed Proteſtant, as the ravenous Vulture doth upon the helpleſſe Chicken that's ſcattered from the wings of the Hennes protection, as the Wolfe upon the Lambe, or as the greedy and eager Hound upon the helpleſſe and breathleſſe Hare.

Oh that God had as faithfull ſervants, as the Divell hath Clyents, who like their Lord & maſter goe ſeeking whom they may deuoure,1 Pet. 5.8. Or that they were as ſure Gods friends as they are his enemies. Their care and diligence to gaine a Proſelyte is far greater than others to auoyd it:Mat. 23.15 for how many men, trauellers by land, voyagers by Sea, after all other eſcapes, by their bad Pilotage, come to make ſhipwracke both of faith and of a good conſcience.1 Tim. 1 9.

Coelum non animum mutant qui trans mare currunt.Horat.

Such as deſire to enioy the benefit of forraigne Countries, change not their minde, but their ayre, was once uſed as an ancient Adage. But now too many change their religion with their climate, and their God with both; yeelding to the ſubtile inſinuations and ſerpentine perſwaſions of thoſe crafty Politicians, Wolves in ſheepes cloathing,Mat. 7.5. who ſend many men home to their native Country, laden with the vices, faſhions, corruptions, and opinions of thoſe Countries they have lived in, of thoſe perſons they have conuerſed with, of thoſe arguments they haue diſcourſed of, who having loſt all ſhadowes of ſanctity, returne to their owne home like the weather-beaten Barke of Athens, with never a Planke of the ſame wood they were firſt made of. All principles of Religion & grounds of faith being quite obliterate and defac't, they ſtampt in a new mould, having not ſo much as the reliques of a reformed Chriſtian, or halfe lettered monuments of their former profeſſion; but like the Vane upon the Maſt, or Weather-cocke on the ſteeple, are turned about with the winde of every vaine doctrine.Eph. 4.14 • .

They wander ſo farre, till Dinah like they looſe their ſpirituall chaſtity and virginity.Gen. 34.1, 2. Quint. Curtius. Did they but with Alexander, change their habit onely in every Country, who when he was in Perſia, was cloathed as a Perſian; in Parthia, a Parthian; in Greece, a Grecian; we could and would allow them the liberty of the ancient Diſtick, Si fueris Romae Romano vivito more, Si fueris alibi vivito more loci.

But too many turne Romans in heart as well as in habit:Luke 22.55. and while they are in the high Prieſts Hall warming their hands, pretending to make themſelves fit and ſerviceable agents for their King and Country, they then coole their hearts, and ſucke in the filthy dregs of forraigne opinions, ſplit their ſoules upon thoſe ſhelues of errour; enter into the houſe of Rimmon, 2 Kin. 5.18 Rom. 11.4 2 King. 23.13. bow and bend the knees of their deuotion and affection to Baal, runne after their new inuented Gods and Goddeſſes, as once offending Salomon, who bowed his knees to Aſhta. roth, the Goddeſſe of the Zidonians, and ran after Milcom the abomination of the Ammonites.

Worſe than Alexander they change their habit, worſe than Scipio and Sertorius, Val. Max. 2 Tim. 4.10 Luk. 22.57. They that turne Turkes. they counterfeit their religion: and which is worſt of all, like Peter they deny, forſweare, forſake their Saviour. There's ſome aliue yet to be happy if they could imitate him in his teares as in his apoſtaſie, in the reluctancy of his ſorrow, as in the precipitancy of his zeale, who like Zeno the Athenian Philoſopher,Dixit ſe nunquam foeliciori venio navigaſſe quam cum navis eius ſubmerſafuit quia tempeſtas ida ſuae tranquilli tatis exiſtet cauſa. Plut in I • a. Pſal. 120.5. Gen 9.27. pretend both happineſſe and content in their ſhipwracke, both of their faith and conſcience; theſe are worthy of other mens teares, that have none of their owne to waſh away their woes while they are not conſtrained, but content to dwell in Meſech, and to haue their habitations in the Tents of Kedar.

God perſwade every ſuch Iapheth to returne to the Tents of Sem from whence they are revolted.

Are Abana and Pharphar, 2 King. 5.8 Rivers of Damaſcus, better than Iordan? No, let the curſe of your death-beds light upon mee, if I preferre not the ſtreames of our Iordan, the free and liberall uſe of the Goſpell, in peace and tranquility, before the Abana or Pharphar of their religion or inquiſition: and which is more,Iudg 8.2. as Gideon ſaid to the Ephramites, I preferre the gleanings of our Ephraim, before the vintage of their Abiezar, and far before it too, as Vlyſſes did preferre the ſmoake of Ithaca, before the immortality of the Gods: often wiſhing for the enjoyment of this our native freedome, with as great a deſire as ever David could wiſh for to drinke of the waters of the Well of Bethlem. 2 Sam 23.15. Oh that one would give me to drink of the waters, &c. And heartily ſaluting the ſight of our Engliſh ground with as much ioy as Achates and his confederates did their Italian —Humilem que videmus Ʋirg.Italiam, Italiam primus conclamat Achates Italiam Laeto ſocij clamore ſalutant.

He that hath eſcapt theſe triple and triple crownd dangers of the Sea, enemies in the Sea, enemies a ſhore, muſt needs bee glad, becauſe hee is at reſt, Text. and brought to the haven where hee would bee, &c.

I and my floating Pariſhioners are not now to learne experience in any or all of theſe three dangers, yet the ſtormes of our Sea are blowne over, the danger of our enemy is already paſt, the ſhare of the cunning Fowlers,Pſ. 24.7. who catch nothing but blinde Bats and Owles, is alſo broken, and we are delivered, and brought to the haven where we would be: Now wee live to praiſe our God for his goodneſſe, and to declare his wonders to the children of men. And in doing both to pay our vowes of thankfulneſſe in the midſt of our Ieruſalem,Pſ. 116 16. in the midſt of thy Church and congregation which ſtands as in the midſt of Sion; of which I have often ſaid and prayd as Lot did of Zoar; Gen. 19.20 Oh let my ſoule eſcape thither; Is it not a little one and my ſoule ſhall live?

