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THE SEA-MANS FAREWEL. SERMON I. Acts 21.5, 6. And we kneeled down on the Shore, and prayed;
THE SEAMEN FAREWEL. SERMON I. Acts 21.5, 6. And we kneeled down on the Shore, and prayed;
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and when we had taken our leave one of another, we took ship, and they returned home again.
and when we had taken our leave one of Another, we took ship, and they returned home again.
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THis Scripture gives us an account of the manner of Pauls imbarking at Tyre, in his voyage for Jerusalem; and therein an excellent pattern for all that go down into the Seas, to do business in the great Waters.
THis Scripture gives us an account of the manner of Paul's embarking At Tyre, in his voyage for Jerusalem; and therein an excellent pattern for all that go down into the Seas, to do business in the great Waters.
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It is true, his business in that voyage, was not to get an Estate, but to witness to the Truths of Jesus Christ, with the hazard of his life.
It is true, his business in that voyage, was not to get an Estate, but to witness to the Truths of jesus christ, with the hazard of his life.
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Many discouragements he met with in this voyage, and not the least at Tyre, where he met with certain Disciples that said to him by the Spirit, That he should not go to Jerusalem, though, in that they followed their own spirit;
Many discouragements he met with in this voyage, and not the least At Tyre, where he met with certain Disciples that said to him by the Spirit, That he should not go to Jerusalem, though, in that they followed their own Spirit;
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but he is not to be disswaded:
but he is not to be dissuaded:
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Like that noble Roman, and upon a more noble account, he judged it necessary to go, but not to live.
Like that noble Roman, and upon a more noble account, he judged it necessary to go, but not to live.
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The Disciples seeing his unalterable resolution, express their affections to him at parting, by bringing him to the Ship,
The Disciples seeing his unalterable resolution, express their affections to him At parting, by bringing him to the Ship,
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and that with their whole Families, Wives, and Children, Vers. 5. therein giving him the last mark of their dear respects.
and that with their Whole Families, Wives, and Children, Vers. 5. therein giving him the last mark of their dear respects.
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In this farewel, their Christian Affections are mutually manifested by two sorts of actions, Viz. Sacred and Civil in Prayers and Salutations. 1. Prayers;
In this farewell, their Christian Affections Are mutually manifested by two sorts of actions, Viz. Sacred and Civil in Prayers and Salutations. 1. Prayers;
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the best office one Christian can do for another.
the best office one Christian can do for Another.
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As Prayer is the best Preface, so certainly it is the best close to any business or injoyment.
As Prayer is the best Preface, so Certainly it is the best close to any business or enjoyment.
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In which Prayer we may note the place, posture, and matter or scope.
In which Prayer we may note the place, posture, and matter or scope.
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First, The place, it was upon the Shore, the parting place near to which the Ship rode, waiting for Paul: And this was no unusual thing among them in those days.
First, The place, it was upon the Shore, the parting place near to which the Ship road, waiting for Paul: And this was no unusual thing among them in those days.
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Tertullian tells us, They sent their Prayers to Heaven from every Shore, and elswhere he calls them Orationes littorales. Shore-Prayers. So customary it was for holy Men in those days, to be taken into the Ship or Boat from their knees, not from the Tavern or Ale-house. Tertullian tells us, They sent their Prayers to Heaven from every Shore, and elsewhere he calls them Orationes littorales. Shore-Prayers. So customary it was for holy Men in those days, to be taken into the Ship or Boat from their knees, not from the Tavern or Alehouse.
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Secondly, The posture, they kneeled down. As all places, so all postures have been used in Prayer.
Secondly, The posture, they kneeled down. As all places, so all postures have been used in Prayer.
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Some have used one posture, and some another;
some have used one posture, and Some Another;
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but this is the common and ordinary posture, Knees when they can (as an ingenious Author speaks) then they must be bowed.
but this is the Common and ordinary posture, Knees when they can (as an ingenious Author speaks) then they must be bowed.
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Thirdly, The matter and scope of the Prayer, which though it be not expressed, yet may with great probability be argued from the place and occasion, to be as Erasmus speaks, Pro fausta Navigatione, for a prosperous voyage, and Divine protection.
Thirdly, The matter and scope of the Prayer, which though it be not expressed, yet may with great probability be argued from the place and occasion, to be as Erasmus speaks, Pro Fausta Navigation, for a prosperous voyage, and Divine protection.
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He knew to what, and how many hazards of life they are hourly exposed, that border so near unto death,
He knew to what, and how many hazards of life they Are hourly exposed, that border so near unto death,
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as Mariners and Passengers at Sea do;
as Mariners and Passengers At Sea do;
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and therefore would not commit himself to the Sea, till first he had solemnly committed himself to God, whose voice the Winds and Seas obey.
and Therefore would not commit himself to the Sea, till First he had solemnly committed himself to God, whose voice the Winds and Seas obey.
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Nor was he willing to take his leave of his dear Friends, until he had poured out his heart to God with them,
Nor was he willing to take his leave of his dear Friends, until he had poured out his heart to God with them,
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and for them, whose faces he might never see again in this World, and ingaged their Prayers also for him.
and for them, whose faces he might never see again in this World, and engaged their Prayers also for him.
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2. As their Affections were mutually manifested by this Sacred action, Prayer; so by Civil ones too, affectionate imbraces and Salutations. When we had taken our leave one of another.
2. As their Affections were mutually manifested by this Sacred actium, Prayer; so by Civil ones too, affectionate embraces and Salutations. When we had taken our leave one of Another.
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Salutations were used among the Jews, both at their meeting and parting. This latter consisted in words and gestures;
Salutations were used among the jews, both At their meeting and parting. This latter consisted in words and gestures;
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the usual words were, The Lord bless you, Ruth 2. 4. Peace be unto thee. Grace be with you, &c. The gestures were kissing each other.
the usual words were, The Lord bless you, Ruth 2. 4. Peace be unto thee. Grace be with you, etc. The gestures were kissing each other.
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These were kisses which a Cato might give, and a Vestal receive.
These were Kisses which a Cato might give, and a Vestal receive.
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In both these, viz. Their Prayers for, and Salutations of each other, they manifested their Christian Affections mutually,
In both these, viz. Their Prayers for, and Salutations of each other, they manifested their Christian Affections mutually,
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but especially by their Prayers at parting. Hence note. Doctr. Those that undertake Voyages by Sea, had need not only to pray earnestly themselves;
but especially by their Prayers At parting. Hence note. Doctrine Those that undertake Voyages by Sea, had need not only to pray earnestly themselves;
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but also to ingage the Prayers of other Christians for them. They that part praying, may hope to meet again rejoycing;but also to engage the Prayers of other Christians for them. They that part praying, may hope to meet again rejoicing;
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and those designs which are not prefaced with Prayer, cannot wind up with a Blessing. There are two sorts of Prayer, stated and occasional.
and those designs which Are not prefaced with Prayer, cannot wind up with a Blessing. There Are two sorts of Prayer, stated and occasional.
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Stated Prayer is our conversing with God, either publickly, privately, or secretly, at the constant seasons allotted for it, in the returns of every week and day.Stated Prayer is our conversing with God, either publicly, privately, or secretly, At the constant seasons allotted for it, in the returns of every Week and day.
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Occasional, is the Christians address to God at any time, upon extraordinary emergencies, and calls of Providence;Occasional, is the Christians address to God At any time, upon extraordinary emergencies, and calls of Providence;
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or, when we undertake any solemn busisiness (and what more solemn then this?) and then the chief matter and scope of Prayer is to be suited to the present occasion, and design in hand;
or, when we undertake any solemn busisiness (and what more solemn then this?) and then the chief matter and scope of Prayer is to be suited to the present occasion, and Design in hand;
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of this sort is that I am here to speak. Now in opening the Point, I will shew
of this sort is that I am Here to speak. Now in opening the Point, I will show
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(1.) What those special Mercies are that Sea-man should pray for, when they are to undertake a voyage.
(1.) What those special mercies Are that Seaman should pray for, when they Are to undertake a voyage.
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(2.) What influence Prayer hath upon those Mercies, and how it must be qualified for that end.
(2.) What influence Prayer hath upon those mercies, and how it must be qualified for that end.
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(3.) What aid and assistance the Prayers of other Christians may contribute to the procurement of them.
(3.) What aid and assistance the Prayers of other Christians may contribute to the procurement of them.
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And then make Application of all.
And then make Application of all.
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(1.) We will inform the Sea-man, what those special Mercies are, he should earnestly pray for, when he undertakes a voyage.
(1.) We will inform the Seaman, what those special mercies Are, he should earnestly pray for, when he undertakes a voyage.
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And amongst those Mercies to be earnestly requested of God by him;
And among those mercies to be earnestly requested of God by him;
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the first and principal is, The pardon of sin. A Mercy which must make a part of every Prayer;
the First and principal is, The pardon of since. A Mercy which must make a part of every Prayer;
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and at this time to be earnestly sued for.
and At this time to be earnestly sued for.
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Guilt is that Jonah in the Ship for whose sake storms, shipwracks, and ruine pursue it. It is said Psal. 148.8. That the stormy winds fulfil Gods word.
Gilded is that Jonah in the Ship for whose sake storms, Shipwrecks, and ruin pursue it. It is said Psalm 148.8. That the stormy winds fulfil God's word.
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If the word there spoken of, be the word of Gods threatning against sin, as some expound it,
If the word there spoken of, be the word of God's threatening against since, as Some expound it,
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then the stormy Winds, and lofty Waves, are Gods Sergeants sent out with commission to arrest Sinners upon the Sea, his Water-Bailiffs to execute the Threatnings of God upon them in the great Deeps. Hence those expressions of Scripture. Numb. 32.23. Be sure your sin will find you out; and Gen. 4.7. Sin lieth at the door.
then the stormy Winds, and lofty Waves, Are God's Sergeants sent out with commission to arrest Sinners upon the Sea, his Water-Bailiffs to execute the Threatenings of God upon them in the great Deeps. Hence those expressions of Scripture. Numb. 32.23. Be sure your since will find you out; and Gen. 4.7. since lies At the door.
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In both which places, the Spirit of God compares a Mans guilt to a Blood-hound, that pursues and follows upon the scent where-ever a Man goes.
In both which places, the Spirit of God compares a men guilt to a Bloodhound, that pursues and follows upon the scent wherever a Man Goes.
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And indeed our sins are called debts, Matth. 6.12. Not that we ow them to God, or ought to sin against him;
And indeed our Sins Are called debts, Matthew 6.12. Not that we owe them to God, or ought to sin against him;
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but metonymically, because as pecuniary debts oblige him to suffer, that hath not wherewith to pay,
but metonymically, Because as pecuniary debts oblige him to suffer, that hath not wherewith to pay,
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and expose him to the danger of Serjeants and Bailiffs whereever he shall be found;
and expose him to the danger of Sergeants and Bailiffs wherever he shall be found;
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so do our sins in reference to God, who hath reckoned with many thousands of Sinners upon the Sea, there arrested them by his Winds and Waves which he sent out after them,
so do our Sins in Referente to God, who hath reckoned with many thousands of Sinners upon the Sea, there arrested them by his Winds and Waves which he sent out After them,
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and laid their Bodies in the bottom of the Sea, and their Souls in the bottom of Hell.
and laid their Bodies in the bottom of the Sea, and their Souls in the bottom of Hell.
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O, that is a dismal Storm that is sent after a Man, to drive Soul and Body to destruction!
O, that is a dismal Storm that is sent After a Man, to drive Soul and Body to destruction!
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With what heart or courage can that Man go down into the Deeps, and expose himself among the raging Waves,
With what heart or courage can that Man go down into the Deeps, and expose himself among the raging Waves,
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and roaring Winds, that knows God hath a controversie with him;
and roaring Winds, that knows God hath a controversy with him;
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and for ought h• … knows, the next Storm may be sent to hurry him to the Judgment Seat of th• … great and terrible God? Certainly Friends, it is your great concern to get〈 … 〉 Pardon,
and for ought h• … knows, the next Storm may be sent to hurry him to the Judgement Seat of th• … great and terrible God? Certainly Friends, it is your great concern to get〈 … 〉 Pardon,
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and be at peace with God; 〈 … 〉 thing so indispensable, that you canno• … have less;
and be At peace with God; 〈 … 〉 thing so indispensable, that you canno• … have less;
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and so comprehensive, tha• … you cannot desire more.
and so comprehensive, tha• … you cannot desire more.
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If sin be pardoned you are safe, you need fear no Storms within, whatever you find without:
If since be pardoned you Are safe, you need Fear no Storms within, whatever you find without:
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But wo to him that finds at once a raging Sea, and a roaring Conscience; trouble without, and terror within; Ship and Hope sinking together.
But woe to him that finds At once a raging Sea, and a roaring Conscience; trouble without, and terror within; Ship and Hope sinking together.
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You are privy to all the evils and wickedness of your hearts and lives. You know what treasures of guilt you have been heaping up all your days;
You Are privy to all the evils and wickedness of your hearts and lives. You know what treasures of guilt you have been heaping up all your days;
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and think you when distresses and extremities come upon you, Conscience will be as quiet and still,
and think you when Distresses and extremities come upon you, Conscience will be as quiet and still,
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as it is now? No, no, guilt will flie in your faces then, and stop your mouths.
as it is now? No, no, guilt will fly in your faces then, and stop your mouths.
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O therefore humble your selves at the feet of God for all your iniquities; apply your selves to the Blood of Sprinkling;
O Therefore humble your selves At the feet of God for all your iniquities; apply your selves to the Blood of Sprinkling;
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pray, and plead with God for remission of sin:
pray, and plead with God for remission of since:
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Without which you are in a wo• … ul case to adventure your selves at Sea, • … o those eminent perils of life.
Without which you Are in a wo• … ul case to adventure your selves At Sea, • … oh those eminent perils of life.
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(2.) Another Mercy you are earnestly • … o pray for, is, That the presence of God may go with you, I mean not his general • … resence which fills the World:
(2.) another Mercy you Are earnestly • … oh pray for, is, That the presence of God may go with you, I mean not his general • … resence which fills the World:
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That will be with you, whether you pray for it, or no:
That will be with you, whither you pray for it, or no:
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But his gracious special presence, which was that Moses so earnestly sued for in Exod. 33.15. If thy presence go not with me, carry us not hence.
But his gracious special presence, which was that Moses so earnestly sued for in Exod 33.15. If thy presence go not with me, carry us not hence.
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He and the people were now in a wast howling Wilderness, but bound for Canaan, that Earthly paradice;
He and the people were now in a waste howling Wilderness, but bound for Canaan, that Earthly paradise;
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yet you see, he chuses rather to be in a Wilderness with God, than in a Canaan without him:
yet you see, he chooses rather to be in a Wilderness with God, than in a Canaan without him:
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And no wonder, for this gracious presence of God, as to comfort, is all that a gracious Soul hath,
And no wonder, for this gracious presence of God, as to Comfort, is all that a gracious Soul hath,
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or desires to have in this World:
or Desires to have in this World:
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And as to security and protection from dangers, it is the only Asylum Sanctuary and Refuge in the day of trouble.
And as to security and protection from dangers, it is the only Asylum Sanctuary and Refuge in the day of trouble.
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If the presence of God be graciously with us, it will guard the heart against terror in the most eminent distress, as you see Psal. 23.4.
If the presence of God be graciously with us, it will guard the heart against terror in the most eminent distress, as you see Psalm 23.4.
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Yea, though I walk through the Valley of the shadow of Death (that is, through th• … most apparent and eminent dangers o• … death) yet will I fear no evil, Yea, though I walk through the Valley of the shadow of Death (that is, through th• … most apparent and eminent dangers o• … death) yet will I Fear no evil,
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for thou a• … with me. And indeed there is no roo• … for fear;for thou a• … with me. And indeed there is no roo• … for Fear;
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for with whomsoever God i• … in a gracious and special manner present• … these three matchless Mercies are secure• … to that Man.
for with whomsoever God i• … in a gracious and special manner present• … these three matchless mercies Are secure• … to that Man.
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First, That Gods special providenc• … shall watch over him in all dangers. Psa• … 91.1 & 4. He shall abide under the shado• … of the Almighty;
First, That God's special providenc• … shall watch over him in all dangers. Psa• … 91.1 & 4. He shall abide under the shado• … of the Almighty;
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he shall cover thee wit• … his Feathers, and under his Wings shal• … thou trust. he shall cover thee wit• … his Feathers, and under his Wings shal• … thou trust.
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As the Hen gathers her broo• … under her Wings, not only to cherish• … but to defend them from all danger.
As the Hen gathers her broo• … under her Wings, not only to cherish• … but to defend them from all danger.
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S• … God takes his people under his Providential Wings for their security.
S• … God Takes his people under his Providential Wings for their security.
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Secondly, He appoints for them〈 … 〉 guard of Angels, whose office is to watc• … over and minister to them in all thei• … straits. So we read Psal. 91.11. He sha• … give his Angels charge over thee, to keep the• … in all thy ways.
Secondly, He appoints for them〈 … 〉 guard of Angels, whose office is to watc• … over and minister to them in all thei• … straits. So we read Psalm 91.11. He sha• … give his Angels charge over thee, to keep the• … in all thy ways.
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Many invisible service• … they do for us: Luther tells us the Angel• … have two offices, Superius canere, & inferius vigilare:
Many invisible service• … they do for us: Luther tells us the Angel• … have two Offices, Superius Canere, & Inferior Vigilare:
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To sing above, and watch below. These are as a Lifeguard to tha• … Man, with whom the Lord is.
To sing above, and watch below. These Are as a Lifeguard to tha• … Man, with whom the Lord is.
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Thirdly, He readily hears their cries • … n a day of distress, and is with them to • … ave and deliver them.
Thirdly, He readily hears their cries • … n a day of distress, and is with them to • … have and deliver them.
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So Vers. 15. He • … hall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honor him.
So Vers. 15. He • … hall call upon me, and I will answer him, I will be with him in trouble, I will deliver him, and honour him.
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O, what a matchless Mercy is this! How many times, when poor Sea-men have seen death apparently before their eyes;
Oh, what a matchless Mercy is this! How many times, when poor Seamen have seen death apparently before their eyes;
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have they cried Mercy! Mercy! how ordinary is it for their eyes (on such occasions) to add Salt-water, where alass, there was too much before!
have they cried Mercy! Mercy! how ordinary is it for their eyes (on such occasions) to add Saltwater, where alas, there was too much before!
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But now to have God with you in such an hour of straits, to hear, support, and deliver you;
But now to have God with you in such an hour of straits, to hear, support, and deliver you;
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O, you cannot estimate the worth of such a Mercy. Pray therefore, for it as a Mercy indispensably necessary for you;
Oh, you cannot estimate the worth of such a Mercy. prey Therefore, for it as a Mercy indispensably necessary for you;
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and say to him, as Moses, Lord if thy presence may not go with us, carry us not hence.
and say to him, as Moses, Lord if thy presence may not go with us, carry us not hence.
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(3.) A third Mercy you are specially concerned to beg of God, is, That you may be kept from the temptations to sin, you will meet with,
(3.) A third Mercy you Are specially concerned to beg of God, is, That you may be kept from the temptations to since, you will meet with,
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when you are abroad in the World. The whole World lies in wickedness, 1 Joh. 5.19. Every place, every imployment, every company hath its snares and temptati•ns attending it.
when you Are abroad in the World. The Whole World lies in wickedness, 1 John 5.19. Every place, every employment, every company hath its snares and temptati•ns attending it.
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And you know you have corrupt nature, as much disposed to close with temptations, as Tinder is to catch Fire:
And you know you have corrupt nature, as much disposed to close with temptations, as Tinder is to catch Fire:
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So that unless the preventing, restraining, and mortifying Grace of God be with you, they will but touch and take.
So that unless the preventing, restraining, and mortifying Grace of God be with you, they will but touch and take.
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If there were no Devil to tempt you externally;
If there were no devil to tempt you externally;
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yet such a corrupt heart meeting with a suitable temptation and occasion, is enough to overcome you. Jam. 1.14. Every man is tempted, when he is drawn away of his own lusts and inticed.
yet such a corrupt heart meeting with a suitable temptation and occasion, is enough to overcome you. Jam. 1.14. Every man is tempted, when he is drawn away of his own Lustiest and enticed.
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Alass, you know not what hearts you have till temptations prove them;
Alas, you know not what hearts you have till temptations prove them;
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and what comfort can you take in the success and prosperity of your affairs, be it never so great,
and what Comfort can you take in the success and Prosperity of your affairs, be it never so great,
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if you return with Consciences polluted and wounded with sin? He that brings home a pack of fine cloaths, infected with the plague, hath no such great bargain of it,
if you return with Consciences polluted and wounded with since? He that brings home a pack of fine clothes, infected with the plague, hath not such great bargain of it,
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how cheap soever he purchased them.
how cheap soever he purchased them.
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O therefore beg earnestly of God, you may be kept from sin, pray that you be not led into temptation.
O Therefore beg earnestly of God, you may be kept from since, pray that you be not led into temptation.
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(4.) Pray for Divine Protection in all the dangers and hazards to which you shall be exposed.
(4.) prey for Divine Protection in all the dangers and hazards to which you shall be exposed.
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You know not how soon your life and estate shall be in jeopardy.
You know not how soon your life and estate shall be in jeopardy.
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This night you may sleep quietly in your Cabbin, to morrow you may be tugging at the Pump,
This night you may sleep quietly in your Cabin, to morrow you may be tugging At the Pump,
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and the next night take up your lodging upon a cold Rock. How smartly doth the Apostle James reprehend the security of Trading Persons.
and the next night take up your lodging upon a cold Rock. How smartly does the Apostle James reprehend the security of Trading Persons.
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Jam. 4.13, 14. Go to now ye that say, to day or to morrow we will go to such a City, Jam. 4.13, 14. Go to now you that say, to day or to morrow we will go to such a city,
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and continue there a year, and buy, and sell, and get gain; whereas you know not what shall be on the morrow.
and continue there a year, and buy, and fell, and get gain; whereas you know not what shall be on the morrow.
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For what is your life? It is even a vapor, that appears for a little time, and then vanisheth away. For what is your life? It is even a vapor, that appears for a little time, and then Vanishes away.
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How easily can God dash all your designs, and hopeful projects in one hour!
How Easily can God dash all your designs, and hopeful projects in one hour!
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You know you are every moment as near death, as you are near the Water, which is but a remove of one or two inches.
You know you Are every moment as near death, as you Are near the Water, which is but a remove of one or two inches.
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How poor a defence is the strongest Ship against the lofty Seas, and lurking Rocks!
How poor a defence is the Strongest Ship against the lofty Seas, and lurking Rocks!
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How innumerable are the accidents and contingencies in a voyage, which the most skilful Navigator cannot foresee or prevent!
How innumerable Are the accidents and contingencies in a voyage, which the most skilful Navigator cannot foresee or prevent!
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Rector in incerto est, nec quid fugiatve, petatve Invenit: Ambiguis ars stupet ipsa malis. Ovid. They are as the Psalmist speaks at their wits end, Psal. 107.26.
Rector in incerto est, nec quid fugiatve, petatve Invenit: Ambiguis ars stupet ipsa malis. Ovid. They Are as the Psalmist speaks At their wits end, Psalm 107.26.
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But, O how secure and safe, amidst all dangers, is that Man whom the Lord takes into his special protection? And he will not shut out those that sincerely commit themselves to him:
But, Oh how secure and safe, amid all dangers, is that Man whom the Lord Takes into his special protection? And he will not shut out those that sincerely commit themselves to him:
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The Winds and Seas obey his voice; he can with a word turn the Storm into a Calm, Psal. 107.29.
The Winds and Seas obey his voice; he can with a word turn the Storm into a Cam, Psalm 107.29.
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Or order means for your preservation, when you seem lost to the eye of Sense and Reason.
Or order means for your preservation, when you seem lost to the eye of Sense and Reason.
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I have read of a young Man, that being in a great Storm at Sea, was observed to be very chearful,
I have read of a young Man, that being in a great Storm At Sea, was observed to be very cheerful,
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when all the rest were as dead men: And being asked the reason of his chearfulness, in a case of so much danger;
when all the rest were as dead men: And being asked the reason of his cheerfulness, in a case of so much danger;
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he replied, Truly I have no cause to fear; for the Pilot of the Ship is my Father.
he replied, Truly I have no cause to Fear; for the Pilot of the Ship is my Father.
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O, it is an unspeakable comfort when a Man hath committed himself into the hands of God,
Oh, it is an unspeakable Comfort when a Man hath committed himself into the hands of God,
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as a Father, and trusted him over all.
as a Father, and trusted him over all.
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(5.) Pray for Counsel and Direction in all your affairs, and undertakements, and lean not to your own understandings.
(5.) prey for Counsel and Direction in all your affairs, and undertakements, and lean not to your own understandings.
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I know, O Lord, (saith the Prophet) that the way of man is not in himself; I know, Oh Lord, (Says the Prophet) that the Way of man is not in himself;
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neither is it in him that walks to direct his own steps. Jer. 10.23. Undertake nothing without asking Gods leave, and counsel.neither is it in him that walks to Direct his own steps. Jer. 10.23. Undertake nothing without asking God's leave, and counsel.
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How many that have stronger heads, than you, have miserably ruined themselves, and their designs, by trusting to their own prudence? A mans heart (saith Solomon) deviseth his way;
How many that have Stronger Heads, than you, have miserably ruined themselves, and their designs, by trusting to their own prudence? A men heart (Says Solomon) devises his Way;
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but the Lord directeth his steps. Prov. 16.9. We must still reserve the power of Gods Providence (saith one) God would not have us too carnally confident.but the Lord directeth his steps. Curae 16.9. We must still reserve the power of God's Providence (Says one) God would not have us too carnally confident.
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The Lord can blast your enterprise, • … hough managed with • … ever so much wisdom • … nd contrivance. The Lord can blast your enterprise, • … hough managed with • … ever so much Wisdom • … and contrivance.
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You • … re not only to look to God as the Author of • … he Success; but as the Director and Guider of the Action: It • … s by his Conduct and Blessing, that all • … hings come to pass.
You • … re not only to look to God as the Author of • … he Success; but as the Director and Guider of the Actium: It • … s by his Conduct and Blessing, that all • … hings come to pass.
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If your designs suc• … eed not, you are presently ready to • … scribe it to ill fortune,
If your designs suc• … eed not, you Are presently ready to • … scribe it to ill fortune,
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and say, you had • … ad luck;
and say, you had • … ad luck;
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when indeed you ruined it • … our selves in the first moulding of it, by • … ndertaking of it without asking coun• … l of God.
when indeed you ruined it • … our selves in the First moulding of it, by • … ndertaking of it without asking coun• … l of God.
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In all thy ways acknowledge • … m, Prov. 3.5. (6.) Pray for Success upon your lawful imployments and designs, and own it to be from the Lord.In all thy ways acknowledge • … m, Curae 3.5. (6.) prey for Success upon your lawful employments and designs, and own it to be from the Lord.
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You have an excellent pattern in Abrahams Servant. Gen. 24.12. O Lord God of Abraham thy servant, send me good speed this day.
You have an excellent pattern in Abrahams Servant. Gen. 24.12. Oh Lord God of Abraham thy servant, send me good speed this day.
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He reverences the soveraignty of Providence, and acknowledges Success to be a flower of the Imperial Crown of Heaven,
He reverences the sovereignty of Providence, and acknowledges Success to be a flower of the Imperial Crown of Heaven,
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and the Bridle that God hath upon the reasonable Creature, to dispose of the Success of Humane affairs.
and the Bridle that God hath upon the reasonable Creature, to dispose of the Success of Humane affairs.
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I look on that business or design in a fair and hopefu• … way to prosper, wherein we have ingaged God to be with us, by asking his counsel,
I look on that business or Design in a fair and hopefu• … Way to prosper, wherein we have engaged God to be with us, by asking his counsel,
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and recommending the Success to hi• … Blessing. These are the Mercies you ar• … to pray for.
and recommending the Success to hi• … Blessing. These Are the mercies you ar• … to pray for.
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Secondly, Next I will shew you wha• … influence Prayer hath into those Mercie• … you are to pray for;
Secondly, Next I will show you wha• … influence Prayer hath into those Mercie• … you Are to pray for;
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and it hath muc• … every way: To be short it hath a threefold influence into them.
and it hath muc• … every Way: To be short it hath a threefold influence into them.
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(1.) It is a proper and effectu• … means to obtain and procure them.
(1.) It is a proper and effectu• … means to obtain and procure them.
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Go• … will have every thing fetched out b• … Prayer. Ezek. 36.37. I will yet for th• … be inquired of by the house of Israel, to〈 … 〉 it for them.
Go• … will have every thing fetched out b• … Prayer. Ezekiel 36.37. I will yet for th• … be inquired of by the house of Israel, to〈 … 〉 it for them.
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God gives not our Merci• … for our Prayers, nor will he give them without our Prayers.
God gives not our Merci• … for our Prayers, nor will he give them without our Prayers.
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This is the stated method, in which our Mercies are conveyed to us; and therein the Wisdom and Goodness of God are eminently discovered.
This is the stated method, in which our mercies Are conveyed to us; and therein the Wisdom and goodness of God Are eminently discovered.
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His Wisdom in making us to see the Author of every Mercy in the way of receiving it,
His Wisdom in making us to see the Author of every Mercy in the Way of receiving it,
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and securing his own glory in the dispensing of every Mercy:
and securing his own glory in the dispensing of every Mercy:
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His Goodness to us, in sweeten• … ng every Mercy this way to us, and • … aising its value in our estimation.
His goodness to us, in sweeten• … ng every Mercy this Way to us, and • … aising its valve in our estimation.
