IN this Psalme there is mention made of foure kindes, or sorts of men, who are marvelously engaged in that duty of thanke­fullnesse unto Almighty God, for deliverances from perils.

The first of these are such as have escaped a dearth, in the 4.5.6.7.8.9. verses of this Psalme. Hungry and thirsty, their soule fainted in them, verse 5. And this Famine, this want of foode is a most heavy want; Doth the wild Asse bray when she hath grasse? (saith Job) Or the Oxe low when he hath fodder? Job 6.5 But if yee take grasse from the one, and fodder from the other, yee shall heare them roare; this want of foode tame­ing man and beasts. It is the easiest thing in the world for a man to pray for dayly bread, while he sees it in his Cupbord, but when our owne provision failes, when our Oyle and Meals are both quite spent; Oh then it goes hard. This want of foode being the keenest, the sharpest of all temporall judgements, because bread must be had, it is the staffe of life; the Prop, the Pillar, that next under the Giver thereof, keeps up these houses of clay: The Pestilence spares some; and some may run away, and make their escape from the sword; but there is no defence against Fa­mine: Poverty may be borne, and paine endured, but the [Page 9] want of bread is intollerable. Many and great afflictions may be digested with Patience, if they be applyed by wisdome, but who can stand against hunger? And this was the sad condit [...]on of the first sort of distressed ones mentioned in this Psalme, who when they were ready to faint, to faile, to swoune, like the peo­ple of Jerusalem, Lam. 2.1 [...]. to fall, to dye in the streetes for want of foode, they cry unto the Lord in their distresse, verse 9. and are heard, relieved, filled, satisfied.

The second of those mentioned in this place are Prisoners, or Captives enlarged; and their story is laid downe from the be­ginning of the 10. to the 17. ver. These Prisoners or Captives they sit in darkenesse, v. 10. They are lodged in dungeons, cloth­ed or clogged with iron,; are in very great extremity, enduring most miserable and hard bondage; and being in this sad condi­tion, when men in generall stand a loofe, a far off from their help, when enemies will not when friends cannot relieve them, they looke further, they looke higher, They cry unto the Lord in their troubles, and he saveth them in their distresses, v 13.

The third sort of those which are mentioned in this Psalme, are such as are recovered out of some dangerous disease, they are sicke men that languish, that pine away upon the bed of weakenesse, from the beginning of the 17, to the 23 v. and these sick men heere spoken of, are stomacklesse, their soule abhors all manner of meate, v. 18. they did nausceat, loath it, because they had no appetite to it. The first wee mentioned could not eate because they had no foode, these because they had no stomack; let me tell you by the way, these are great mercies both; meate for our stomacks, and stomacks for our meate, which these poore sick soules wanted, their stomacks gone, their spirits gone, for they drew neare to the gates of death, v. 18. and in this extremity, when they were almost quite spent, visited with some sad disease, out of which few escape; they cry unto the Lord in their trou­ble, and he delivers them out of their distresses, v. 9.

The last mentioned in this Psalme are Seamen, delivered out of some fearefull and hideous tempest; and their story is layd downe from the beginning of the 23, to the 32. v. They that go downe into the Sea in ships, &c. as Merchants, Mariners, others whose businesse is in the Seas, in the mighty Waters; whose [Page 10] travels are on the watery Maine, these see the workes of the Lord, opera & mirabilia ejus in profundo, his wonders in the deepe, verse 24.

The Lord saith the wise man, Prov. 30.4. holds the windes in his fists, which when he is pleased to let out, the winds they raise the waves, the waves they raise the Ships, and these windes and waves by their impetuous opposition, many times boyle up the unruly waters to such an height, put the Mariners into such ex­tremities, that they know not what to doe: They mount up un­to the Heavens, saith the Text. v. 6. 'tis an Hyperbolicall speech, that is, they are carryed up very high, then they go downe againe to the depths; that is, they fall very low: Their soule melts be­cause of trouble, they reele to and fro, and stagger like a drunken man, and are at their wits end, v. 27. (There is no such lively comment on this place, as the seeing or enduring of an hideous tempest.) They are at their wits end, saith the Text: all their cunning in Navigation, yea their wit and judgement failes them, they being in such sort astonished, that their art and knowledge stands them in no stead, 'tis gone from them. They reele to and fro like a drunken man, their feete, and hands, and heads forget­ting to doe their offices, they reele to and fro, without any go­vernment or stay of themselves. In this their streight and ex­tremity, aggravated and encreased by their owne feares, when they looke every minute to be buried in those rowling graves, under those huge heapes, those mountaines of water, when all hope of deliverance failes, when it is with them as it was some­times with Israel brought to the Red Sea, Exod. 14. when they had the Sea before them, and the sword behinde them, invironed, or surrounded (as it were) with death; when their case seemed to be such, as one of the Ancients observes of Jonah, layd up, or buried in the Whales belly, Jonah 1.17. as if salvation it selfe could not deliver him; They cry unto the Lord in their trouble, and he bringeth them out of their distresses, v. 21. The Lord now appeares in the Mount, in those Mountaines of Water, and will let these poore distressed ones know to their great comfort, that all things are so far from being impossible to him, that nothing is hard. He who before let forth the windes, calls them in a­gaine; he who before raised up the waves, commands them to [Page 11] be still, for both windes and waves obey him, Mar. 4 the last verse: so that when these poore men in distresse seemed to be past all hope, all probability of helpe, then doth God appeare for their succour, for their deliverance: He makes the storme a calm, so that the waves thereof are still, v. 29.

Then are they glad, because they be quiet, so he bringeth them to their desired Haven. [or to the Haven where they would be.]

Let men praise the Lord for his goodnesse, and for his wonderfull workes to the children of men.

And these last words are delivered, repeated, foure severall times in this Psalme, set up as a Standard at the end, the close of all the forenamed great deliverances, to stir up all those that par­take of these severall mercies, unto particular thankefullnesse.

Celebrant apud Jehovam benignitatem ejus, & opera ejus mi­rabilia apud filios hominum. Let them praise the Lord for his goodnesse, &c. Let them doe it secretly, openly, privately, and before the Congregation. Celebrent apud Iehovam. Let them acknowledge this mercy privately unto the Lord. Et apud fili­os hominum. Publickly before the Congregation, before the sonnes of men: Let them take all opportunities, at all times, in all places, to confesse the goodnesse of the Lord, to extoll and magnifie his great and glorious Name for all his benefits, to give him the honour and praise that is due to him for all his mercies. And this I must tell you before hand is the general use to be made of this Text, and the principall end of this dayes solemne meeting. Then are they glad because they be quiet, &c. from which words we may observe:

First, a preservation or deliverance and this is first imployed, and then expressed in the Text; imployed in the beginning of the former verse, under the word quiet, which presupposeth some foregoing trouble, then expressed in the latter end of the verse, in enjoying a desired Haven after a fearefull storme.

Secondly, wee have the Parties that partake of this preservation or deliverance, and they, wee told you before are Merchants, Mariners, Seamen, they are glad he bringeth them to their desired Haven.

Thirdly, wee have heere the Authour of this preservation or deliverance, the Lord, He bringeth them, &c.

[Page 12]And lastly, wee have the result of all these particulars.

1. In joy and gladnesse, that comes to men by it.

2. In praise and thankefullnesse, which must be returned to God for it. And now wee'le wrap up all these foregoing par­ticulars within the compasse of these two following plaine and unforced observations.

1. To be delivered from perils, or any streights whatsoever, to enjoy a quiet harbour after dangerous stormes, and feares of ship­wrack, are mercies that cannot chose but fill the heart with joy and gladnesse. Then are they glad, &c.