The mercies that provoke us to thankfulneſſe.But ſo much of our danger that muſt bring us to awfulneſſe; now followes the mercy that muſt bring us to thankfulneſſe.

After the ſtormes of diſpleaſure, ſucceede the calmes of mercy, the ſmooth iſſue of rough progenitors. For a moment doth hee hide his face from us, but with everlaſting mercy hee doth embrace us.

Looke we to the preſent Text, it reduces Gods mercy to two heads, that like Tanais and Volga, water the reſidue of our meditations; He makes the ſtormes to ceaſe, and bringeth them to the haven where they would be; two favours that include all other favours in them.

If brevity may bee any whet-ſtone to ſharpen your attention, or as holy water to ſprinckle on your face and awaken your devotion, I'le put them both in one, and exemplifie both theſe mercies to us, by examples and ample teſtifications of his mercyes to others in the like miſeries, which are the beſt expreſſion of our owne ſorrows, or his fauours.

Have you reade of Noah floating in his Arke without thought or feare of danger,Gen. 7.17. Gen. 7.21. when heauen and earth, the Sea and all that therein is, was in an uprore, when thouſands periſhed in that common innundation of euils. The caſe was ours, the mercy Gods, that wee alſo were deliuered from thoſe ſurges wherein many periſh, and are brought to the Ararat of our deſires, to the hauen where we would be: O that men would, &c.

Exod. 2.3. Have you read of Moſes, crawling and ſprawling in his Arke and Barke of Bul-ruſhes, when the waves could not drowne him, nor Egyptian damage him.Exod. 2.5.6. We have beene as helpeleſſe as Moſes, and God as mercifull to us as unto him: he was to us inſtead of Pharaohs daughter, ready to challenge our cuſtody and protection. For by his mercy wee are brought to the haven where wee would be: O that men, &c.

Exod. 14. •• . & 28. Have you read of Iſraels ſafe convoy through thoſe ſeas wherin thouſands after periſhed; the caſe is yet ours, wee have paſt thoſe 〈◊〉 that coſt many thouſands both life and liberty, and are brought in ſafety to the Ca •… an of felicity, to the haven where we would be: He was our Pillar and Cloud: O that men would therefore, &c.

Have you read of Daniels ſecurity amongſt thoſe Lyons that afterward devoured his accuſers,Dan. 6.23.24. their wives and children; we have beene alſo even in the jawes of thoſe Lyons that have devoured many,Turks. Pſal. 57 4. Pſal 3.7. yet are we not delivered as a prey unto their teeth. But by the honourable convoy of his mercy, by the hand of his clemency, are wee brought to the haven where we would be. Oh that men would therefore, &c.

Have you heard and read of Ionah embarked, en wombed,Ionah 1.17. and entombed in the entrals of that great Leviathan, yet bleſſed with protection; Even wee alſo have had the like menaces of windes and waves, ſtormes and tempeſts, to make us fit morſels for thoſe living mountaines whoſe entrals and gorges would ſoone conſume us to a gelly.Ionah 2.10 But the mercies of the God of Ionah are not yet diminiſhed, for he hath brought us to the haven where we would be. Oh, &c.

Mat. 8. • 3.24.Laſtly, have you heard both of ſinners and Saviour both in one ſhip, covered with waves, toſſed with tempeſts; he aſleep, they awake; they fearefull, he powerfull; they as ſufferers, he as a commander both of them, and what they feared. The caſe was ours, we have beene though not in eadem nave, in the ſame ſhip, yet in codem praedicamento, Toto ſonuerum aethere •• mbi. Vir. in the ſame predicament. And when we cride in our diſtreſſe, he heard us, when we went to awake him, he aroſe and calm'd the waves, ſtilled the windes, ſtayed the ſpouts, repelled the guſts, rebuk't the ſtormes. And by his mercy are we brought to the Haven where wee would be. Oh that men would therefore, &c.

He that neither ſlumbereth nor ſleepeth was our aide and helper, or if he have ſeem'd to ſleepe, tis as he expounds himſelfe, Cant. 5.Cant. 5.2. I ſleepe, but mine heart waketh: He ſeemes to uſe ſleepe but his heart waketh, and himſelfe is vigilant for our protection.

Once indeed aboue all other times he ſeem'd to us to ſleep out a miſerable and fearfull ſtorme, as if he had forſaken us, as once his Father had forſaken him, tis worthy the file and records of eternitie;Mat. 27.46 In the mould of Genoa. In Genoa the eight of Ianuarie laſt was ſuch a ſtorme and tempeſt as cauſed the Inhabitants to rake up the urnes and bring forth the aſhes of the deceaſed Saint Iohn Baptiſt, as a propitiatory ſacrifice to calme the raging Sea, I neither beleeve that they are, or that they are of ſome vertue, or that they have them if they were; yet there all the he Saints and ſhe Saints, Angels, Lords, and Ladies of Heaven were ſued unto, for mercy and deliverance.

Mat. 8.27. In this never to bee forgotten miſery we cryed unto the Lord our God, who ſeemed to ſleepe and be awakened, and both the windes and ſea they did obey him. De profundis clamavi, out of the depth did I cry unto the Lord. Abyſſus abyſſum invocat, One depth calls on another, a depth of our miſery cauſed for a depth of his mercy; he did neglect us but for a while for the greater manifeſtation of his mercie, and increaſe of our ſervices. Oh that men would, Pſal. 99 6. &c. Moſes, Aaron, and Samuel, Noah, Daniel, and Iob, thoſe ſpirituall Courtiers and favourites of the King of heaven in their diſtreſſes cried unto the Lord and hee heard them, and delivered them, and his mercies are renewed to us everie morning, and his compaſſions faile not.Lam 3.22. Pſal. 86.1. He will have us know that when ſinners bow their hearts, he will bow and bend his eares to their prayers and ſupplications And that he deſires not the death of a ſinner, but rather, &c. As I live, ſaith God the Father, as I dye, ſaith God the Sonne, I deſire not nor delight not in the death of ſinners, no he is proner to mercy then to judgement. He was longer in deſtroying one Citie, I, in threatning to deſtroy it, than in building of the whole world.Ionah 3.4. Exod. 20.11. Fortie dayes and Ninive ſhall be deſtroyed, ſixe dayes and the whole world was made, the heaven, earth, the ſea, and all that therein is.