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Prayer • … oming between our wants, and supplies • … s a singular means to raise the price of Mercies with us,
Prayer • … oming between our Wants, and supplies • … s a singular means to raise the price of mercies with us,
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and ingage us to due • … mprovements of them.
and engage us to due • … mprovements of them.
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So that it is an • … le pretence for any to say, God knows • … ur wants, whether we pray or no;
So that it is an • … le pretence for any to say, God knows • … ur Wants, whither we pray or no;
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and 〈 … 〉 Mercies be decreed for us, we shall • … ave them,
and 〈 … 〉 mercies be decreed for us, we shall • … have them,
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though we ask them not: • … or though God knows our wants, yet • … e will have us know them too,
though we ask them not: • … or though God knows our Wants, yet • … e will have us know them too,
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and sen• … ly to feel the need of Mercy.
and sen• … lie to feel the need of Mercy.
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And • … ough Prayer be altogether needless to • … s Information, yet it is very necessary 〈 … 〉 testifie our submission:
And • … ough Prayer be altogether needless to • … s Information, yet it is very necessary 〈 … 〉 testify our submission:
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And though it • … rue, if God have decreed Mercy for 〈 … 〉 we shall have it;
And though it • … rue, if God have decreed Mercy for 〈 … 〉 we shall have it;
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yet it is not true, • … at therefore we need not pray for it: For Decrees exclude not the second Means, nor render the Creatures duty unnecessary.
yet it is not true, • … At Therefore we need not pray for it: For Decrees exclude not the second Means, nor render the Creatures duty unnecessary.
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I know the thoughts, that I think, towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end; I know the thoughts, that I think, towards you, Says the Lord, thoughts of peace, and not of evil, to give you an expected end;
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then shall you cal• … upon me, and you shall go and pray unt• … me,
then shall you cal• … upon me, and you shall go and pray unt• … me,
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and I will hearken unto you, Jer. 29 ▪ 11, 12. So that it is plain, Mercies mus• … be expected in the way of Prayer, that being Gods appointed way,and I will harken unto you, Jer. 29 ▪ 11, 12. So that it is plain, mercies mus• … be expected in the Way of Prayer, that being God's appointed Way,
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and stated method in the dispensing of them.
and stated method in the dispensing of them.
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(2.) As Prayer hath an influence into the procuring of our Mercies, so it hath a singular influence into the sweetning o• … them:
(2.) As Prayer hath an influence into the procuring of our mercies, so it hath a singular influence into the sweetening o• … them:
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No Mercies so sweet as those tha• … are received upon the knee. There is〈 … 〉 twofold sweetness Men taste in thei• … Earthly injoyments:
No mercies so sweet as those tha• … Are received upon the knee. There is〈 … 〉 twofold sweetness Men taste in thei• … Earthly enjoyments:
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One is natural, an• … that those that never eye God in them may relish as much as others;
One is natural, an• … that those that never eye God in them may relish as much as Others;
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the othe• … is spiritual, and supernatural, resultin• … from the consideration of the way i• … which,
the othe• … is spiritual, and supernatural, resultin• … from the consideration of the Way i• … which,
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and the end for which they an• … given.
and the end for which they an• … given.
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And I am confident, such is th• … refreshing sweetness of Mercies comin• … in the way of Prayer, that they derive• … thousand times more sweetness from t• … Channel, through which they com• … than they have in their own natures.
And I am confident, such is th• … refreshing sweetness of mercies comin• … in the Way of Prayer, that they derive• … thousand times more sweetness from t• … Channel, through which they com• … than they have in their own nature's.
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So that it was rightly observed by him that said, A Believer tastes more sweetness in the common Bread he eats at his own Table,
So that it was rightly observed by him that said, A Believer tastes more sweetness in the Common Bred he eats At his own Table,
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than another can do in the Consecrated Bread he eats at the Lords Table. And thenthan Another can do in the Consecrated Bred he eats At the lords Table. And then
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(3.) Prayer hath a sanctifying influence upon all our injoyments; and therefore no wonder it makes them so sweet.
(3.) Prayer hath a sanctifying influence upon all our enjoyments; and Therefore no wonder it makes them so sweet.
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What you obtain this way, you obtain with a Blessing, and that is the sweetest and best part of any injoyment.
What you obtain this Way, you obtain with a Blessing, and that is the Sweetest and best part of any enjoyment.
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So you find, 1 Tim. 4.5.
So you find, 1 Tim. 4.5.
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every Creature is sanctified by the Word of God and Prayer. One Mercy of this kind is better,
every Creature is sanctified by the Word of God and Prayer. One Mercy of this kind is better,
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than Ten thousand promiscuously dispensed in the way of common Providence. By these no Man knows love or hatred;
than Ten thousand promiscuously dispensed in the Way of Common Providence. By these no Man knows love or hatred;
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but these surely come from Gods love to us, and end in the increase of our love to him.
but these surely come from God's love to us, and end in the increase of our love to him.
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So that you see Prayer hath a manifold influence upon our Mercies.
So that you see Prayer hath a manifold influence upon our mercies.
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But it is not any kind of Prayer that doth thus procure, sweeten, and sanctifie our Mercies to us.
But it is not any kind of Prayer that does thus procure, sweeten, and sanctify our mercies to us.
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Some Mens Prayers rather obstruct than farther their Mercies, but if it be the servent Prayer of a righteous Man, directed by the Rule of the Word, to the Glory of God;
some Men's Prayers rather obstruct than farther their mercies, but if it be the servient Prayer of a righteous Man, directed by the Rule of the Word, to the Glory of God;
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we may say of such Prayer as David said of Sauls Sword, and Jonathans Bow, It never returns empty.
we may say of such Prayer as David said of Saul's Sword, and Jonathans Bow, It never returns empty.
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Thirdly, I shall shew you what aid and assistance the Prayers of others may give to the procurement of the Mercies we desire:
Thirdly, I shall show you what aid and assistance the Prayers of Others may give to the procurement of the mercies we desire:
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For you see this instance in the Text, it was the united Joynt-Prayers of the Disciples with Paul, that on this occasion was judged necessary.
For you see this instance in the Text, it was the united Joynt-Prayers of the Disciples with Paul, that on this occasion was judged necessary.
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Now considering Prayer according to its use, and end, as a means of obtaining Mercy from the Lord;
Now considering Prayer according to its use, and end, as a means of obtaining Mercy from the Lord;
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the more disposed, apt, and vigorous the means are, the more surely and easily the Mercies are obtained which we pray for.
the more disposed, apt, and vigorous the means Are, the more surely and Easily the mercies Are obtained which we pray for.
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There may be much zeal, fervency, and strength in the Prayer of a single Saint. Jacob alone may wrestle with God, and as a Prince prevail;
There may be much zeal, fervency, and strength in the Prayer of a single Saint. Jacob alone may wrestle with God, and as a Prince prevail;
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but much more in the joynt united force of many Jacobs. Vis unita fortior〈 … 〉 If one can do much, many can do more• … O what may not a blessed combination o• … holy and humble Spirits obtain from the Lord? If one Mans heart be dead and out of tune, anothers may be lively and full of affection.
but much more in the joint united force of many Jacobs. Vis unita fortior〈 … 〉 If one can do much, many can do more• … O what may not a blessed combination o• … holy and humble Spirits obtain from the Lord? If one men heart be dead and out of tune, another's may be lively and full of affection.
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Besides, God delights in those Acts of mercy most, by which many are refreshed and comforted;
Beside, God delights in those Acts of mercy most, by which many Are refreshed and comforted;
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and where there is a common stock of Prayers goings like a common Adventure in one Ship;
and where there is a Common stock of Prayers goings like a Common Adventure in one Ship;
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there the return of Prayer, • … ike the return of such a Ship, makes many glad hearts.
there the return of Prayer, • … ike the return of such a Ship, makes many glad hearts.
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Certainly it is of great • … dvantage for the people of God, to ingage as many as they can to pray for • … hem.
Certainly it is of great • … dvantage for the people of God, to engage as many as they can to pray for • … hem.
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When Daniel was to obtain that • … ecret from the God of Heaven, Dan. 1. • … 7, 18. he makes use of his three friends • … o improve their acquaintance with God, • … nd interest in God for him upon that • … ccasion.
When daniel was to obtain that • … ecret from the God of Heaven, Dan. 1. • … 7, 18. he makes use of his three Friends • … oh improve their acquaintance with God, • … and Interest in God for him upon that • … ccasion.
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Then Daniel went to his house, • … nd made the thing known to Hananiah, Michael, and Azariah, his companions; • … hat they would desire mercies of the God • … f Heaven, concerning this secret. Then daniel went to his house, • … and made the thing known to Hananiah, Michael, and Azariah, his Sodales; • … hat they would desire Mercies of the God • … f Heaven, Concerning this secret.
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Some Christians have greater intimacies with • … od than others, they are special favo• … tes in the Court of Heaven;
some Christians have greater intimacies with • … od than Others, they Are special favo• … tes in the Court of Heaven;
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and what • … n advantage it is to be upon their hearts, • … hen they are with God, judge ye.
and what • … n advantage it is to be upon their hearts, • … hen they Are with God, judge you.
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I re• … ember, S. Bernard having spoken of the • … ue frames and tempers that Christians • … ould strive to work their hearts into, • … hen they are ingaged in this work of Prayer, concludes with this request, E• … quum talis fueris, memento mei.
I re• … ember, S. Bernard having spoken of the • … we frames and tempers that Christians • … ould strive to work their hearts into, • … hen they Are engaged in this work of Prayer, concludes with this request, E• … Whom Talis fueris, memento mei.
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An• … when thy heart (saith he) is in this temper then remember me. An• … when thy heart (Says he) is in this temper then Remember me.
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O, it is a singular Mercy to be interested in their Prayers, that ar• … in special favor with God.
Oh, it is a singular Mercy to be interested in their Prayers, that ar• … in special favour with God.
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It is true, Jesu• … Christ is the great Favorite, for whos• … sake all Prayers are heard;
It is true, Jesu• … christ is the great Favourite, for whos• … sake all Prayers Are herd;
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and withou• … his intercession, the intercessions of a• … Abraham, a Moses, a Jacob, signifie nothing;
and withou• … his Intercession, the intercessions of a• … Abraham, a Moses, a Jacob, signify nothing;
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but in the virtue of his intercession, the intercessions of others may b• … singularly advantagious to us.
but in the virtue of his Intercession, the intercessions of Others may b• … singularly advantageous to us.
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Job• … friends were good Men, but yet the• … must go to Job, and get his Prayers fo• … them,Job• … Friends were good Men, but yet the• … must go to Job, and get his Prayers fo• … them,
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before God would be intreated fo• … them. Job 42.8.
before God would be entreated fo• … them. Job 42.8.
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And indeed, upon the contrary, it is〈 … 〉 sad sign, that God designs not to give u• … that Mercy wh ch he takes off our ow• … heart,
And indeed, upon the contrary, it is〈 … 〉 sad Signen, that God designs not to give u• … that Mercy Where changed he Takes off our ow• … heart,
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or the hearts of others from praying for.
or the hearts of Others from praying for.
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When he saith pray not for such a Man, or for such a Mercy for him;
When he Says pray not for such a Man, or for such a Mercy for him;
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th• … case then becomes hopeless, the Mercy is set, and there is no moving it. Jere ▪ 14.11.
th• … case then becomes hopeless, the Mercy is Set, and there is no moving it. Jere ▪ 14.11.
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But if once a Spirit of Prayer b• … poured upon you, and upon others too• … in your behalf:
But if once a Spirit of Prayer b• … poured upon you, and upon Others too• … in your behalf:
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You may look upon th• … Mercy as even at the door, and count i• … as good as if it were in your hand.
You may look upon th• … Mercy as even At the door, and count i• … as good as if it were in your hand.
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And thus you see what the Mercies are you should pray for, what influence Prayer hath upon them,
And thus you see what the mercies Are you should pray for, what influence Prayer hath upon them,
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and what assistance the Prayers of other Christians may contribute to the obtaining of them;
and what assistance the Prayers of other Christians may contribute to the obtaining of them;
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that so • … our hearts may be excited and incou• … aged, not only to pray for your selves, out to ingage as many as you can, to seek • … he Lord for you,
that so • … our hearts may be excited and incou• … aged, not only to pray for your selves, out to engage as many as you can, to seek • … he Lord for you,
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as you see Paul here • … id, when he was undertaking his dan• … erous voyage.
as you see Paul Here • … id, when he was undertaking his dan• … erous voyage.
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In the next place I shall • … pply it.
In the next place I shall • … pply it.
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Ʋse 1. And first this may serve sharply • … o reprove the generality of our Sea-men, • … ho mind every thing necessary to their • … oyage,Ʋse 1. And First this may serve sharply • … oh reprove the generality of our Seamen, • … ho mind every thing necessary to their • … oyage,
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except Prayer, the principal • … hing; who go out in voyages without • … sking Gods leave or blessing.
except Prayer, the principal • … hing; who go out in voyages without • … sking God's leave or blessing.
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And here • … hree sorts of persons fall under convicti• … n, and just rebuke.
And Here • … hree sorts of Persons fallen under convicti• … n, and just rebuke.
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First, Such as do but mock God, and • … elude themselves by heartless, dead, and • … mpty Formalities.
First, Such as do but mock God, and • … elude themselves by heartless, dead, and • … mpty Formalities.
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Some there be, that are not altogether flight and neglect • … rayes, but, pro forma, they will do some• … ing themselves,
some there be, that Are not altogether flight and neglect • … rays, but, Pro forma, they will do some• … ing themselves,
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and it may be as a • … mplement; or, at most, as a customary • … ing, will desire the Prayers of others: But alass!
and it may be as a • … mplement; or, At most, as a customary • … ing, will desire the Prayers of Others: But alas!
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There is no heartiness or sincerity in these things.
There is no heartiness or sincerity in these things.
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They are no way affected with the sense of their own wants, sins, or dangers, they never understood the use, nature,
They Are no Way affected with the sense of their own Wants, Sins, or dangers, they never understood the use, nature,
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or end of Prayer We blame the blind Papists, and tha• … justly, for their blind Devotions, who reckon their Prayers by number, and no• … by weight;
or end of Prayer We blame the blind Papists, and tha• … justly, for their blind Devotions, who reckon their Prayers by number, and no• … by weight;
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and truly, there is but littl• … difference betwixt theirs and some of our Devotions.
and truly, there is but littl• … difference betwixt theirs and Some of our Devotions.
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It is S. Augustine counsel, Do you learn t• … have in your hearts who every one hath in his lip• … O that you would once learn to be i• … earnest with God, to pray as Men tha• … understand with whom you have to do and what great things you have to transact with God! Ah my Friends, yo• … may believe it, that if ever you had fel• … the weight of sin upon your Consciences and had had such sick days and night for it, It is S. Augustine counsel, Do you Learn t• … have in your hearts who every one hath in his lip• … Oh that you would once Learn to be i• … earnest with God, to pray as Men tha• … understand with whom you have to do and what great things you have to transact with God! Ah my Friends, yo• … may believe it, that if ever you had fel• … the weight of since upon your Consciences and had had such sick days and night for it,
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as some have had, you would no• … ask a pardon so coldly and indifferently as you do.
as Some have had, you would no• … ask a pardon so coldly and indifferently as you do.
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If you did but know the benefit of Gods presence with you in troubles, how sweet it is;
If you did but know the benefit of God's presence with you in Troubles, how sweet it is;
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or could but apprehend how terrible a thing it is to b• … left of God (as Saul was) in a day of • … istress;
or could but apprehend how terrible a thing it is to b• … left of God (as Saul was) in a day of • … istress;
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you would weep and make sup• … lication for his Gracious presence to go • … orth with you,
you would weep and make sup• … lication for his Gracious presence to go • … orth with you,
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and would say with Moses, If thy presence may not go with me, • … hen carry me not hence.
and would say with Moses, If thy presence may not go with me, • … hen carry me not hence.
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But alass, these • … hings appear not to you in their reality • … nd importance.
But alas, these • … hings appear not to you in their reality • … and importance.
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And hence is all that wretched formality, and deadness of • … pirit.
And hence is all that wretched formality, and deadness of • … pirit.
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Secondly, It rebukes much more such • … s wholly slight and neglect Prayer, as a • … seless and vain thing;
Secondly, It rebukes much more such • … s wholly slight and neglect Prayer, as a • … seless and vain thing;
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who undertake • … esigns without Prayer, not at all acknowledging God in any of their ways.
who undertake • … esigns without Prayer, not At all acknowledging God in any of their ways.
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And it is justly to be suspected, these are multitudes of such practical Atheists • … mong Sea-men,
And it is justly to be suspected, these Are Multitudes of such practical Atheists • … mong Seamen,
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as well as other orders • … f Men. Poor Men! My heart mourn• … th over you;
as well as other order • … f Men. Poor Men! My heart mourn• … th over you;
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you are certainly a forlorn • … ort of men, who live without God in • … he World.
you Are Certainly a forlorn • … word of men, who live without God in • … he World.
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It was ancient• … y said, He that would learn • … o pray, let him go to Sea:
It was ancient• … y said, He that would Learn • … oh pray, let him go to Sea:
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But now how long may a Man be at Sea, before he hear a praying Sea-man? Let your Families, from which you part, witness what conscience • … ou have made to seek God (as you have been here directed) before your out-set• … It is said, Deut. 33.18. to the Tribe o• … Sea-men, Rejoyce Zebulun in thy going• … out;
But now how long may a Man be At Sea, before he hear a praying Seaman? Let your Families, from which you part, witness what conscience • … ou have made to seek God (as you have been Here directed) before your out-set• … It is said, Deuteronomy 33.18. to the Tribe o• … Seamen, Rejoice Zebulun in thy going• … out;
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but in this case we may invert th• … words, and say, Mourn, O ye Sea-men• … for your going out.
but in this case we may invert th• … words, and say, Mourn, Oh you Sea-men• … for your going out.
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How deploreable a cas• … is this? Let your Cabbins witness wha• … Conscience you make of the duty o• … Prayer:
How deploreable a cas• … is this? Let your Cabins witness wha• … Conscience you make of the duty o• … Prayer:
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You can talk and sleep there but when did you pray there? You ther• … hear the voice of God in the roaring Seas but when did God hear your voice i• … Prayer? You see the wonders of God i• … the Deeps, wonders of Creation, an• … wonders of Preservation; but mean tim• … you your selves are the greatest wonder that are to be seen in the Sea. Men immediately depending upon God for thei• … lives, liberties, and estates, every moment;
You can talk and sleep there but when did you pray there? You ther• … hear the voice of God in the roaring Seas but when did God hear your voice i• … Prayer? You see the wonders of God i• … the Deeps, wonders of Creation, an• … wonders of Preservation; but mean tim• … you your selves Are the greatest wonder that Are to be seen in the Sea. Men immediately depending upon God for thei• … lives, Liberties, and estates, every moment;
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and not once owning or acknowledging him by Prayer. The very Heathen• … will rise up in judgmen• … against you, and condemn you.
and not once owning or acknowledging him by Prayer. The very Heathen• … will rise up in judgmen• … against you, and condemn you.
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I remembe• … Plato brings in Alcibiades, asking Socrates How he ought to express his resolutions and purposes;
I remembe• … Plato brings in Alcibiades, asking Socrates How he ought to express his resolutions and Purposes;
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t• … whom he thus answereth, Before every • … ndertakement thou must say, If God will.
t• … whom he thus Answers, Before every • … ndertakement thou must say, If God will.
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And we know the Eastern Nations would • … ndertake nothing of moment, without • … rst acknowledging God by Prayer.
And we know the Eastern nations would • … ndertake nothing of moment, without • … rst acknowledging God by Prayer.
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The Greeks NONLATINALPHABET by the leave or blessing • … f God is known to all.
The Greeks by the leave or blessing • … f God is known to all.
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The Turks will • … ondemn such as you are, for they fail • … ot to pray five times a day, how urgent • … ever their business be.
The Turks will • … ondemn such as you Are, for they fail • … It to pray five times a day, how urgent • … ever their business be.
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The blind and • … uperstitious Papists will condemn you, • … ith whom it is a Proverb, Mass and • … eat hinder no man.
The blind and • … uperstitious Papists will condemn you, • … ith whom it is a Proverb, Mass and • … eat hinder no man.
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O, whither will you • … rn? And, who shall comfort you, when • … rouble comes upon you? Wonder not • … t crosses and disappointments in your • … usiness;
Oh, whither will you • … rn? And, who shall Comfort you, when • … rouble comes upon you? Wonder not • … tO Crosses and disappointments in your • … usiness;
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how can you expect it should • … e otherwise, as long as God is neglect• … d,
how can you expect it should • … e otherwise, as long as God is neglect• … worser,
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yea, disowned? Say not, this is the • … ruit of ill-luck, but of your prophane • … eglects.
yea, disowned? Say not, this is the • … ruit of ill-luck, but of your profane • … eglects.
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If the Success of all your busi• … ess depends upon God, (as none but • … theists dare deny) then certainly the • … irectest and readiest course a man can • … ake to destroy all, is to disingage God • … y a sinful neglect of him.
If the Success of all your busi• … ess depends upon God, (as none but • … theists Dare deny) then Certainly the • … irectest and Readiest course a man can • … ache to destroy all, is to disengage God • … y a sinful neglect of him.
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The most • … ompendious way to ruine is to forget God, and cast of Prayer.
The most • … ompendious Way to ruin is to forget God, and cast of Prayer.
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Pour out thy • … ury (saith the Prophet) upon the Heathen that know thee not, Pour out thy • … Ury (Says the Prophet) upon the Heathen that know thee not,
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and upon the Families that call not upon thy name. Jere. 10.25. Will nothing less then extremity make you cry to God? Wonder not then, if God bring you into that extremity, which your prophaneness makes necessary for your awakening.and upon the Families that call not upon thy name. Jere. 10.25. Will nothing less then extremity make you cry to God? Wonder not then, if God bring you into that extremity, which your profaneness makes necessary for your awakening.
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Thirdly and lastly, How much sadder• … and more deplorable is the case of those that not only neglect to call upon the Name of God by Prayer,
Thirdly and lastly, How much sadder• … and more deplorable is the case of those that not only neglect to call upon the Name of God by Prayer,
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but do also wound his Name through and through by their cursed Oaths and Blasphemies ▪ who instead of going on board praying as Paul here did, go on board cursing swearing,
but do also wound his Name through and through by their cursed Oaths and Blasphemies ▪ who instead of going on board praying as Paul Here did, go on board cursing swearing,
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and blaspheming his great and dreadful Name; not going from their bended knees, but drunken Ale-benches to the Ship.
and blaspheming his great and dreadful Name; not going from their bent knees, but drunken Ale benches to the Ship.
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O the admirable patience of God! O the power of his long-suffering!
O the admirable patience of God! Oh the power of his long-suffering!
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That ever that Ship should swim one hour above Water, that carries such loads of sin and guilt within it.
That ever that Ship should swim one hour above Water, that carries such loads of since and guilt within it.
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It is noted in Gen. 4.26. in the days of Seth, That then men began to call upon the Name of the Lord.
It is noted in Gen. 4.26. in the days of Seth, That then men began to call upon the Name of the Lord.
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Some translate the word Invocation, or Prayer, and some prophanation; then began prophaness in calling upon the Name of the Lord.
some translate the word Invocation, or Prayer, and Some profanation; then began profaneness in calling upon the Name of the Lord.
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In a mournful feeling of this dishonor done to God by it, Seth calls the son that was born to him • … n those times, Enosh, or Sorrowful. Sure I am, however the word be here to be • … ranslated, there is a vile generation in our days, that instead of calling upon • … he Name of the Lord by Prayer, do call • … pon it prophanely, rending and tearing • … hat great and terrible Name with the • … anguage of Hell. Poor Man!
In a mournful feeling of this dishonour done to God by it, Seth calls the son that was born to him • … n those times, Enosh, or Sorrowful. Sure I am, however the word be Here to be • … ranslated, there is a vile generation in our days, that instead of calling upon • … he Name of the Lord by Prayer, do call • … pon it profanely, rending and tearing • … hat great and terrible Name with the • … anguage of Hell. Poor Man!
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With what hope or incouragement can tho•e • … ips of thine, in the day of thy extremity, • … ry, Mercy! Mercy! that have struck • … hrough the sacred Name of God so many times with Blasphemy? O that • … ou would lay it to heart:
With what hope or encouragement can tho•e • … ips of thine, in the day of thy extremity, • … Rye, Mercy! Mercy! that have struck • … hrough the sacred Name of God so many times with Blasphemy? O that • … ou would lay it to heart:
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O that this • … ay God would set your sins in order be• … ore you.
Oh that this • … ay God would Set your Sins in order be• … over you.
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Is this a beginning that promises a • … omfortable issue? Do you thus prepare • … our selves to meet death,
Is this a beginning that promises a • … omfortable issue? Do you thus prepare • … our selves to meet death,
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and danger? O my Soul, come not thou into their • … ecrets.
and danger? O my Soul, come not thou into their • … ecrets.
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O let God rather strike me per• … ectly dea• whilest I live, than afflict my Soul through my ears with these dread• … ul Dialects of the damned.
O let God rather strike me per• … ectly dea• whilst I live, than afflict my Soul through my ears with these dread• … ul Dialects of the damned.
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Ʋse 2. In the next place this point i• … exceeding useful by way of Exhortation to perswade all men,Ʋse 2. In the next place this point i• … exceeding useful by Way of Exhortation to persuade all men,
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and particularl• … Sea-men to be men of Prayer;
and particularl• … Seamen to be men of Prayer;
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to imitate that noble pattern in the Text, an• … no longer to live in the neglect of a dut• … so necessary,
to imitate that noble pattern in the Text, an• … no longer to live in the neglect of a dut• … so necessary,
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so sweet, and so beneficia• … to them, as the duty of Prayer is. O• … that you did but know the excellency o• … this duty!
so sweet, and so beneficia• … to them, as the duty of Prayer is. O• … that you did but know the excellency o• … this duty!
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How would you give you• … selves unto Prayer! As David speaks Psal. 109.4.
How would you give you• … selves unto Prayer! As David speaks Psalm 109.4.
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Now to perswade you to b• … praying men, and no longer to live in the neglect of so excellent a duty, I wil• … offer these Motives to your consideration.
Now to persuade you to b• … praying men, and no longer to live in the neglect of so excellent a duty, I wil• … offer these Motives to your consideration.
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Motive 1. God hath stiled himself a God hearing Prayer. Motive 1. God hath styled himself a God hearing Prayer.
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For your incouragement to this duty, he hath assumed this title to h mself, Psal. 65.2. O thou that hearest Prayer, unto thee shall all flesh come.
For your encouragement to this duty, he hath assumed this title to h mself, Psalm 65.2. Oh thou that Hearst Prayer, unto thee shall all Flesh come.
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You cry not as the Heathens do, to stocks and stones, that cannot help or hear them that seek to them,
You cry not as the heathens do, to stocks and stones, that cannot help or hear them that seek to them,
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but to the living and true God; by whom never did any upright Soul loose a Prayer.
but to the living and true God; by whom never did any upright Soul lose a Prayer.
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And to come home to your case more fully, he is a God that hears the Prayers of poor distressed men upon the Seas,
And to come home to your case more Fully, he is a God that hears the Prayers of poor distressed men upon the Seas,
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when all hope and humane help hath utterly failed • … hem.
when all hope and humane help hath utterly failed • … hem.
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So you read in Psal. 107.23, 24, • … 5, 26, 27, 28. They that go down into • … he Sea in Ships, that do business in great Waters;
So you read in Psalm 107.23, 24, • … 5, 26, 27, 28. They that go down into • … he Sea in Ships, that do business in great Waters;
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these see the works of the Lord, • … nd his wonders in the Deep: For he commandeth, and raiseth the stormy Wind which lifteth up the Waves thereof.
these see the works of the Lord, • … and his wonders in the Deep: For he commands, and Raiseth the stormy Wind which lifts up the Waves thereof.
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They mount up to Heaven, they go down again to • … he depths; their Soul is melted, because • … f trouble.
They mount up to Heaven, they go down again to • … he depths; their Soul is melted, Because • … f trouble.
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They reel to and fro and stagger • … ike a drunken man, and are at their wits • … nd.
They reel to and from and stagger • … ike a drunken man, and Are At their wits • … and.
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Then they cry unto the Lord in their • … rouble, and he bringeth them out of their • … listress. Then they cry unto the Lord in their • … rouble, and he brings them out of their • … listress.
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So that what the Psalmist elswhere speaks of the mystical depths of • … rouble, is true here,
So that what the Psalmist elsewhere speaks of the mystical depths of • … rouble, is true Here,
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even in a proper • … itteral sense.
even in a proper • … itteral sense.
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Out of the depths have I • … ryed unto thee, O Lord, hear my voice. Out of the depths have I • … ryed unto thee, Oh Lord, hear my voice.
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Psal. 130.1, 2. Many a Prayer hath been heard, and miraculously answered upon • … he Sea. There have men been convinced • … nd fully satisfied, that it is not in vain • … o cry to the Lord.Psalm 130.1, 2. Many a Prayer hath been herd, and miraculously answered upon • … he Sea. There have men been convinced • … and Fully satisfied, that it is not in vain • … oh cry to the Lord.
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So evident and clear • … ave been the appearances of God at the • … ry of poor distressed Creatures, that • … hey have sensibly and thankfully ac• … nowledged him according to his name, • … he hope of the ends of the Earth,
So evident and clear • … have been the appearances of God At the • … Rye of poor distressed Creatures, that • … heigh have sensibly and thankfully ac• … nowledged him according to his name, • … he hope of the ends of the Earth,
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and the confidence of them that are afar off upon the Sea, Psal. 65.5.and the confidence of them that Are afar off upon the Sea, Psalm 65.5.