2. Almighty God, who alone can preserve and deliver in streights, in extremities, must have the honour and praise of all preservations, of all deliverances: Let them praise the Lord for his goodnesse, &c. These are the particulars upon which through Gods most gracious assistance, I shall enlarge my selfe: first of the first:

To be delivered from perils or any streights whatsoever, to enjoy a quiet harbour after dangerous stormes, and feares of ship­wrack, cannot chuse but fill the heart with joy and gladnesse.

Joy or gladnesse is a sweete motion of the soule arising from some present or hoped for good; from some good in hand, or some good in hope, from some good in expectation, or some good in possession: For as hope deferred makes the heart sicke, Prov. 13 12. So hope accomplished makes it glad.

Foode, yee know, is not so wellcome to any, as to the hungry and empty; not so welcome to any, as to those, whose bellies sound like pipes for want of bread: For as the full soule loatheth the honey Combe, Prov. 27.7. so to the hungry soule every bitter thing is sweete; a good stomack making the meanest flesh, the coursest bread dainty to the hungry, and when in this case the hunger is satisfied, how are the spirits refreshed? And how wellcome a good entertainement is? how pleasant a soft and a sweete lodging after a tedious and tiresome journey, every one knowes?

A long continuance in the enjoyment of mercies detracts ve­ry much from the true valuation of them, and therefore our God onely wise, as the Apostle stiles him, Rom. 16.27. whose good providence orders and disposes of every thing according [Page 13] to his infinite wisdome and will, hath joyned bitter and sweete, mourning and joy; trouble and peace together, that after wee have had a sence of both, our miseries might make us to taste our happinesse the better.

For certainely it is a truth that Bona carendo, good things are never so truely, and so fully valued, as by their want: I might instance in abundant particulars, but some few shall serve. As,

In the time of a bloody, oppressing, undoing Warre, when a free borne people are enforced to live under the power of brui­tish, absurd, imperious, unreasonable men, as the Apostle phra­seth them, 2 Thes. 3.2. [...]. Then they can consider what an happinesse there was in the en­joyment of peace, and liberty, when they sate quietly without disturbance, dwelt safely, and neither felt, nor feared evill, un­der their owne Vine, under their owne Fig-tree, as Judah and Is­rael did all the happy dayes of Solomon, 1 Kings 4.25. And in this case, when God is pleased to turne the Captivity of a peo­ple, to rebuke the multitude of the speare-men, and to scatter them that delight in Warre, as the Psalmist prayes, Psalme 68.30. how comfortable is it for all those that have lived under the po­wer of such, as carry Lawes, Liberties, Religion, all upon their swords poynts, to be freed from that Bondage?

When a man lies roaring under the extremity of the Tooth­ach, or the Gout, or Stone, or Strangury, then he can consider what the enjoyment of health and ease was, what the freedome and exemption from those most sharpe tortures and torments is. The consideration of which sometimes made a Mighty, a Potent, and a rich King, to envy the happinesse of a poore unregarded Shepheard, because he the poore man enjoyed his health and ease, but the King did not. Non vivere, sed valere vita, 'tis health that sweetens, and makes life, life; without it, life is a burthen, rather then a benefit; and therefore without all doubt, if Death and Sicknesse could be bribed, they would be too rich. But in this case, when after tortures, and weakenesse of body health & ease comes, what joy and gladnesse come with them?

'Tis well observed of Naaman, 2 Kings 5.1. that he was a Captaine of the Host of the King of Syria, a great man with his [Page 14] Master the King, and an honourable man, that he was a mighty man in valour, but he was a leper: That staine of Leprosie did so sawce the honour, and valour, and power of this man, that the poorest man in Syria would have been loth to have had all his honour, and all his power, to have had his skin too boote: in whose example wee may clearely see, that there is no greatnesse that can exempt a man from the molt wearisome conditions. While Naaman was a Leaper, he must needes contemplate the joy and happinesse of those which were not so: And therefore what joy and gladnesse must needes he himselfe partake of, when his flesh came againe to him like the flesh of a little Childe, and he was cleansed from his leprosie, 2 Kings 5.14.

When men are bound in setters of iron, and holden in the cords of affliction, saith Elihu, Job 36.8. Then they will come to know, and remember, and consider themselves, As 'tis well observed of Manasses, that he never knew himselfe till he was bound in chaines, 2 Chron. 33.12. But when their chaine it loo­sed, and their fetters taken off, their mindes must needes bee changed from sadnesse to cheerefulnesse, with their condition. Such instances as these might be infinite.

But to come up particularly to you, who are Merchants and Mariners, your dangers and deliverances are layd downe at large in this Psalme, and consequently your feares and joyes. You, I say, who are Merchants, and by being so, hold a corresponden­cy by Traffique, with all places that are fam'd for Trade the world over: You by your Adventures can bring India, and Turky, and Aegypt, nay Europe, Asia, Affrica, America, I meane all parts and places the World over, that know Commerce, in their rich and usefull Commodities home unto us. Certainely, as your calling is honourable, so 'tis very profitable and usefull to all Kingdomes and Commonwealths; a calling very law­full, while lawfully used.

The state of the World cannot stand without buying and sel­ling, Traffique and Transportation; Non omnis fort omnia, tellus. No Countrey in the World yields in sufficiency all kindes of Commodities, and therefore there must be a path from one Kingdome to another, as there was from Aegypt to Assyria, and from Assyria to Aegypt back againe, to make a mutuall supply [Page 15] of their severall wants. Mesech the King of Moab was anci­ently famous for Sheepe, and consequently for Wooll. 1 K. 3.4. And Hyram King of Tyre had abundance of Timber and work­men, 1 K. 5. Ophir was famous for Gold; Chittim for Ivory; Basham for Oakes; Lebanon for Cedars; Saba for Frankincense, &c. They anciently called the Island of Sicily the Barne of Rome, and Aegypt by reason of the fatnesse of the River Nilus, the Granary of the World. They write proudly of Italy, and I wonder not at it, for there is the chaire of pride, filled by the Pope, plena ipso, and the Throne of Satan. They write of Italy that it affords the best Corne, and Wine and Oyle in the world, and that it is so planted, that it lookes throughout like a Garden or Orchard: Wee should not doe well to envy either the plen­ty or pleasantnesse of that Land, when wee consider the wic­kednesse of them that dwell therein; for there is certainely a worme in their pleasant Gourd, that will, when they thinke not of it, mar all in an instant.

For us that are Inhabitants of this Island, wee may most true­ly, and thankefully acknowledge in the words of the Psalmist, that our lot is fallen unto us in a faire Land. I am sure that wee inhabit a Kingdome that is too good for us; for us, that over­passe the deedes of the wicked, the Prophet Ieremy speakes it, Jer. 5.28. &c. wee may apply it. For us, that have beene blinded with Light, and have beene sicke of being well: For us, that considering the abundant meanes wee formerly enjoyed, to help us to know God, till the grosse mists and fogges of Errour so thickned upon us, and the wings of Schisme and Heresie so blin­ded our Light: (Though blessed bee God wee are not without light still, if wee can but see it:) For us, that considering the variety of mercies wee formerly enjoyed, till wee sinned them away; to provoke us to love God, these two particulars seri­ously considered, wee may conclude against our selves, that the Sunne shines not upon a more vile, wretched, ungodly people, then wee of this Nation are, considered collectively, and toge­ther; though wee may boldly say too, that if God have a peo­ple in the World, he hath a people in this Kingdome, and were it not for these, wee should be as Sodome, be as Gomorrha. Oh England, once the Glory, sometimes the Honour, and the [Page 16] envy of other Kingdomes, how sad will thy condition be, if thou shalt live, to become the scorne, the shame, the contempt of Nations? if thou shalt receive by thine owne continued and in bred contentions, so many scarres and blemishes, that may make thee looke like the man in Lucan, ‘— totum pro vulnere Corpus,’ who was all wound.