Well may he forget to be angry with us,Pſal. 30.5. Pſal. 136.1. for the ſtormes of his anger endure but for a moment; but he can never forget to be mercifull, for the calmes of his mercy endures for ever. So much for the two generals, viz. the Dangers that provoke us to awfulneſſe; the Mercies that move us to thankfulneſſe:3 General, Duties to draw us to obedience. the third follows, which is duties to prouoke us to obedience. And this obedience muſt reflect backe againe, and be ſeene and ſhewed in the performance of a double dutie, viz. The publication of his praiſes, and proclamation of his wonders.Text. Oh that men would therefore praiſe the Lord for his goodneſſe, and declare the wonders that he doth for the children of men.

This is all the Text will enjoyn or the Prophet looke for, or the God of Text and Prophet require after the receit of his mercies, to yeeld unto him his tribute of praiſes. Tis as much as he doth aske, tis as little as we can give; tis his due and our duty. Of both which a word or two, and there cannot much more remaine. Hitherto we haue but numbred the turrets and bulwarks of this text, as David wiſht the ſpectators of Sion, Pſal. 48.1. Pſalme 48. and haue beene ſtayed in Atrio templi, in the porch entrance and body of the Text. Now ſuffer me to leade you by the hand into the ſanctuary of Sanctum ſanctorum, or holy of holyes. He that will not lend an eare, deſerues not that euery Angell ſhould moue a wing, or deſcend the ladder, or looke out of the windows of heaven to aſſiſt him either in his wants or wiſhes.Gen. 28.12

The firſt piece of our obligation conſiſts in the publication of his praiſes, and to do this brings honour to God: He that offereth me praiſe he honoureth me. Pſal. 50.23. The ſecond is the declaration of his wonders, and he that doth not this, draws a curſe and propheticall anathema upon his owne head: which waits for ſuch as regard not the worke of the Lord, nor the operation of his hands. Pſal. 28.5.6. Oh that men would therefore praiſe the Lord for his goodneſſe, and declare, &c.

Thoſe that haue beene moſt deeply intereſt in humaine miſeries, and the receit of divine favours are called here to the performance of theſe holy ſeruices: And they onely becauſe there cannot be a greater argument of Gods praiſe and our duty then eſcape from danger and receit of mercy. This truth is firmely built upon the pillars of the Text.

The conquering Romans in all their honourable and glorious triumphs,Hiſt. Rom. ſuffered none to make any triumph, to erect any Prophees, or to enter into the Temple of honour, where were Crowns, Garlands, Palms, Lawrels, Robes,Aul. Gel. Rewards, Emblemes; but they muſt firſt paſſe the Temple of vertue, where were Swords, Iavelins, Targets, Lances, Helmets, and other inſtruments of warre, by which they muſt purchaſe their honour, and paſſe to their Temples: So reade we 2 Tim 2 5. Nemo coronabitur niſi qui Legitime certaverit. Revel. 7. Reade alſo our viſion of that bleſſed Saint, who were thoſe that were watching with crownes on their heads, Palmes in their hands, Haleluiahs in their tongues, adoration in their hearts, long white robes on their ſhoulders, emblemes both of honour and victory. Hi ſunt qui venerunt ex tribulatione, Theſe haue come out of tribulation, and have waſhed their robes in the bloud of the Lambe.Rev. 7.14.

They are fitteſt to be Heralds of divine praiſes, that haue beene the deepeſt intereſted in humane miſeries.

Thus I haue long dranke of thoſe waters that are more bitter than the waters of Marah, more venemous than the waters of Nonacridis, are fitteſt to receiue that double fauour that Aſcha the wife of Othniel begged of Culel: The ſprings aboue,Ioſh. 19.15 & the ſprings beneath, bleſſings from heauen, and bleſſings from earth. They can but reliſh our bread and Mannah of heauen,King 22 that haue long eaten and dranke ſuch as Ahab threatened to Micaiah the bread of ſorrow and water of affliction.1. King. 22.27.

They are moſt glad when they are brought to the haven,Pſal. 107.25. whoſe ſoules have moſt melted, and whoſe bodies have moſt ſuffered in the deepe and dangerous waters.

They are fitteſt for the calmes and favourable ayres of a mercifull God, Hor. of the ſonnes of Dia. Sunt quos E • ea domū reducet palma coeleſiis. Thy ſons like heavenly wights do come with an E • eon Garland home. 1. Cor. 9.24. that have beene toſt and tumbled upon the ſurges and billows of a mercileſſe ocean.

In vaine ſhould the actors in the Olympian games have profeſſed either their skill or abilities if they had not ſometimes returned like the ſonnes of Diagoras with an Elcan palme and Garland.

In vaine ſhould we runne, if we ſhould not ſometimes get the Crowne.

In vaine ſhould we wreſtle, if not ſometimes get the maſtery.

In vaine ſhould wee bee caſt downe into the deep, if not ſometimes raiſed up againe to the heaven, and after long be brought to the haven where we would be. And in vaine ſhould wee bee brought to the haven where we would be, if we ſhould not praiſe the Lord for his goodneſſe, or declare, &c.

Exod. 15.1When God mercifully delivered Iſrael from the hand of Aegypt and Aegyptian bondage, there followed a Song of praiſe, Exod. 15.