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Who is there among you, that hath not either heard of, or himself been an example,
Who is there among you, that hath not either herd of, or himself been an Exampl,
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and instance of the Truth? I might here insert many famous examples to confirm it,
and instance of the Truth? I might Here insert many famous Examples to confirm it,
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but the case is too plain to need them, and it would be too great a digression.
but the case is too plain to need them, and it would be too great a digression.
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Motive 2. Prayer is certainly the best relief to the distressed. Motive 2. Prayer is Certainly the best relief to the distressed.
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We may say of it, as David said of the Sword of Goliah; give me that,
We may say of it, as David said of the Sword of Goliath; give me that,
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for there is none like it.
for there is none like it.
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You that are Sea-men, know what the use of the Pump is, when the Waters leak into your Ship;
You that Are Seamen, know what the use of the Pump is, when the Waters leak into your Ship;
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and of what use the Scupper-holes are to you, when Waves break and wash over your Decks:
and of what use the Scupper-holes Are to you, when Waves break and wash over your Decks:
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Why, of the same use is Prayer, when sorrow leaks into your hearts, and distresses are ready to overwhelm your Souls.
Why, of the same use is Prayer, when sorrow leaks into your hearts, and Distresses Are ready to overwhelm your Souls.
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This gives a vent to that which else would quickly sink you. Your heart shall live th•• seek the Lord. Psal. 69.32. Prayer will buoy up your fainting spirits;
This gives a vent to that which Else would quickly sink you. Your heart shall live th•• seek the Lord. Psalm 69.32. Prayer will buoy up your fainting spirits;
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it will sensibly ease an oppressed heart. No fear of fainting, while a man continues praying.
it will sensibly ease an oppressed heart. No Fear of fainting, while a man continues praying.
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Luther was wont to call Prayers the Leaches of his cares and troubles.Luther was wont to call Prayers the Leeches of his Cares and Troubles.
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O but if troubles come in upon a man every way, and he have no vent, no outlet for them;
O but if Troubles come in upon a man every Way, and he have no vent, no outlet for them;
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when the ordinary vents of Reason, Courage, and Resolution, are all choaked (as sometimes they are) and there is no succor or relief coming in from Heaven:
when the ordinary vents of Reason, Courage, and Resolution, Are all choked (as sometime they Are) and there is no succour or relief coming in from Heaven:
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What a wretched forlorn condition is such a poor creature in? O therefore get acquaintance with this excellent duty.
What a wretched forlorn condition is such a poor creature in? O Therefore get acquaintance with this excellent duty.
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Motive 3. All secondary means of deliverance and comfort, necessarily depend upon the will and pleasure of God, and signifying nothing without him. Motive 3. All secondary means of deliverance and Comfort, necessarily depend upon the will and pleasure of God, and signifying nothing without him.
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What the Psalmist saith of an Horse, I may say of a Ship. Psal. 33.17. That it is a vain thing for safety. Alass!
What the Psalmist Says of an Horse, I may say of a Ship. Psalm 33.17. That it is a vain thing for safety. Alas!
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What a poor defence • … s it against those giant-like Waves of the Sea? And that men (especially Sea-men) may be convinced of this, God hath many times caused those stately and strong built Ships to perish,
What a poor defence • … s it against those giantlike Waves of the Sea? And that men (especially Seamen) may be convinced of this, God hath many times caused those stately and strong built Ships to perish,
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and be dashed all to pieces, and preserved those that were not safe in them, upon a Plank or broken piece of the Ship, Acts 27.44. which hath carried them more safely to the shore, than it could do.
and be dashed all to Pieces, and preserved those that were not safe in them, upon a Plank or broken piece of the Ship, Acts 27.44. which hath carried them more safely to the shore, than it could do.
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And will you not yet see that means signifie nothing without God, and that your dependence • … pon him, is necessary in every condition, and the acknowledgment thereof so too? I am perswaded there would not be half so many Shipwracks,
And will you not yet see that means signify nothing without God, and that your dependence • … pon him, is necessary in every condition, and the acknowledgment thereof so too? I am persuaded there would not be half so many shipwrecks,
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and disappointments as there are, if your carnal confidence in the means were less, and your reliance upon the Lord more.
and disappointments as there Are, if your carnal confidence in the means were less, and your reliance upon the Lord more.
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Therefore it is, you so often receive the sentence of death in your selves, that you may learn not to trust in your selves, but in God.
Therefore it is, you so often receive the sentence of death in your selves, that you may Learn not to trust in your selves, but in God.
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O were but your Sails filled by Prayer, how prosperous would your designs be?
O were but your Sails filled by Prayer, how prosperous would your designs be?
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Motive 4. What ever deliverances from dangers, or success in business, you receive out of the way of Prayer, can yield you but little comfort; Motive 4. What ever Deliverances from dangers, or success in business, you receive out of the Way of Prayer, can yield you but little Comfort;
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for they are not sanctified to you. You may be delivered, though you pray not; and Success may follow those that seek not God for it;for they Are not sanctified to you. You may be Delivered, though you pray not; and Success may follow those that seek not God for it;
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but that which you call Deliverance, is rather a reservation to future misery; and that you call Success, is but a snare to your Souls.
but that which you call Deliverance, is rather a reservation to future misery; and that you call Success, is but a snare to your Souls.
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You have the things, but not the comfort and blessing of them. God may give your desire to your ruine:
You have the things, but not the Comfort and blessing of them. God may give your desire to your ruin:
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Your lives may be rescued for a time from death, that you may fill up the measure of your iniquities.
Your lives may be rescued for a time from death, that you may fill up the measure of your iniquities.
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Your affairs may prosper, and that prosperity may destroy you. Prov. 1.32. At best it is but an effect of common Providence, and of such Deliverances you can never say as Hezekiah said of his;
Your affairs may prosper, and that Prosperity may destroy you. Curae 1.32. At best it is but an Effect of Common Providence, and of such Deliverances you can never say as Hezekiah said of his;
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and every one that receives the like Mercy in the way of Prayer, may say of his. Isai. 38.17. But thou hast in love to my soul, delivered it from the pit of corruption;
and every one that receives the like Mercy in the Way of Prayer, may say of his. Isaiah 38.17. But thou hast in love to my soul, Delivered it from the pit of corruption;
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for thou hast cast all my sins behind thy back. for thou hast cast all my Sins behind thy back.
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I deny not, but a Deliverance by the Hand of common Providence, is a Mercy in it self;
I deny not, but a Deliverance by the Hand of Common Providence, is a Mercy in it self;
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and it may prove a very great Mercy to you in the event, if time thereby added to your life be a space of Repentance;
and it may prove a very great Mercy to you in the event, if time thereby added to your life be a Molle of Repentance;
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else it is but a short reprieval of your damnation, and leaves you to perish under greater guilt, then was upon you before.
Else it is but a short reprieval of your damnation, and leaves you to perish under greater guilt, then was upon you before.
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But on the contrary, how sweet are those Mercies, that come in the way of Prayer, that discover Gods love to you,
But on the contrary, how sweet Are those mercies, that come in the Way of Prayer, that discover God's love to you,
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and inflame yours to him? One such Mercy is worth a thousand of the former.
and inflame yours to him? One such Mercy is worth a thousand of the former.
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Motive 5. Consider all you that go out without Prayer, how soon you may be out of a capacity of Prayer. Motive 5. Consider all you that go out without Prayer, how soon you may be out of a capacity of Prayer.
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Now you will not, and shortly you may not, have one opportunity to pray for evermore:
Now you will not, and shortly you may not, have one opportunity to pray for evermore:
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Now unbelief shuts your Mouths, and shortly death may do it. How soon may you be past Prayers, both your own and others;
Now unbelief shuts your Mouths, and shortly death may do it. How soon may you be past Prayers, both your own and Others;
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and be fixed by death in your unalterable condition? O seek the Lord therefore, whilest he may be found, call upon him whilest he is yet near. Now is your praying season;
and be fixed by death in your unalterable condition? O seek the Lord Therefore, whilst he may be found, call upon him whilst he is yet near. Now is your praying season;
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hereafter there will be no use of Prayer.
hereafter there will be no use of Prayer.
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For this (saith the Psalmist) shall every one that is godly pray unto thee, in a time when thou mayest be found: For this (Says the Psalmist) shall every one that is godly pray unto thee, in a time when thou Mayest be found:
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Surely in the Floods of great Waters they shall not come nigh unto him. Psal. 32.6.Surely in the Floods of great Waters they shall not come High unto him. Psalm 32.6.
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(i. e.) Saith Deodate upon the place, in the time of the general destruction of sinners,(i. e.) Says Deodate upon the place, in the time of the general destruction of Sinners,
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as it was in the Deluge;
as it was in the Deluge;
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then there is no coming nigh to God by Prayer, nor canst thou come nigh him in the day of thy particular destruction, by the Floods of great Waters.
then there is no coming High to God by Prayer, nor Canst thou come High him in the day of thy particular destruction, by the Floods of great Waters.
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O therefore live not a day longe• … in the prophane and sinful neglect of thi• … great duty of Prayer. Object.
O Therefore live not a day longe• … in the profane and sinful neglect of thi• … great duty of Prayer. Object.
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Why, but I observe those tha• … pray not, generally escape as well as they tha• … do. Why, but I observe those tha• … pray not, generally escape as well as they tha• … do.
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Answ. This Objection was once mad• … by a Soldier in the time of fight, whe• … he was pressed by his companion to pray and God quickly stopt his Blaspheming mouth with a mortal bullet.Answer This Objection was once mad• … by a Soldier in the time of fight, whe• … he was pressed by his Companion to pray and God quickly stopped his Blaspheming Mouth with a Mortal bullet.
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Have a car• … of such bold Atheistical pleas; the• … greatly provoke the Lord against you:
Have a car• … of such bold Atheistical pleasant; the• … greatly provoke the Lord against you:
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I had rather die praying, than live prayer• … ess. Object.
I had rather die praying, than live prayer• … ess. Object.
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But to what purpose is it for me to pray, if I am unregenerate? God bears not such Prayers, if I make them; But to what purpose is it for me to pray, if I am unregenerate? God bears not such Prayers, if I make them;
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• … nd besides, the Prayers of the wicked are an • … bomination to the Lord. • … and beside, the Prayers of the wicked Are an • … abomination to the Lord.
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Answ. Labor therefore to get into a • … egenerate state, and be not perswaded • … o rest a day longer in so sad a condition.Answer Labour Therefore to get into a • … egenerate state, and be not persuaded • … oh rest a day longer in so sad a condition.
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However, in the mean time, you must know, that Prayer being a part of Na• … ural Worship, all Men,
However, in the mean time, you must know, that Prayer being a part of Na• … ural Worship, all Men,
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even the un• … egenerate, are obliged to it by the Light • … nd Law of Nature;
even the un• … egenerate, Are obliged to it by the Light • … and Law of Nature;
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otherwise, the • … eglect of it could not be their sin. Object. But many pray, and receive • … ot:
otherwise, the • … eglect of it could not be their since. Object. But many pray, and receive • … It:
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I my self have often done so. Answ. You ask and receive not, because •ou ask amiss. Jam. 4.3.I my self have often done so. Answer You ask and receive not, Because •ou ask amiss. Jam. 4.3.
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If we were disposed to receive, as God is to give: We • … hould not be long without the answer of • … ur Prayers.
If we were disposed to receive, as God is to give: We • … hold not be long without the answer of • … ur Prayers.
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If (1.) your persons were accepted • … hrough Christ, your Prayers should be • … ccepted too. Gen. 4.4.
If (1.) your Persons were accepted • … hrough christ, your Prayers should be • … ccepted too. Gen. 4.4.
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But you are in a • … tate of Nature, destitute of the Spirit. • … oh. 15.7.
But you Are in a • … tate of Nature, destitute of the Spirit. • … o. 15.7.
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And so your voice is to God not the voice of a Child, but a stranger.
And so your voice is to God not the voice of a Child, but a stranger.
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(2.) If your Prayers were regulate• … by the Will of God, they could not mis• … of the desired Success. 1 Joh. 5. 14.〈 … 〉 we ask any thing according to his Wil• … he heareth us.
(2.) If your Prayers were regulate• … by the Will of God, they could not mis• … of the desired Success. 1 John 5. 14.〈 … 〉 we ask any thing according to his Wil• … he hears us.
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(3.) If your Prayers had more fait• … and fervency, they would not retur• … empty. See Jam. 1.6. & 5.16. Wel• … then object no more against your duty but in the fear of God apply your selve to it;
(3.) If your Prayers had more fait• … and fervency, they would not retur• … empty. See Jam. 1.6. & 5.16. Wel• … then Object no more against your duty but in the Fear of God apply your selve to it;
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and dare not to go forth in an• … design, until thou hast by Prayer recommended thy self,
and Dare not to go forth in an• … Design, until thou hast by Prayer recommended thy self,
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and thy affairs to God Go alone, my Friends, retire from th• … World; and say not, you cannot spar• … time for Prayer:
and thy affairs to God Go alone, my Friends, retire from th• … World; and say not, you cannot spar• … time for Prayer:
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Better any thing els• … were neglected then this.
Better any thing els• … were neglected then this.
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Tell the Lord thou art now lanching forth into th• … Ocean, and knowest not what this voyage may bring forth.
Tell the Lord thou art now launching forth into th• … Ocean, and Knowest not what this voyage may bring forth.
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Possibly thou mayest never return to the Land of thy Nativity any more;
Possibly thou Mayest never return to the Land of thy Nativity any more;
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but however it shal• … please him to dispose the event, beseech him with all earnestness, that thou mayes• … have the pardon of sin sealed to thee before thou go.
but however it shal• … please him to dispose the event, beseech him with all earnestness, that thou mayes• … have the pardon of since sealed to thee before thou go.
cc-acp c-acp pn31 n1 … vvb pno31 pc-acp vvi dt n1, vvb pno31 p-acp d n1, cst pns21 n1 … vhb dt n1 pp-f n1 vvn p-acp pno21 c-acp pns21 vvb.
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O beg him to separate guil• … from thy person, before thou be separated from thy Habitation and Relations;
O beg him to separate guil• … from thy person, before thou be separated from thy Habitation and Relations;
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• … est that stroke that shall separate thy • … oul from thy Body, should eternally separate both Soul and Body from God.
• … est that stroke that shall separate thy • … oul from thy Body, should eternally separate both Soul and Body from God.
• … fw-la cst n1 cst vmb vvi po21 • … n1 p-acp po21 n1, vmd av-j vvi d n1 cc n1 p-acp np1.
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Desire of the Lord that his presence may go with thee where-ever thou shalt go. Tell him, it is the Fountain, both of • … hy safety and comfort.
Desire of the Lord that his presence may go with thee wherever thou shalt go. Tell him, it is the Fountain, both of • … hy safety and Comfort.
n1 pp-f dt n1 cst po31 n1 vmb vvi p-acp pno21 j pns21 vm2 vvi. vvb pno31, pn31 vbz dt n1, d pp-f • … zz n1 cc n1.
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Desire him, if • … is presence may not go with thee, not • … o carry thee thence.
Desire him, if • … is presence may not go with thee, not • … oh carry thee thence.
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All the relief thou • … ast against trouble, is wrapt up in that • … romise of his, I will be with him in • … rouble.
All the relief thou • … ast against trouble, is wrapped up in that • … romise of his, I will be with him in • … rouble.
av-d dt n1 pns21 • … vh2 p-acp n1, vbz vvn a-acp p-acp d • … vvb pp-f png31, pns11 vmb vbi p-acp pno31 p-acp • … vvi.
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Tell him, those will be tastless • … omforts, and succorless troubles, in • … hich he is not.
Tell him, those will be tasteless • … omforts, and succorless Troubles, in • … hich he is not.
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Intreat the Lord with all importunity, • … o keep thee by his fear from the sins and • … emptations that are in the World.
Entreat the Lord with all importunity, • … oh keep thee by his Fear from the Sins and • … emptations that Are in the World.
vvb dt n1 p-acp d n1, • … sy vvb pno21 p-acp po31 n1 p-acp dt n2 cc • … n2 cst vbr p-acp dt n1.
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Tell • … im, thou art sensibly affected with the • … anger, which thy own corrupt heart • … ill every where expose thee to:
Tell • … im, thou art sensibly affected with the • … anger, which thy own corrupt heart • … ill every where expose thee to:
vvi • … pno31, pns21 vb2r av-j vvn p-acp dt • … np1-n, r-crq po21 d j n1 • … av-jn zz c-crq vvb pno21 pc-acp:
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Sins in • … uying and Selling, into which thou • … ayest easily be drawn by an Earthly co• … etous heart:
Sins in • … vying and Selling, into which thou • … ayest Easily be drawn by an Earthly co• … etous heart:
n2 p-acp • … vvg cc vvg, p-acp r-crq pns21 • … vv2 av-j vbi vvn p-acp dt j n1 … j n1:
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Sins in Drinking, wherein • … hou mayest be intangled (except he keep • … hee) by evil company,
Sins in Drinking, wherein • … how Mayest be entangled (except he keep • … he) by evil company,
n2 p-acp vvg, c-crq • … uh-crq vm2 vbi vvn (c-acp pns31 vvb • … pns31) p-acp j-jn n1,
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and an irregular • … petite:
and an irregular • … petite:
cc dt j • … fw-fr:
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Sins of Uncleanness, by which • … ou mayest be overcome in the absence 〈 … 〉 lawful Remedies and presence of alluring objects,
Sins of Uncleanness, by which • … ou Mayest be overcome in the absence 〈 … 〉 lawful Remedies and presence of alluring objects,
n2 pp-f n1, p-acp r-crq • … fw-fr vm2 vbi vvn p-acp dt n1 〈 … 〉 j n2 cc n1 pp-f j-vvg n2,
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except his fear quench the temptation, and break the snare.
except his Fear quench the temptation, and break the snare.
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Be earnest also with the Lord for his gracious protection of thee in all thy dangers.
Be earnest also with the Lord for his gracious protection of thee in all thy dangers.
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Tell him, thou canst not be in safety any where, but under the shadow of his wings.
Tell him, thou Canst not be in safety any where, but under the shadow of his wings.
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Tell him, at what time tho• … art afraid, thou wilt trust in him;
Tell him, At what time tho• … art afraid, thou wilt trust in him;
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and beseech him, that when thy heart shall be overwhelmed with fears and troubles he will lead thee to the Rock, that i• … higher than thee.
and beseech him, that when thy heart shall be overwhelmed with fears and Troubles he will led thee to the Rock, that i• … higher than thee.
cc vvb pno31, cst c-crq po21 n1 vmb vbi vvn p-acp n2 cc vvz pns31 vmb vvi pno21 p-acp dt n1, cst n1 … jc cs pno21.
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Beseech him also to give thee counsel in all thy streights and difficulties, that thou mayest not lean to thine own understanding;
Beseech him also to give thee counsel in all thy straights and difficulties, that thou Mayest not lean to thine own understanding;
vvb pno31 av pc-acp vvi pno21 n1 p-acp d po21 n2 cc n2, cst pns21 vm2 xx vvi p-acp po21 d n1;
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but that he will make thy way plain before thee.
but that he will make thy Way plain before thee.
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And if it be his good pleasure, that h• … would bless thy just and honest enterprises with Success and Prosperity.
And if it be his good pleasure, that h• … would bless thy just and honest enterprises with Success and Prosperity.
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Which if he shall do, tell him, it is thy desire, and beg the assistance of his Grace, that thou mayest improve all thy Mercies to his praise.
Which if he shall do, tell him, it is thy desire, and beg the assistance of his Grace, that thou Mayest improve all thy mercies to his praise.
r-crq cs pns31 vmb vdi, vvb pno31, pn31 vbz po21 n1, cc vvb dt n1 pp-f po31 n1, cst pns21 vm2 vvi d po21 n2 p-acp po31 n1.
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If thus you set forth in the fear of God, you may expect a sweet Success, and happy Issue.
If thus you Set forth in the Fear of God, you may expect a sweet Success, and happy Issue.
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THE SEA-MAN IN A STORM.
THE SEA-MAN IN A STORM.
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SERMON II. Psal. 107.23, 24, 25, 26, 27. They that go down to the Sea in Ships, that do business in great Waters:
SERMON II Psalm 107.23, 24, 25, 26, 27. They that go down to the Sea in Ships, that do business in great Waters:
n1 crd np1 crd, crd, crd, crd, crd pns32 d vvb a-acp p-acp dt n1 p-acp n2, cst vdb n1 p-acp j n2:
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These see the Works of the Lord, and his Wonders in the Deep. For he commandeth, and raiseth the Stormy Wind which lifteth up the Waves thereof.
These see the Works of the Lord, and his Wonders in the Deep. For he commands, and Raiseth the Stormy Wind which lifts up the Waves thereof.
d vvb dt vvz pp-f dt n1, cc po31 n2 p-acp dt j-jn. p-acp pns31 vvz, cc vvz dt j n1 r-crq vvz a-acp dt n2 av.
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They mount up to Heaven, they go down again to the Depths; their Soul is melted, because of trouble.
They mount up to Heaven, they go down again to the Depths; their Soul is melted, Because of trouble.
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They reel to and fro, and stagger like a drunken Man, and are at their wits end.
They reel to and from, and stagger like a drunken Man, and Are At their wits end.
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Then they cry unto the Lord in their trouble, and he brings them out of their distress.
Then they cry unto the Lord in their trouble, and he brings them out of their distress.
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THis Psalm contains an excellent account of the mysterious and admirable effects of Providenee. And this Paragraph contains that Vein or Branch of Divine Providence which respects Sea-men;
THis Psalm contains an excellent account of the mysterious and admirable effects of Providence. And this Paragraph contains that Vein or Branch of Divine Providence which respects Seamen;
d n1 vvz dt j n1 pp-f dt j cc j n2 pp-f n1. cc d np1 vvz d n1 cc n1 pp-f j-jn n1 r-crq vvz n2;
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a sort of Men more immediately depending upon the favor of Providence than any Men in the World;
a sort of Men more immediately depending upon the favour of Providence than any Men in the World;
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though all do necessarily, and continually depend upon it.
though all do necessarily, and continually depend upon it.
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In these Verses we have a description, both (1) of the persons, (2) of the danger, (3) of the deliverance;
In these Verses we have a description, both (1) of the Persons, (2) of the danger, (3) of the deliverance;
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by the wonderful working of Divine Providence for them. First, A description of the persons about whom this wonderful Providence is exercised.
by the wondered working of Divine Providence for them. First, A description of the Persons about whom this wondered Providence is exercised.
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They that go down to the Sea in Ships; that do business in great Waters; They that go down to the Sea in Ships; that do business in great Waters;
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the Periphrasis of a Sea-man. These are said to go down to the Sea in Ships;
the Periphrasis of a Seaman. These Are said to go down to the Sea in Ships;
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not because the Sea is lower than the Land, but because it is lower than the Shore, which is the Rampire raised by Providence against its Inundations.
not Because the Sea is lower than the Land, but Because it is lower than the Shore, which is the Rampire raised by Providence against its Inundations.
xx c-acp dt n1 vbz jc cs dt n1, cc-acp c-acp pn31 vbz jc cs dt n1, r-crq vbz dt n1 vvn p-acp n1 p-acp po31 n2.
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And their end or design ingoing down into the Sea, is not pleasure and recreation;
And their end or Design ingoing down into the Sea, is not pleasure and recreation;
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but to do business, (i. e.) to Export and Import such Wares and Commodities as are necessary,
but to do business, (i. e.) to Export and Import such Wares and Commodities as Are necessary,
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if not to the Being, at least, to the welbeing of the several Kingdoms and Countreys of the World.
if not to the Being, At least, to the welbeing of the several Kingdoms and Countries' of the World.
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These are the Men here spoken of, who see (more than any) the Works of the Lord,
These Are the Men Here spoken of, who see (more than any) the Works of the Lord,
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and his wonders in the deeps. Works and Wonders by an, NONLATINALPHABET, usual Figure, is as much as his wonderful Works;and his wonders in the deeps. Works and Wonders by nias,, usual Figure, is as much as his wondered Works;
cc po31 n2 p-acp dt n2-jn. vvz cc vvz p-acp zz,, j n1, vbz p-acp d c-acp po31 j vvz;
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namely, of Creation, in the strange and monstrous productions of the Sea, and of Preservation, with respect to themselves, in the dreadful dangers they there • … ncounter.
namely, of Creation, in the strange and monstrous productions of the Sea, and of Preservation, with respect to themselves, in the dreadful dangers they there • … ncounter.
av, pp-f n1, p-acp dt j cc j n2 pp-f dt n1, cc pp-f n1, p-acp n1 p-acp px32, p-acp dt j n2 pns32 a-acp • … vvi.
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Thus the Person or Subject • … s described.
Thus the Person or Subject • … s described.
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Secondly, The danger is likewise de• … cribed, in which these Seafaring-men • … re sometimes involved:
Secondly, The danger is likewise de• … cribbed, in which these Seafaring-men • … re sometime involved:
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And indeed the • … salmist here gives us a very rhetorical • … nd elegant description of their conditi• … n in the Stormy Sea;
And indeed the • … salmist Here gives us a very rhetorical • … and elegant description of their conditi• … n in the Stormy Sea;
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and shews us how • … eplorable their state and condition is at • … uch a time.
and shows us how • … eplorable their state and condition is At • … such a time.
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Where we are to note both • … he Causes and Effects of these Tem• … ests.
Where we Are to note both • … he Causes and Effects of these Tem• … ests.
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1. The Causes, and they are twofold. First, The principal cause, the will and pleasure of God.
1. The Causes, and they Are twofold. First, The principal cause, the will and pleasure of God.
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He commandeth and raiseth the Stormy Wind. This is Gods Prerogative, none can raise Winds, but himself;
He commands and Raiseth the Stormy Wind. This is God's Prerogative, none can raise Winds, but himself;
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and if Devils or Witches do it at any time;
and if Devils or Witches do it At any time;
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yet it is still by his permission, as you see in Job 1.12, 19. The Lord is said to hold the Wind in his Fists. Prov. 30.4.
yet it is still by his permission, as you see in Job 1.12, 19. The Lord is said to hold the Wind in his Fists. Curae 30.4.
av pn31 vbz av p-acp po31 n1, c-acp pn22 vvb p-acp np1 crd, crd dt n1 vbz vvn pc-acp vvi dt n1 p-acp po31 n2. np1 crd.
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As a Man holds a wild fierce Beast in a Chain, or by a Collar: And when they blow he brings them out of his treasuries, Psal. 135.7. There is indeed a Natural Cause of Winds, o• … which Philosophers give us this rationa• … account.
As a Man holds a wild fierce Beast in a Chain, or by a Collar: And when they blow he brings them out of his treasuries, Psalm 135.7. There is indeed a Natural Cause of Winds, o• … which Philosophers give us this rationa• … account.
p-acp dt n1 vvz dt j j n1 p-acp dt vvb, cc p-acp dt n1: cc c-crq pns32 vvb pns31 vvz pno32 av pp-f po31 n2, np1 crd. pc-acp vbz av dt j n1 pp-f n2, n1 … r-crq n2 vvb pno12 d n1 … n1.
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That it is a hot, and dry exhalation raised from the Earth, by the power of the Heavenly Bodies, which being repelled or forced back by the coldness of the middle Region, moves oblickly or slentingly, That it is a hight, and dry exhalation raised from the Earth, by the power of the Heavenly Bodies, which being repelled or forced back by the coldness of the middle Region, moves obliquely or slentingly,
cst pn31 vbz dt j, cc j n1 vvn p-acp dt n1, p-acp dt n1 pp-f dt j n2, r-crq vbg vvn cc vvn av p-acp dt n1 pp-f dt j-jn n1, vvz av-j cc av-vvg,
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and sometimes very violently through the Air. But though this be the Natural Cause of the Wind;and sometime very violently through the Air. But though this be the Natural Cause of the Wind;
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yet this doth not at all restrain the absolute Soveraignty of God over them. It is he that commands an• … raiseth them, as the Text speaks;
yet this does not At all restrain the absolute Sovereignty of God over them. It is he that commands an• … Raiseth them, as the Text speaks;
av d vdz xx p-acp d vvb dt j n1 pp-f np1 p-acp pno32. pn31 vbz pns31 cst vvz n1 … vvz pno32, p-acp dt n1 vvz;
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and though it be said Joh. 3.8. The Win• … blows where it listeth; yet that expression mak•s it not an arbitrary creature:
and though it be said John 3.8. The Win• … blows where it lists; yet that expression mak•s it not an arbitrary creature:
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Bu• … the meaning is either thus, It blows where it listeth, for any opposition that Man can make to it,
Bu• … the meaning is either thus, It blows where it lists, for any opposition that Man can make to it,
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though it cannot • … low where it listeth with respect to God.
though it cannot • … low where it lists with respect to God.
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Or thus, Such is the great varia• … leness and instability of the Winds, • … lowing now this way,
Or thus, Such is the great varia• … leness and instability of the Winds, • … lowing now this Way,
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now that, that • … t seems to move with a kind of sponta• … eity,
now that, that • … tO seems to move with a kind of sponta• … eity,
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as a Bird doth in the Air;
as a Bird does in the Air;
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though • … ndeed it doth but seem so, for all its • … otions are ordered of the Lord.
though • … ndeed it does but seem so, for all its • … otions Are ordered of the Lord.
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And • … ou cannot say in this sense, as 1 Kings 〈 … 〉. 11. That God it not in the Wind. Now when it pleaseth the Lord to shew his • … ower upon the great Deeps, he sends • … orth these Winds out of his Treasure. This is the principal Cause. Then • … ext
And • … ou cannot say in this sense, as 1 Kings 〈 … 〉. 11. That God it not in the Wind. Now when it Pleases the Lord to show his • … ower upon the great Deeps, he sends • … orth these Winds out of his Treasure. This is the principal Cause. Then • … Ext
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2. We have the instrumental subordi• … ate and next Cause of the Storm;
2. We have the instrumental subordi• … ate and next Cause of the Storm;
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and • … hat is, the Winds lifting up the Waves of • … he Ocean.
and • … hat is, the Winds lifting up the Waves of • … he Ocean.