Yet notwithstanding all our misdeservings, Almighty God suffers us still to live in, to enjoy this good this very good Land, and such a one, that as one sometimes spake of Athens, that it was [...], the Greece of Greece: So it may be said of England, that rightly considered in it selfe, it is a Kingdome of Kingdomes, and there is not a Canaan to be found in Europe, no not in the World, if not in this Island; wee enjoying heere all the most naturall and necessary Commodities, for rayment, and nourishment, that can be desired: A place rich in it selfe, and for what we want from other parts, God hath made us a way in the Seas and a path in the mighty Waters to bring it in. You that are the worthy Merchants, who with your hazard abroad, supply our wants at home: You know those pathes and wayes, wee named to be deepe and dangerous, by reason of Tempests and other Casualties, and though a number of your Mariners are not at all troubled at Tempests, because they have seene, and felt, and out lived so many of them; and therefore are many times insensible of their dangers, yet you that are owners and imploy­ers of them, cannot but see their dayly deliverances, and there­fore you owe very much unto Almighty God for the preserva­tion of their lives, your ships, and Commodities.

Certainely, what returnes you make come to you with very much hazard, as David called [...]he the water of the Well of Bethe­lem blood, 1 Chron. 11.19. because it was brought through the Army of the Philistines, with the danger of mens lives.

Those Watery Pathes in which you tread, are wayes so full of danger, that Petticus who was one of those who were called the seaven wise men of Greece, could not tell whether he should reckon Seamen among the living, or the dead. Vbi (que) Naufra­gium, there being dangers of shipwrack every where, by Tem­pests, Gusts, Leakes, Rocks, Flats, Sands, Enemies, besides ex­traordinary calmes, that sometime endanger the famishing of [Page 17] whole ships Companies; and sometimes too, by fire happening in ships, and so prevailing, that the poore distressed Marriners, if they be alone, if they have no other Company to relieve them in their most sad condition, are put to this wofull miserable choise, either to burne, or drowne. And when they escape all these fore-named, sad accidents. (as by Gods Providence they many times doe) if their voyage be never so long, they live con­tinually within a few inches of death.

Now all these accidents, casualties, dangers put together, when God is pleased to preserve and to deliver from these mani­fold perils, the injoyment of a quiet harbour, after such choise, such variety of dangers, must needs fill the hearts with joy and gladnesse. And not with these onely, but with thankfulnesse al­so, unlesse it be from such, who are most unworthy of the least of the mercies they receive; because they take all the favours and benefits that come from God, as blessings that come by chance, of course, and believe that because God hath done much, he is still bound to doe more for them.

Now to give you reasons, to confirme this my first observati­on, were to bring a torch at noon-day to adde light to the Sun, were to confirme a truth that will admit of no contradiction; for as it is not possible for any man, unlesse he be like to Solomons foole, Proverb. 23. the last verse, who could laugh when he was lashed and feele it not, to have causes to make him miserable, and not to be sensible of misery: so on the other side, for a man to have arguments, to raise up and to keep up his spirit, by reason of joy and cheerfulnesse, and not to be glad, and cheerfull.

Some thing I confesse should be here added by way of infe­rence, or application, on this first point, but I shall reserve that for the close of this exercise: In the meane time I shall intreate you to keep in mind the streights, fears, dangers, and deliveran­ces spoken of in the Text, that you may be the better furnished to return the honour and praise of all your preservations, of all your deliverances unto Almighty God, who alone in these, & all extremities, can preserve, can deliver; which is my second ob­servation, most naturally arising from the Text, which that you may the better remember, we will name it once more.

[Page 18]2. Obs. Almighty God, who alone can preserve, can deliver in streights, in extremities, must have the honour and praise of all preservations, of all deliverances.

I am now in a large field, encōpassed with such variety of mat­ter that I scarce know where to begin to speak, when to make an end, my short time that I have now left being too too little for to reap the harvest of so copious a point, wherein plenty, if I take not heed, will make me poor. And therefore that I may not lose my selfe in an endlesse Repetition of particulars, I shall in this case imitate the Disciples of Christ in another, and in a large Field of corne, pluck but a few Eares, to entertaine your thoughts, your patience, on this second part of this solemne exercise.

Tis Almighty God, and he alone, that can, and doth deliver, and that must be praised for all deliverances. For, Whatsoever the Lord pleaseth, that doth he in Heaven, in Earth, in the Seas, and in all places, Psal. 135.6. In whose hands are all the corners of the earth, and the strength of the Hils is his also. Psal. 95.4. I, and the ebbings and flowings of the mighty waters, the storms, and calmes of the Seas are in his hands too. Windes and stormes fulfilling his word. Psal. 148.8. to doe with them, and by them whatsoever he please.

And therefore it was a most strange, unadvised thing that HERODOTUS writes was sometimes done by XERXES, that great Persian Monarch, who having receved a losse by the rage o [...] the Helesponte, himselfe more mad then the Sea, caused fet­ters, and manicles to be cast into the waters thereof, as if he meant to make the Sea his prisoner, and to bind it with links of yron, at his pleasure. It appeares that XERXES knew very little of God to beleeve, that it was possible for himselfe, or for any, but the Almighty God, who made the waters, to lay com­mands on them, to give Rules to them. Canst thou binde the sweet influences of Pleiades, or loose the bands of Orion? saith God to Job. 38.31. 'Twas as if he had said thou canst not. So for a man to thinke that tis possible for him to stop the violences of the Seas, is to do like them, that would go about to make Ropes of sand. To bind up & imprison violent winds in bags. To make a Black-more white by washing. Or by water to think to wash [Page 19] the spots out of the skin of a Leopard; all these being labours in vain, things impossible to be done.

For it is the Lord that ruleth over all. Psal. 103.19. that can do whatsoever he will do, that beholds at one view, all places, and all persons, and all things. So that if our businesse be in the Earth, He is God of the whole earth; of the valleys as well as of the hills: If our affairs ly on the Seas, tis He that rules in the mighty waters, and appoints that unruly Element its bounds, which it may not passe. So that wheresoever our businesse is, whatsoe­ver our preservations, and deliverances are, our God, who a­lone can keep us out of streights, and when we be in them, can deliver us from them, must have the honour and praise of all these his mercies.

I know that there is none of you (whose particular these truths doth in a speciall manner concern,) but sufficiently knows alrea­dy, that it is not the tallnesse of your Ships, tis not their swift­nes, nor their manning, nor their ammunition, that can protect them without, or against God. A very learned and reverend man, famous in his generation, within this City, but long since with God, helps me to this notion pertinent to our present oc­casion. You call your Ships (saith he) sometimes by the names of Lyons, and Leopards, and Bears; and sometimes go higher, calling them Angels, and Arch-angels; but when you have so done, as Themistocles called the Ships of Athens wooden wals; so these are but woodden Beasts, woodden Angels, woodden Archangels; and woe be unto them that say unto a peece of wood, thou art my helper. Yee call them too Boniventures, and Speedewells, and the like, there being good speed, good hap written upon their names, but many misfortunes happening sometimes in their labours, in their successes.