When Chriſt mercifully delivered his Iſrael from the Egypt of ſin and iniquity,Luk. 1.68. there followed a ſong of bleſſing; Bleſſed be the Lord.Iudg. 5.12. Deborah after her victory and Siſeraes ouerthrow may not ſleepe out ſuch a favour, nor ſlumber out ſuch a mercy. But Deborah muſt awake, and Baruke muſt ariſe to utter a ſong of triumph and victory, Awake, awake,Exod. 17.14. Deborah. Moſes himſelfe after his conqueſt and Amalecks ruine, muſt write it in a booke for a memoriall, and rehearſe it in the eares of Ioſuah. Which he did and more, hee erects an Altar enrowls the mercy thereon, offers it with thanks, hallowes it with ſacrifice. This prieſtly Prophet and Propheticke King David, as he hath many Pſalmes of prayer to expreſſe his miſery; So hath he many of praiſe and thankſgiuing for the receit of mercy, witneſſe thoſe that he hath committed to the care of thoſe chiefe Muſitians, to Ieduthun, to Gittith, to Neginoth, to Sheminith, and many more. Beſides theſe holy men of old neuer was there any age that wanted ſuch as did yeeld ample and large teſtimony of their praiſe and thankfulneſſe, for the receit of bleſſings and benefits.Caeſar. All Caeſars actions ended in a triumph. Antonius Pius erects his Pillar,Antonius Pius. Traian. and Traian his, about which are engrauen their victories and conqueſts: they both ſtand firme in Rome to this day. So ſhould all men that God hath bleſſed with deliuerance and victory, erect ſome pillar of thankfull remembrance, and acknowledgement, that ſucceeding ages may be ſtirred up to leaue the like monuments of praiſe in the like deliuerances, and beholding our good works may glorifie our Father which is in heauen.Mat. 5.16.

So was Themiſtocles animated the performance of many a noble action,Val. Max. by beholding the triumphs and trophies of Miltiades. And Alexander ſeeing the victories and conqueſts of Achilles engraven on his Tombe, was ſtirred up and provoked to an honourable emulation of the like valour and magnanimitie. I, and Caeſar when he ſaw the tombe of Alexander in the Temple of Hercules in Spaine, and about the walls of the Church the conqueſts of the world, he wept to thinke how little he had done, and how much Alexander. In ea aetate qua iam terrarum orbem ſubegiſſet: It was worthy of Caeſars teares to conſider if he had done nothing in the time and age wherein Alexander had conquered the world.

Right even ſo may we (that will not be provoked by others patterns and examples, to a demonſtration of our gratitude) be compelled to weepe with Caeſar, while we ſee how the lives and acts of meere moraliſts do ſhame us beſides our owne.

None of us but have received favours of an higher nature than any of them. But alas, where are our erected pillars? where are our Hecatombes? where our holocauſts? where the pyramides of our praiſes? where our ſmoking Altars? our burning Incenſe, our hallowed ſacrifices, our holy ſervices?Gen. 31.47. Tell me who with Laban hath erected a Iegar-ſaha dutha, a Pillar of witneſſe, betweene God and him, of Gods mercie, and his thankfulneſſe? Who with Iacob hath built an Altar of acknowledgement, and entituled it, El-elhoim Iſrael? Gen. 33.20 Exod 17.14 16. to ſhew that God is the God of Iſrael? Who with Moſes hath regiſtred the fauours of his God and ruine of his enemies upon an Altar, and called the name of it Iehovah Niſsi? Who with Ionah diſgorged out of the bowels of the deepe hath erected his pillars of praiſe? His one for Ionahs two, which yet ſtand firme on the confines of Syriah, and are called by the name of Ionahs Pillars, or neare the place where the Fiſh ſet Ionah aſhore?

Who with the holy woman hath powred out the oyntment of her beſt praiſes upon the head of her Saviour?Mat. 26.7. Or with the woman that Chriſt cured of her bloudy iſſue, hath left a double monument one of her own miſerie, another of her Saviours mercie,Ioſeph. Eccl. Hiſt. as we reade ſhe did in Eccleſiaſticall Hiſtories.

Who ſo is wiſe will ponder theſe things, and ſeeke to make ſome benefit by theſe examples which I lay before you,Pſal. 107. ult. as Iacob laied his Rodde of greene poplar before the ſheepe of Laban, Gen. 30.37. when he layed ſpeckled Rods, they brought forth ſpeckled Lambes, but when hee layed fairer and white roddes they brought forth faire and white lambes. I lay before you not ſpeckled but fairer and candid examples, of which I ſay to you as Moſes concerning the building of the Tabernacle,Exod. 25.9 Fac ſecundum hoc exemplar. And as our Lord and Sauiour to the queſtioning Lawyer, Go thou and do ſo likewiſe. Whatſoeuer things haue vertues, in others will be no leſſe eminent in the imitatours. Wherefore then whatſoeuer things are honeſt,Phil 4 8. juſt, good, vertuous, laudable, that follow, they will carry away a bleſſing.

Shall the Iewes offer their children in ſacrifice in imitation of Abraham? S. W. R. Hiſt. Or Ageſsilaus King of Sparta, offer ſacrifice in imitation of Agamemnon, which was throwne off the Altar by the Th • ban Lords in Aulis: And ſhall not we be prouoked by better examples to imitation, of better actions?

God requires neither trophies nor triumphs, ſacrifices nor burnt offerings of us though we receiue as great and greater mercies as our progenitors, who ſo teſtified their thankfulneſſe. He askes no more of us but to be thankfull, and to praiſe the Lord for his goodneſſe, &c.

Well ſaid the ſeruants to the Prince and Peere of Syriah, 2. King. 5.13. to their Maſter Naaman, when they would prouoke him to follow the Prophets order and adviſe. If the Prophet had required ſome great thing of thee, wouldeſt thou not have done it? how much more, when he bids thee but waſh and be cleane. So ſay I, if the Lord of Prophets ſhould require ſome great things of you, would ye not do it? How much rather, when he bids you to waſh your ſelues from the foule ſpots of unthankfulneſſe and be cleane?