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There is naturally in the Sea 〈 … 〉 continual agitation, and rolling of its Waters hither and thither;
There is naturally in the Sea 〈 … 〉 continual agitation, and rolling of its Waters hither and thither;
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it cannot rest, • … s the Prophet speaks;
it cannot rest, • … s the Prophet speaks;
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but when a vio• … ent Wind blows upon it, the Ocean is • … ncensed and inraged;
but when a vio• … ent Wind blows upon it, the Ocean is • … ncensed and enraged;
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and the Winds • … oll, moving Mountains of Water be• … ore them.
and the Winds • … oll, moving Mountains of Water be• … over them.
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Then like Wild Beasts, the Waves seem to break loose and rage, not only to be latrantes undas, as Virgil calls them, barking Waves; but NONLATINALPHABET, raging Waves, as Jude speaks Vers. 13. Yea, roaring Waves, as our Saviou• … stiles them, Luk. 21.25.
Then like Wild Beasts, the Waves seem to break lose and rage, not only to be latrantes undas, as Virgil calls them, barking Waves; but, raging Waves, as U^de speaks Vers. 13. Yea, roaring Waves, as our Saviou• … stile them, Luk. 21.25.
av av-j j n2, dt n2 vvb pc-acp vvi j cc vvi, xx av-j pc-acp vbi n2 fw-la, p-acp np1 vvz pno32, vvg n2; p-acp, vvg n2, p-acp np1 vvz np1 crd uh, vvg n2, p-acp po12 np1 … vvz pno32, np1 crd.
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Thus of the Causes of the Storm Principal and Subordinate. Next we have
Thus of the Causes of the Storm Principal and Subordinate. Next we have
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Secondly, The terrible Effects of the Tempests, and that upon both thei• … Bodies and their Minds.
Secondly, The terrible Effects of the Tempests, and that upon both thei• … Bodies and their Minds.
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(1.) External upon their Bodies;
(1.) External upon their Bodies;
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i• … tosses them up and down in a dreadfu• … manner, which the Psalmist elegantly expresses in the Text. They mount up t• … Heaven, they go down to the Depths, a lofty hyperbolical expression;
i• … tosses them up and down in a dreadfu• … manner, which the Psalmist elegantly Expresses in the Text. They mount up t• … Heaven, they go down to the Depths, a lofty hyperbolical expression;
n1 … vvz pno32 a-acp cc a-acp p-acp dt n1 … n1, r-crq dt n1 av-j vvz p-acp dt np1 pns32 vvb a-acp n1 … n1, pns32 vvb a-acp p-acp dt n2, dt j j n1;
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very nea• … unto it is that of Virgil. Tollimur in coelum, curvato gurgite; & iidem, Subducta, ad manes imos descendimus unda! Aen. 3. They seem to mix with the very Clouds;
very nea• … unto it is that of Virgil. Tollimur in coelum, curvato gurgite; & iidem, Subducta, ad manes imos descendimus unda! Aen. 3. They seem to mix with the very Clouds;
av n1 … p-acp pn31 vbz cst pp-f np1. fw-la p-acp fw-la, fw-mi fw-la; cc j-jn, fw-la, fw-la fw-la fw-la fw-la fw-la! np1. crd pns32 vvb pc-acp vvi p-acp dt j n2;
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and then, open deep Graves for them in the bottom Sands.
and then, open deep Graves for them in the bottom Sands.
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Yea, it moves them not only perpendicularly, lifting them up, and casting them down, but obliquely and circularly also.
Yea, it moves them not only perpendicularly, lifting them up, and casting them down, but obliquely and circularly also.
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They reel to and fro, and stagger like a drunken man, or as some translate, agitantur in gyrum, they run round:
They reel to and from, and stagger like a drunken man, or as Some translate, agitantur in gyrum, they run round:
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They are indeed moved according to the unstable motion of the Waves, on whose proud backs they are mounted.
They Are indeed moved according to the unstable motion of the Waves, on whose proud backs they Are mounted.
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This is the External Effect of the Storm upon their Bodies.
This is the External Effect of the Storm upon their Bodies.
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(2.) The Internal Effect of it upon their Minds, which is far more terrible.
(2.) The Internal Effect of it upon their Minds, which is Far more terrible.
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For it is said here, Their Soul is melted because of trouble, and they are at their wits end.
For it is said Here, Their Soul is melted Because of trouble, and they Are At their wits end.
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Both which expressions do import a greater commotion, and storm in the Passions of the Mind,
Both which expressions do import a greater commotion, and storm in the Passion of the Mind,
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than that is in the Waves of the Sea. The stoutest spirit quails and melts when it comes to this;
than that is in the Waves of the Sea. The Stoutest Spirit quails and melts when it comes to this;
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and the wisest Artist is at his wits end.
and the Wisest Artist is At his wits end.
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Thus you have the description of the persons, and of their danger, both in the Cause and Effects upon the Body and Mind. Next
Thus you have the description of the Persons, and of their danger, both in the Cause and Effects upon the Body and Mind. Next
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(3.) We have their deliverance by the wonderful hand of divine providence, in Vers. 27. Then they cry unto the Lord in their trouble,
(3.) We have their deliverance by the wondered hand of divine providence, in Vers. 27. Then they cry unto the Lord in their trouble,
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and he brings them out of their distress. and he brings them out of their distress.
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Their usual cry in such extraordinary exigencies is Mercy! Mercy! Now they can pray, that could not pray before.
Their usual cry in such extraordinary exigencies is Mercy! Mercy! Now they can pray, that could not pray before.
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Extremity drives them to their knees, not only with cryes, but vows to the Lord. And he delivers them out of their distress:
Extremity drives them to their knees, not only with cries, but vows to the Lord. And he delivers them out of their distress:
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Some delivered one way, and some another, but all in a stupendious way, which cannot but astonish them that are so delivered,
some Delivered one Way, and Some Another, but all in a stupendious Way, which cannot but astonish them that Are so Delivered,
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and make them acknowledge the Finger of God was in it. From all this we observe.
and make them acknowledge the Finger of God was in it. From all this we observe.
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Doctr. That the Preservations and Deliverances of Sea-men in the dreadful Storms and Tempests at Sea, is the wonderful Work of Divine Providence.
Doctrine That the Preservations and Deliverances of Seamen in the dreadful Storms and Tempests At Sea, is the wondered Work of Divine Providence.
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The Works of the Lord are great, sought out of all them that have pleasure therein. Psal. 111.2.
The Works of the Lord Are great, sought out of all them that have pleasure therein. Psalm 111.2.
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And among his Providential Works none greater, and more admirable, than those which Seamen daily behold in their marvellous Protections upon the Sea.
And among his Providential Works none greater, and more admirable, than those which Seamen daily behold in their marvellous Protections upon the Sea.
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Now the Glory of Divine Providence towards Seamen, shines and displays it self in three things.
Now the Glory of Divine Providence towards Seamen, shines and displays it self in three things.
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Especially first, in making the Ocean navigable for them at any time. Secondly, In preserving them from Shipwracks in the fury and stress of Weather.
Especially First, in making the Ocean navigable for them At any time. Secondly, In preserving them from shipwrecks in the fury and stress of Weather.
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Thirdly, In finding out ways, • … nd strangely providing means of safety when their Ships are lost, and broken upon the Sea.
Thirdly, In finding out ways, • … and strangely providing means of safety when their Ships Are lost, and broken upon the Sea.
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1. It is a wonderful providence of God, to make the Ocean navigable for Men at any time;
1. It is a wondered providence of God, to make the Ocean navigable for Men At any time;
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that such a fluid Body as Water is, which cannot support a Stone or Bullet of an ounce weight, should yet • … y reason of its own Saltness, and the • … nnate property of Timber, be able to • … upport Ships of such vast burthen, which are carried daily from place to place, be• … ng mounted on the backs of its proud Waves.
that such a fluid Body as Water is, which cannot support a Stone or Bullet of an ounce weight, should yet • … y reason of its own Saltness, and the • … nnate property of Timber, be able to • … upport Ships of such vast burden, which Are carried daily from place to place, be• … ng mounted on the backs of its proud Waves.
cst d dt j-jn n1 p-acp n1 vbz, r-crq vmbx vvi dt n1 cc n1 pp-f dt n1 n1, vmd av • … wd n1 pp-f po31 d n1, cc dt • … fw-it n1 pp-f n1, vbb j pc-acp • … vvi n2 pp-f d j n1, r-crq vbr vvn av-j p-acp n1 p-acp n1, n1 … vvi vvn p-acp dt n2 pp-f po31 j n2.
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Who can but acknowledge a most wise Providence, in gratifying the Natural wit and desire of Man, which fits him for Converse and Traffick with Foreign Nations, with instruments and materials so fit for his purpose;
Who can but acknowledge a most wise Providence, in gratifying the Natural wit and desire of Man, which fits him for Converse and Traffic with Foreign nations, with Instruments and materials so fit for his purpose;
q-crq vmb cc-acp vvi dt av-ds j n1, p-acp vvg dt j n1 cc n1 pp-f n1, r-crq vvz pno31 p-acp n1 cc n1 p-acp j n2, p-acp n2 cc n2-jn av vvn p-acp po31 n1;
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as Timber, Iron, Hemp, Pitch, the Loadstone, and whatever else is necessary for his purpose? I cannot open the Wisdom of Gods Providence in this respect, to better advantage than I find it done by the Learned Pen of Dr. More in his Antidote against Atheism. Pag. 58. Navigation (saith he) being of so great consequence to the delight, and convenience of humane life;
as Timber, Iron, Hemp, Pitch, the Loadstone, and whatever Else is necessary for his purpose? I cannot open the Wisdom of God's Providence in this respect, to better advantage than I find it done by the Learned Pen of Dr. More in his Antidote against Atheism. Page 58. Navigation (Says he) being of so great consequence to the delight, and convenience of humane life;
c-acp n1, n1, n1, n1, dt n1, cc r-crq av vbz j p-acp po31 n1? pns11 vmbx vvi dt n1 pp-f npg1 n1 p-acp d n1, p-acp jc n1 cs pns11 vvb pn31 vdn p-acp dt j n1 pp-f n1 n1 p-acp po31 n1 p-acp n1. np1 crd n1 (vvz pns31) vbg pp-f av j n1 p-acp dt n1, cc n1 pp-f j n1;
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and the• … being both wit and courage in Man to a• … tempt the Seas, were he but fitted wi• … right Materials,
and the• … being both wit and courage in Man to a• … tempt the Seas, were he but fitted wi• … right Materials,
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and other advantages r• … quisit;
and other advantages r• … quisit;
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when we see there is so pat a pr• … vision made for him to this purpose, i• … large Timber for the building of his Shi• … a thick Sea-water to bear the Ships bur• … then;
when we see there is so pat a pr• … vision made for him to this purpose, i• … large Timber for the building of his Shi• … a thick Seawater to bear the Ships bur• … then;
c-crq pns12 vvb a-acp vbz av av dt n1 … n1 vvn p-acp pno31 p-acp d n1, n1 … j n1 p-acp dt n-vvg pp-f po31 np1 … dt j n1 pc-acp vvi dt n2 n1 … cs;
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in the Magnet or Loadstone for hi• … Compass;
in the Magnet or Loadstone for hi• … Compass;
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in the steddy and parallel Di• … rection of the Axis of the Earth for hi• … Cynosura:in the steady and parallel Di• … rection of the Axis of the Earth for hi• … Cynosura:
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And then observing his natu• … ral wit and courage to make use of them• … and how that ingenite desire of knowledg• … and converse, And then observing his natu• … Rat wit and courage to make use of them• … and how that ingenite desire of knowledg• … and converse,
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and of the improving of hi• … own parts, and happiness, stir him up t• … so notable a design.
and of the improving of hi• … own parts, and happiness, stir him up t• … so notable a Design.
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We cannot but conclud• … from such a train of Causes, so fitly an• … congruously complying together, that it wa• … really the counsel of an Ʋniversal and Eternal Mind, that hath the over-seeing an• … guidance of it, &c. We cannot but conclud• … from such a train of Causes, so fitly an• … congruously complying together, that it wa• … really the counsel of an Ʋniversal and Eternal Mind, that hath the overseeing an• … guidance of it, etc.
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2. But (to come home to the case before us) that men should be preserved at Sea from immediate ruine in the dreadful Tempests that befal them there, this is a mysterious, and admirable Work of God;
2. But (to come home to the case before us) that men should be preserved At Sea from immediate ruin in the dreadful Tempests that befall them there, this is a mysterious, and admirable Work of God;
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that a poor Ship should not be swallowed up by the furious Ocean, when Mountains of Water come rolling to• … ards it with an horrid noise, and give such dreadful stripes;
that a poor Ship should not be swallowed up by the furious Ocean, when Mountains of Water come rolling to• … ards it with an horrid noise, and give such dreadful stripes;
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when Seas roll • … er it, and so cover it with the Waves, at for a time they know not whether • … ey sink or swim;
when Seas roll • … er it, and so cover it with the Waves, At for a time they know not whither • … ey sink or swim;
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to see it emerge out• … such fatal dangers, keep up its head, • … d mount upon the backs of those lofty • … eas that threaten immediately to over• … helm it.
to see it emerge out• … such fatal dangers, keep up its head, • … worser mount upon the backs of those lofty • … eas that threaten immediately to over• … helm it.
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O how great is the power • … d care of Providence in such a case!
O how great is the power • … worser care of Providence in such a case!
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• … pecially, if you consider these follow• … g particulars, among many others, • … hich threaten ruine on every side:
• … pecially, if you Consider these follow• … g particulars, among many Others, • … hich threaten ruin on every side:
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And • … ould but one of these many contingen• … es befal them, in the eye of Reason they • … re lost Men.
And • … ould but one of these many contingen• … es befall them, in the eye of Reason they • … re lost Men.
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1. Of how many parts comparted • … gether, doth a Ship consist? These parts • … deed are fastened together with Bolts • … f Iron,
1. Of how many parts comparted • … gether, does a Ship consist? These parts • … deed Are fastened together with Bolts • … f Iron,
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but being in so many Planks. • … hat a wonder is it that none Springs, • … at no Bolt gives way,
but being in so many Planks. • … hat a wonder is it that none Springs, • … At no Bolt gives Way,
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or Seams open, • … hilest every part works with such vio• … nce, and so great a stress of Weather • … es upon it.
or Seams open, • … hilest every part works with such vio• … nce, and so great a stress of Weather • … es upon it.
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Should such a thing fall out • … s it is a wonder it should not) how • … on would the Ship swim within as well 〈 … 〉 without?
Should such a thing fallen out • … s it is a wonder it should not) how • … on would the Ship swim within as well 〈 … 〉 without?
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2. How often are they put from their course by stress of Weather, and know not where they are;
2. How often Are they put from their course by stress of Weather, and know not where they Are;
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not being able for many days to take any observation? So that they must go whither Winds and Waves will drive them? For there is no dropping Anchors in the Main,
not being able for many days to take any observation? So that they must go whither Winds and Waves will drive them? For there is no dropping Anchors in the Main,
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nor resisting the course of the Seas, to which they can make no more resistance then〈 … 〉 Child to a Giant.
nor resisting the course of the Seas, to which they can make no more resistance then〈 … 〉 Child to a Giant.
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And how is it they ar• … not dashed upon the Rocks, or Foundered in the Sands, seeing the Winds shap• … their Course,
And how is it they ar• … not dashed upon the Rocks, or Foundered in the Sands, seeing the Winds shap• … their Course,
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and not Art? But there is God that steers your course for you, whe• … you cannot.
and not Art? But there is God that steers your course for you, whe• … you cannot.
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3. How often are you even faln upo• … Rocks and Shores, before you see them and are almost past hope, before you be• … gin to fear? Sometimes almost imbayed and as much as ever you can do to We• … ther a Rock,
3. How often Are you even fallen upo• … Rocks and Shores, before you see them and Are almost past hope, before you be• … gin to Fear? Sometime almost imbayed and as much as ever you can do to We• … there a Rock,
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or Head-Land, which yo• … discerned not till it was almost too late?
or Head-Land, which yo• … discerned not till it was almost too late?
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I remember Doctor Johnson, in th• … ingenuous and wonderful Narrative〈 … 〉 his voyage to the Sound, when he ha• … survived two Shipwracks,
I Remember Doctor Johnson, in th• … ingenuous and wondered Narrative〈 … 〉 his voyage to the Found, when he ha• … survived two shipwrecks,
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and was im• … barked in the third Ship. We had n• … (saith he) been above two or three hours〈 … 〉 Sea,
and was im• … barked in the third Ship. We had n• … (Says he) been above two or three hours〈 … 〉 Sea,
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but there was a sad distraction among • … s in the Ship, and the Marriners crying Mercy! Mercy!but there was a sad distraction among • … s in the Ship, and the Mariners crying Mercy! Mercy!
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For we had almost faln • … oul on a Rock, which lay so cunningly in • … he Water, that we did not espie it till we • … ere upon it; For we had almost fallen • … oul on a Rock, which lay so cunningly in • … he Water, that we did not espy it till we • … ere upon it;
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but by the goodness of God, • … e sailed close by it, and so escaped it: • … he least touch of it had been our ruine. but by the Goodness of God, • … e sailed close by it, and so escaped it: • … he least touch of it had been our ruin.
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4. How often do you ride at Anchor 〈 … 〉 furious Weather near Rocks and • … hores;
4. How often do you ride At Anchor 〈 … 〉 furious Weather near Rocks and • … hores;
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Your lives, under God, every • … oment depending upon a Cable and Anchor; if the one break, or the other • … ome home, you are lost men.
Your lives, under God, every • … oment depending upon a Cable and Anchor; if the one break, or the other • … ome home, you Are lost men.
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And how • … onderful is it they do not!
And how • … onderful is it they do not!
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What is a Cable in a Storm? But as the new Cords • … ith which the Philistines bound Samp• … n, and as easily would they be snapt • … sunder like a thread of Tow, were it • … ot for the care of Providence over you.
What is a Cable in a Storm? But as the new Cords • … ith which the philistines bound Samp• … n, and as Easily would they be snapped • … sunder like a thread of Tow, were it • … It for the care of Providence over you.
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These, and an hundred other accidents, • … hich hourly threaten you, might and would send you down to the bottom, • … ut that the Lord permits it not so to • … e.
These, and an hundred other accidents, • … hich hourly threaten you, might and would send you down to the bottom, • … ut that the Lord permits it not so to • … e.
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3. And yet more wonderful then all • … his, how often doth God suffer Ships to • … ounder and sink under you,
3. And yet more wondered then all • … his, how often does God suffer Ships to • … ounder and sink under you,
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and to be • … ashed to pieces against the Rocks, and • … et preserve you when the ordinary means of preservation are cut off an• … gone? Who like these see the Works〈 … 〉 the Lord,
and to be • … ashed to Pieces against the Rocks, and • … et preserve you when the ordinary means of preservation Are Cut off an• … gone? Who like these see the Works〈 … 〉 the Lord,
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and his Wonders in th• … Deep?
and his Wonders in th• … Deep?
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For first, sometimes a small Boat sha• … save them, when a stout Ship could no• … Thus many of them have been wonde• … fully preserved,
For First, sometime a small Boat sha• … save them, when a stout Ship could no• … Thus many of them have been wonde• … Fully preserved,
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and thus the foremen• … tioned Author relates the manner of hi• … wonderful preservation? Our Ship (sait• … he) had sprung a Leak, or rather a Plank• … and was ready to sink:
and thus the foremen• … tioned Author relates the manner of hi• … wondered preservation? Our Ship (sait• … he) had sprung a Leak, or rather a Plank• … and was ready to sink:
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O, how the face〈 … 〉 every man was changed at this afrigh• … ment!
Oh, how the face〈 … 〉 every man was changed At this afrigh• … meant!
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One was at his Prayers, anothe• … wringing his hands, a third shedding tear• … when we had no need of more Salt-wate• … After this fit they fell to work,
One was At his Prayers, anothe• … wringing his hands, a third shedding tear• … when we had no need of more Salt-wate• … After this fit they fell to work,
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and (as it i• … usual in such extreams) we were all bus• … in doing of nothing,
and (as it i• … usual in such extremes) we were all bus• … in doing of nothing,
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and did we knew no• … what.
and did we knew no• … what.
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The Masters Mate whom we sen• … down to search out the Leak, quickly returned to us with a sad countenance, trembling hands,
The Masters Mate whom we sen• … down to search out the Leak, quickly returned to us with a sad countenance, trembling hands,
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and gnashing of teeth, 〈 … 〉 quivering tongue, and words half spoken signifying unto us, that the wound was incurable Here was now no room for counsel• … neither had we time to ask one another what was best to be done;
and gnashing of teeth, 〈 … 〉 quivering tongue, and words half spoken signifying unto us, that the wound was incurable Here was now no room for counsel• … neither had we time to ask one Another what was best to be done;
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but we presentl• … cast out our Long-Boat, and shot off Eigh• … 〈 … 〉 nine Guns, which seemed to me to be so • … any tolls of a Passing-Bell before our Death.
but we presentl• … cast out our Long-Boat, and shot off Eigh• … 〈 … 〉 nine Guns, which seemed to me to be so • … any tolls of a Passing-Bell before our Death.
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〈 … 〉 leaped into the Boat, but leaped short; • … e leg in the Boat, Alterum in Charontis • … mba.〈 … 〉 leapt into the Boat, but leapt short; • … e leg in the Boat, Alterum in Charontis • … mba.
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Now were we left in the North • … eas, which seldom wear a smooth Brow; Now were we left in the North • … eas, which seldom wear a smooth Brow;
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• … ut at this time contending with the Wind, • … elled into prodigious Mountains.
• … ut At this time contending with the Wind, • … elled into prodigious Mountains.
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It blew • … alf a storm, and we were now in a small • … ssel:
It blew • … Alf a storm, and we were now in a small • … ssel:
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What credit could we give to our safe• … in a small and open Shallop,
What credit could we give to our safe• … in a small and open Shallop,
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when so stately Castle of Wood, which we but now lost, • … uld not defend it self against the inso• … ncy of the Waves? We were many • … eagues from any Shore, having no Compass guide us,
when so stately Castle of Wood, which we but now lost, • … uld not defend it self against the inso• … ncy of the Waves? We were many • … eagues from any Shore, having no Compass guide us,
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nor Provisions to sustain us, • … d the night grew black upon us —. • … othing but a Miracle could preserve us, • … ing out of the reach of humane help —. • … e fell to Prayer,
nor Provisions to sustain us, • … worser the night grew black upon us —. • … othing but a Miracle could preserve us, • … ing out of the reach of humane help —. • … e fell to Prayer,
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and our extremity plead• … for us;
and our extremity plead• … for us;
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— for in this moment of death, • … hen we were without the least expectation 〈 … 〉 deliverance, he sent a Ship to us, which • … e must needs confess to be the Finger of • … od, &c. Thus he — And this hath been • … e wonderful door opened in extremity 〈 … 〉 multitudes more for their escape.— for in this moment of death, • … hen we were without the least expectation 〈 … 〉 deliverance, he sent a Ship to us, which • … e must needs confess to be the Finger of • … od, etc. Thus he — And this hath been • … e wondered door opened in extremity 〈 … 〉 Multitudes more for their escape.
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But 〈 … 〉 how astonishing are these ways of the • … ord!
But 〈 … 〉 how astonishing Are these ways of the • … ord!
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Well may we say, His ways are in the Sea, and his paths in the great Deep,
Well may we say, His ways Are in the Sea, and his paths in the great Deep,
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and his footsteps are not known Psal. 77.19.and his footsteps Are not known Psalm 77.19.
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Secondly, Sometimes they shall b• … cast upon a Rock in the Sea, where the• … shall be preserved till some other way o• … deliverance come,
Secondly, Sometime they shall b• … cast upon a Rock in the Sea, where the• … shall be preserved till Some other Way o• … deliverance come,
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yea, preserved strang• … ly, God blessing a small matter of pro• … vision which they saved to sustain them though they said of it,
yea, preserved strang• … lie, God blessing a small matter of pro• … vision which they saved to sustain them though they said of it,
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as the Widow〈 … 〉 Sarepta to the Prophet, 1 King. 17. 1• … I have but an handful of Meal, and 〈 ◊ 〉 little Oyl,
as the Widow〈 … 〉 Sarepta to the Prophet, 1 King. 17. 1• … I have but an handful of Meal, and 〈 ◊ 〉 little Oil,
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and I am gathering two stick• … that I may go in and dress it, for me an• … my son, that we may eat it, and die. and I am gathering two stick• … that I may go in and dress it, for me an• … my son, that we may eat it, and die.
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O• … if they could save nothing, yet a fe• … Muscles or Birds Eggs, with Gods Bles• … ing, have sustained them till the time 〈 ◊ 〉 Mercy came.
O• … if they could save nothing, yet a fe• … Muscles or Birds Eggs, with God's Bles• … ing, have sustained them till the time 〈 ◊ 〉 Mercy Come.
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This hath been the ca• … of many.
This hath been the ca• … of many.
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Think upon this, you that〈 … 〉buse the good creatures of God by drun• … enness;
Think upon this, you that〈 … 〉buse the good creatures of God by drun• … enness;
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how sweet would a cup of fres• … water be to you, when reduced to su• … extremity!
how sweet would a cup of fres• … water be to you, when reduced to su• … extremity!
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O, if your hearts be n• … harder than the Rocks you lay upo• … How would such extraordinary Merc• … melt you into love and thankfulness!
O, if your hearts be n• … harder than the Rocks you lay upo• … How would such extraordinary Merc• … melt you into love and thankfulness!
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Thirdly, Sometimes they have be• … wasted to the shore safely upon the wra• … or by making a Raft of the broken pieces of the Ship, and torn Sails, and Ropes;
Thirdly, Sometime they have be• … wasted to the shore safely upon the wra• … or by making a Raft of the broken Pieces of the Ship, and torn Sails, and Ropes;
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and upon this (God knows, a poor security against the boisterous Waves) • … ave they ventured themselves. and upon this (God knows, a poor security against the boisterous Waves) • … have they ventured themselves.
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A sink• … ng man (as we say) will catch at a Bul• … ush.
A sink• … ng man (as we say) will catch At a Bul• … ush.
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Paul and those that suffered Shipwrack with him, were thus saved.Paul and those that suffered Shipwreck with him, were thus saved.
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The Centurion commanded, that they which • … ould swim, should cast themselves first into • … he Sea, The Centurion commanded, that they which • … ould swim, should cast themselves First into • … he Sea,
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and get to Land. And the rest, • … ome on Boards, and some on broken pieces • … f the Ship:
and get to Land. And the rest, • … ome on Boards, and Some on broken Pieces • … f the Ship:
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And so it came to pass, that • … hey escaped all safe to Land. Acts 27.43, 44. O the miraculous Works of the Lord!And so it Come to pass, that • … heigh escaped all safe to Land. Acts 27.43, 44. Oh the miraculous Works of the Lord!
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To save by such contemptible and impro• … able means, who can but see and acknowledge the Finger of God to be here? Lo these are parts of his ways;
To save by such contemptible and impro• … able means, who can but see and acknowledge the Finger of God to be Here? Lo these Are parts of his ways;
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• … ut how small a portion is heard of him? Job 26.14. 1. Ʋse of Reproof. If your Preserva• … ion in Storms at Sea, be the wonderful Works of Divine Providence;
• … ut how small a portion is herd of him? Job 26.14. 1. Ʋse of Reproof. If your Preserva• … ion in Storms At Sea, be the wondered Works of Divine Providence;
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then divers of you deserve to be sharply reproved from this truth. And I beseech you suffer the word of Reproof, meekly and penitently.
then diverse of you deserve to be sharply reproved from this truth. And I beseech you suffer the word of Reproof, meekly and penitently.
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I shall speak nothing to reproach you; no, it is not to reproach, but to reform you:
I shall speak nothing to reproach you; no, it is not to reproach, but to reform you:
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And if you hate Reproof, and mock at counsel, God may shortly speak in such thundering language to your Consciences,
And if you hate Reproof, and mock At counsel, God may shortly speak in such thundering language to your Consciences,
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as will be terrible for you to hear.
as will be terrible for you to hear.
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I remember it is said o• … S. Bernard, that whilest he was seriously reproving the prophaneness of one (and if I misremember not, it was his own Brother) who was a Soldier,
I Remember it is said o• … S. Bernard, that whilst he was seriously reproving the profaneness of one (and if I misremember not, it was his own Brother) who was a Soldier,
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and observing how he slighted his holy and serious counsel, his spirit was greatly grieved a• … it;
and observing how he slighted his holy and serious counsel, his Spirit was greatly grieved a• … it;
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and he told him, Brother, God, 〈 ◊ 〉 fear, will shortly make way to your hear• … with a sword, to which my words can find no access;
and he told him, Brother, God, 〈 ◊ 〉 Fear, will shortly make Way to your hear• … with a sword, to which my words can find no access;
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and the event soon verified the sad prediction.
and the event soon verified the sad prediction.
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I pray God none of you may be taught by Captivities and Shipwracks, what it is to reject faithful Reproofs and wholsome Counsel, seasonably given for your good.
I pray God none of you may be taught by Captivities and shipwrecks, what it is to reject faithful Reproofs and wholesome Counsel, seasonably given for your good.
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You that read thes• … lines, seriously ask your own Consciences these following Questions.
You that read thes• … lines, seriously ask your own Consciences these following Questions.