The Navy of Tyrus, as the Prophet Ezekiel describes it, Ezek. 27 was one of the most famous Fleetes that ever furrow­ed the Waters, but the Eastwinde (saith the story) broke them in the middest of the Seas, v. 26. And their Merchants, and Pilotes, and Mariners, and men of Warre were all ruined, overthrowne, and came to nothing, v. 27.

God hath dealt otherwise with you at this time, having sent and taken you out of many Waters, in preserving and returning [Page 20] home to you in safety a great Fleete at once, and not at this time onely, but many other times also; and as his loving kindenesse is come downe to you; so your thankefullnesse must returne up to him: your thankefullnesse being Gods custome, his tribute, his due, he lookes for it, and he must have it; for as he is a very free, and a liberall bestower of benefits; so is he a most strict, a most severe exacter of thankfulnesse.

And therefore the Psalmist tells us, Psal. 65.1. that praise wai­teth upon God in Syon, because his people in his Church, are ever waiting and attending there to tender it; to take notice of the favours and mercies that continually fall from God, and to take them as it were at the first bound, that they may presently ac­knowledge them; the receit of every mercy making them like Doves, who at every graine of Corne they pick up, looke up­ward, as acknowledging from whence it came. Not like the beasts of the field, who take their fill, and alwayes keepe their faces downeward, not once eying the place from whence 'tis sent.

'Tis very well observed of Noah, that so soone as he set his feete upon the dry Land, after the Waters, that had long prevai­led upon the face of the Earth, were asswaged: that the first thing he did was this, Gen. 8.20. he built an Altar for God, not an house for himselfe, but an Altar unto the Lord, that thereon he might offer a sacrifice of praise and thanksgiving unto Almigh­ty God, who had pickt him, with some few others, as so many graines of Corne, out of a World of Chaffe, and preserved them from the deluge.

In the 17. of Exodus, when the Israelites had been complai­ning against, and quarrelling with Moses their lawfull Gover­nour, and their Rebellion was come up to that height, that they were almost ready to stone him, v. 4. presently God sends Amale­kites to quarrell with them v. 8. 'Tis very just that such as love to draw the sword, should feele the sharpenesse of it, and have sword enough. Amalec comes heere and fights with Israel, and doubtlesse had it not been now for Moses, who knew how to stand in the gap, and for some few others, Esau would now have re­venged his long conceived, and therefore deadly displeasure u­pon the Posterity of Iacob, by the hands of his Grandchilde A­malec: [Page 21] But heere let us take notice of the infinite goodnesse of God, who when Israel in generall had forgotten him, yet God will still remember his Covenant made with Israel, not to leave, nor forsake them: Amalec is therefore beaten, and Israel pre­vailes, and what then? The Souldery of the Israelites doe not grow high, swell big upon this their Victory, as if they were a­ble to drive the World before them, as if no power either in Heaven or Earth could contradict them; but they build unto God an Altar, and call it Iehovah-Nissi, signifying the Lord is my Banner, expressing their deliverance in the very name of of the Altar they built, to offer sacrifices unto God, who was their deliverer.

And thus in those ancienter times the people of God testified their thankefullnesse for mercies they received, by pitching of heapes of stones,: by raising of Pillars; by dedication of Feasts, or by writing of Bookes; all Trophies of their mercies, their deliverances, that their childrens children by asking what those things meant, might be instructed by, and in the remembrance of Gods ancient mercies.

Arguments or reasons to presse home this truth, this duty, yet further might be more then many; this duty must be perfor­med.

1. Reason, Because it is a good thing, saith the Psalmist, to sing praise unto the name of the Lord, to declare his loving kinde­nesse in the morning, and his truth in the night season, Ps. 92.1.2.

1. It is a good thing in respect of the action; for it is better to blesse then curse, to give thankes then to give out the voice of grudgings.

2. It is a good thing in respect of the act, for God commands it, and besides wee hold all in capite, from the Lord, who is the gi­ver of every good guift, as the Apostle tells us, James 1.17. and therefore as all Rivers runne into the Sea, from whence they were taken; and all Plants at last fall to the Earth, that gave them nourishment: So all our praises must returne unto God, who is the God of all our mercies.

3. It is a good thing in respect of the acceptance, he that gives me praise and thanks (saith God) he honours me, Psal. 50. last verse; and what a thing is it to consider, that so good, so glorious, so [Page 22] great a God, should thinke himselfe magnified by the praises that proceed out of Polluted lippes? And therefore the reason given by Divines, why David was called a man after Gods owne heart, was, because he had a breast so enlarged in praises, in thanksgivings unto God.

4. And lastly, 'tis good in respect of the consequence; for never any lost by a faithfull performance of this duty, offer unto God thanksgiving, and pay thy vowes unto the most high, and call upon me in the times of trouble, and I will deliver thee, Psal. 50.14.15. as if he had said, I that have, will still deliver thee, it being the onely way to have mercies renewed, and continued unto us, to be thankefull for those wee have formerly received.

2. Reason, This duty of rendring praise and thankes unto Almighty God must be performed, because it is a most delight­full duty; for first the Saints, the holy men of God have ever delighted in it, as wee have shewed, as wee might shew further most abundantly: Secondly, God delights in it likewise; for we told you even now, that he esteemes himselfe honoured by it.

Those golden viols of sweete odors, Revel. 5.8. that are so plea­sing unto God, what are they? but the prayers and praises of the Saints. Let me heare thy voice (saith Christ to his Church,) Cant. 2.14. for it is sweete: no tender father is so pleased to heare the voice of his beloved sonne, as God is to heare the voice of his servant.

3. Reason, This must be performed▪ because it is a most pre­vailing duty. In the second of Chronicles the twentieth, when the children of Moab, and the children of Ammon came up against Jehosaphat in very great numbers, and the King and peo­ple knew not what to doe, God instructs them, and encourages them in the Chapter, and tells them, that they should not neede to fight, but stand still, and see the salvation of the Lord, v. 17. And the King appoynted fingers unto the Lord, to praise him whose mercy endureth for ever, v. 21. and in the next verse, when they began to sing, and to praise, The Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which were come against Iudah, and they were smitten, and the King Iehosa­phat, and his people delivered.

Lastly, it is a duty that must be performed, because it is a most [Page 23] heavenly duty, for there shall be nothing heard in Heaven but Hallelujahs, nothing but prayses expressed by new Songs, new Thanksgivings.

Oh thou admirable illimited and unexpressible goodnesse of Almighty God, what shall I now say of thee? and what shall I say to thee, oh thou Preserver of men? The Prophets praise thee; The Apostles praise thee; The Martyrs praise thee; The Church of God throughout the World, have, and shall for ever acknow­ledge thee.

The Lord (saith the Prophet Esaiah) spans the Heavens, Esay. 48.13. he keepes the Earth and Waters within a Circle: The Mountaines upon the Ballance; The Sunne within Tropicks; but what number, or measure, or bound, can be set to the good­nesse of God? He that had wisdome like a flood, that Preacher of Preachers, Solomon, who considering the emptines that is in all sublunary things, calls them vanity of vanities, all but vanity, Eccles. 1.2. How everlastingly might he have preached upon the goodnesse of God, so great, so admirable, that no affection in Nature, no height, breadth, depth, in any of the creatures can in any measure expresse it.

The Majesty of God that astonisheth us; his Glory beates us downe; his Greatnesse strikes us dead; wee adore his Om­nipotency; admire his Wisedome; stand in awe of his Justice; his Vengeance makes us flye; it is his Mercy, his goodnesse, his goodnesse and mercy, and they alone that represent unto us, how amiable, how good, how gracious our God is.