Should God raiſe a Subſidie, and challenge but what is his owne, and require of you that are Lords both of Sea and Land, to reſigne your Lordſhips in the one, your intereſt in the other, your title to both. Of you Land Lords to give up your rents and revenues. Of you rich men to give away your wealth, of you poore men to give away your almes, of you Officers, to give away your fees, of you Servants to give away your earnings, of you Marriners to give away your dear bought wages: I know that this would be Dui us Sermo, Luk. 18.23 a harſh and unreaſonable requeſt. But quis requiſivit? Mic 6.3. who hath required thoſe things at your hands? God hath not troubled you with ſacrifices, nor wearied you with offerings; no, the God of heaven hath another requeſt unto you, which you may not, you muſt not deny him; and Saint Paul in Gods name, and I in Saint Pauls name, Beſeech you Brethren by the mercies of God,Ro 11.1. that ye preſent your ſelves ſoules and bodies as a holy, living, and acceptable ſacrifice unto God, for although the other were an unreaſonable, yet this is but your reaſonable ſervice, Rom. 12.1.

Caius Cotta that thankefull Roman, Plut. vit. Ro. when hee would ſhew himſelfe truely gratefull to the Senate, hee gave them his ſoule, and his reaſon was, vita & mors iura naturae ſunt; Life and death are the rites of nature. We cannot better teſtifie our prayſes and gratulations, than by giving our ſoules unto our Maker, whoſe they are by creation and redemption, ſaying with the Pſalmiſt,Pſal. 41.5. Into thy hands O Lord I commend my ſpirit, for thou haſt redeemed mee, O Lord, thou God of truth. Ioſeph charged his brethren to bring with them their little Brother Benjamin, elſe they might all have beene left behinde: So Chriſt our elder brother,Gen. 42.20. chargeth us to bring with us our little brother Beniamin of thankfulneſſe, elſe all other ſervices are of no value.

Plut. in v. Theſ. Aegeus, the Father of Theſeus, ſent his ſonne to graple with the Minotaure, and gave him one ſute of blacke ſailes, and another of white, to be hoyſed onely and worne in caſe he got the victory; which though he had got, yet he returnes home with the blacke ſailes he went out with; at ſight of which, his father threw himſelfe from the Sigean Promontory, where he expected his ſonnes arrivall. In which hiſtory is lively moralized the naturall diſpoſitions of too many, who like Theſeus, the ſonne of Aethra & Aegeus, after a happy voyage and proſperous, doe returne with the blacke ſayles of ingratitude and unthankfulneſſe,Eph. 4.30. and hereby grieue the ſpirit of their holy and heauenly Father, by which they are ſealed unto the day of redemption: whereas if they did hoyſe the candid and white ſayles of gratulation and applauſe, they ſhould rejoyce both Angels and Cherubins that ſit upon the ſcaffold of heauen expecting our victory and happy arriuall.Luk. 15.10.

Now that we may aright bleſſe God for his mercyes, let us in praiſing of him, offer this ſourefold ſacrifice. Firſt, let us offer the ſacrifice of charitable almes, as occaſion is offered to us. To doe good and diſtribute forget not, He 13.16. for with ſuch a ſacrifice God is well pleaſed: I, hereby wee ſhall make our ſelues Creditors to God, and him a debtor to us.Pro. 19.17 For hee that giueth unto the poore, lendeth to the Lord: he that putteth his money into the banke of heaven, ſhall make plentifull returne in this world,Luk. 18.10 an hundred fold, and in the world to come, life everlaſting. Secondly, offer to God the ſacrifice of an humble penitence and contrition, Pſal. 51.17. The ſacrifice of God is a troubled ſpirit, Pſal. 51.17 a broken and a contrite heart, O Lord thou wilt not, thou canſt not deſpiſe. While your hearts are thinking of your ſinnes, let your eyes be like the Pooles of Heſhbon by Bathrabim, Cant. 7.4. which were euer full of ſtanding water, to waſh away thoſe ſoule ſpots, that ſullage of Adams clay that reſts within us. Thirdly, lets ſacrifice our wils, and make a perfect and abſolute reſignation of them to the will of God, whether it be paetiendo or faciendo, by doing or ſuffering, by a patient ſufferance of what he inflicts, by an obedient yeeldance to what he commands. In this we do no more then the Sonne of God and Saviour of the world, who ſubſcribed to the will of his Father.Mat. 6.10, Not my will, but thy will be done.

Fourthly and laſtly, wee muſt ſacrifice our ſinnes if ever wee meane to bring any honour to God by yeelding him his praiſe. This ſinne offering or offering of ſinne is equally neceſſarie with them that went before. Even thoſe that are as neare to us as Iſaac was to Abraham, muſt be ſacrificed: thoſe that are as neare as our right eye or hand muſt be cut off,Mat. 5 29. puld out and offered.

Gen. 2 • .10Sinne is an Hagar that muſt be thruſt out of doores, elſe Sarah our conſcience ſhall never be at reſt and quiet.

1. Sam. 5.4Sinne is a Dagon whoſe necke muſt be broke upon the threſhold of repentance.1 King 5.10. Sinne is a Naaman that muſt be waſht in Iordan ſeven times in the vermilion ſtreames of our Saviours ſufferings, ſeventy times ſeven times.

Ion • . 1.15. Sinne is a Ionah that muſt bee throwne ouer boord; if ever we meane that the tempeſts of vengeance ſhall ceaſe, or be bettered by calmes of mercy. You that love your ſinnes as Iudah loved Tamar, Ge. 38.15. to enjoy your pleaſures by them, as Saul loved David, to get honour by them,Ge. 30.36. as Iacob loued Laban, to get wealth and riches by them: You muſt part with all, in all, or none at all. One legge in the ſtocks will hold faſt the whole body: one ſinne in the ſoule will hold faſt both body and ſoule.

In vaine ſhall you praiſe God for his goodneſſe, if you diſpleaſe him with the continuance and increaſe of ſinne and wickedneſſe. To what purpoſe will you offer to ſing Pſalmes of praiſe and thankſgiuing, if the noyſe of your ſinnes drowne the noyſe of your Pſalmes, as Drummes in the ſacrifice of Molech did drowne the cry of the burning and tormented Infants, or as the ringing of the Bels doth drowne the noyſe of the clocke.