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(1.) Have you not soon forgotten the Works and Wonders of the Lord, which your eyes have seen? It may be for th• … present you have been sensibly affecte• … with your danger,
(1.) Have you not soon forgotten the Works and Wonders of the Lord, which your eyes have seen? It may be for th• … present you have been sensibly affecte• … with your danger,
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and the Mercy o• … God in your deliverance, but hath it remained upon your hearts? I doubt these Mercies have been written in the Dust, which should have been ingraven,
and the Mercy o• … God in your deliverance, but hath it remained upon your hearts? I doubt these mercies have been written in the Dust, which should have been engraven,
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as in the Rock for ever.
as in the Rock for ever.
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Thus it was with Israel, a people that saw as many wonders wrought for them by the immediate Finger of God,
Thus it was with Israel, a people that saw as many wonders wrought for them by the immediate Finger of God,
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as ever did any people in the World;
as ever did any people in the World;
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and yet it is said of them, even after the Red Sea-deliverance, in which God divided the Sea for them,
and yet it is said of them, even After the Read Sea-deliverance, in which God divided the Sea for them,
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when the Waves thereof roared, Isai. 51.15. And with which, for the present, their hearts were greatly affected;when the Waves thereof roared, Isaiah 51.15. And with which, for the present, their hearts were greatly affected;
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for it is said, Psal. 106.12. That they believed his Word, and sang his Praises.
for it is said, Psalm 106.12. That they believed his Word, and sang his Praises.
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But in the next Verse you read, that a little time • … asily wiped out the sense of this Mercy,
But in the next Verse you read, that a little time • … asily wiped out the sense of this Mercy,
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for it is said Vers. 13. They soon forgat his works, and waited not for his counsels.
for it is said Vers. 13. They soon forgot his works, and waited not for his Counsels.
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I doubt this was not the sin of Israel only, but is the case of many of you at this day.
I doubt this was not the since of Israel only, but is the case of many of you At this day.
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Well, God did not forget you in the • … ime of your extremity, though you so • … uickly forget him.
Well, God did not forget you in the • … ime of your extremity, though you so • … uickly forget him.
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Think not to excuse • … our selves from this guilt, by saying, • … ou do still remember the thing:
Think not to excuse • … our selves from this guilt, by saying, • … ou do still Remember the thing:
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You • … ay do so, and yet be said to forget his Mercy.
You • … ay do so, and yet be said to forget his Mercy.
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For a Deliverance may be remembred by him, that received it two ways, namely, speculatively and affectingly. A speculative remembrance is only to call to mind the stories of such a danger, and preservation.
For a Deliverance may be remembered by him, that received it two ways, namely, speculatively and affectingly. A speculative remembrance is only to call to mind the stories of such a danger, and preservation.
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This you may do, and yet God account himself forgotten, except you so remember it,
This you may do, and yet God account himself forgotten, except you so Remember it,
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as still to feel the powerful impressions thereof upon your hearts, melting them into thankfulness, love,
as still to feel the powerful impressions thereof upon your hearts, melting them into thankfulness, love,
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and dependence upon the God of your Salvations.
and dependence upon the God of your Salvations.
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(2.) Have you not walked very unanswerably to your Deliverances, yea, and to the solemn ingagements you made to God in the day of your distress? I fear some of you have walked,
(2.) Have you not walked very unanswerably to your Deliverances, yea, and to the solemn engagements you made to God in the day of your distress? I Fear Some of you have walked,
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after God hath rescued you by a wonderful immediate Hand from the Jaws of Death; as if you had been delivered to commit all these abominations. As it is Jere. 7.10.
After God hath rescued you by a wondered immediate Hand from the Jaws of Death; as if you had been Delivered to commit all these abominations. As it is Jere. 7.10.
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It may be, the last week or moneth you were reeling to and fro upon the Stormy Sea, and staggering like drunken men;
It may be, the last Week or Monn you were reeling to and from upon the Stormy Sea, and staggering like drunken men;
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and this reeling and staggering along the streets really drunken. O horrid abomination!
and this reeling and staggering along the streets really drunken. O horrid abomination!
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Do ye thus requite the Lord, who pitied you in your distress, and, being full of compassion, saved you,
Do you thus requite the Lord, who pitied you in your distress, and, being full of compassion, saved you,
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when you cried to him? Is this the fruit of your wonderful salvation? If a man should have told you in that day, it would have been thus, you your selves could not have believed it,
when you cried to him? Is this the fruit of your wondered salvation? If a man should have told you in that day, it would have been thus, you your selves could not have believed it,
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but would have answered, as Hazael did to the Prophet. 2 Kings 8.13.
but would have answered, as hazael did to the Prophet. 2 Kings 8.13.
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What, is thy servant a dog, that he • … hould do such things? Yet so it was,What, is thy servant a dog, that he • … hold do such things? Yet so it was,
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and • … o it is still: The Lord humble you for • … his great wickedness.
and • … oh it is still: The Lord humble you for • … his great wickedness.
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If this be all the • … ruit of Mercy and Deliverance, it had • … een better for you that you had gone down to the bottom then, rather than • … o live only to treasure up more wrath • … gainst the day of wrath,
If this be all the • … ruit of Mercy and Deliverance, it had • … een better for you that you had gone down to the bottom then, rather than • … oh live only to treasure up more wrath • … gainst the day of wrath,
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and fill up • … our measure.
and fill up • … our measure.
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(3.) Are there not a sort of Atheisti• … al Sea-men, who own not Providence • … t all, either in the raising of these hor• … id Tempests,
(3.) are there not a sort of Atheisti• … all Seamen, who own not Providence • … tO all, either in the raising of these hor• … id Tempests,
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or in their marvellous • … reservations in them;
or in their marvellous • … reservations in them;
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but look on all, • … s coming in a Natural way, and their • … scape to be only by good Fortune, and • … hance:
but look on all, • … s coming in a Natural Way, and their • … escape to be only by good Fortune, and • … hance:
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How wonderful a thing is it in • … e eyes of all considering men, that • … rovidence should take any notice of • … em in a way of favor, that so wicked• … disown it,
How wondered a thing is it in • … e eyes of all considering men, that • … rovidence should take any notice of • … em in a Way of favour, that so wicked• … disown it,
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and so directly disoblige it? • … ow can you possibly shut your eyes a• … ainst such clear light,
and so directly disoblige it? • … owe can you possibly shut your eyes a• … ainst such clear Light,
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and stop your ears against such loud and plain Language, whereby the power and goodness of God proclaims it self to you in these Providences!
and stop your ears against such loud and plain Language, whereby the power and Goodness of God proclaims it self to you in these Providences!
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Ah, methinks you should most readily and thankfully subscribe that great truth. Psal. 68.20. He that is our God, is the God of Salvation;
Ah, methinks you should most readily and thankfully subscribe that great truth. Psalm 68.20. He that is our God, is the God of Salvation;
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and unto God the Lord belong the issues from Death. and unto God the Lord belong the issues from Death.
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But though men see Signs and Wonders, they will not believe, yea, though themselves become Wonders to the World by their miraculous Deliverances;
But though men see Signs and Wonders, they will not believe, yea, though themselves become Wonders to the World by their miraculous Deliverances;
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yet so bruitish and stupid are they, that they will not see the hand that saves them• … Take heed what you do:
yet so brutish and stupid Are they, that they will not see the hand that saves them• … Take heed what you do:
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You set you• … selves in the direct way to destruction by this, and highly provoke the Lord to a• … bandon,
You Set you• … selves in the Direct Way to destruction by this, and highly provoke the Lord to a• … bandon,
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and cast you out of the care o• … his Providence; and if he once do so you are lost men.
and cast you out of the care o• … his Providence; and if he once doe so you Are lost men.
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(4.) And yet more vile (if more vileness can be in a sin) than all this.
(4.) And yet more vile (if more vileness can be in a since) than all this.
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Ar• … there not a generation of wretched me• … among you, that fall a swearing, cursing and blaspheming God,
Ar• … there not a generation of wretched me• … among you, that fallen a swearing, cursing and blaspheming God,
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even when he i• … uttering his terrible voyce in the Tem• … pest, and every moment threatning t• … intomb them in the Deep? When yo• … should be upon your knees bewailin• … your sins,
even when he i• … uttering his terrible voice in the Tem• … pest, and every moment threatening t• … entomb them in the Deep? When yo• … should be upon your knees bewailin• … your Sins,
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and pleading with God for Mercy (as I doubt not but some of you • … o) to be yet more and more provoking • … im, daring him to his face;
and pleading with God for Mercy (as I doubt not but Some of you • … oh) to be yet more and more provoking • … im, daring him to his face;
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and yet • … ore incensing his indignation which is • … lready kindled against you;
and yet • … over incensing his Indignation which is • … already kindled against you;
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who, that • … ears this, can chuse but admire the riches • … f Gods patience and forbearance to• … wards such men? The very Heathen Ma• … iners in a Storm, called every man upon • … is God, Jonah 1.5. We say, extremity will cause the worst of men to pray, and • … ompose the vainest spirit unto serious• … ess;
who, that • … ears this, can choose but admire the riches • … f God's patience and forbearance to• … wards such men? The very Heathen Ma• … iners in a Storm, called every man upon • … is God, Jonah 1.5. We say, extremity will cause the worst of men to pray, and • … ompose the vainest Spirit unto serious• … ess;
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but it seems by you, it will not.
but it seems by you, it will not.
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Is • … his the frame and temper you will meet • … eath in? What, speaking the language of Devils,
Is • … his the frame and temper you will meet • … eath in? What, speaking the language of Devils,
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and damned Spirits before • … ou come among them? Hasting on your own ruine,
and damned Spirits before • … ou come among them? Hasting on your own ruin,
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as if it were too slack and • … ingering in its motion? The Lord open • … he eyes of these miserable Creatures,
as if it were too slack and • … ingering in its motion? The Lord open • … he eyes of these miserable Creatures,
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and convince them, that they are not only going to Hell as others are, but that • … hey are the forlorn of all that wretched crew that are bound thither;
and convince them, that they Are not only going to Hell as Others Are, but that • … heigh Are the forlorn of all that wretched crew that Are bound thither;
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and proportionable will be their misery, except • … hey repent.
and proportionable will be their misery, except • … heigh Repent.
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2. Ʋse of Exhortation. This point is • … et farther improvable for you by way of Exhortation;
2. Ʋse of Exhortation. This point is • … et farther improvable for you by Way of Exhortation;
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serving to press you to those proper duties which God calls you to, by his terrible providential voice in the Storms, and by your wonderful Deliverances.
serving to press you to those proper duties which God calls you to, by his terrible providential voice in the Storms, and by your wondered Deliverances.
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1. And the first lesson you are to learn from hence, is, To adore the power of God.
1. And the First Lesson you Are to Learn from hence, is, To adore the power of God.
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O what a manifestation of Divine Power is here!
O what a manifestation of Divine Power is Here!
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You are the men that see more than others, the Works of the Lord, and his Wonders in the Deep.
You Are the men that see more than Others, the Works of the Lord, and his Wonders in the Deep.
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It is one of Gods ends, in shewing you these Wonders, To make his mighty power known, Psal. 106.8. O what a terrible voyce doth God utter upon the Seas, when the Heavens are black above you, the furious Winds and dreadful Thunders ratling about you, the Sea and Waves roaring beneath you!
It is one of God's ends, in showing you these Wonders, To make his mighty power known, Psalm 106.8. O what a terrible voice does God utter upon the Seas, when the Heavens Are black above you, the furious Winds and dreadful Thunders rattling about you, the Sea and Waves roaring beneath you!
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Is not this voice of the Lord full of Majesty? Doth it not aw your hearts and make them tremble? In three things his infinite power is discovered to you.
Is not this voice of the Lord full of Majesty? Does it not awe your hearts and make them tremble? In three things his infinite power is discovered to you.
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First, In raising these terrible Tempests, and that from so small and weak a beginning as a thin vapor from the Earth is:
First, In raising these terrible Tempests, and that from so small and weak a beginning as a thin vapor from the Earth is:
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This is the wonderful Work of God. Psal. 135.7. He causeth the vapors to ascend from the ends of the Earth;
This is the wondered Work of God. Psalm 135.7. He Causes the vapours to ascend from the ends of the Earth;
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he maketh Lightnings for the Rain, he bringeth Wind out of his Treasures. Secondly, In limiting and bounding their force and power:he makes Lightnings for the Rain, he brings Wind out of his Treasures. Secondly, In limiting and bounding their force and power:
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What prodigious effects else would follow? The Wind is a fierce and boisterous creature,
What prodigious effects Else would follow? The Wind is a fierce and boisterous creature,
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and would (if God did not by his Providence restrain) destroy, and overturn all, both by Sea and Land. Or if Satan, who is stiled The Prince of the power of the Air, were left at liberty to execute his malice by such an instrument, not a Ship should cross the Seas,
and would (if God did not by his Providence restrain) destroy, and overturn all, both by Sea and Land. Or if Satan, who is styled The Prince of the power of the Air, were left At liberty to execute his malice by such an Instrument, not a Ship should cross the Seas,
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nor a House be safe at Land;
nor a House be safe At Land;
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as is evident enough by the furious haste he made, to overturn the house with an horrible Tempest upon Jobs Chidren,
as is evident enough by the furious haste he made, to overturn the house with an horrible Tempest upon Jobs Children,
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as soon as he had received a permission from Heaven to do it.
as soon as he had received a permission from Heaven to do it.
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And 3. no less visible is the Power of God in calming, and appeasing the stormy winds,
And 3. not less visible is the Power of God in calming, and appeasing the stormy winds,
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and remanding them into his treasuries, Psal. 107.29. He maketh the Storm a Calme: Yea, he doth so in the very nick of time when all is concluded lost.
and remanding them into his treasuries, Psalm 107.29. He makes the Storm a Cam: Yea, he does so in the very neck of time when all is concluded lost.
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Thus you read in Mark 4.39. when the waves beat into the Ship;
Thus you read in Mark 4.39. when the waves beatrice into the Ship;
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So that it was now full, and the Disciples cried to the Lord, Master, carest thou not that we perish? He arose and rebuked the wind,
So that it was now full, and the Disciples cried to the Lord, Master, Carest thou not that we perish? He arose and rebuked the wind,
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and said to the Sea, Peace, be still; and the wind ceased, and there was a great calm. and said to the Sea, Peace, be still; and the wind ceased, and there was a great Cam.
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Just as one would hush a Child, Peace, be still. O the Soveraign Power of God! How should it be reverenced and adored by all that behold it, in these marvellous effects of it?
Just as one would hush a Child, Peace, be still. Oh the Sovereign Power of God! How should it be reverenced and adored by all that behold it, in these marvellous effects of it?
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2. The second lesson you are taught by this Doctrine, is, To admire the Mercy of God.
2. The second Lesson you Are taught by this Doctrine, is, To admire the Mercy of God.
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Mercy is no less discovered than Power, yea, the Power of God is put forth to give his Mercy a fair occasion to shine forth in your Deliverance.
Mercy is no less discovered than Power, yea, the Power of God is put forth to give his Mercy a fair occasion to shine forth in your Deliverance.
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God sometimes permits your danger to grow to an extremity, and delays your Deliverance to the last moment, till all hopes of safety are gone, upon the like reason, That Lazarus his Resurrection was deferred;
God sometime permits your danger to grow to an extremity, and delays your Deliverance to the last moment, till all hope's of safety Are gone, upon the like reason, That Lazarus his Resurrection was deferred;
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that the Work of God in your Preservation may commend it self to you under the greatest advantage.
that the Work of God in your Preservation may commend it self to you under the greatest advantage.
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O that you would view these Mercies in all their indearing circumstances. I can only hint your duty generally in this case, you may inlarge upon it,
Oh that you would view these mercies in all their endearing Circumstances. I can only hint your duty generally in this case, you may enlarge upon it,
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if you have hearts fit for such a blessed Work. And mark particularly the multitudes of Mercies, that are complicaated and involved in one Deliverance.
if you have hearts fit for such a blessed Work. And mark particularly the Multitudes of mercies, that Are complicaated and involved in one Deliverance.
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Observe the season when, the manner how, the means by which your Salvation was wrought.
Observe the season when, the manner how, the means by which your Salvation was wrought.
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It is a thousand pities, that so much of Gods glory, and your comfort as anyone,
It is a thousand pities, that so much of God's glory, and your Comfort as anyone,
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even the smallest circumstance may contain, should be lost. 3. Lastly, and above all. See that you answer Gods ends in your Deliverances.
even the Smallest circumstance may contain, should be lost. 3. Lastly, and above all. See that you answer God's ends in your Deliverances.
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If that be lost, God may say concerning you, as David did of Nabal, 1 Sam. 25.21. Surely, in vain have I kept all that this fellow hath in the Wilderness;
If that be lost, God may say Concerning you, as David did of Nabal, 1 Sam. 25.21. Surely, in vain have I kept all that this fellow hath in the Wilderness;
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so that nothing was missed of all that pertained to him; and he hath requited me evil for good. so that nothing was missed of all that pertained to him; and he hath requited me evil for good.
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So here, in vain have I kept this fellow upon the Sea, when I suffered others to sink:
So Here, in vain have I kept this fellow upon the Sea, when I suffered Others to sink:
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In vain have I preserved his life, liberty, and estate;
In vain have I preserved his life, liberty, and estate;
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so often by an out-stretched Arm of Power, and Mercy to him, seeing he requites me evil for good.
so often by an outstretched Arm of Power, and Mercy to him, seeing he requites me evil for good.
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O let me intreat you to be careful to comply with the designs and ends of God in these your wonderful Preservations.
Oh let me entreat you to be careful to comply with the designs and ends of God in these your wondered Preservations.
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If you inquire what Gods ends in your Deliverances are. I answer, First, It is to lead you to repentance.
If you inquire what God's ends in your Deliverances Are. I answer, First, It is to led you to Repentance.
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The goodness of God (saith the Apostle) leadeth thee to repentance. Rom. 2.4. Dost thou not know the Voice of Mercy? Why, it bespeaks thy return to God.The Goodness of God (Says the Apostle) leads thee to Repentance. Rom. 2.4. Dost thou not know the Voice of Mercy? Why, it bespeaks thy return to God.
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It may be thou hast spent all thy life, to this day, in the service of sin:
It may be thou hast spent all thy life, to this day, in the service of since:
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Thou never redeemedst one of all thy precious hours, to consider thine own estate, to bewail thy sin and misery, to seek after an Interest in Christ.
Thou never redeemedst one of all thy precious hours, to Consider thine own estate, to bewail thy since and misery, to seek After an Interest in christ.
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Why, now here is a Providence faln in that doth, as it were, take thee by the hand,
Why, now Here is a Providence fallen in that does, as it were, take thee by the hand,
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and lead thee to this great necessary Work.
and led thee to this great necessary Work.
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The end of God in raising this Storm, was to deliver thee from the more dreadful Tempest of his Wrath;
The end of God in raising this Storm, was to deliver thee from the more dreadful Tempest of his Wrath;
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which without Repentance must shortly overtake thy Soul, in the blackness of darkness for ever.
which without Repentance must shortly overtake thy Soul, in the blackness of darkness for ever.
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Now God hath awakened thy Conscience by this fright, made it charge home thy sins upon thee, terrified thee with dismal apprehensions of Death and Hell.
Now God hath awakened thy Conscience by this fright, made it charge home thy Sins upon thee, terrified thee with dismal apprehensions of Death and Hell.
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O, what a fair opportunity and advantage hath he now put into thy hand for Repentance, Reformation,
O, what a fair opportunity and advantage hath he now put into thy hand for Repentance, Reformation,
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and gaining an Interest in Jesus Christ.
and gaining an Interest in jesus christ.
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If this season be lost, Conscience suffered to fall again into a dead sleep, and thy heart be again hardned by the deceitfulness of sin, thou maist never have such an opportunity for Salvation opened to thee anymore.
If this season be lost, Conscience suffered to fallen again into a dead sleep, and thy heart be again hardened by the deceitfulness of since, thou Mayest never have such an opportunity for Salvation opened to thee anymore.
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Secondly, If this end be answered, then a farther design God hath in thy Deliverance, is to ingage,
Secondly, If this end be answered, then a farther Design God hath in thy Deliverance, is to engage,
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and incourage thy Soul to dependance upon God, in future straits and dangers.
and encourage thy Soul to dependence upon God, in future straits and dangers.
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This is food for Faith, and now you are furnished with experience of the Power, Mercy,
This is food for Faith, and now you Are furnished with experience of the Power, Mercy,
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and Goodness of God, to inable you to roll your selves upon him, when new exigencies befal you.
and goodness of God, to inable you to roll your selves upon him, when new exigencies befall you.
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If God exercise you with such extremities, another time you may say with the Apostle, 2 Cor. 1.10. Who delivered us from so great a Death, and doth deliver;
If God exercise you with such extremities, Another time you may say with the Apostle, 2 Cor. 1.10. Who Delivered us from so great a Death, and does deliver;
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in whom we trust he will yet deliver us. If your first Deliverance were a Deliverance without a Promise, when you were without Christ;in whom we trust he will yet deliver us. If your First Deliverance were a Deliverance without a Promise, when you were without christ;
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what incouragement have you to depend upon him, when his end is answered in your Repentance and Conversion;
what encouragement have you to depend upon him, when his end is answered in your Repentance and Conversion;
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and being in Christ, are intituled to all the Promises?
and being in christ, Are entitled to all the Promises?
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Thirdly and lastly, Gods end in your marvellous Preservations and Deliverances, is, to furnish you for,
Thirdly and lastly, God's end in your marvellous Preservations and Deliverances, is, to furnish you for,
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and ingage you to a life of praise. O, how should the high praises of God, be ever in your mouths!
and engage you to a life of praise. O, how should the high praises of God, be ever in your mouths!
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You have seen his Works and Wonders in the Deeps.
You have seen his Works and Wonders in the Deeps.
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And this is it which the Psalmist presses upon you, as a becoming Return for your Mercies, in the words following my Text. O that Men would praise the Lord for his goodness,
And this is it which the Psalmist presses upon you, as a becoming Return for your mercies, in the words following my Text. Oh that Men would praise the Lord for his Goodness,
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and for his wonderful Works to the Childdren of Men. and for his wondered Works to the Children of Men.
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O with what warm and inlarged affections, should you express your thankfulness to the God of your Salvation!
O with what warm and enlarged affections, should you express your thankfulness to the God of your Salvation!
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And say as David, What am I, O Lord God;
And say as David, What am I, Oh Lord God;
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and what is my Fathers house, that thou shouldst do such great things for me? Was such a life,and what is my Father's house, that thou Shouldst do such great things for me? Was such a life,
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as mine, worth the working of so many wonders to save it! O Lord, thou knowest it hath been a life spent in vanity.
as mine, worth the working of so many wonders to save it! O Lord, thou Knowest it hath been a life spent in vanity.
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Thy glory hath not been precious in mine eyes, but my life hath been precious in thine eyes.
Thy glory hath not been precious in mine eyes, but my life hath been precious in thine eyes.
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Many more useful, and less sinful than my self, have perished, and I am saved. O Lord, shew me the designs and gracious ends of these Deliverances.
Many more useful, and less sinful than my self, have perished, and I am saved. O Lord, show me the designs and gracious ends of these Deliverances.
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Surely there is some great thing to be done by me, or else so great a Salvation had not been wrought for me.
Surely there is Some great thing to be done by me, or Else so great a Salvation had not been wrought for me.
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The Lord saw in what a sad case my poor Soul was, to be summoned immediately before his Judgment Seat.
The Lord saw in what a sad case my poor Soul was, to be summoned immediately before his Judgement Seat.
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That if I had gone down under all my guilt, I had sunk to the bottom of Hell:
That if I had gone down under all my guilt, I had sunk to the bottom of Hell:
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But thou in love to my Soul, hast delivered it from the Pit of Corruption, that I might yet injoy a season for Salvation;
But thou in love to my Soul, hast Delivered it from the Pit of Corruption, that I might yet enjoy a season for Salvation;
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and be once more intrusted with the precious Talents of Time and Means.
and be once more Entrusted with the precious Talents of Time and Means.
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O that I may not abuse the Grace of God in this new intrustment, as I have done in the former!
O that I may not abuse the Grace of God in this new intrustment, as I have done in the former!
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Let me not live as one delivered to commit all these abominations!
Let me not live as one Delivered to commit all these abominations!
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And now after all that is come upon me for my evils, seeing thou, my God, hast punished me less than mine iniquities deserve;
And now After all that is come upon me for my evils, seeing thou, my God, hast punished me less than mine iniquities deserve;
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and hast given me such a Deliverance as this:
and hast given me such a Deliverance as this:
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Should I again break thy Commandments? Ezra 9.13, 14. O let this new Mercy, produce a new Heart and Life!
Should I again break thy commandments? Ezra 9.13, 14. Oh let this new Mercy, produce a new Heart and Life!
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THE Sea-mans Preservative IN Foreign Countreys. SERMON III. Psal. 139.9, 10. If I take the Wings of the Morning, and dwell in the uttermost parts of the Sea;
THE Seamans Preservative IN Foreign Countries'. SERMON III. Psalm 139.9, 10. If I take the Wings of the Morning, and dwell in the uttermost parts of the Sea;
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even there shall thy right hand lead me, and thy right hand shall hold me.
even there shall thy right hand led me, and thy right hand shall hold me.
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IN this Psalm the Omnipresence and Omniscience of God, are the subjects of the Psalmists Meditation;
IN this Psalm the Omnipresence and Omniscience of God, Are the subject's of the Psalmists Meditation;
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and these Attributes are here promiscuously discoursed, not only because of the near affinity that is betwixt their Natures;
and these Attributes Are Here promiscuously discoursed, not only Because of the near affinity that is betwixt their Nature's;
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but because the one is the demonstration of the other: It is evident God knows all things, because he fills all places.
but Because the one is the demonstration of the other: It is evident God knows all things, Because he fills all places.
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Touching the Omniscience of God, he discovers the infinite perfection of that Attribute by the particular,
Touching the Omniscience of God, he discovers the infinite perfection of that Attribute by the particular,
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and exact notice it takes of all our ways. Ver. 3. Thou compassest my paths, and art acquainted with all my ways:
and exact notice it Takes of all our ways. Ver. 3. Thou compassest my paths, and art acquainted with all my ways:
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Of all our words, Ver. 4. There is not a word in my tongue, but lo, O Lord, thou knowest it altogether. Yea, of all our thoughts;
Of all our words, Ver. 4. There is not a word in my tongue, but lo, Oh Lord, thou Knowest it altogether. Yea, of all our thoughts;
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and that not only in the instant of their conception, but long before they were conceived.
and that not only in the instant of their conception, but long before they were conceived.
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Ver. 2. Thou understandest my thoughts afar off, even from eternity. Thus he displays the Omniscience of God.Ver. 2. Thou Understandest my thoughts afar off, even from eternity. Thus he displays the Omniscience of God.
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And then to make demonstration of the truth, and certainty of this Doctrine of Gods Omniscience, he proves it from his Omnipresence, q. d. He that fills all things, cannot but know all things.
And then to make demonstration of the truth, and certainty of this Doctrine of God's Omniscience, he Proves it from his Omnipresence, q. worser. He that fills all things, cannot but know all things.
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Now Gods presence fills Heaven, yea, and Hell too, Ver. 8. And all parts of the Earth and Sea,
Now God's presence fills Heaven, yea, and Hell too, Ver. 8. And all parts of the Earth and Sea,
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even the remotest, Ver. 9, 10. And therefore no Creature, nor action of any Creature, can escape his cognisance.
even the Remotest, Ver. 9, 10. And Therefore no Creature, nor actium of any Creature, can escape his cognisance.
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It is not here, as among men;
It is not Here, as among men;
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if a malefactor be condemned by the Laws of one Kingdom, he may escape by flying into another;
if a Malefactor be condemned by the Laws of one Kingdom, he may escape by flying into Another;
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but it is far otherwise here, for, saith the Psalmist, (personating a guilty fugitive indeavoring to make an escape from the arrest of Gods Justice) If I take the Wings of the Morning,
but it is Far otherwise Here, for, Says the Psalmist, (personating a guilty fugitive endeavouring to make an escape from the arrest of God's justice) If I take the Wings of the Morning,
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and flee into the uttermost parts of the Sea; even there shall thy hand lead me, and thy right hand shall hold me. and flee into the uttermost parts of the Sea; even there shall thy hand led me, and thy right hand shall hold me.
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In which words you have these two things mainly remarkable. 1. The greatest security and incouragement to a sinner supposed.
In which words you have these two things mainly remarkable. 1. The greatest security and encouragement to a sinner supposed.
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2. That supposed security and incouragement utterly destroyed. 1. The greatest security and incouragement to a sinner supposed.
2. That supposed security and encouragement utterly destroyed. 1. The greatest security and encouragement to a sinner supposed.
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If I take the Wings of the Morning, and dwell in the uttermost parts of the Sea. Where two things seem to offer towards his Protection. First, The Place; If I take the Wings of the Morning, and dwell in the uttermost parts of the Sea. Where two things seem to offer towards his Protection. First, The Place;
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the remotest part of the Sea, by which you are to understand the most obscure nook in the Creation;
the Remotest part of the Sea, by which you Are to understand the most Obscure nook in the Creation;
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farthest removed from any inspection or observation.
farthest removed from any inspection or observation.
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And secondly, His swift and speedy flight, after the commission of sin, to this supposed Refuge and Sanctuary:
And secondly, His swift and speedy flight, After the commission of since, to this supposed Refuge and Sanctuary:
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It is here supposed, that a sinner should flie as swift as the light of the Sun, which in a moment shines from the East to the West,
It is Here supposed, that a sinner should fly as swift as the Light of the Sun, which in a moment shines from the East to the West,
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and so the meaning is, Could I flee with a celerity equal to the Sun, or his Beams of Light;
and so the meaning is, Could I flee with a celerity equal to the Sun, or his Beams of Light;
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which breaking forth in the Morning, do in an instant inlighten the remotest part of the Hemisphere.
which breaking forth in the Morning, do in an instant inlighten the Remotest part of the Hemisphere.