Grace, grace, as the Prophet Zachary speakes, 4.7. All is grace, all is mercy, wee live wholly upon it; for 'tis this mercy that formed us in the Belly, and left us not when wee were upon the brest, that accompanieth, and growes up with us from our youth, and forsakes us not when wee are gray-headed, 'tis this that gives us our dayly bread, our hourely breath; 'tis this that preserves from continuall dangers in life, that can comfort us in death, and crowne us afterward.

I shall desire to live and dye in the meditation of mercy, of that mercy of God which is like a bottomlesse fountaine, which cannot be drawne dry; like the measure in the Gospel, full, and pressed downe, and shaken together, and running over, Luke 6.36. [Page 24] that is like a f [...]i [...]hfull breast, which the more 'tis drawne, the more it yields. The Lord, saith the Psalmist, is good to all, and his tender mercies are over all his workes, Psal. 145.9. The veriest miscreant in the world, enjoyes many a mercy from God, which he takes no notice off. These common mercies, blessings of Gods left hand, Prov. 3.16. they reach all, for which God is to be ac­knowledged: But that mercy of mercies, which reacheth to the pardon of sinne, is the mercy for which he is to be admired, as he shall one day be in all them that believe, 2 Thes. 1.10. Now the Angels that retaine their first purity, they stand in no neede of this mercy: Those Infernall Spirits which are doomed to chaines in everlasting darknesse, with all wicked and ungodly ones, who have been turned into Hell in their severall generations, are all uncapable of this mercy: Oh Lord what wilt thou doe with this mercy, this great boundlesse illimited mercy, if thou bestow it upon poore sinners, which want it, crave it, importu­natly beg it, and know they shal perish everlastingly without it?

Oh, the meditation of this goodnesse and mercy should make us while wee are on Earth, to be still extolling, and lauding, and magnifying our God in Heaven, joyning our selves to that mul­titude of the heavenly Host, Luke 2.13. In praising God, and say­ing, Glory be to God in the highest, on earth peace, good will towards men. Glory be to God on high, who brings peace, and happy­nesse to Earth, by his good will towards men.

We come now to Application. You had before (for you have heard all along) the reason of this present meeting: And now in the first place, let me tell you, that if you be in earnest and hear­ty in this businesse, and doe not make a Complement of it, you shall receive comfort in it.

But pardon my jealousie, for I must needs tell you againe, and 'tis a sad, an horrible truth, that this Land hath abundant cause to be humbled, for Fast-dayes, and Thanksgiving dayes too: First, for Fast-dayes, because when wee have sinned, and fasted, wee have sinned in fasting. 'Tis a very easie thing to act the part of a Pe­nitent, to hang downe the head like a Bullrush: The hardest Flint, and Marble will sometimes stand in teares, but they are Flint and Marble still. Ahab as bad as he was, could play the part of a Penitent. 1 Kings 21.27. where wee may see his sor­row, [Page 25] but not his repentance, a sorrow for the judgement de­nounced against him, not a repentance for his sinne; the very Divels houle to be tormented: Griefe is not alwayes a signe of grace: Ahab could rend his clothes, but his heart that remained unbroken still; for he lyes in his Idolatry, while he lyes in sack cloth; he put on sackcloth, but not amendment, and therefore fasts and humbles himselfe to no purpose. 'Tis one thing to Say, ano­ther thing to Pray Prayers; one thing to Fast, another thing to be Humbled. Secondly, for Thanksgiving dayes; for when we have received mercies, and given thankes, we have sinned in thanksgi­ving; these holy, serious duties, both of humiliation and thanksgi­ving, having been performed after such a formall, carelesse & un­holy manner, by a number, by most, whom neither fullnes of joy for mercies received hath made them thankefull, nor a fullnes of sorrow which they should have expressed for sinnes committed, hath made them humble; but have bin like Cymbals, whose very emptines makes thē sound. For, this failing in the māner of doing duty, makes thankfulnes, ingratitude, as Jehu, in the like case, do­ing what God commanded, was punisht as disobedient, Hos. 1.4.

But I am perswaded much better of you, believing that that God, who put this resolution in you to performe this duty, will so assist you in it, and carry you through it, that you shall not lose this dayes meeting.

I told you before from that part of this Text, which remem­bers you of that duty of thankefullnesse, upon the receit of mercies, that Almighty God must have the sole praise of them. Celebrent apud Jehovam benignitatem ejus, & opere ejus mirabili­a apud filios hominum, that God must have private and publick acknowledgements for the same. For the latter you are come hither to performe, and that you may doe it the better, let me exhort you to borrow those words of David, which you may finde, Psal. 9.11. And sing praises unto the Lord, which dwels in Syon, in his Church by his goodnesse, presence, power and pro­vidence. He dwells in Syon; he is the Patron the Protectour of his Church, his people where ever they be: Hence it is, that when Empires have fallen, the Church of God hath continued, and shall continue, so long as he hath a people upon earth. De­clare among the people his doings, who hath now, as many-many times before preserved you Factours, Pilotes, Mariners, Ships, [Page 26] Goods, in journeying often, in perils of waters, in perils of robbers, in perils by your owne Countreymen, in perils by the Heathen, in perils in the Sea, in perils amongst false Brethren, as the Apostle speakes upon the like occasion, 2 Cor. 11.26.

And heere (though my witnesses are in Heaven, and in my owne bosome, that I have oftentimes done it before this day) I shall take leave in this Congregation to tender my owne parti­cular thankefull acknowledgements, for the very selfe same mer­cy, that preserved me, with many others, returning from that your service, in your good Ship the Anne with that most Noble Gentleman, Sir Thomas Row, Lord Ambassadour to the Great Magol, (a Gentleman of very choice and eminent parts, that deserved much honour while he lived, and now dead, a very faire and lasting remembrance) which safe returne from those remote parts was, now this present Moneth, thirty Yeares since. And I looke upon it as a very great favour from God, to let me live to acknowledge it thus publickly at this distance, so long af­ter. And truely I were most unworthy to live a minute longer, if I did live to outlive the memory of this, or of any other great mercy I have received.

So that now you may take notice of my preservation, as well as your owne; and many of us heere assembled may joyne toge­ther, and literally apply that to our selves, which the Psalmist speakes, Psal. 66.12. Wee went through fire, and through water, and thou broughtest us out into a resting place, transivimus perig­nem & aquam, wee went through fire, in those exceeding hot and parching Climates, not very agreeable with our constitutions, wee went through water, many waters, through a very long, and a very great part of the vast Ocean, transivimus, non mansi­mus, wee went through that fire and that water, wee did not continually abide in them. Tu eduxisti nos, adrefrige­rium, thou broughtest us to a place of refreshing, to the place where wee would be; and therefore let us say further with the same Psalmist in the 16. verse of that Psalme: Come and hear­ken all yee that feare God, (for such as feare him not, they take no notice at all of such mercies as these) but come and hearken all yee that feare God, and I will tell you what he hath done for my soule; that is for me, saith David, and for me say I, and for you, and for many thousands more, whom he hath preserved from [Page 27] Shipwracks, and from many sad accidents and casualties beside, which others have felt, when the Sea in respect of us and them, was as the Red Sea to the Israelites and Aegyptians, it shared life to the one, and death to the other.

Now I might tell you that there is Naufragium in portu, shipwrack in the Haven sometimes, shipwrack a shore, as well as at Sea, which most evidently appeares in many thousands in the World, who saile (as it were) upon the dry ground, and by steering their course, as if they knew neither Coast, nor Com­passe, consequently fall upon many dangerous Rocks and Shelves upon which many times their estates, lives, I and soules too, doe most fearefully miscarry.