How dare ye profeſſe a ſubjection and loyaltie to the King and Crowne of heauen, if we nouriſh ſinne in our boſomes and hearts, a traytor both to him and us?Eccleſ. 5.1 Or offer the ſacrifice of praiſe to pleaſe him, when we offer the ſacrifice of fooles to provoke him. This is the high way to enrage him, by whoſe power we are created, by whoſe providence we are preſerued, to ſend worſe judgements upon us then we have eſcaped.

Iud. 16.19. Such as with Sampſon will ſleepe in ſinne as in the lappe of Dalilah, let them beware their locks.Iudg. 5.26 Such as with Siſerah will ſhort in this Iael's tent, let them beware their liues. If you will boyſe ſayle in all weathers, who can deplore your ſhipwracke? If you will runne from Niniveh to Tarſhiſh, Iona. 1.3. who will pitty you though you meet with a worſe ſtorme in your teeth than what you ſeeke to avoid?D • ſtr. Tr. So did Polydamas that ſonne of Antenor, to auoid a ſtorme, runne under a ruinous rocke that cruſht him and killed him. So did the wiſe of Lot eſcape the vengeance of Sodome, Ge. 19.26. yet continuing in her ſinne procured a worſe and more peculiar, to be turned into a pillar of ſalt. And ſo ſhall all ſuch as are not ſeaſoned by her example, but will wilfully ſplit themſelues upon the Rocke of their owne ſinnes, they are unworthy of my farther reproofe or your farther attention. Such as will avoid both the ſinne and danger, muſt praiſe the Lord for his goodneſſe; And ſuch as will give unto their heavenly Caeſar his tributary due of praiſe muſt do it,Mat. 22.21 by acknowledging him to bee a Lord: So ſaid Ieptha to the men of Gilead, Iudg. 11.9. If I fight for you againſt the children of Ammon, ſhall I not be your head? As I ſay to all of you, whoſe faces ſeeme to congratulate this day, whoſe attentions ſeeme to entertaine this doctrine; If he fight for us againſt our enemies, and deliuer us, ſhall not he be our Lord? Yes! Lets firſt acknowledge him, and ſecondly lets apply him, all the merits of his active and paſſiue obedience muſt be laid claime to by a peculiar and particular application: ſo did Thomas, who ſeemed to haue engroſſed him to himſelfe,Ioh. 20.28 My Lord and my God. Thirdly, by obeying him as a Lord, in mercy for feare we finde him to be a Lord in juſtice, Thoſe mine enemies that will not I ſhall rule over them,Lu. 19.27. bring them hither that I may ſlay them:Heb. 10 31. Its a fearfull thing to fall into the hands of the liuing Lord. Fourthly, lets praiſe him as the onely Lord of heaven and earth without a riuall. For his glory hee will not giue unto another, nor his praiſe to grauen Images.

God in the frontiſpiece of his royall Law provokes, perſwades his people Iſrael to haue or ſerue no other Gods but him, becauſe he, and no other God but he,Exod 20.1.2. had brought them out of the Land of Aegypt, out of the houſe of bondage. So let all ſuch as the Lord hath redeemed out of the hands of the enemie, praiſe him alone as their ſoveraigne Lord He that hath more than one God, or one Lord, hath neither God nor Lord.

Alexander told Darius King of Perſia, Quin. Cur. offering to him halfe his kingdome that the Heaven had not two Sunnes, neither ſhould the Earth have two ſoveraignes. One Alexander was enough for a world,Val. Max. one Phoenix enough for an age: Duos Alcibiades neque Attica neque Graecia tulit. Nor Greece nor Athens brought forth two Alcibiades. Sparta brought not forth two Lyſanders, nor the world two ſuch Lords.

Let thoſe fiſhermen that know no better ſacrifice unto their nets, or Neptune, thoſe husbandmen unto their dunghill, or to Ceres for their corne; others to Bacchus for their wines, to Pallas for their oyles, to Apollo for their wiſedome, to Minerva for their peace. Let the Turks thank their Mahomet for protection; the Perſians go to their god Nergal for defence; the Hamathenſians, to Aſima for ſtrength; the Babylonians to Succobenoth for deliverance:Ier. 1 • .13. For according to the number of their countries are the number of their gods. Let them and all Atheiſts go to their falſe and fooliſh Dieties; all Papiſts to their Saints; but let us go unto the Lord our God. Oh that men would therefore praiſe the Lord. Oh that they would either ceaſe to bee men, or being men, would never ceaſe to praiſe the Lord. Or yet if our tongues could be weary of the publication of his praiſes, yet let them be employed in the proclamation of his wonders.

Text. And declare the wonders that he doth for, &c.

We men are put upon the labour and taske of Angels. To publiſh his praiſes, and proclaime his wonders is the office and theame of the Hyerarchy of heaven, who are ever ſinging their divine Carols of praiſe, •• d rejoycing in the expreſſion of his wonders. Had I the tongue of men and Angels, you the eares and wings of Cherubins, wee could neither well enough nor ſoone enough extoll his praiſes, or expreſſe his wonders. Of both I may ſay as the Pſalmiſt ſaid before me; Who can expreſſe the noble acts of the Lord, Pſal. 106.2 or ſhew forth all his praiſe? Yet ſince the royall hand of heaven vouchſafe not onely to require, but requite our weake performances with acceptance; As we have begun with his praiſes, ſo let us go on a little alſo to declare the wonders that he doth for the children of men.

Duhartas. 1. day. The world's a booke in Folio written all with Gods great works in letters capitall.This world is a booke in Folio wherein are written the workes and wonders of Gods omnipotent hand, the acts and monuments of our maker and preſerver in his owne proper characters; Not as Chriſt wrote when hee wrote in the duſt that ſpirituall paradox, Ioh. 8, 8. But as the Prophet Ieremiah ſpeakes in another caſe,Ier. 17.1. Stylo ferreo in ungue Adamantino: As with a penne of iron, and point of a diamond. Man is no other but a conciſe abridgement of this booke of the world, and an intire Index to ſhew and point out the capital obſervations of the voluminous and maſſie pile.