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Could I as swiftly flee to the most obscure, remote, solitary place in all the World.
Could I as swiftly flee to the most Obscure, remote, solitary place in all the World.
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Thus the sinners security is supposed. 2. This supposed security and incouragement is utterly destroyed. Even there shall thy hand lead me, and thy right hand shall hold me.
Thus the Sinners security is supposed. 2. This supposed security and encouragement is utterly destroyed. Even there shall thy hand led me, and thy right hand shall hold me.
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The leading hand of God is not here to be understood, as a directing or guiding hand, to shew the fugitive sinner the the way of his escape;
The leading hand of God is not Here to be understood, as a directing or guiding hand, to show the fugitive sinner the the Way of his escape;
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but contrarily, Thy hand shall lead me, as a Keeper leads his prisoner back to the place of custody, from which he indeavored an escape.
but contrarily, Thy hand shall led me, as a Keeper leads his prisoner back to the place of custody, from which he endeavoured an escape.
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And the following clause is exegetical; Thy right hand shall hold, or detain me. Viz. In strict custody.
And the following clause is exegetical; Thy right hand shall hold, or detain me. Viz. In strict custody.
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So that the sum of all, is this.
So that the sum of all, is this.
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Doctr. That the whole World affords no place of secrecy or security for a sinner to escape the observing Eye, and righteous Hand of God.
Doctrine That the Whole World affords no place of secrecy or security for a sinner to escape the observing Eye, and righteous Hand of God.
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Jonah fled from the Lord to Tarshish; but could he escape so? No, the Lord sent a Storm after him which brought back the fugitive.Jonah fled from the Lord to Tarshish; but could he escape so? No, the Lord sent a Storm After him which brought back the fugitive.
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Jonah 1.3, 4. We read Isai. 29.15. of such as dig deep, to hide their counsels from the Lord. (i. e.) They plot contrive and study to conceal their wicked designs, to sin with greatest secresie and security.Jonah 1.3, 4. We read Isaiah 29.15. of such as dig deep, to hide their Counsels from the Lord. (i. e.) They plot contrive and study to conceal their wicked designs, to sin with greatest secrecy and security.
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But, what can possibly be a covering from him, to whose sight all things are naked and manifest? Where can a sinner be hid from him, whose presence fils Heaven and Earth? Jere. 23.24. The Scripture gives full proof to this great Truth.
But, what can possibly be a covering from him, to whose sighed all things Are naked and manifest? Where can a sinner be hid from him, whose presence fills Heaven and Earth? Jere. 23.24. The Scripture gives full proof to this great Truth.
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It is clear from Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good.
It is clear from Curae 15.3. The eyes of the Lord Are in every place, beholding the evil and the good.
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And again, Job 34.21, 22. For his eyes are upon the ways of man, and he seeth all his goings;
And again, Job 34.21, 22. For his eyes Are upon the ways of man, and he sees all his goings;
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there is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. there is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
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Who ever goes about to conceal a sin in secret, attempts a foolish and impossible design. Psal. 44.21. Shall not God search this out? for he knoweth the secrets of the heart.
Who ever Goes about to conceal a since in secret, attempts a foolish and impossible Design. Psalm 44.21. Shall not God search this out? for he Knoweth the secrets of the heart.
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For the eyes of the Lord run to and fro, through the whole Earth, 2 Chro. 16.9.For the eyes of the Lord run to and from, through the Whole Earth, 2 Chro 16.9.
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Now in the handling of this point, I purpose to shew you. 1. That men are often induced to sin, upon hopes of secresie and concealment.
Now in the handling of this point, I purpose to show you. 1. That men Are often induced to since, upon hope's of secrecy and concealment.
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2. That to sin upon these Encouragements, strongly argues their natural Atheism: They think they are safe, if men know it not;
2. That to since upon these Encouragements, strongly argues their natural Atheism: They think they Are safe, if men know it not;
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they reckon not upon Gods discovery of them.
they reckon not upon God's discovery of them.
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3. That these incouragements to sin, are vain things, it being impossible any place can hide a sinner from God;
3. That these encouragements to since, Are vain things, it being impossible any place can hide a sinner from God;
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and how it appears, that the Eye of God is, and must needs be upon us,
and how it appears, that the Eye of God is, and must needs be upon us,
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and our actions, where-ever we are, and how closely soever we indeavor to hide them. And then apply it,
and our actions, wherever we Are, and how closely soever we endeavour to hide them. And then apply it,
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First, Men are often induced to commit sin upon the hopes of secresie, and concealment.
First, Men Are often induced to commit since upon the hope's of secrecy, and concealment.
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Sin (especially some kinds of sin) carry so much shame and odium in them, that it restrains men from the open practice of them;
since (especially Some Kinds of since) carry so much shame and odium in them, that it restrains men from the open practice of them;
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but if Satan can perswade them, they shall never be divulged to their reproach, they will venture upon them.
but if Satan can persuade them, they shall never be divulged to their reproach, they will venture upon them.
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See that Text, The eye of the Adulterer waiteth for the twilight, saying, No eye shall see me,
See that Text, The eye of the Adulterer waits for the twilight, saying, No eye shall see me,
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and disguiseth his face, Job 24.15.and disguiseth his face, Job 24.15.
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Reckoning himself secure, if he can carry his wickedness under a vail of darkness, not caring what wickedness he doth,
Reckoning himself secure, if he can carry his wickedness under a Vail of darkness, not caring what wickedness he does,
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so he may do it undiscerned.
so he may do it undiscerned.
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It is not the acting of sin, but the discovery of it that puts them into terrors.
It is not the acting of since, but the discovery of it that puts them into terrors.
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So it is added with respect, both to the Adulterer, and the Thief.
So it is added with respect, both to the Adulterer, and the Thief.
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Vers. 17. The morning is to them as the shadow of death, if one know them; Vers. 17. The morning is to them as the shadow of death, if one know them;
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they are in the terrors of the shadow of death. i. e. they Are in the terrors of the shadow of death. i. e.
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If a man, especially a man in Authority, a Magistrate meet them, it is as if the Image of death passed before them in a vision. So those Idolaters, Ezek. 8.12. Son of man, hast thou seen what the antients of the house of Israel do in the dark; every man in the house of his imagery? For they say, the Lord seeth us not.
If a man, especially a man in authority, a Magistrate meet them, it is as if the Image of death passed before them in a vision. So those Idolaters, Ezekiel 8.12. Son of man, hast thou seen what the ancients of the house of Israel do in the dark; every man in the house of his imagery? For they say, the Lord sees us not.
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They conclude all is well, if nothing appear.
They conclude all is well, if nothing appear.
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This incouragement of Secresie is the great argument, by which Satan prevails with men to commit any sin that hath shame or danger attending it.
This encouragement of Secrecy is the great argument, by which Satan prevails with men to commit any since that hath shame or danger attending it.
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But his promises of concealment are usually made good, as his promises of great wealth are to Witches. This is the incouragement.
But his promises of concealment Are usually made good, as his promises of great wealth Are to Witches. This is the encouragement.
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Secondly, Next I will make it evident to you, that to sin upon this incouragement argues Atheism of him that commits it.
Secondly, Next I will make it evident to you, that to since upon this encouragement argues Atheism of him that commits it.
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This is plain, for did men believe the Omnipresence and Omniscience of God, such an incouragement to sin as secresie could have no force with them.
This is plain, for did men believe the Omnipresence and Omniscience of God, such an encouragement to sin as secrecy could have no force with them.
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Thus when the Antients of Israel practised their Idolatry in the dark, it is plain they thought God saw them not. Ezek. 8.12. For they say, the Lord seeth us not, the Lord hath forsaken the Earth. (i. e.) They did not really believe Gods Omnipresence and Omniscience.
Thus when the Ancients of Israel practised their Idolatry in the dark, it is plain they Thought God saw them not. Ezekiel 8.12. For they say, the Lord sees us not, the Lord hath forsaken the Earth. (i. e.) They did not really believe God's Omnipresence and Omniscience.
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And Job tells us Chap. 31.26, 27, 28. That if he had beheld the Sun in his brightness, (i. e.) To admire and worship it as a God:
And Job tells us Chap. 31.26, 27, 28. That if he had beheld the Sun in his brightness, (i. e.) To admire and worship it as a God:
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Or, his heart been secretly inticed; he should have denied the God that is above.
Or, his heart been secretly enticed; he should have denied the God that is above.
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Every one that is inticed to sin upon the incouragement of Secresie, doth so far deny the God that is above.
Every one that is enticed to since upon the encouragement of Secrecy, does so Far deny the God that is above.
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If such a man did really believe there is a God that sees him, whose eyes are as flames of fire, Revel. 1.14. To whom the darkness and the light are both alike. Psal. 139.12. It were impossible he should be so terrified at the discovery of a Creature, and so secure and wholly unconcerned at the discovery of God:
If such a man did really believe there is a God that sees him, whose eyes Are as flames of fire, Revel. 1.14. To whom the darkness and the Light Are both alike. Psalm 139.12. It were impossible he should be so terrified At the discovery of a Creature, and so secure and wholly unconcerned At the discovery of God:
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It could not be, that the observation of the great God, should not so much trouble them,
It could not be, that the observation of the great God, should not so much trouble them,
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as the observation of a little child.
as the observation of a little child.
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Thus we find the inward thoughts of mens he•rts, concerning God, discovered by th••r bold attempts upon secret sins. Isa. 29.15. Wo to them that seek deep to hide their counsel from the Lord, and their works are in the dark;
Thus we find the inward thoughts of men's he•rts, Concerning God, discovered by th••r bold attempts upon secret Sins. Isaiah 29.15. Woe to them that seek deep to hide their counsel from the Lord, and their works Are in the dark;
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and they say, Who seeth us, and who knoweth us. and they say, Who sees us, and who Knoweth us.
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They think if their works are shrowded under a vail of darkness, they are safe enough:
They think if their works Are shrouded under a Vail of darkness, they Are safe enough:
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If they can escape the Bar of an Earthly god (a Magistrate) they shall never be accountable at any other Bar. We have another sad instance of the same impiety in Psal. 73.11.
If they can escape the Bar of an Earthly god (a Magistrate) they shall never be accountable At any other Bar. We have Another sad instance of the same impiety in Psalm 73.11.
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And they say, How doth God know? And is there knowledge in the most high? If men did not fan•y to themselves, there is no God,And they say, How does God know? And is there knowledge in the most high? If men did not fan•y to themselves, there is no God,
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or (which is all one) that he is like unto themselves, one that cannot see in darkness;
or (which is all one) that he is like unto themselves, one that cannot see in darkness;
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they could never incourage themselves as they do, to sin upon such a foolish pretence.
they could never encourage themselves as they do, to sin upon such a foolish pretence.
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Thirdly, But my proper business in this place, is to prove, That these incouragements to sin are vain things;
Thirdly, But my proper business in this place, is to prove, That these encouragements to since Are vain things;
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that no sinner can hide himself from the Eye of God. This is plain both from Scripture and Reason.
that no sinner can hide himself from the Eye of God. This is plain both from Scripture and Reason.
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The Scriptures speak full home to this truth. Prov. 5.21. The ways of a man are before the Lord;
The Scriptures speak full home to this truth. Curae 5.21. The ways of a man Are before the Lord;
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and he pondereth all his paths. To ponder or weigh our paths, is more than simply to observe and see them.and he pondereth all his paths. To ponder or weigh our paths, is more than simply to observe and see them.
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He not only sees the action, but puts it into the ballances, with every circumstance belonging to it,
He not only sees the actium, but puts it into the balances, with every circumstance belonging to it,
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and tries how much every ingredient in the action weighs, and what it comes to. So that God hath not only an universal inspection upon every action;
and tries how much every ingredient in the actium weighs, and what it comes to. So that God hath not only an universal inspection upon every actium;
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but he hath a critical inspection into it also. The Lord is a God of knowledge, and by him actions are weighed. 1 Sam. 2.3.
but he hath a critical inspection into it also. The Lord is a God of knowledge, and by him actions Are weighed. 1 Sam. 2.3.
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So Jere. 13.25, 27. Thou hast forgotten me, and trusted in falshood. I have seen thy Adulteries, and thy neighings, the lewdness of thy whoredoms and abominations. q. d.
So Jere. 13.25, 27. Thou hast forgotten me, and trusted in falsehood. I have seen thy Adulteries, and thy neighings, the Lewdness of thy whoredoms and abominations. q. worser.
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Thou forgatest there is a God in the Heavens that beheld thee, and didst verily believe all was safe, because secret from man.
Thou forgatest there is a God in the Heavens that beheld thee, and didst verily believe all was safe, Because secret from man.
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In this falshood or cheat put upon thee, by the devil, and thine own Atheistical heart thou didst trust. But I have seen thee, and all thy secret leudness.
In this falsehood or cheat put upon thee, by the Devil, and thine own Atheistical heart thou didst trust. But I have seen thee, and all thy secret Lewdness.
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It is a Proverb among sinners, Si non caste, tamen caute. Carry the matter, if not honestly, yet warily:
It is a Proverb among Sinners, Si non cast, tamen caute. Carry the matter, if not honestly, yet warily:
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If thou have a mind to sin, yet order it so, that the World may be never the wiser.
If thou have a mind to since, yet order it so, that the World may be never the Wiser.
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But how vain a thing is this? If men do not, the Lord doth see it.
But how vain a thing is this? If men do not, the Lord does see it.
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I know, and am a witness, saith the Lord. Jer. 29.23. Thus the Scripture speaks roundly and fully to the point in hand.I know, and am a witness, Says the Lord. Jer. 29.23. Thus the Scripture speaks roundly and Fully to the point in hand.
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But because the Atheism of the World is so great, and it is an hard thing to convince men of this great truth,
But Because the Atheism of the World is so great, and it is an hard thing to convince men of this great truth,
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so as to over-aw them from any secret sin by it, I will by rational arguments demonstrate the truth to every mans conscience,
so as to overawe them from any secret since by it, I will by rational Arguments demonstrate the truth to every men conscience,
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and give you plain and full evidence, that how secretly soever men carry their sinful designs,
and give you plain and full evidence, that how secretly soever men carry their sinful designs,
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yet the Lord must needs be privy to them; and it is impossible they should escape his cognisance.
yet the Lord must needs be privy to them; and it is impossible they should escape his cognisance.
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1. For first, he that formed all, cannot but know all. The Workman cannot be supposed to be ignorant of any part of his own work.
1. For First, he that formed all, cannot but know all. The Workman cannot be supposed to be ignorant of any part of his own work.
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Now God is the Former of all things; every place, and every person he hath made.
Now God is the Former of all things; every place, and every person he hath made.
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Where then shall the workers of iniquity hide themselves? You have the folly of sinners, in thinking to conceal themselves from the Eye of God, convinced and reproved by this very argument.
Where then shall the workers of iniquity hide themselves? You have the folly of Sinners, in thinking to conceal themselves from the Eye of God, convinced and reproved by this very argument.
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Isai. 29.15, 16. Wo unto them that seek deep to hide their counsels from the Lord, Isaiah 29.15, 16. Woe unto them that seek deep to hide their Counsels from the Lord,
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and their words are in the dark;
and their words Are in the dark;
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and they say, Who seeth us? and who knoweth us? Surely, your turning of things upside down, shall be esteemed as the Potters clay.
and they say, Who sees us? and who Knoweth us? Surely, your turning of things upside down, shall be esteemed as the Potters clay.
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For shall the work say to him that made it, he made me not? Or shall the thing framed, say of him that framed it;
For shall the work say to him that made it, he made me not? Or shall the thing framed, say of him that framed it;
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he hath no understanding? q. d. he hath no understanding? q. worser.
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Think ye by deep-laid designs, by the advantage of darkness, by moulding and new moulding your crafty designs in your heads,
Think you by deep-laid designs, by the advantage of darkness, by moulding and new moulding your crafty designs in your Heads,
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as the clay is moulded now into this, then into that shape by the Potters hands, to hide it from me? O bruitish Creatures, and without understanding!
as the clay is moulded now into this, then into that shape by the Potters hands, to hide it from me? O brutish Creatures, and without understanding!
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Am not I the God that formed you? And can it be supposed, I should not know the most secret thoughts, plots,
Am not I the God that formed you? And can it be supposed, I should not know the most secret thoughts, plots,
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and designs of mine own Creatures, who cannot contrive a design, nor conceive a thought without me? How absurd is this? Find out a place which God made not,
and designs of mine own Creatures, who cannot contrive a Design, nor conceive a Thought without me? How absurd is this? Find out a place which God made not,
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or a Creature which he formed not;
or a Creature which he formed not;
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and then your pretences to that Creatures concealment from God, in such a place, may have some colour.
and then your pretences to that Creatures concealment from God, in such a place, may have Some colour.
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And this Argument is again urged to convince the bruitish Atheist.
And this Argument is again urged to convince the brutish Atheist.
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Psal. 94.8, 9, 10. Ʋnderstand ye bruitish among the people, and ye fools, when will ye be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that chasteneth the Heathen, shall he not correct? He that teacheth man knowledge, shall not he know? The Lord knoweth the thoughts of man, that they are vanity. Psalm 94.8, 9, 10. Ʋnderstand you brutish among the people, and you Fools, when will you be wise? He that planted the ear, shall he not hear? He that formed the eye, shall he not see? He that Chasteneth the Heathen, shall he not correct? He that Teaches man knowledge, shall not he know? The Lord Knoweth the thoughts of man, that they Are vanity.
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So that it is the vainest of all vanity in the World, to think of hiding your sins from the Lord.
So that it is the vainest of all vanity in the World, to think of hiding your Sins from the Lord.
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2. He that sustains all, cannot but know, and discern all.
2. He that sustains all, cannot but know, and discern all.
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You that seek to hide counsel from the Lord, know you not, That in him you live, move,
You that seek to hide counsel from the Lord, know you not, That in him you live, move,
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and have your being? Acts 17.28.and have your being? Acts 17.28.
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Do not you derive that very power from him, which you abuse, to sinning against him? And do you depend necessarily,
Do not you derive that very power from him, which you abuse, to sinning against him? And do you depend necessarily,
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and continually upon God for all? Must he give you the power to move,
and continually upon God for all? Must he give you the power to move,
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and by that power can you move beyond him, and get out of his reach? Cannot you think a thought without him,
and by that power can you move beyond him, and get out of his reach? Cannot you think a Thought without him,
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and yet can exclude him from those very thoughts which you had no power to conceive,
and yet can exclude him from those very thoughts which you had no power to conceive,
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but from him? Exercise but common Reason in the case, and it will hiss at your absurd designs.
but from him? Exercise but Common Reason in the case, and it will hiss At your absurd designs.
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3. He that governs all, can be ignorant of nothing.
3. He that governs all, can be ignorant of nothing.
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There is a perpetual influence of Providence, swaying and governing all the Creatures, and all their actions;
There is a perpetual influence of Providence, swaying and governing all the Creatures, and all their actions;
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else the very ligaments of Nature would crack, and the World break up and disband. This Providence extends it self to the least and lowest of Creatures, and their actions. Luk. 12.6. A Sparrow falls not to the ground without it.
Else the very ligaments of Nature would Crac, and the World break up and disband. This Providence extends it self to the least and lowest of Creatures, and their actions. Luk. 12.6. A Sparrow falls not to the ground without it.
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The great God hath something to do about the most minute and inconsiderable things, yea, the most contingent and uncertain things, The great God hath something to do about the most minute and inconsiderable things, yea, the most contingent and uncertain things,
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as is the disposal of a Lot, Prov. 16.33. And indeed, this Omniscience of God, is that which is necessary to his Universal Government.
as is the disposal of a Lot, Curae 16.33. And indeed, this Omniscience of God, is that which is necessary to his Universal Government.
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How shall he rule that person, or in that place, which he knows not? Indeed Earthly Governors may do so:
How shall he Rule that person, or in that place, which he knows not? Indeed Earthly Governors may do so:
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It is not necessary they have a personal immediate cognizance of each place and person in their dominions;
It is not necessary they have a personal immediate cognizance of each place and person in their Dominions;
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it is enough that they be virtually and mediately governed by them; but it is not so with God.
it is enough that they be virtually and mediately governed by them; but it is not so with God.
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It is necessary his eye should immediately see all the parts of his Dominion. He could not rule the World, if he were not an Omniscient God. Psal. 66.7. He ruleth by his power for ever, his eyes behold the Nations:
It is necessary his eye should immediately see all the parts of his Dominion. He could not Rule the World, if he were not an Omniscient God. Psalm 66.7. He Ruleth by his power for ever, his eyes behold the nations:
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Let not the rebellious exalt themselves. Let not the rebellious exalt themselves.
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4. He that hath set a spy to observe, and note what every man doth, cannot but know his actions, how secret soever they be.
4. He that hath Set a spy to observe, and note what every man does, cannot but know his actions, how secret soever they be.
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Now so it is here, God sends a spy with you to observe and record your most secret actions and thoughts, in every place;
Now so it is Here, God sends a spy with you to observe and record your most secret actions and thoughts, in every place;
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I mean your own Consciences, from whose observation none of your ways can possibly be exempt.
I mean your own Consciences, from whose observation none of your ways can possibly be exempt.
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The sense of this made the Heathen say, Turpe quid ausurus, te sine teste time.
The sense of this made the Heathen say, Turpe quid ausurus, te sine teste time.
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When thou art attempting a sinful act, fear thy self without any other witness, Conscience is privy to your most secret designs and thoughts. 1 Kings 2.44. Thou knowest all the wickedness which thy heart, (i. e.) thy Conscience, is privy to.
When thou art attempting a sinful act, Fear thy self without any other witness, Conscience is privy to your most secret designs and thoughts. 1 Kings 2.44. Thou Knowest all the wickedness which thy heart, (i. e.) thy Conscience, is privy to.
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And if Conscience know all, God must needs see and know it. So the Apostle reasons, from the lesser to the greater. 1 Joh. 3.20.
And if Conscience know all, God must needs see and know it. So the Apostle Reasons, from the lesser to the greater. 1 John 3.20.
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If our heart condemn us (which is there put for our conscience) God is greater then our hearts, and knoweth all things. If our heart condemn us (which is there put for our conscience) God is greater then our hearts, and Knoweth all things.
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If the spirit of a man knows the things of a man, much more he that formed that spirit, and indowed man with it.
If the Spirit of a man knows the things of a man, much more he that formed that Spirit, and endowed man with it.
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5. He that knows things more secret and unsearchable, than our most secret actions can be, must needs know them, how secret soever they be.
5. He that knows things more secret and unsearchable, than our most secret actions can be, must needs know them, how secret soever they be.
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Now there are many things more close and secret, than any action of ours can possibly be, and yet God knows them.
Now there Are many things more close and secret, than any actium of ours can possibly be, and yet God knows them.
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The thoughts of the heart are more secret, than any external action, so secret, that no Creature can search them;
The thoughts of the heart Are more secret, than any external actium, so secret, that no Creature can search them;
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the Devil himself hath but a conjectural guess at them. But the Lord telleth unto man what is his thought. As in Amos 4.13. So Jer. 17.10. I the Lord search the heart, I try the reins. i. e.
the devil himself hath but a conjectural guess At them. But the Lord Telleth unto man what is his Thought. As in Amos 4.13. So Jer. 17.10. I the Lord search the heart, I try the reins. i. e.
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The most obscure, inward, and deep secrets lodged in the heart:
The most Obscure, inward, and deep secrets lodged in the heart:
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Nay, which is more, he not only knows our thoughts when they are formed, and conceived in the heart, but long before their conception. Psal. 139.2. Thou knowest my thoughts afar off.
Nay, which is more, he not only knows our thoughts when they Are formed, and conceived in the heart, but long before their conception. Psalm 139.2. Thou Knowest my thoughts afar off.
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Divines generally interpret it from eternity; even so long before they were actually thought, he foreknew every thought we would think;
Divines generally interpret it from eternity; even so long before they were actually Thought, he foreknew every Thought we would think;
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and what can be imagined more secret, and undiscernable, than a future thought?
and what can be imagined more secret, and undiscernible, than a future Thought?
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Now if this be known to him, how much more our thoughts formed into projects and designs,
Now if this be known to him, how much more our thoughts formed into projects and designs,
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and these executed by external actions? O deceive not your selves with hopes of secresie;
and these executed by external actions? O deceive not your selves with hope's of secrecy;
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nothing can be a secret to him that knows the counsels of all hearts.
nothing can be a secret to him that knows the Counsels of all hearts.
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6. He that providentially brings to light the most secret contrivances of men, and publishes them before all Israel, and before the Sun, must needs see them, and know them.
6. He that providentially brings to Light the most secret contrivances of men, and publishes them before all Israel, and before the Sun, must needs see them, and know them.
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How closely had Achan covered his wickedness? He never suspected a discovery; yet God brought i• … to light.
How closely had achan covered his wickedness? He never suspected a discovery; yet God brought i• … to Light.
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With how much contrivance was the sin of David covered, yet Go• … discovered it.
With how much contrivance was the since of David covered, yet Go• … discovered it.
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Thou didst this thing secretly, but I will do this thing before all Israel and before the Sun. 1 Sam. 12.12. Histories abound with Examples of God bringing to light murders, so secretl• … committed, that it was impossible the• … should ever be revealed in this World without a miracle of Providence;Thou didst this thing secretly, but I will do this thing before all Israel and before the Sun. 1 Sam. 12.12. Histories abound with Examples of God bringing to Light murders, so secretl• … committed, that it was impossible the• … should ever be revealed in this World without a miracle of Providence;
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and yet so they have been brought to light.
and yet so they have been brought to Light.
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Bessus having committed such a murther, fancied the Swallows that were chattering in the Chimney, had said Bessus killed a man; and thereupon confessed the fact.Bessus having committed such a murder, fancied the Swallows that were chattering in the Chimney, had said Bessus killed a man; and thereupon confessed the fact.
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How secure were the contrivers of the Popish Powder-plot, that Catholick Villany, in a double sense having sworn all their accomplices to secresie,
How secure were the contrivers of the Popish Powder plot, that Catholic Villainy, in a double sense having sworn all their accomplices to secrecy,
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and managed the whole design so closely, that Guy Faux upon the discovery of it, said, The Devil must needs be the discoverer of it.
and managed the Whole Design so closely, that Guy Faux upon the discovery of it, said, The devil must needs be the discoverer of it.
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How easie were it to expatiate upon this theam? But I will not be tiresome in instances:
How easy were it to expatiate upon this theam? But I will not be tiresome in instances:
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All ages are the witnesses of this truth. Who then can deny or question that great confessed truth. Dan. 2.28. There is a God in Heaven that reveals secrets:
All ages Are the Witnesses of this truth. Who then can deny or question that great confessed truth. Dan. 2.28. There is a God in Heaven that reveals secrets:
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And if he reveals them, he must needs know them. 7. He that will judge all secrets, cannot but know them.
And if he reveals them, he must needs know them. 7. He that will judge all secrets, cannot but know them.
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Now God will judge the secrets of men in that great day. Rom. 2.16. God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Now God will judge the secrets of men in that great day. Rom. 2.16. God shall bring every work into judgement, with every secret thing, whither it be good, or whither it be evil.
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Eccle. 12. ult. The Judge of the Whole Earth, will not judge at random, his Judgment will be infallible, because his Omniscience is so.Eccle. 12. ult. The Judge of the whole Earth, will not judge At random, his Judgement will be infallible, Because his Omniscience is so.
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His eyes are upon the ways of man, and he seeth all his goings; His eyes Are upon the ways of man, and he sees all his goings;
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for he will not lay upon man more than right, that he should enter into judgment with God. Job 34.21, 23.for he will not lay upon man more than right, that he should enter into judgement with God. Job 34.21, 23.
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So that the truth of this point, is beyond all controversie and contradiction, That the whole World affords no place of secresie or security for a sinner, to escape the observing eye, and righteous hand of God.
So that the truth of this point, is beyond all controversy and contradiction, That the Whole World affords no place of secrecy or security for a sinner, to escape the observing eye, and righteous hand of God.
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The Uses follow in these Inferences.
The Uses follow in these Inferences.
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1. Inference. If this be so, then time, place, and opportunity, how much soever they seem to promise secresie and concealment, should never further a temptation to sin.
1. Inference. If this be so, then time, place, and opportunity, how much soever they seem to promise secrecy and concealment, should never further a temptation to since.
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Suppose all circumstances concurring, so that in the eye of Reason, you seem secured from the shameful consequences of sin;
Suppose all Circumstances concurring, so that in the eye of Reason, you seem secured from the shameful consequences of since;
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yet methinks the consideration of this truth should sufficiently deter you from a wicked purpose. Prov. 5.20.
yet methinks the consideration of this truth should sufficiently deter you from a wicked purpose. Curae 5.20.
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And why wilt thou, my son, he ravished with a strange woman? And imbrace the bosome of a stranger? For the ways of a man are before the eyes of the Lord, And why wilt thou, my son, he ravished with a strange woman? And embrace the bosom of a stranger? For the ways of a man Are before the eyes of the Lord,
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and he pondereth all his goings. There be four things which strengthen temptations to sin; and particularly the sin of uncleanness upon Sea-men.and he pondereth all his goings. There be four things which strengthen temptations to since; and particularly the since of uncleanness upon Seamen.
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First, The absence of lawful Remedies. Secondly, The presence of alluring objects. Thirdly, The instigation of wicked examples.
First, The absence of lawful Remedies. Secondly, The presence of alluring objects. Thirdly, The instigation of wicked Examples.
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Fourthly, And the hopes of concealment, being remote from their acquaintance: So that their sins, in probability, shall never disgrace them.