There are many dangers on shore, as well as at Sea, which would fall upon us most directly, as most deservedly, were it not for that power and Providence of Almighty God, which doth continually support us: Man in generall, being like an ill calkt Ship, and were it not for this power and providence, he would dayly receive that in through the little poares of his body, which would destroy him. And besides this, wee carry in our bodies a Sea of abounding, noxious humours, that might dayly drowne us. And were it not for this power, and goodnesse, and providence of God, wee should often meete with death in a mouthfull of ayre, or in a bit of meate, or in many other small things beside, wee take no notice of, there being nothing so lit­tle but can hide death under it.

But there is a more dangerous shipwrack to be met withall on shore then all these, the worst of all shipwracks, and 'tis that the Apostle writing to Timothie, 1 Tim 1.19. speakes con­cerning some of those times, [...], who made shipwrack of faith, and so consequently of honesty, con­science, Religion; and in this sence wee of this Nation, I, and in this Nation too, have either knowne, or heard of abundance of these wracks of late, more by far then any other former time ever knew, since the light of the Gospel was discovered unto us; and 'tis a very great mercy for any of us, in these last, and worst times, wherein Satan (hath as it were) broke his chaine, and is more diligent then ever in seeking whom he may destroy, to be de­livered from this shipwrack, likewise.

Now therefore in the second place wee are all hence to be ad­monished, [Page 28] that have seene and tasted the goodnesse of the Lord, after the enjoyment of such variety of mercies, to take heede of unthankefullnesse, that wee doe not give God cause to enter an action of ingratitude against us, that wee be not like unprofita­ble ground that drinkes in, and receives much seede, but returnes no crop. Ingratum si dixeris omnia, Ingratitude is a sinne excee­dingly sinfull, because the unthankefull man is every thing that is bad; and truely my beloved, this sinne, so loathed both by God and man, is too too common amongst us. Ingràtus est adversus unum beneficium, &c. saith Seneca, is a man unthankfull for one favour received? a second will bring it into his remembrance; doth he forget that too? a third will make him remember all: And oh how many single, double, multiplyed favours have wee been partakers of, which wee have forgotten? wee thinke our selves sure of what wee have, but where is the tribute of thankefull­nesse payd for the mercies wee have received?

Ten Lepers are cleansed, Luke 17.18. and but one of them gives thankes, and he a stranger from whom our Saviour did least ex­pect it: When wee want any thing that is good, wee are ready to grow impatient under our wants, ready to call and to cry, Lord make speede to save us, Oh Lord make haste to helpe us, and make no long tarrying ô God: But where are our thankes, when our turnes are served? Oh this is a wonderfull failing in duty, for us all to consider of, to lay to heart, and lament: Let us con­sider further, that 'tis for unrighteous men to vanish and pine away in their gracelesse ingratitude, and so become as the dung on the earth; 'tis for such to forget the God of Heaven, that the God of Heaven may forget them: But let the righteous alwayes rejoyce, for it becomes well the just to be thankefull, and praise is comely for the upright, Psal. 33.1. Early and late let us blesse his holy Name, though not with Lutes and Harpes, and Instruments of ten strings, yet with the best members wee have, with our hearts, and with our tongues, evermore acknowledge­ing the goodnesse of our God, for present, and fore-passed mer­cies.

And to you who have been the occasion of this present mee­ting, give me leave to speake this further, that as your preserva­tions, and deliverances, and returnes have been reall, so must [Page 29] your thankefullnesse be. God I thanke thee, in this case, is not enough, he lookes for some farther, and some other expressi­ons of your thankefullnesse. It was an excellent commendati­on that St. Ambrose sometime gave of Theodosius the Emperour, that he then thought there was a courtesie done to himselfe, when he was intreated to shew favour, and doe courtesie to o­thers: Let this be your commendation, I neede not tell you that these miserable times, which will endure, abide many sad epethites, and doe them no wrong, have brought thousands into most grieveous streights, even to morsels of bread; you can look no way, but you may meete with many objects of pitty. But in the first place those poor Families should be in your thoughts, whom your imployments have made Fatherlesse and Widdows.

I know how that you which are Merchants are wont to hear­ken very much after Advises, and therefore I shall take leave a little further to advice you. Inferioris concilium aliquandò oppor­tunum est, because the counsel of an inferiour is not alwayes to be despised.

Now that which I would advice you too in the first place, that God may blesse you in your Factories abroad, & in your re­turnes home, (which for my part I shall ever wish and pray for) is, as much as in you lies carefully to take heede that you imploy such Presidents, Ministers of the Word, Factors, and other ser­vants, residing in all your remote places of Trade, as may take speciall care to keep God in your Families there: for let me tell you, that it is a miserable thing for such as professe themselves Christians in places where Christ is not knowne, or if heard of, not regarded, Gentes agere sub nomine Christianorum, to play the Heathens, nay to doe worse, and that under the names of Christi­ans, per quorum latera patitur Evangelium, to shame Christiani­ty by professing of it, by whose miscarriages, the Gospel, Chri­stianity it selfe suffers.

I never thinke of that story which you may finde in the 20. Chapter of Genesis, where Abimelec reproves Sarah; but me thinkes it is very sad to consider, that an Abimelec, an hea­then should have cause, I, and a just one too, to reprove a Sarah, Sarah the Wife of Abraham, of Abraham the Father of the faithfull: So for a Mahumetan, or an Heathen in India, ob­serving [Page 30] the very loose lives of many of the English there, the very foule misdemeanors of those that professe themselves Chri­stians: to say of Christianity (as I have sometimes heard) Chri­stian Religion, Divel Religion, Christian much drunke, much Rogue, much naught, very much raught. I speak this in their language, that is in that broken English those Indians speake, who live in those places who most converse with the English: And truly tis sad to behold there, a drunken Christian and a sober Indian; an Indian to be eminent for devotion in his seducing way, and a Christian to be remisse in that duty; for an Indian to be excellent in many moralities, and a Chistian not so, for one who professeth himselfe a Christin, without which profes­sion there is no salvation to come short of them, which come short of Heaven, what can be more sad then this?

How therefore doth it concerne all those that live abroad, and professe Christ crucified, especially such as live in those re­motest parts? in Mese [...]k, in the tents of Kedar, if they love God and Religion, to be most exemplary in their lives, to bee blamelesse and harmelesse the people of God without rebuke, as the Apostle counsels, Phil. 2.15. amongst Mahumetans and Hea­thens with whom they are mingled; that by this meanes (if God shall honour them so far▪ so much) they may be instru­mentall to turne some to Christianity there, now so many turne Atheists, Infidels, unbeleevers here.

And for you that live here at home, and professe your selves Christians, indeed in earnest, for to be so onely in name, is no­thing, it will but further a mans condemnation, it being all one (as one of the Ancients well observes) to deny the faith, and not throughly, sincerely to professe it; for when the power of Religion is seperated from the profession thereof, I know no great difference betwixt a baptized English man, upon whose face that precious water of baptisme hath beene spilt, as well as sprinkled, and an unwashen Indian. The earth, saith the Apo­stle, Heb. 6.8. that wants neither moysture, nor manu [...]ing, yet beareth thornes and bryars is rejected and nigh unto cursing: it is all one to be a bramble in the wildernesse and a barren tree in Gods Orchard, for both are to be bound up together in the s [...]me bundle of condemnation. For any of you therefore, or [Page 31] for any others, who have given up their names unto God, to be charged by debaushed and wicked men, that they are proud, censorious, covetous, cruell, implacable, unmercifull, irre­concilable, men that love to tarry long at the Wine: Or the like, and these or any of these charges true, Oh this doth not adorn, but shame Religion!