Would you ſee works of imitation, he turnes you to the leaues and pages of Gods ſacred Oracle, the Conclave of holy Scripture. Would you ſee works of Admiration, no page in this booke of the world, no act in this great and high creation, but gives us occaſion. I call you not to a tedious recapitulation of what I have ſpoken before in the expreſſion of his wonders in the Sea, there are enough as yet remaine unrelated. For it is above all creatures wonderfull, whether in regard of the ſcituation of it which is above the Land, and roares and rageth as if it would ſwallow up the earth, as the earth did Corah and his rebellious traine.Num. 16.32. Yet he keeps it within his bounds with a Huc uſque, or a Ne plus ultra, thus farre ſhalt thou go, and no farther. Or upon the nature of her ebbes and flows,Iob 38.11. her fuls and wanes, her ſpring and neape tides; It hath puzled the wiſeſt Moraliſt, Q. Cur. concludes onely that tis terrible, Fluxus refluxus maris terrorem incutit. Or upon the innumerable number of creatures that are within the bowels of that womb of moiſture.B. Hall. There are thoſe living and moving Ilands the Whales, that for greatneſſe of body,Pſal. 104.6 infinicy of number, variety of forms, ſtrangeneſſe of ſhape, are above our apprehenſion or expreſſion: Theſe dance, rowle, and tumble upon her fearefull billows. Or upon the wonderfull art of Navigation and ſayling, which now is grown ſo excellent and ſo common, that we ceaſe to beſtow more wonder on it. That the water, a creature of fidelity, ſhould firmely beare up all veſſels, from the ſhallop to the ſhip, from the ſmalleſt Caruel to the mightieſt and greateſt Carrack: and with the helpe of propitious and favourable windes, convey them from climate to climate, from India in the Eaſt, to India in the Weſt, if it were to the Antipodes themſelues, to the benefit and commodity of their far diſtant owners.

It's recorded to be the anſwer of a Traveller to one asking him what he had ſeene in his Alexandrian journey: Credite mihi fratres, ego ibi faciem nullius vidi niſi tantum Epiſcopi, &c. Beleeve me, brethren, I ſaw no face there, ſave the Biſhops. So if I were in a few words to give an accurat and exact account of my two or three yeares abſence, Credite mihi fratres, &c. Beleeve me, brethren, I ſaw the face of none, ſave onely of him that is the Biſhop of our ſoules; For his face and Image is upon all the works of his hands, by Sea or Land. That looke how Phydias, Didac de la Vega, Iol. the cunning Artificer, had ſo curiouſly engraven his picture upon Minervaes ſhield, that none could look upon the ſhield, but he muſt looke upon the picture of him that made it; for it could not be taken off without the ruine of the ſhield. Right even ſo (with reverence to the Majeſtie of heaven be it ſpoken) hath God, that great and cunning Artificer, of heaven engraved his picture upon all his workes, that none can looke beſide it, nor beyond it, aboue it, or below it, all his workes do both ſpread his glory and proclaime his Dietie. Looke we upwards, The heavens declare the glory of God, and the firmament ſheweth his handy work. The heaven of heavens that rowls ſo gloriouſly both above our heads, & apprehentiōs,Act. 7.50. is the royall palace and place of his reſidence, there is the Chamber of his preſence, Pſal. 123. There the guard chamber of Angels, Archangels, and Cherubins, Matt. 24.36. There the lodging Chambers and many mantions of thoſe ſpirituall Courtiers, the glorified Saints; theſe do all declare the glory of God, and the firmament as an open Court or Hall for all commers, doth ſhew his handy worke. It would puzle a Roman Antiquary, or Perſian Sophie, or the moſt curious indagator of Natures ſecrets, to ſhew the nature, number, order of the greater and leſſer lights and lanterns of heaven, the Sun, Moone, Starres, Plannets, windes, thunders, lightenings, Meteors, vapors, which do there attend the pleaſure of the King of glory, and fulfill his words, Pſalm. 104.8. While I thinke, ſpeake, or write of them, I muſt do it in the Prophets language, Oh Lord how wonderfull art thou in all thy works, in wiſedome haſt thou made them all. Or if we looke downe from heaven which is his throne,Act. 7.49. to earth which is his footſtoole: even there alſo do wee ſee the image of his goodneſſe, For the earth is full of the goodneſſe of the Lord, and ſo is the broad ſea alſo. Here we behold him in his goodneſſe and wiſedome, making one Country the helper and mutuall ſupporter of each others welfare. He makes one the Granary to furniſh her neighbours with corne, another the Armory to furniſh the reſt with weapons, another the Piſcary to furniſh the reſt with fiſh: another the Treaſury to furniſh the reſt with gold. As Spaine is famous for her Wines, Calabria and Apulia for their Oyles; Sicilia and Turky for their Corne; Newfound land for Fiſh; Greece for fruit; Italy for Armes; Ruſsia for Furres; Barbary for Gold; England for all.

Thoſe bleſſings that ſeverally make other Countries happy, are conſpired to meet in ours. Whether it be by the proper commodity of our owne native ſoyle, or by traffique and merchandize with others, or by both. He that travels fartheſt, may ſit downe by the waters of Babylon and weepe,Pſal. 137.1 while hee remembreth this our matchleſſe Sion. O England, ſay I, happy for peace, happy for tranquillity, happy for a generall conflux of all happineſſe that can make either ſoule or body bleſſed;Lu. 19.42. miſerable only becauſe ſhe knows not her owne happineſſe. Oh that thou wouldeſt know in this thy day, the things that belong unto thy peace. So ſhould this peace reſt long within thy walles,Pſal. 122.7. and plenteouſneſſe within thy Pallaces, and thou ſhouldeſt continue as thou art, the terror of thy foes, the glory of the world, the Mart of Nations. And thus while wee wonder or declare the wonders that God doth for the children of men,Iſa. 25.1. may we ſay with Eſay, Thou art my God and I will praiſe thee, for i • thou haſt done wonderfull things. And with Moſes,Exod. 15.11. Who is a God like unto our God, fearfull in praiſes, doing wonders. And while we meditate of the works themſelues, let's reflect our contemplative thoughts of Adoration upon that great Atlas of heaven, that ſupports them all with the two ſhoulders of his power and providence.