Fourthly, And the hope's of concealment, being remote from their acquaintance: So that their Sins, in probability, shall never disgrace them.
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This last circumstance is not the least: O how many hath it prevailed upon!
This last circumstance is not the least: Oh how many hath it prevailed upon!
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But I hope you will never yield to this temptation, whose heart and strength is broken by this consideration of the Eye of God upon you.
But I hope you will never yield to this temptation, whose heart and strength is broken by this consideration of the Eye of God upon you.
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A chaste Woman being once sollicited to folly, told him that sollicited her, She could never yield to the motion, till he could find a place where God should not see.
A chaste Woman being once solicited to folly, told him that solicited her, She could never yield to the motion, till he could find a place where God should not see.
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Nay, my friends, it should do more than restrain you from the gross acts of of sin, it should powerfully curb the very thoughts and first motions of sin in your hearts.
Nay, my Friends, it should do more than restrain you from the gross acts of of since, it should powerfully curb the very thoughts and First motions of since in your hearts.
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That was the use holy Job made of this truth.
That was the use holy Job made of this truth.
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Job 31.1, 4. I have made a Covenant with mine eyes, why then should I think, upon a Maid? Doth he not see my ways, Job 31.1, 4. I have made a Covenant with mine eyes, why then should I think, upon a Maid? Does he not see my ways,
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and count all my steps? Suppose you should carry your wickedness so close, that none on Earth should know it;and count all my steps? Suppose you should carry your wickedness so close, that none on Earth should know it;
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yet the Lord sees it, and will bring it into judgment; and your own Conscience is privy to it.
yet the Lord sees it, and will bring it into judgement; and your own Conscience is privy to it.
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I pray Sirs tell me, Is it not a great comfort to a malefactor, that he acted his crime so closely, that none but the Judge,
I pray Sirs tell me, Is it not a great Comfort to a Malefactor, that he acted his crime so closely, that none but the Judge,
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and one authentick witness more (whose testimony is as good as a thousand) beheld it? Why this is the case of all secret sinners.
and one authentic witness more (whose testimony is as good as a thousand) beheld it? Why this is the case of all secret Sinners.
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But to press home this great and necessary truth more particularly, I beseech you to consider.
But to press home this great and necessary truth more particularly, I beseech you to Consider.
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1. God doth not only behold you, but beholds you with detestation and abhorrence in your ways of iniquity;
1. God does not only behold you, but beholds you with detestation and abhorrence in your ways of iniquity;
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it is a sight that grieves him to the heart.
it is a sighed that grieves him to the heart.
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Gen. 6.5, 6. And the Lord saw the wickedness of man was great on the Earth, Gen. 6.5, 6. And the Lord saw the wickedness of man was great on the Earth,
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and that every imagination of the thoughts of his heart, was only evil continually. and that every imagination of the thoughts of his heart, was only evil continually.
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Here was wickedness, great wickedness breaking out externally, and evil, only evil, and that continually working internally.
Here was wickedness, great wickedness breaking out externally, and evil, only evil, and that continually working internally.
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So that, both heart and life were evil extensively, intensively, and protensively. This the Lord saw, and how it affected him, the sixth Verse tells you.
So that, both heart and life were evil extensively, intensively, and Protensively. This the Lord saw, and how it affected him, the sixth Verse tells you.
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And it repented the Lord he had made man on the Earth, and it grieved him at the heart. And it repented the Lord he had made man on the Earth, and it grieved him At the heart.
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Ah it cuts him to the heart, to see your sinful hearts and courses.
Ah it cuts him to the heart, to see your sinful hearts and courses.
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Nothing can be so contrary to the pure and holy Nature of God, as this is.
Nothing can be so contrary to the pure and holy Nature of God, as this is.
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This made the Prophet admire how his patience could indure such a sight. Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look upon iniquity;
This made the Prophet admire how his patience could endure such a sighed. Hab. 1.13. Thou art of Purer eyes than to behold evil, and Canst not look upon iniquity;
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wherefore lookest thou upon, them that deal treacherously? &c. As if he should say, Lord how canst thou behold thy self affronted by vile Creatures,Wherefore Lookest thou upon, them that deal treacherously? etc. As if he should say, Lord how Canst thou behold thy self affronted by vile Creatures,
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and hold thy hands from avenging it? O the stupendious patience of God!
and hold thy hands from avenging it? O the stupendious patience of God!
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2. It doth not only grieve him to the heart, but it puts his patience to the greatest tryal and exercise in beholding it.
2. It does not only grieve him to the heart, but it puts his patience to the greatest trial and exercise in beholding it.
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Therefore he is said, To indure with much long-suffering. Rom. 9.22. It doth, as it were, create a conflict betwixt his patience and justice.
Therefore he is said, To endure with much long-suffering. Rom. 9.22. It does, as it were, create a conflict betwixt his patience and Justice.
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He is so provoked by your sin, that he expresses it as a difficulty to bear it. Amos 2.13. I am pressed under you, as a Cart is pressed that is full of Sheaves.
He is so provoked by your since, that he Expresses it as a difficulty to bear it. Amos 2.13. I am pressed under you, as a Cart is pressed that is full of Sheaves.
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Burthened till the Axle-tree of infinite Patience, be ready to crack under the weight.
Burdened till the Axletree of infinite Patience, be ready to Crac under the weight.
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Nay thirdly, He doth not only see your evils, but he Registers and Records them, in order to a day of reckoning with you for all together, except ye repent. Deut. 32.34. Is not this laid up in store with me, and sealed up among my Treasures? A Metaphor taken from the Clerk of the Assize, who seals up the Bag of Inditements against the time of tryal.
Nay Thirdly, He does not only see your evils, but he Registers and Records them, in order to a day of reckoning with you for all together, except you Repent. Deuteronomy 32.34. Is not this laid up in store with me, and sealed up among my Treasures? A Metaphor taken from the Clerk of the Assize, who Seals up the Bag of Inditements against the time of trial.
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You think if you can bl••d the eyes of men, all is well, you shall hear no more of it;
You think if you can bl••d the eyes of men, all is well, you shall hear no more of it;
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Ah, but it is sealed up among Gods Treasures, (i. e.) The things he Records and reserves for the day of account.
Ah, but it is sealed up among God's Treasures, (i. e.) The things he Records and reserves for the day of account.
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4. God doth not only see you, but he will also one day make you see your selves,
4. God does not only see you, but he will also one day make you see your selves,
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and your ways, and that with horror and consternation. You think you shall taste nothing but the sweet and pleasure of sin;
and your ways, and that with horror and consternation. You think you shall taste nothing but the sweet and pleasure of since;
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but how are you deceived? The days are coming, when sin that is now pleasant, shall be turned into Wormwood and Gall.
but how Are you deceived? The days Are coming, when since that is now pleasant, shall be turned into Wormwood and Gall.
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You will not see the evil of it, and, because you see it not, you think God doth not.
You will not see the evil of it, and, Because you see it not, you think God does not.
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These things (saith God) hast thou done, and I kept silence; and thou thoughtest that I was altogether such a one as thy self; These things (Says God) hast thou done, and I kept silence; and thou thoughtest that I was altogether such a one as thy self;
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but I will reprove thee, and set them in order before thine eyes. Psal. 50.21.but I will reprove thee, and Set them in order before thine eyes. Psalm 50.21.
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God sees them now, and he will make you see them too, by opening your eyes in this World graciously,
God sees them now, and he will make you see them too, by opening your eyes in this World graciously,
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or in that to come judicially.
or in that to come judicially.
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5. God doth not only see your ways, but he will make all the World see them too.
5. God does not only see your ways, but he will make all the World see them too.
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For, there is nothing hid that shall not be revealed, nor covered, that shall not be made known, Matth. 10.26. There is a day when God will make manifest the hidden counsels of the heart, 2 Cor. 4.5.
For, there is nothing hid that shall not be revealed, nor covered, that shall not be made known, Matthew 10.26. There is a day when God will make manifest the hidden Counsels of the heart, 2 Cor. 4.5.
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When that which hath been spoken in darkness, shall be heard in the light;
When that which hath been spoken in darkness, shall be herd in the Light;
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and that which ye have spoken in the ear in Closets, shall be proclaimed upon the house tops, Luk. 12.3.and that which you have spoken in the ear in Closets, shall be proclaimed upon the house tops, Luk. 12.3.
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Well then, when ever the occasions and opportunities of sin are presented to you, under this incouragement of Secresie, I beseech you remember this truth, that no place can hide you from the Eye of God.
Well then, when ever the occasions and opportunities of since Are presented to you, under this encouragement of Secrecy, I beseech you Remember this truth, that no place can hide you from the Eye of God.
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He sees all your ways, yea, he sees them with abhorrence; the sight of them is the greatest exercise of his patience:
He sees all your ways, yea, he sees them with abhorrence; the sighed of them is the greatest exercise of his patience:
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His sight of them, is not a transient glance, but he sees and records your evils, they are sealed up among his Treasures:
His sighed of them, is not a Transient glance, but he sees and records your evils, they Are sealed up among his Treasures:
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He sees, and will make you see them too with horror, when he shall set them in order before you.
He sees, and will make you see them too with horror, when he shall Set them in order before you.
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He sees them, and will make Angels and Men see them in the great day. O then never let Secresie any more incourage you to sin.
He sees them, and will make Angels and Men see them in the great day. O then never let Secrecy any more encourage you to since.
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2. Inference. What prodigious Sinners must they be, that seek no covert for their sin in darkness,
2. Inference. What prodigious Sinners must they be, that seek no covert for their since in darkness,
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but with an impudent face declare, yea, glory in their shame? Who are not ashamed to sin openly with a bare face,
but with an impudent face declare, yea, glory in their shame? Who Are not ashamed to sin openly with a bore face,
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and a Whores forehead? These are sinners of the first magnitude. They declare their sin as Sodom, and hide it not. Isai. 3.9. It is natural to man to indeavor to hide his sin as Adam; and you see from the Text, guilty sinners fain would (if it were possible) flie to any obscure corner from the observation of God and Men;
and a Whores forehead? These Are Sinners of the First magnitude. They declare their since as Sodom, and hide it not. Isaiah 3.9. It is natural to man to endeavour to hide his since as Adam; and you see from the Text, guilty Sinners fain would (if it were possible) fly to any Obscure corner from the observation of God and Men;
cc dt ng1 n1? d vbr n2 pp-f dt ord n1. pns32 vvb po32 n1 p-acp np1, cc vvi pn31 xx. np1 crd. pn31 vbz j p-acp n1 pc-acp vvi pc-acp vvi po31 n1 p-acp np1; cc pn22 vvb p-acp dt n1, j n2 av-j vmd (cs pn31 vbdr j) vvb p-acp d j n1 p-acp dt n1 pp-f np1 cc n2;
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and it is a Mercy, God hath planted such an affection, as shame is, in the Soul of Man, to be a Bridle to restrain his exorbitant Lusts. But yet there is a generation of monstrous sinners, who have so far unmanned themselves, That they are not at all ashamed when they commit abominations, neither can they blush. Jer. 6.15.
and it is a Mercy, God hath planted such an affection, as shame is, in the Soul of Man, to be a Bridle to restrain his exorbitant Lusts. But yet there is a generation of monstrous Sinners, who have so Far unmanned themselves, That they Are not At all ashamed when they commit abominations, neither can they blush. Jer. 6.15.
cc pn31 vbz dt n1, np1 vhz vvn d dt n1, c-acp n1 vbz, p-acp dt n1 pp-f n1, pc-acp vbi dt n1 pc-acp vvi po31 j np1 p-acp av pc-acp vbz dt n1 pp-f j n2, r-crq vhb av av-j vvn px32, cst pns32 vbr xx p-acp d j c-crq pns32 vvb n2, dx vmb pns32 vvi. np1 crd.
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If there be any remains of shame left in them, they exercise it upon a wrong object:
If there be any remains of shame left in them, they exercise it upon a wrong Object:
cs pc-acp vbb d n2 pp-f n1 vvn p-acp pno32, pns32 vvb pn31 p-acp dt n-jn n1:
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They are ashamed of that which would be their glory, and glory in that which is their shame;
They Are ashamed of that which would be their glory, and glory in that which is their shame;
pns32 vbr j pp-f d r-crq vmd vbi po32 n1, cc n1 p-acp d r-crq vbz po32 n1;
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they add impudence to their sin, and blush not to proclaim that which others study to conceal.
they add impudence to their since, and blush not to proclaim that which Others study to conceal.
pns32 vvb n1 p-acp po32 n1, cc vvb xx pc-acp vvi d r-crq n2-jn vvb pc-acp vvi.
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Such a vile temper as this, shews a man even ripe for wrath;
Such a vile temper as this, shows a man even ripe for wrath;
d dt j n1 c-acp d, vvz dt n1 av j p-acp n1;
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he hath even filled up his measure, and is come to the very culminating point and top of wickedness.
he hath even filled up his measure, and is come to the very culminating point and top of wickedness.
pns31 vhz av vvn a-acp po31 n1, cc vbz vvn p-acp dt j vvg n1 cc n1 pp-f n1.
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There be some men arrived to such a degree of holiness, that all that converse with them, judge them even ripe for Heaven:
There be Some men arrived to such a degree of holiness, that all that converse with them, judge them even ripe for Heaven:
pc-acp vbi d n2 vvn p-acp d dt n1 pp-f n1, cst d cst vvb p-acp pno32, vvb pno32 av j p-acp n1:
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They speak the Dialect, and have the very savor of Heaven upon them.
They speak the Dialect, and have the very savour of Heaven upon them.
pns32 vvb dt n1, cc vhb dt j n1 pp-f n1 p-acp pno32.
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Others are come to such a prodigious height of impiety, that understanding men cannot but conclude they are nigh unto damnation;
Others Are come to such a prodigious height of impiety, that understanding men cannot but conclude they Are High unto damnation;
ng2-jn vbr vvn p-acp d dt j n1 pp-f n1, cst vvg n2 vmbx cc-acp vvb pns32 vbr av-j p-acp n1;
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they speak the very language, and have the very scent of Hell upon them. Such are they that openly declare their sin as Sodom, and glory in their shame.
they speak the very language, and have the very scent of Hell upon them. Such Are they that openly declare their since as Sodom, and glory in their shame.
pns32 vvb dt j n1, cc vhb dt j n1 pp-f n1 p-acp pno32. d vbr pns32 cst av-j vvi po32 n1 p-acp np1, cc n1 p-acp po32 n1.
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Thus we see some Drunkards will glory in their strength, to pour down Wine and strong Drink,
Thus we see Some Drunkards will glory in their strength, to pour down Wine and strong Drink,
av pns12 vvb d n2 vmb vvi p-acp po32 n1, pc-acp vvi a-acp n1 cc j vvb,
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and can boast of the number of their Cups.
and can boast of the number of their Cups.
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Some Adulterers can glory in their acts of wickedness, not sufficing themselves to damn their own Souls,
some Adulterers can glory in their acts of wickedness, not sufficing themselves to damn their own Souls,
d n2 vmb vvi p-acp po32 n2 pp-f n1, xx vvg px32 p-acp vvi po32 d n2,
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but laboring to infect and corrupt as many as they can by their filthy tongues, that they may draw them into the same misery.
but labouring to infect and corrupt as many as they can by their filthy tongues, that they may draw them into the same misery.
cc-acp vvg pc-acp vvi cc vvi p-acp d c-acp pns32 vmb p-acp po32 j n2, cst pns32 vmb vvi pno32 p-acp dt d n1.
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We can hardly tell how to screw up sin one peg higher than this. First to practise sin, then defend it then boast of it.
We can hardly tell how to screw up since one peg higher than this. First to practise since, then defend it then boast of it.
pns12 vmb av vvi c-crq pc-acp vvi a-acp n1 crd n1 av-jc cs d. ord pc-acp vvi n1, av vvb pn31 av vvi pp-f pn31.
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Sin is first a Mans burthen, next his custom, next his delight, and then his excellency. Lord, whither is man faln!
since is First a men burden, next his custom, next his delight, and then his excellency. Lord, whither is man fallen!
n1 vbz ord dt ng1 n1, ord po31 n1, ord po31 n1, cc av po31 n1. n1, q-crq vbz n1 vvn!
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that holiness should ever be his disgrace, and sin, yea, the vilest of sins his glory!
that holiness should ever be his disgrace, and since, yea, the Vilest of Sins his glory!
d n1 vmd av vbi po31 n1, cc n1, uh, dt js pp-f n2 po31 n1!
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O the power of Divine Patience!
O the power of Divine Patience!
sy dt n1 pp-f j-jn n1!
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3. Inference. If the Eye of God searches every obscure corner in the World, to behold the evil that is committed there;
3. Inference. If the Eye of God Searches every Obscure corner in the World, to behold the evil that is committed there;
crd n1. cs dt n1 pp-f np1 vvz d j n1 p-acp dt n1, pc-acp vvi dt n-jn cst vbz vvn a-acp;
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then certainly the Eye of God cannot but look into every secret place in the World, to see the good that is done there.
then Certainly the Eye of God cannot but look into every secret place in the World, to see the good that is done there.
av av-j dt n1 pp-f np1 vmbx cc-acp vvi p-acp d j-jn n1 p-acp dt n1, pc-acp vvi dt j cst vbz vdn a-acp.
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The eyes of the Lord are in every place, beholding the evil, and the good. Prov. 15.3. The good as well as the evil, yea, he beholds with delight• … the good done in secret.The eyes of the Lord Are in every place, beholding the evil, and the good. Curae 15.3. The good as well as the evil, yea, he beholds with delight• … the good done in secret.
dt n2 pp-f dt n1 vbr p-acp d n1, vvg dt n-jn, cc dt j. np1 crd. dt j c-acp av c-acp dt n-jn, uh, pns31 vvz p-acp n1 … dt j vdn p-acp j-jn.
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As some sinners seek corners to act their wickedness in, and cannot satisfie themselves to commit sin in the light (for as our Saviour saith. Joh. 3.20.
As Some Sinners seek corners to act their wickedness in, and cannot satisfy themselves to commit since in the Light (for as our Saviour Says. John 3.20.
p-acp d n2 vvb n2 pc-acp vvi po32 n1 p-acp, cc vmbx vvi px32 pc-acp vvi n1 p-acp dt n1 (c-acp c-acp po12 n1 vvz. np1 crd.
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H• … that doth evil, hateth the light) so o• … the contrary, a truly godly man seeks corners to pray in, to meditate in,
H• … that does evil, hates the Light) so o• … the contrary, a truly godly man seeks corners to pray in, to meditate in,
n1 … cst vdz n-jn, vvz dt n1) av n1 … dt n-jn, dt av-j j n1 vvz n2 pc-acp vvi p-acp, pc-acp vvi p-acp,
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and to examine his own heart in, and thinks these duties of godliness can never be managed with too great a privacy;
and to examine his own heart in, and thinks these duties of godliness can never be managed with too great a privacy;
cc pc-acp vvi po31 d n1 p-acp, cc vvz d n2 pp-f n1 vmb av-x vbi vvn p-acp av j dt n1;
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not that he is in the least ashamed of his duty, no, that is not the reason,
not that he is in the least ashamed of his duty, no, that is not the reason,
xx cst pns31 vbz p-acp dt av-ds j pp-f po31 n1, uh-dx, cst vbz xx dt n1,
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but he is afraid of hypocrisie, when duties lie too open, and exposed to the eyes of men.
but he is afraid of hypocrisy, when duties lie too open, and exposed to the eyes of men.
cc-acp pns31 vbz j pp-f n1, c-crq n2 vvb av j, cc vvn p-acp dt n2 pp-f n2.
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A sinner takes his full liberty to vent his corruptions, when he can do it in secret;
A sinner Takes his full liberty to vent his corruptions, when he can do it in secret;
dt n1 vvz po31 j n1 pc-acp vvi po31 n2, c-crq pns31 vmb vdi pn31 p-acp j-jn;
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and a Saint takes his full liberty to vent and exercise his Graces, when no eye but the Eye of God sees him.
and a Saint Takes his full liberty to vent and exercise his Graces, when no eye but the Eye of God sees him.
cc dt n1 vvz po31 j n1 pc-acp vvi cc vvi po31 n2, c-crq dx n1 p-acp dt n1 pp-f np1 vvz pno31.
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Thou, when thou prayest (saith our Saviour) enter into thy Closet, and shut thy door,
Thou, when thou Prayest (Says our Saviour) enter into thy Closet, and shut thy door,
pns21, c-crq pns21 vv2 (vvz po12 n1) vvb p-acp po21 n1, cc vvb po21 n1,
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and pray to thy Father which is in secret, and thy Father (which seeth in secret) shall reward thee openly.
and pray to thy Father which is in secret, and thy Father (which sees in secret) shall reward thee openly.
cc vvb p-acp po21 n1 r-crq vbz p-acp j-jn, cc po21 n1 (r-crq vvz p-acp j-jn) vmb vvi pno21 av-j.
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O how much better is it, both as to your present comfort, and future account, to get into a corner to pray;
O how much better is it, both as to your present Comfort, and future account, to get into a corner to pray;
sy q-crq d jc vbz pn31, d c-acp p-acp po22 j n1, cc j-jn n1, pc-acp vvi p-acp dt n1 pc-acp vvi;
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than to whore, or drink? To pour out your Souls to God graciously, than to pour out your lusts against God so wickedly? How contrary are the principles of Grace and corruption? The study of sinners is to hide their evils from the eyes of men, the study of a Saint is to hide his duties from the eyes of men:
than to whore, or drink? To pour out your Souls to God graciously, than to pour out your Lustiest against God so wickedly? How contrary Are the principles of Grace and corruption? The study of Sinners is to hide their evils from the eyes of men, the study of a Saint is to hide his duties from the eyes of men:
cs p-acp n1, cc vvi? p-acp fw-fr av po22 n2 p-acp np1 av-j, cs pc-acp vvi av po22 n2 p-acp np1 av av-j? q-crq n-jn vbr dt n2 pp-f n1 cc n1? dt n1 pp-f n2 vbz pc-acp vvi po32 n2-jn p-acp dt n2 pp-f n2, dt n1 pp-f dt n1 vbz pc-acp vvi po31 n2 p-acp dt n2 pp-f n2:
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The sinner would not have the World suspect what he hath been about, nor would the Saint have all the World know what he hath been about.
The sinner would not have the World suspect what he hath been about, nor would the Saint have all the World know what he hath been about.
dt n1 vmd xx vhi dt n1 vvb r-crq pns31 vhz vbn a-acp, ccx vmd dt n1 vhb d dt n1 vvb r-crq pns31 vhz vbn a-acp.
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The way of an Adulterer is as the way of an Eagle in the Air, or as a Serpent upon a Rock. (i. e.) A secret way, where they leave no prints or tracks behind them.
The Way of an Adulterer is as the Way of an Eagl in the Air, or as a Serpent upon a Rock. (i. e.) A secret Way, where they leave no prints or tracks behind them.
dt n1 pp-f dt n1 vbz p-acp dt n1 pp-f dt n1 p-acp dt n1, cc p-acp dt n1 p-acp dt n1. (uh. sy.) dt j-jn n1, c-crq pns32 vvb dx n2 cc n2 p-acp pno32.
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So is the way of an adulterous Woman, she eateth and wipeth her mouth, and saith, I have done no wickedness. Prov. 30.19, 20. By wiping the mouth, is there meant Preventing all suspition;So is the Way of an adulterous Woman, she Eateth and wipeth her Mouth, and Says, I have done no wickedness. Curae 30.19, 20. By wiping the Mouth, is there meant Preventing all suspicion;
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suffering no sign of the action to remain upon them: So contrarily, a gracious person that hath been with God in secret Prayer, or Fasting,
suffering no Signen of the actium to remain upon them: So contrarily, a gracious person that hath been with God in secret Prayer, or Fasting,
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when his duty is ended, he labors to avoid all ostentations.
when his duty is ended, he labors to avoid all ostentations.
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And therefore you have the caution from Christ, Matth. 6.17, 18. But thou, when thou fastest, anoint thy head, and wash thy face;
And Therefore you have the caution from christ, Matthew 6.17, 18. But thou, when thou fastest, anoint thy head, and wash thy face;
cc av pn22 vhb dt n1 p-acp np1, np1 crd, crd cc-acp pns21, c-crq pns21 av-js, vvb po21 n1, cc vvb po21 n1;
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that thou appear not unto men to fast, but unto thy Father which is in secret. that thou appear not unto men to fast, but unto thy Father which is in secret.
cst pns21 vvb xx p-acp n2 pc-acp vvi, cc-acp p-acp po21 n1 r-crq vbz p-acp j-jn.
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The meaning is, carry thy private duties so close, that none may know what passeth between God and thee:
The meaning is, carry thy private duties so close, that none may know what passes between God and thee:
dt n1 vbz, vvb po21 j n2 av av-j, cst pix vmb vvi r-crq vvz p-acp np1 cc pno21:
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When thou hast been entertained in secret with hidden Manna, a Feast of fat things, wipe thy mouth in an holy sense, (i. c.) Wipe off suspition of hypocrisie and vanity by a prudent and humble concealment.
When thou hast been entertained in secret with hidden Manna, a Feast of fat things, wipe thy Mouth in an holy sense, (i. c.) Wipe off suspicion of hypocrisy and vanity by a prudent and humble concealment.
c-crq pns21 vh2 vbn vvn p-acp j-jn p-acp j-vvn n1, dt n1 pp-f j n2, vvb po21 n1 p-acp dt j n1, (uh. sy.) vvb a-acp n1 pp-f n1 cc n1 p-acp dt j cc j n1.
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Religion doth not lay all open, as we say; as sinners have their secret pleasures, their stoln Waters which are sweet to them: Religion does not lay all open, as we say; as Sinners have their secret pleasures, their stolen Waters which Are sweet to them:
n1 vdz xx vvi d j, c-acp pns12 vvb; c-acp n2 vhb po32 j-jn n2, po32 j-vvn n2 r-crq vbr j p-acp pno32:
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So the Saints have their secret delights in God, their hidden Manna, which no man knows but he that eateth of it.
So the Saints have their secret delights in God, their hidden Manna, which no man knows but he that Eateth of it.
av dt n2 vhb po32 j-jn n2 p-acp np1, po32 j-vvn n1, r-crq dx n1 vvz p-acp pns31 cst vvz pp-f pn31.
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And as the Eye of God vindictively beholds the one, so it delightfully beholds the other; and so you find it. Cant. 2.14. O my Dove, (saith Christ to the Church) th•• art in the Clefts of the Rocks, in the secret places of the Stairs:
And as the Eye of God vindictively beholds the one, so it delightfully beholds the other; and so you find it. Cant 2.14. Oh my Dove, (Says christ to the Church) th•• art in the Clefts of the Rocks, in the secret places of the Stairs:
cc c-acp dt n1 pp-f np1 av-j vvz dt pi, av pn31 av-j vvz dt j-jn; cc av pn22 vvb pn31. np1 crd. uh po11 n1, (vvz np1 p-acp dt n1) n1 n1 p-acp dt n2 pp-f dt n2, p-acp dt j-jn n2 pp-f dt n2:
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Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance comely. Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance comely.
vvb pno11 vvi po21 n1, vvb pno11 vvi po21 n1; p-acp j vbz po21 n1, cc po21 n1 j.
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Let this incourage you to secret duties;
Let this encourage you to secret duties;
vvb d vvi pn22 p-acp j-jn n2;
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let not others find more pleasure in secret Lusts, than you can do in God and secret duties.
let not Others find more pleasure in secret Lustiest, than you can do in God and secret duties.
vvb xx n2-jn vvb dc n1 p-acp j-jn n2, cs pn22 vmb vdi p-acp np1 cc j-jn n2.
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4. Inference. Doth the Eye of God see all the evil and wickedness that is committed in all the secret corners of the World,
4. Inference. Does the Eye of God see all the evil and wickedness that is committed in all the secret corners of the World,
crd n1. vdz dt n1 pp-f np1 vvb d dt j-jn cc n1 cst vbz vvn p-acp d dt j-jn n2 pp-f dt n1,
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how admirable then is the Patience of God towards the World!
how admirable then is the Patience of God towards the World!
c-crq j av vbz dt n1 pp-f np1 p-acp dt n1!
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who can imagine, how much wickedness is secretly practised in a Town, or City every day? Or,
who can imagine, how much wickedness is secretly practised in a Town, or city every day? Or,
q-crq vmb vvi, c-crq d n1 vbz av-jn vvn p-acp dt n1, cc n1 d n1? cc,
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if all the villanies that are perpetrated in a small circumference, in one day, were known to us, we should admire, that God doth not make us like Sodom, for judgment and desolation before the next day:
if all the villainies that Are perpetrated in a small circumference, in one day, were known to us, we should admire, that God does not make us like Sodom, for judgement and desolation before the next day:
cs d dt n2 cst vbr vvn p-acp dt j n1, p-acp crd n1, vbdr vvn p-acp pno12, pns12 vmd vvi, cst np1 vdz xx vvi pno12 av-j np1, p-acp n1 cc n1 p-acp dt ord n1:
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What then are the innumerable swarms of sin, which are as the Sand upon the Sea-shore, from all the parts and corners of the Earth!
What then Are the innumerable swarms of since, which Are as the Sand upon the Seashore, from all the parts and corners of the Earth!
q-crq av vbr dt j n2 pp-f n1, r-crq vbr p-acp dt n1 p-acp dt n1, p-acp d dt n2 cc n2 pp-f dt n1!