It therefore concernes every one very much, who can see further then earth, to looke about them. First, in regard that people are not so much led by Precepts, as by Examples, and therefore a Christian must be circumspect, [...]. Ephes. 5.15. tis a very short but a very full precept; walke cir­cumspectly, or exactly, that is, go to the utmost, the end, the ex­tremity of every duty that God requires at your hands, and this must be done. Secondly, because there are so many eyes upon us, as the eyes of God, the eyes of good, and the eyes of bad men.

First, the eyes of God who takes a strict notice of us where­ever we are, who doth most exactly observe whatever we doe, to blesse, or not to blesse our actions accordingly. Secondly, the eyes of good men who rejoyce when they see men walke as becommeth the Gospel, and greeve when they observe the con­trary. And lastly, the eyes of bad men, who do nothing but lye at the catch to observe our failings, and consequently mischeive, nay everlastingly undoe themselves by this meanes.

Now my second advice to you which are Merchants is, in re­gard that there are many feares which accompany your hazar­dous adventures, that you would labour for to get more and more acquaintance with God, that the Lord may be with you in your outgoings, and returnes, and say to you as sometimes he did to Moses Exod. 33.14. My presence shall go with you, and then you need not feare.

And further know this for a certainty, that while you tender thankfulnesse, you may ask Faith as the Apostle did, 2. Tim. 4.17.18. I was (saith he) delivered from the mouth of the Lyon; there is his thankfull acknowledgement, and the Lord shall deli­ver me; there is his faith. So you making him your pattern, who have oftentim [...]s beene delivered out of the mouth of dangers shalbe delivered still. Thou hast, thou shalt deliver; they are [Page 32] sweete arguments which are drawne from experience. Bee thankefull for what you have received, and feare God, and learne more and more to depend on him in the lawfull use of meanes, and then all your other feares shall be swallowed up in the feare of Him. Feare not their feares, saith God by his Prophet Isaiah, the 8.12. but sanctifie the Lord of Hosts, and let him be your feare, let him be your dread, as if he had sayd, feare not the feares of wicked men, that feare not God, but learne to feare God more, and then you shall feare every thing beside him lesse.

Feare him, and then floods and dangers shall feare you, and the Windes shall blow you happinesse, and shipwracks shall not be knowne in those pathes of the Sea wherein you steere your courses. Feare him, and the Spirit of God, as at the beginning, Gen. 1.2. shall be ever mooving upon the Waters, for your sup­port and comfort. Mountaines may be remooved, and Hills cast into the Seas, Psal. 46.2. But I am sure that those which feare the Lord shall never miscarry. The feare of the Lord shall harbour your Shippes in the Havens where you would have them to be, and after all your hazards and adventures, harbour your soules in his everlasting Kingdome.

I am now come to my third and last advice; wherein while I shall (by Gods further assistance) enlarge my selfe a little. I will not at all dispaire of your Patience; because, as the Feast­maker in the Gospel, John 2.10. kept his best Wine till the last; so have I reserved my sweetest, my most comfortable matter for my conclusion.

I know how that you who are Merchants love to heare of pla­ces that are most advantagious for Trade, and I can tell you that there are richer places to be found then both the Indies, better Ports then Surat or Bantam, or any beside that can be thought on in the World. In the Land of Havilah, saith Moses Gen. 2.11. th [...]re is Gold. In the Land of the living there is d [...]rable riches to be found, which no violence can plunder, nor Rust nor Moth, nor fire, nor time can consume. There is a New Jerusalem de­scribed. Revel. 21. and to make it more taking, more desirable, the Spirit tells us there, that the very Pavement is Gold, and the Wals are precious stones.

[Page 33]The Prophet Habbacuck 2.6. speaks thus to covetous world­lings: you that loade your selves with thick Clay, how long? where he calls Gold and Silver, which are so much doted on, Clay, thicke Clay, and so 'tis indeede rightly considered, nothing but the selfe same Earth wee tread on better hardned, refined, and coloured. You that loade your selves with this thicke Clay, how long? As if he had sayd▪ doe you ever thinke to fill, to satisfie your soules with this? The barren wombe the mercilesse grave, and unsatiable death will sooner be satisfied, then the soule of man with these things: The heart of a covetous man being like a bottomlesse purse, that cannot be filled. And as those places that afford the richest Mines and Mineralls are most barren; so are those hearts that most affect them, that most seeke after them. Those Treasures which are concealed in the bowells of the Earth, are there layd up secretly, and basely; basely that wee might not overvalue them, and secretly that we should not spend too much time in the search after them.

'Tis miserable to consider what a very great deale of paines a number in the World take to go to Hell, what hard labours they undergoe, what desperate hazards they runne into, and if you aske them why? they'le tell you this to get meanes: Now ought wee not much more to be industrious for to attaine the ende, to attaine the ende of our being, and that is eternall hap­pynesse: And they are borne in vaine, and live to no purpose, that doe not most seriously think of, and most earnestly desire af­ter this.

It cannot be denyed, but that there are many places, many things heere upon earth that may seeme to give much content­ment unto those that enjoy them; but if wee looke upon them with good eyes, the sight of them should draw up our thoughts higher. As Fulgentius, when he had sometimes observed the Glory, of the Court of Rome, cryed, quam pulcrum Caelum. Oh how much more glorious is the Court of Heaven? These things wee sometimes see heere may appeare very pleasant and full of beauty; But the things wee see not, but believe are much more: And if the outward Court of Heaven; I meane that which containe [...] all the splendour and glory in the World. doth appeare, seeme to be so glorious, what shall wee thinke of those [Page 34] parts yet unseene? If the Sunne in the Firmament hath such brightnesse and majesty in it, what shall wee thinke of the Glo­ry of the Maker thereof? Certainely this place of our Pilgri­mage, though it minister never so much outward contentment, is miserable in respect of our home: And therefore tis nothing but infidelity which causeth a number of men, (who can trust God no further then they can see him) to make so much of, to be so far enamoured with Earth, and so little with Heaven; and hence it comes to passe, that most in the World because they doe (as they did in the Market, Mat. 20.) laze and loyter heere, are so doubtfull, (as well they may bee) of receiving their Penny hereafter.

The enjoyment of that quiet Harbour in my Text, after so many streights and feares, fills the heart with joy and gladnesse. And now to apply this particular, (as I promised you before) there is another Harbour or Haven, which these earthly Harbors, and Havens doe but poynt at, the possession whereof will ten thousand times more glad the soule. An Haven much better then those which are called [...], the faire Havens, Acts 27 8. which leade into that City of refuge, which saves from, the destroyer, wherein the Righteous shall for ever sit, and sing out of a most comfortable experience, that great is the mercy, the goodnesse of the L [...]rd. A City whose builder and maker is God, Heb. 11.10. to which wee may apply that (spoken by the Psal­mist, Psal. 87.3. of the earthly) to that heavenly Jerusalem, Glorious things are spoken of thee, thou City of God. Glorious great things are spoken of it, but greater things conceived, where our thoughts far exceede our words, and both of them come exceedingly short of the thing wee would apprehend and speake of: And shall doe so, till the time come, where the Saints in Heaven shall say, enjoying the end of their hope, as they did in another case, Psal. 48.8. As wee have heard, so have wee seene, (I and abundantly much more) in the City of the Lord of Hosts, in the City of our God: A City, a place, a rest, an happy­nesse which cannot be found any where, but there above; and wee throw away our lives, if wee doe not continually ayme at it.