Oh that men would therefore praiſe the Lord for his goodneſſe, and declare the wonders that he doth for the children of men.

And now I have waded thorow the three generall parts of the Text; thus much onely for the literall ſignification: the tropologicall is briefly this.

The Church of God is this ſhip toſſed upon the Ocean, tumbled upon the unconſtant billows of this troubleſome world; labouring with the boyſterous windes of oppoſition, oppoſed with the enemies of Gods grace and her peace; packt and poaſted from haven to haven, from countrey to countrey. Sometimes ſhe is carried downe to the deepe and nethermoſt Hell, as in the times of Nero, Maximilian, Domitian, and other Romane Emperours, as alſo in the dayes of Queene Mary in England. Sometimes againe ſhe is lifted up into the heaven, by an happy and bleſſed tranquillity, as in the daies and times wherein we live, and the Goſpell flouriſheth.

The holy Bible is her armorie and place of defence, and tis like the Tower of David. Cant. 4.4. In which are weapons ſhields and targets, for a thouſand, I, for ten thouſand thouſand valiant men.

The Law as her fore-caſtle to them that went before, wherein was placed the chaſe-pieces and thundering Cannons of legall auſterities, diſcharged by her cunning markſ-men the Prophets and Patriarks, againſt the bulwarks of hereſie, and Babels of ſinne in all ages. The Goſpell is now our armory and place of defence; and herein alſo are variety of weapons, which are not carnall but ſpirituall, and mighty through God to throw downe ſtrong holds, 2 Cor. 10.4.5. Here is the Helmet of ſalvation, the ſhield of faith, and Breaſt plate of righteouſneſſe, the Sword of the Spirit which is the Word of God. Eph. 6.13. which will quench the fiery darts of the devill, that like a roaring Lyon goes about ſeeking whom he may devoure.

In this ſhippe of our Engliſh Church ſits the ſoveraigne Majeſtie of our Lord and King as ſupreame head and governour, his Nobles, Lords, Iudges, Councellors, as repreſentative pieces of his owne Majeſtie, ſit in the ſteerage of eſtate, and to them is committed the helme of government.

His reverend Clergie of all degrees are each of them another Palenurus, or all Pilots guiding you in the right and perfect way, informing your judgements, reforming your lives according to the card and compaſſe of Gods holy Word.

The many promiſes of mercy, patternes of mercy, precepts of mercy, preſidents of mercy, are as ſo many favourable gales and windes to further us till we come to the end of our faith, the ſalvation of our ſoules.

All men are embarked in this ſhip of the Church, whoſe pretended voyage is to the Land of Canaan, but not all alike; Some as paſſengers receive neither wages nor content in this tedious and troubleſome voyage, who deſire a quicke and ſpeedy paſſage thorow this Baca of feares, this Bochim of teares, and with Saint Paul to be diſſolved and to be with Chriſt, which is beſt of all.

Others as Marriners in their owne proper element, know of no other happineſſe, ayme at no other felicity, than what the ſea of this world affordeth them. The longer they ſtay, the greater their pay: they have their portion here in this life, and in the other, they receive onely the wages which is due unto them; it were better they were without it; for the wages of ſinne due to the ſervants of ſinne, is death both of body and ſoule, when the former receive onely the gift of God, which is eternall life. I had rather ſtand to his courteſie, than engage him to payment:

Before we can arrive at our Canaan of felicity, our Port and haven of heaven, wee muſt all paſſe through the ſtraits of the laſt judgement. For wee muſt all appeare before his iudgment ſent,2. Cor. 5.10. to ſtand to our triall at the univerſall inquiſition, and then arrive at our deſired haven, where for ever we ſhall ſpend our dayes in prayſing the Lord for his goodneſſe, and in declaring his wonders to us the children of men.

Angels ſhall meet us with our Palmes, our Robes, our Crownes; Arch-angels with triumphs and Carols of Coeleſtiall bliſſe, and while we are thus ſinging of our praiſes to the King of glory, the whole hoſt and Quire of heaven ſhall ſay, Amen.

But ſo much for the literall and hiſtoricall meaning of the words. Pardon my willing errour of tediouſneſſe, Polulogie is the common fault of travellers, my deſire was this day to pay my vows, where I am moſt obliged, and to whom, and before whom; and to erect this Sermon as a Pillar of thankfulneſſe, and an Altar of praiſe, that like the Prayers and Almes of Cornelius, might reach up to heaven. I ſhould be ſorry it ſhould proove a Babel to breede confuſion eyther in your patience or your memory.

About this pillar are written theſe three things; Dangers, to draw us to awfulnes; Mercies, to draw us to thanfulneſſe; Duties, to draw us to obedience. And but three, as being moſt portable for your memory, eaſie for your judgement, ready for your uſe. Neyther is this Pillar of Prayſe dedicated as was that Athenian Altar, Acts 17.23. with this inſcription, Ignoto Deo, to an unknowne God or Lord, but to a Lord of mercy, wiſedome and power, who knowes beſt, when, where, and how, to ſuccour and relieve us. Let this ſerve both for preſent uſe, and future memory. Thus if wee bleſſe God, hee will bleſſe us. Bleſſed therefore be the Lord God of Iſrael, for hee hath viſited and redeemed us his people.

Let them whom the Lord hath redeemed from the hand of the enemy, praiſe the Lord: Let them that are daily ſpectators of his wonders in the deepe, praiſe the Lord, when they are brought to the haven where they would be.

Let the houſe of Iſrael, and the houſe of Aaron accord in theſe holy and religious ſervices to publiſh his prayſes. And what ever others doe or doe not; My ſoule praiſe thou the Lord, and forget not all his benefits, which ſaveth thy life from deſtruction, and crowneth thee with mercy and loving kindneſſe.

The Lords holy name be bleſſed and praiſed from the riſing of the Sunne, to the going downe of the ſame, and let all the people preſent ſay, Amen. So be it.

FINIS.