Now while wee are in this life, wee are but in our way to­wards [Page 35] that better, and in this passage wee may conceive our selves to be like Passengers in a Shippe under sayle, enjoying a faire Gale of Winde; so that whether they eate, or drinke, or sleepe, or whatsoever they doe beside, are still going on to their Port. Beloved, there are many of us heere assembled that have been farre, wee have one journey more before wee can be at home; for Pater & Patria, our God that made us, and the Kingdome for which wee were created, if wee were not borne out of due times, are both above. And further, many of us heere in this Congregation may consider that time hath Snowed upon our haires, and the end of our journey cannot be farre off, and therefore it is very seasonable, now after many travells and trou­bles to thinke of, and prepare for our rest, to thinke of our anoin­ting to the buriall, to thinke of finishing our course, in bringing, our lives as well to an happy conclusion, as to an ende, to stand carefully upon our watch, that when wee be summoned, wee may not be surprised, that when God shall please for to call any one of us by his messenger Death, wee may have nothing to doe but to dye: and thus having a Plaister ready before wee receive the blow, wee shall lose nothing by dying, but what wee may well spare, our sin, and corruption.

And that wee may be the better prepared for that great busi­nesse, wee must labour to be like Shippes abroad, farre from their home, that are well furnished and fitted, and richly laden, In readinesse to returne unto their Countrey, and want nothing but a winde to carry them thither.

Hence the Holy men of God in all Ages, who were able to looke further then earth, could never finde so much comfort in any thing beside, as in the meditation of Heaven, who having seen the promises (concerning Christ) a far off, and being perswaded of them, they embraced them, Heb. 11.13. the word is [...], they kissed them, they hug'd them, as resting most abun­dantly satisfied with them. And the Ancient Fathers in na­ming the day of the death of the Faithfull, the day of their Birth, and the day of their Martyrdome, the day of their Nati­vity, did shew how much esteeme they had of the life to come, so excellent and glorious above this life that is present; be a mans condition heere never so great, so seemingly happy, [Page 36] that there is no comparison betwixt them.

In this life there is much delight taken in changing of Places, Apparrel, Foode, Company, Recreations, and the like, in see­ing, and being seene: But in Heaven our Felicity will consist in rest: Blessed are the dead which dye in the Lord, they rest from their labours, Rev. 14.13. I say the happinesse of the blessed Saints above shall consist in rest, in not longing after any other condition, because there can be no change of that, what the Saints there enjoy, without much losse.

Heere the thoughts of men are distracted, and disquieted with thousands, and thousands of actions, and cares and feares, like a Shippe at Sea, tossed up and downe by Windes and Waves. Do­mine cor meum inquietum est, &c, sayd that Ancient Father, Oh Lord I am not, I cannot be quiet till I come to rest with thee: Heere in this life one misery overtakes another, as one Wave of the Sea doth another; there is no weeding up of these tares, no remooving of these annoyances from the life of man; for it is our portion as wee be men, more as wee be Gods people to suf­fer in one kinde or other, while wee be heere; the Gospel pro­pounds nothing so much as the Crosse; the Crosse and the Crowne are fastened heere together, not to be seperated till death part them; man and misery being tearmes convertible. Man that is borne of a Woman, is of few dayes, and full of trou­ble, Job 14.1. but this is the comfort of every godly man, that, as his miseries are great, so his life is short, and no good man shall carry his owne Crosse further, then Simon the Cyrenian did the Crosse of Christ, Mar 15.21. to Golgotha, to his Grave: For as death beginnes the miseries of the wicked; so it puts an end unto all the miseries of the godly. I count, or I reckon, saith the Apostle, that the sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed, Rom. 8.18. as if he had sayd, when I have considered the Crosse, with all its incombrances, when I have considered profit, and losse, what I may suffer, and what I shall be sure to gaine, it amounts all to this that the eternall weight of the Crowne doth exceedingly out­weigh the momentary weight of the Crosse; so that when the godly have done that heere which God hath appoynted them either to doe or suffer, when they shall have accomplished as an [Page 37] hireling their day, then shall they lye downe in peace and re­ceive their penny, and take their rest, after all their labours, trou­bles, sorrows, sufferings; times of refreshing will come from the presence of God, and then all teares shall be wiped from their eyes, all sadnesse from their spirits.

And therefore how will the soules of the blessed admire themselves when they shall come to that much desired and lon­ged for Haven we here commend unto you, and see themselves disburdened of all their Toyle, and Trouble, and Feare, and Care, in a moment? when they shall enjoy Peace without trouble; Joy without any mixture of griefe; Happinesse without measure; Felicity without end; Contentment without any interuption; when they shall enjoy that Good which satisfies all desires, and excludes all feares. Then Faith shall be no more, for wee shall have Sight, Fruition. And Hope no more; for we shall enjoy the things hoped for: And Patience shall be no more, for there shall be no more paine; nor Mercy, because there shall be no more Misery; the onely Knowledge of God shall fill our under­standings; & the Love of God shal wholly possesse our affections.

Oh how will the soules of the blessed be then, and there transported with joy! who after they have gotten safe through the storme, shall see themselves in a place where they shall heare the holy Name of God no more blasphemed, nor his deare people scorned; nor his precious Ordinances any more tram­pled under foot; nor his sacred Truthes any more perverted, nor yet slighted by the groundlesse conceivings, and perverse mistakes of men, who are like froward or teachy children, that deserve the rod rather then the spoone or breast, because they kick at, or kick downe that good nourishment, which if they knew how to tast, or relish it, might make them thrive.

Oh how will the soules of the blessed be then ravished with comforts, with contentment! when they shall injoy the socie­ty of the blessed Saints, and Angels, where they shall have new company, joyn in new thanksgivings and sing new songs, which none can understand but those which sing them, when they shall enjoy fulnesse of delight, in enjoying God, in whose pre­sence is fulnesse of joy, and at whose right hand there are pleasures for evermore, Psal. 16.11. When I shall behold thy Face in Righ­teousnesse [Page 38] I shall be satisfied with thy likenesse, saith David, Psal. 17.15. and no marvell for this a Face that is all eye, a Face that doth transforme into its likenesse all that do behold it; as a looking-glasse exposed to the Sunne, seemes to have the Sunne in it; We shall be like him, saith Saint John 1 Joh. 3.2. for we shall see him as he is, and they that look upon him are lightned, Psal. 34.5. they shall not onely see light, but be light; not see light as we see that brightnesse of the Sunne by our eyes, but as if wee were all eye throughout, our bodies shall receive light on all sides: And this blessednesse which God hath prepared for his people, non Minuitur multitudine possessorum, sed tanta univer­sis, quanta singulis, shall not be diminished with the multitude of possessors; but is shalbe as much to every one as it is to any one, every one above enjoying it, as every one here below, ha­ving eyes, enjoyes the light of the Sunne: And as Jonathan (be­fore faint) received some strength, and had his eyes enlightned so soone as he had tasted of the hony, 1 Sam. 14.29. So the faith­full who have been long wearied, and toyled with evils here, and been ready to faint under the burden of them, shall then re­cover strength, and have the sight of what they formerly belie­ved; after that they have tasted of the sovereign good, the good­nesse of the Lord in the land of the living: the meditation of that unexpressible happinesse, prepared for all that live in the Feare, and dye in the Favour of God, is like that Tree cut by Moses, and cast into the bitter waters which presently made them sweet, Exod. 15.25. Oh these are thoughts to live and dye in! I might enlarge my selfe much more on this most comfortable and copious subject; but much speech is wearinesse to the flesh. These are good thoughts to leave you in, and therefore in this good meditation, I will leave you.