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Alass, there is not the ten thousandth part of the grosser sort of wickednesses committed in the World, that ever comes to our eye or ear;
Alas, there is not the ten thousandth part of the grosser sort of Wickednesses committed in the World, that ever comes to our eye or ear;
uh, pc-acp vbz xx dt crd ord n1 pp-f dt jc n1 pp-f n2 vvn p-acp dt n1, cst av vvz p-acp po12 n1 cc n1;
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and if it did, we cannot estimate the evil of sin, as God doth; nor feel with that resentment, the burthen of it, as he doth;
and if it did, we cannot estimate the evil of since, as God does; nor feel with that resentment, the burden of it, as he does;
cc cs pn31 vdd, pns12 vmbx vvi dt n-jn pp-f n1, c-acp np1 vdz; ccx vvb p-acp d n1, dt n1 pp-f pn31, c-acp pns31 vdz;
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and yet the long-suffering God forbears it with infinite patience.
and yet the long-suffering God forbears it with infinite patience.
cc av dt j np1 vvz pn31 p-acp j n1.
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Surely his power was not more discovered in making the World, than it is in forbearing to destroy it again,
Surely his power was not more discovered in making the World, than it is in forbearing to destroy it again,
np1 po31 n1 vbds xx av-dc vvn p-acp vvg dt n1, cs pn31 vbz p-acp vvg pc-acp vvi pn31 av,
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for the wiekedness that is in it. But the World stands for the Churches sake that is in it.
for the wiekedness that is in it. But the World Stands for the Churches sake that is in it.
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And were it not, that the Lord of Hosts had left unto us a small remnant, we had been as Sodom, we had been like unto Gomorrah, Isai. 1.9. There is also an elect remnant to be called and gathered by the Gospel, out of it, in their several generations;And were it not, that the Lord of Hosts had left unto us a small remnant, we had been as Sodom, we had been like unto Gomorrah, Isaiah 1.9. There is also an elect remnant to be called and gathered by the Gospel, out of it, in their several generations;
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and when that number shall be accomplished, God will set fire to the Four quarters of it,
and when that number shall be accomplished, God will Set fire to the Four quarters of it,
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and it shall lie in white Ashes; till then, the long-suffering of God waiteth.
and it shall lie in white Ashes; till then, the long-suffering of God waits.
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5. Inference. If God see all the secret wickedness that is committed in every corner of the World;
5. Inference. If God see all the secret wickedness that is committed in every corner of the World;
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how clear is it, that there is a judgment to come, and that this judgment will be exact?
how clear is it, that there is a judgement to come, and that this judgement will be exact?
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That there is a judgment to come is by this manifest, that there is abundance of sin committed in the World, which never comes to light here,
That there is a judgement to come is by this manifest, that there is abundance of since committed in the World, which never comes to Light Here,
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nor never will in this World.
nor never will in this World.
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It is true, some mens sins are open, and the judgments of God upon them are as open,
It is true, Some men's Sins Are open, and the Judgments of God upon them Are as open,
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but it is not so with all. The Apostle saith, 1 Tim. 5.24. Some mens sins are open before-hand, going before-hand to Judgment, and some mens, they follow after.
but it is not so with all. The Apostle Says, 1 Tim. 5.24. some men's Sins Are open beforehand, going beforehand to Judgement, and Some men's, they follow After.
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Some mens sins are written as it were in their foreheads, every one fees them,
some men's Sins Are written as it were in their foreheads, every one fees them,
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but others follow after, are not discovered till the day of the revelation of the secrets of all hearts;
but Others follow After, Are not discovered till the day of the Revelation of the secrets of all hearts;
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and then that which is now done in closets shall be proclaimed as upon the housetops:
and then that which is now done in closets shall be proclaimed as upon the housetops:
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though they were never put to shame for their sins in the places where they committed them,
though they were never put to shame for their Sins in the places where they committed them,
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yet God will shame them, before Men and Angels. This is the day to judge secrets. 1 Cor. 4.5.
yet God will shame them, before Men and Angels. This is the day to judge secrets. 1 Cor. 4.5.
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And, as it is certain, there will be such a judgment, so it is certain this judgment will be exact;
And, as it is certain, there will be such a judgement, so it is certain this judgement will be exact;
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for the Judge of all hath seen all: Whatever he charges any Man with, hath been acted before his face. Psal. 90.8. Thou settest our secret sins in the light of thy countenance.
for the Judge of all hath seen all: Whatever he charges any Man with, hath been acted before his face. Psalm 90.8. Thou settest our secret Sins in the Light of thy countenance.
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Here can be no mistake, the Omniscient God will judge for what he hath seen; For his eyes are upon the ways of man, and he seeth all his goings,
Here can be no mistake, the Omniscient God will judge for what he hath seen; For his eyes Are upon the ways of man, and he sees all his goings,
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for he will not lay upon man more than right, that he should enter into judgment with God. for he will not lay upon man more than right, that he should enter into judgement with God.
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The meaning is, he cannot mistake in his judgment, being Omniscient, and having seen all the ways of man;
The meaning is, he cannot mistake in his judgement, being Omniscient, and having seen all the ways of man;
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so that there can be no plea offered by any man for a reverse of his sentence.
so that there can be no plea offered by any man for a reverse of his sentence.
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O then let us be exact and careful, as well in our secret as in our open actions;
Oh then let us be exact and careful, as well in our secret as in our open actions;
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for God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. Eccles. 12. ult.
for God shall bring every work into judgement, with every secret thing, whither it be good, or whither it be evil. Eccles. 12. ult.
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6. Inference. Lastly, If the Eye of God be in every place upon us, and all our Actions:
6. Inference. Lastly, If the Eye of God be in every place upon us, and all our Actions:
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Then let those whose condition of life, hath sent them out of the eyes and observations of their Parents and Masters, keep the sense of Gods Eye upon their hearts,
Then let those whose condition of life, hath sent them out of the eyes and observations of their Parents and Masters, keep the sense of God's Eye upon their hearts,
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as ever they would escape sin and ruine.
as ever they would escape since and ruin.
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It is no small advantage to young unprincipled persons, to live under the Discipline of pious and careful Governors;
It is no small advantage to young unprincipled Persons, to live under the Discipline of pious and careful Governors;
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but it often falls out, that they are early Transplanted into another Soyl, sent into Foreign Countreys in order to their Education or Imployment;
but it often falls out, that they Are early Transplanted into Another Soil, sent into Foreign Countries' in order to their Education or Employment;
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and as often are there corrupted and debauched by the evil examples of the places where they reside, they learn another Language or drive another Trade than that their Parents or Masters designed them for.
and as often Are there corrupted and debauched by the evil Examples of the places where they reside, they Learn Another Language or drive Another Trade than that their Parents or Masters designed them for.
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But if the sense of this great Truth, might accompany them where-ever they are, O what a Soveraign Antidote would it prove against those deadly Poysons of Temptations!
But if the sense of this great Truth, might accompany them wherever they Are, Oh what a Sovereign Antidote would it prove against those deadly Poisons of Temptations!
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This alone would be a sufficient Preservative.
This alone would be a sufficient Preservative.
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If our Children and Servants have but the awful sense of Gods Eye upon them, we may turn them loose in the wide World without fear.
If our Children and Servants have but the awful sense of God's Eye upon them, we may turn them lose in the wide World without Fear.
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If Providence shall direct this discourse to your hands, my Hearts desire and prayer for you is, That the Spirit of the Lord would imprint this great Truth upon your hearts.
If Providence shall Direct this discourse to your hands, my Hearts desire and prayer for you is, That the Spirit of the Lord would imprint this great Truth upon your hearts.
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And I am the more moved to ind•avor your Preservation, upon the consideration of the apparent danger you are in,
And I am the more moved to ind•avor your Preservation, upon the consideration of the apparent danger you Are in,
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and the manifold disappointments and mischiefs that must unavoidably follow the corrupting of your tender years.
and the manifold disappointments and mischiefs that must avoidable follow the corrupting of your tender Years.
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The danger you are in is great, whether you consider First, The infecting catching nature of sin.
The danger you Are in is great, whither you Consider First, The infecting catching nature of since.
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No Plague is more infectious and insinuating than sin is.
No Plague is more infectious and insinuating than since is.
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Many are the wiles, devices, stratagems, and baits, Satan lays to draw you into sin, 2 Cor. 2.11. Or
Many Are the wiles, devices, stratagems, and baits, Satan lays to draw you into since, 2 Cor. 2.11. Or
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Secondly, The pronity that is in your own Nature, to close with the offers and temptations that you are tried with, it is as great a wonder,
Secondly, The pronity that is in your own Nature, to close with the offers and temptations that you Are tried with, it is as great a wonder,
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if you escape, as that one that lives in a Pesthouse, should remain healthy;
if you escape, as that one that lives in a Pesthouse, should remain healthy;
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or that dry Tinder should not catch, when thousands of sparks flie about it, and light upon it. Or
or that dry Tinder should not catch, when thousands of sparks fly about it, and Light upon it. Or
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Thirdly, The absence of all those means by which you have formerly been preserved from sin.
Thirdly, The absence of all those means by which you have formerly been preserved from since.
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You are now without the Ordinances of God, the Family Duties, the Admonitions, Counsels, Examples, and Observations of your Parents, Masters, and Friends:
You Are now without the Ordinances of God, the Family Duties, the Admonitions, Counsels, Examples, and Observations of your Parents, Masters, and Friends:
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All which have been of great use to keep you from sin, and repress the vanities of youth. Or lastly,
All which have been of great use to keep you from since, and repress the vanities of youth. Or lastly,
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Fourthly, The manifold furtherances to Temptations which your Age affords, Childhood and Youth are vanity.
Fourthly, The manifold furtherances to Temptations which your Age affords, Childhood and Youth Are vanity.
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Inconsiderateness, rashness, injudiciousness, and the want of experience, do all cast you into the very snare.
Inconsiderateness, rashness, injudiciousness, and the want of experience, do all cast you into the very snare.
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See how the Holy Ghost hath signified the danger of persons at your age, in Prov. 7.7. All these things do greatly indanger you.
See how the Holy Ghost hath signified the danger of Persons At your age, in Curae 7.7. All these things do greatly endanger you.
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And if any, or all of them together, prevail to the vitiating and corrupting of you,
And if any, or all of them together, prevail to the vitiating and corrupting of you,
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then what a train of sad consequences will follow upon it! For first,
then what a train of sad consequences will follow upon it! For First,
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1. The Great God will be dishonored and reproached by you, even that God whose distinguishing Mercies are now before your eyes,
1. The Great God will be dishonoured and reproached by you, even that God whose distinguishing mercies Are now before your eyes,
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and should be admired by you.
and should be admired by you.
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That caused you to spring up in a better soil, and not from Idolaters in a Land of Darkness.
That caused you to spring up in a better soil, and not from Idolaters in a Land of Darkness.
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2. Conscience will be wounded and polluted with guilt;
2. Conscience will be wounded and polluted with guilt;
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and though at present you feel not the remorse and gnawings of it, yet now you are preparing for it.
and though At present you feel not the remorse and gnawings of it, yet now you Are preparing for it.
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The sins of youth, are complaints and sorrows of old age. Job 13.26. 3. The hearts of your Friends (if Godly) will be grieved and greatly troubled, to find their expectations and hopes disappointed;
The Sins of youth, Are complaints and sorrows of old age. Job 13.26. 3. The hearts of your Friends (if Godly) will be grieved and greatly troubled, to find their Expectations and hope's disappointed;
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and all those Prayers for you, and Counsels bestowed on you to come to nothing.
and all those Prayers for you, and Counsels bestowed on you to come to nothing.
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If an unequal match by Esau was such a grief of heart to Isaac and Rebecca, what will prophaness and uncleanness be to your Parents? Gen. 26.34. 4. The serviceableness and comfort of your whole life, will in all probability be destroyed by the corruption of your youth.
If an unequal match by Esau was such a grief of heart to Isaac and Rebecca, what will profaneness and uncleanness be to your Parents? Gen. 26.34. 4. The serviceableness and Comfort of your Whole life, will in all probability be destroyed by the corruption of your youth.
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If Blossoms be withered, and Buds nipt, what Fruit can be expected? To conclude, 5. Your precious and immortal Souls are hazarded to all Eternity.
If Blossoms be withered, and Buds nipped, what Fruit can be expected? To conclude, 5. Your precious and immortal Souls Are hazarded to all Eternity.
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And what shall it profit a man to gain the whole World, and lose his own soul;
And what shall it profit a man to gain the Whole World, and loose his own soul;
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or, what shall a man give in exchange for his soul? Matth. 16.26. All this mischief may be happily prevented by the serious consideration of this point, you have now been reading.or, what shall a man give in exchange for his soul? Matthew 16.26. All this mischief may be happily prevented by the serious consideration of this point, you have now been reading.
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For if God shall fix that Truth in your Hearts by Faith, then
For if God shall fix that Truth in your Hearts by Faith, then
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First, Instead of running with others into the same excess of riot, you will keep your selves pure and unspotted in an unclean defiling World.
First, Instead of running with Others into the same excess of riot, you will keep your selves pure and unspotted in an unclean defiling World.
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You will answer all temptations to sin, as Joseph, did Gen. 39.9. How can I do this great wickedness, and sin against God.
You will answer all temptations to since, as Joseph, did Gen. 39.9. How can I do this great wickedness, and since against God.
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Secondly, Instead of joyning with others in sin, you will mourn for the sins of others.
Secondly, Instead of joining with Others in since, you will mourn for the Sins of Others.
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You will say with David, Psal. 120.5. Wo is me, that I sojourn in Mesheck, that I dwell in the Tents of Kedar.
You will say with David, Psalm 120.5. Woe is me, that I sojourn in Meshach, that I dwell in the Tents of Kedar.
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Your soul, like Lots, will be vexed from day to day with the filthy conversations of the wicked. 2 Pet. 1.17, 18.
Your soul, like Lots, will be vexed from day to day with the filthy conversations of the wicked. 2 Pet. 1.17, 18.
po22 n1, av-j n2, vmb vbi vvn p-acp n1 p-acp n1 p-acp dt j n2 pp-f dt j. crd np1 crd, crd
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Thirdly, Instead of returning to your Countrey with a wounded name and conscience, you will return full of inward Comfort and Peace,
Thirdly, Instead of returning to your Country with a wounded name and conscience, you will return full of inward Comfort and Peace,
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and to the joy of all your Friends and Relations.
and to the joy of all your Friends and Relations.
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Fourthly, To conclude, you will give fair incouragements to the expectations of all that know you, of becoming useful instruments for the glory of God,
Fourthly, To conclude, you will give fair encouragements to the Expectations of all that know you, of becoming useful Instruments for the glory of God,
ord, pc-acp vvi, pn22 vmb vvi j n2 p-acp dt n2 pp-f d cst vvb pn22, pp-f vvg j n2 p-acp dt n1 pp-f np1,
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and benefit of the World in your Generation. O therefore beg of God, that this Truth may be deeply ingraven upon your Hearts.
and benefit of the World in your Generation. O Therefore beg of God, that this Truth may be deeply engraven upon your Hearts.
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THE Successful Sea-man.
THE Successful Seaman.
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SERMON IV. Deut. 8.17, 18. And thou say in thine heart, my power, and the might of my hand hath gotten me this wealth:
SERMON IV. Deuteronomy 8.17, 18. And thou say in thine heart, my power, and the might of my hand hath got me this wealth:
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But thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth.
But thou shalt Remember the Lord thy God, for it is he that gives thee power to get wealth.
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THis Context contains a necessary and very seasonable Caution to the Israelites, who were now passing out of their Wilderness-straits into the rich and fruitful Land of Canaan, which abounded with all Earthly Blessings and Comforts.
THis Context contains a necessary and very seasonable Caution to the Israelites, who were now passing out of their Wilderness-straits into the rich and fruitful Land of Canaan, which abounded with all Earthly Blessings and Comforts.
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Now when the Lord was about to give them possession of this good Land, he first gives them some wholesome Caveats to prevent the abuse of these Mercies.
Now when the Lord was about to give them possession of this good Land, he First gives them Some wholesome Caveats to prevent the abuse of these mercies.
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He knew how apt they were to forget him in a prosperous estate, and ascribe all their comfortable fruitions to their own prudence and valor;
He knew how apt they were to forget him in a prosperous estate, and ascribe all their comfortable fruitions to their own prudence and valour;
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to prevent this, he reminds them of their former estate, and warns them about their future estate.
to prevent this, he reminds them of their former estate, and warns them about their future estate.
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He reminds them of their former condition whilest they subsisted upon his immediate care in the Wilderness.
He reminds them of their former condition whilst they subsisted upon his immediate care in the Wilderness.
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Vers. 15, 16. Who led thee through the great and terrible Wilderness, wherein were fiery Serpents, Vers. 15, 16. Who led thee through the great and terrible Wilderness, wherein were fiery Serpents,
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and Scorpions, and Drought, where there was no Water; here were their dangers and wants.and Scorpions, and Drought, where there was no Water; Here were their dangers and Wants.
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Who brought thee forth Water out of the Rock of Flint, who fed thee in the Wilderness with Manna, which thy Fathers knew not; Who brought thee forth Water out of the Rock of Flint, who fed thee in the Wilderness with Manna, which thy Father's knew not;
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here were their supplies in these straits.
Here were their supplies in these straits.
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That he might humble thee, and that he might prove thee, to do thee good at thy latter end; That he might humble thee, and that he might prove thee, to do thee good At thy latter end;
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here was the wise and gracious design of God in all this.
Here was the wise and gracious Design of God in all this.
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But wherein did God humble them by feeding them with Manna? Were they not shrewdly humbled (saith Mr. Gurnal, Vol. 2. p. 345. an ingenious Author) to be fed with such a dainty dish, which had God for its Cook,
But wherein did God humble them by feeding them with Manna? Were they not shrewdly humbled (Says Mr. Journal, Vol. 2. p. 345. an ingenious Author) to be fed with such a dainty dish, which had God for its Cook,
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and was called Angels food for its delicacy? It was not the meanness of the fare,
and was called Angels food for its delicacy? It was not the meanness of the fare,
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1047
but the manner of having it, by which God intended to humble them. The food was excellent, but they had it from hand to mouth;
but the manner of having it, by which God intended to humble them. The food was excellent, but they had it from hand to Mouth;
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so that God kept the Key of their Cupboard, they stood to his immediate allowance. This was an humbling way.
so that God kept the Key of their Cupboard, they stood to his immediate allowance. This was an humbling Way.
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But now the dispensation of Providence was just upon the change, they were going to a Land where they should eat Bread without scarceness, Ver. 9. And have their comforts in a more natural stated and sensible way;
But now the Dispensation of Providence was just upon the change, they were going to a Land where they should eat Bred without scarceness, Ver. 9. And have their comforts in a more natural stated and sensible Way;
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and now would be the danger. Therefore
and now would be the danger. Therefore
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He not only reminds them of their former estate, but in this Text, Cautions them about their future estate, Say not in thy heart, my power,
He not only reminds them of their former estate, but in this Text, Cautions them about their future estate, Say not in thy heart, my power,
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or the might of my hand hath gotten me this wealth, &c. In this Caution we have these two things especially to observe,or the might of my hand hath got me this wealth, etc. In this Caution we have these two things especially to observe,
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1. The false cause of their prosperity removed. 2. The true and proper cause thereof asserted. 1. The false cause removed:
1. The false cause of their Prosperity removed. 2. The true and proper cause thereof asserted. 1. The false cause removed:
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1054
Not their power, or the might of their hand. That is said to be gotten by the hand, that is gotten by our wisdom, as well as labor:Not their power, or the might of their hand. That is said to be got by the hand, that is got by our Wisdom, as well as labour:
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1055
Head-work and wit-work, is hand-work in the sense of this Text. It cannot be denied, but they were a great people, prudent, industrious, and had an excellent polity among them:
Head-work and wit-work, is handwork in the sense of this Text. It cannot be denied, but they were a great people, prudent, Industria, and had an excellent polity among them:
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But yet, though they had all these natural external means of inriching themselves in that fertile soyl, God will by no means allow them to ascribe their Success and Wealth to any of these causes;
But yet, though they had all these natural external means of enriching themselves in that fertile soil, God will by no means allow them to ascribe their Success and Wealth to any of these Causes;
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for alass, what are all these without his Blessing? 2. The true and proper cause asserted.
for alas, what Are all these without his Blessing? 2. The true and proper cause asserted.
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It is the Lord that gives thee power to get wealth, (i. e) All thy care, labor, wisdom, strength, signifies nothing without him;It is the Lord that gives thee power to get wealth, (i. e) All thy care, labour, Wisdom, strength, signifies nothing without him;
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it is not your pains, but his blessing that makes your designs to prosper: And therefore in all your prosperity, still acknowledge him as the Author of all. Hence note.
it is not your pains, but his blessing that makes your designs to prosper: And Therefore in all your Prosperity, still acknowledge him as the Author of all. Hence note.
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Doctr. That the Prosperity and Success of our Affairs, is not to be ascribed to our own abilities,
Doctrine That the Prosperity and Success of our Affairs, is not to be ascribed to our own abilities,
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but to the Blessing of God upon our lawful indeavors. but to the Blessing of God upon our lawful endeavours.
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We find two Proverbs in one Chapter that seem to differ in the account they give of this matter;
We find two Proverbs in one Chapter that seem to differ in the account they give of this matter;
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and indeed they do but seem so. It is said in Prov. 10.4. The hand of the diligent maketh rich.
and indeed they do but seem so. It is said in Curae 10.4. The hand of the diligent makes rich.
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Ascribing riches and prosperity to humane diligence. And Vers. 22. The blessing of the Lord, it maketh rich.
Ascribing riches and Prosperity to humane diligence. And Vers. 22. The blessing of the Lord, it makes rich.
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But these two are not really opposed to each other, but the one subordinated to the other.
But these two Are not really opposed to each other, but the one subordinated to the other.
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The diligent hand with Gods blessing upon it, makes rich; neither of them alone, but both conjoyned.
The diligent hand with God's blessing upon it, makes rich; neither of them alone, but both conjoined.
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A diligent hand cannot make rich without Gods blessing;
A diligent hand cannot make rich without God's blessing;
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and Gods blessing doth not ordinarily make rich without a diligent han• And these two are put together in their proper places. 1 Chro. 22.16. Ʋp and be doing, and the Lord be with you.
and God's blessing does not ordinarily make rich without a diligent han• And these two Are put together in their proper places. 1 Chro 22.16. Ʋp and be doing, and the Lord be with you.
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It is a vain pretence for any man to say, If the Lord be with me, I may sit still, and do nothing;
It is a vain pretence for any man to say, If the Lord be with me, I may fit still, and do nothing;
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and a wicked one to say, If I am up and doing, I shall prosper whether God be with me, or no.
and a wicked one to say, If I am up and doing, I shall prosper whither God be with me, or no.
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The Sluggard would fain prosper without diligence; and the Atheist hopes to prosper by his diligence alone:
The Sluggard would fain prosper without diligence; and the Atheist hope's to prosper by his diligence alone:
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But Christians expect their prosperity from Gods Blessing, in the way of honest diligence.
But Christians expect their Prosperity from God's Blessing, in the Way of honest diligence.
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1073
It is a common thing for men to benum their own arms, and make them as dead and useless by leaning too much upon them:
It is a Common thing for men to Benum their own arms, and make them as dead and useless by leaning too much upon them:
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So it is in a Moral, as well as Natural way. All the prudence and pains in the World avail nothing without God.
So it is in a Moral, as well as Natural Way. All the prudence and pains in the World avail nothing without God.
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So saith the Psalmist, in Psal. 127.2.
So Says the Psalmist, in Psalm 127.2.
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It is in vain for you to rise up early, to sit up late, to eat the bread of sorrows, It is in vain for you to rise up early, to fit up late, to eat the bred of sorrows,
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1077
for so he giveth his beloved sleep. for so he gives his Beloved sleep.
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A Man would think he that rises betime, fares hard, works hard, sits up late, cannot but be a thriving man,
A Man would think he that rises betime, fares hard, works hard, sits up late, cannot but be a thriving man,
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and probably he would be so, if Gods blessing did second his diligence and frugality. But the Psalmist intends it of diligence in a separate sense:
and probably he would be so, if God's blessing did second his diligence and frugality. But the Psalmist intends it of diligence in a separate sense:
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1080
A diligent hand working alone, and then it is all in vain, and serves only to confirm the common Proverb, Early up, and never the nearer. Labor without God cannot prosper;
A diligent hand working alone, and then it is all in vain, and serves only to confirm the Common Proverb, Early up, and never the nearer. Labour without God cannot prosper;
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and labor against God will not only destroy it self, but the laborer to boot.
and labour against God will not only destroy it self, but the laborer to boot.
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Now, that this is really so, as the Doctrine states it, I shall indeavor to make it evident.
Now, that this is really so, as the Doctrine states it, I shall endeavour to make it evident.
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1. By a General Demonstration of the whole Matter. 2. By a Particular Enumeration of the ordinary Causes and Means of all Success;
1. By a General Demonstration of the Whole Matter. 2. By a Particular Enumeration of the ordinary Causes and Means of all Success;
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which are all dependent things upon the Lords Blessing. First, That Success in Business is not in the power of our Hand;
which Are all dependent things upon the lords Blessing. First, That Success in Business is not in the power of our Hand;
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1085
but in the Hand of Providence, to dispose it as he pleases, and to whom he pleases, appears by this.
but in the Hand of Providence, to dispose it as he Pleases, and to whom he Pleases, appears by this.
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That Providence sometimes blasts and frustrates the most prudent, and well-laid designs of Men; and in the mean time, succeeds and prospers more weak and improbable ones. That Providence sometime blasts and frustrates the most prudent, and well-laid designs of Men; and in the mean time, succeeds and prospers more weak and improbable ones.
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1087
What is more common in the observation of all ages, than this? One Man shall toil,
What is more Common in the observation of all ages, than this? One Man shall toil,
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as in the fire, for very vanity;
as in the fire, for very vanity;
c-acp p-acp dt n1, c-acp j n1;
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run to and fro, plot and study all the ways in the World to get an estate, deny back and belly, and all will not do:
run to and from, plot and study all the ways in the World to get an estate, deny back and belly, and all will not do:
vvb p-acp cc av, n1 cc vvi d dt n2 p-acp dt n1 pc-acp vvi dt n1, vvb av cc n1, cc d vmb xx vdi:
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He shall never be able to attain what he strives after, but his designs shall be still fruitless.
He shall never be able to attain what he strives After, but his designs shall be still fruitless.
pns31 vmb av-x vbi j pc-acp vvi r-crq pns31 vvz a-acp, cc-acp po31 n2 vmb vbi av j.
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Another hath neither an head to contrive, nor an hand to labor as the former hath;
another hath neither an head to contrive, nor an hand to labour as the former hath;
n-jn vhz d dt n1 pc-acp vvi, ccx dt n1 pc-acp vvi p-acp dt j vhz;
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nor doth he torture his brains about it, but manages his affairs with less judgment, and spends fewer thoughts about it, and yet Success follows it.
nor does he torture his brains about it, but manages his affairs with less judgement, and spends fewer thoughts about it, and yet Success follows it.
ccx vdz pns31 vvi po31 n2 p-acp pn31, cc-acp vvz po31 n2 p-acp dc n1, cc vvz dc n2 p-acp pn31, cc av n1 vvz pn31.
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It shall be cast in upon some, who as they did not, so (considering the weak management of their business) had little rational incouragement to expect it;
It shall be cast in upon Some, who as they did not, so (considering the weak management of their business) had little rational encouragement to expect it;
pn31 vmb vbi vvn p-acp p-acp d, r-crq c-acp pns32 vdd xx, av (vvg dt j n1 pp-f po32 n1) vhd av-j j n1 pc-acp vvi pn31;
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and flie from others, who industriously pursue it in the prudent choice and diligent use of all the proper means of attaining it.
and fly from Others, who industriously pursue it in the prudent choice and diligent use of all the proper means of attaining it.
cc vvb p-acp n2-jn, r-crq av-j vvb pn31 p-acp dt j n1 cc j n1 pp-f d dt j n2 pp-f vvg pn31.
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And this is not only an observation grounded upon our own experience, but confirmed by the wisest of Men. Eccles. 9.11.
And this is not only an observation grounded upon our own experience, but confirmed by the Wisest of Men. Eccles. 9.11.
cc d vbz xx av-j dt n1 vvn p-acp po12 d n1, cc-acp vvd p-acp dt js pp-f n2. np1 crd.
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I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong; I returned, and saw under the Sun, that the raze is not to the swift, nor the battle to the strong;
pns11 vvd, cc vvd p-acp dt n1, cst dt n1 vbz xx p-acp dt j, ccx dt n1 p-acp dt j;
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neither yet bread to the wise, nor yet riches to men of understanding; nor yet favor to men of skill, but time and chance hapneth to them all. neither yet bred to the wise, nor yet riches to men of understanding; nor yet favour to men of skill, but time and chance Happeneth to them all.
av-dx av n1 p-acp dt j, ccx av n2 p-acp n2 pp-f n1; ccx av n1 p-acp n2 pp-f n1, cc-acp n1 cc n1 vvz p-acp pno32 d.
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If two men run for a prize, Reason gives the prize to the swiftest; if two Armies joyn battle, Reason gives the victory to the strongest;
If two men run for a prize, Reason gives the prize to the swiftest; if two Armies join battle, Reason gives the victory to the Strongest;
cs crd n2 vvn p-acp dt n1, n1 vvz dt n1 p-acp dt js; cs crd n2 vvb n1, n1 vvz dt n1 p-acp dt js;
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if two men undertake a design to get wealth, Reason gives the riches to the wisest;
if two men undertake a Design to get wealth, Reason gives the riches to the Wisest;
cs crd n2 vvb dt n1 pc-acp vvi n1, n1 vvz dt n2 p-acp dt js;
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yea, but Providence sometimes disposes it quite contrary to the verdict of Reason;
yea, but Providence sometime disposes it quite contrary to the verdict of Reason;
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and the prize is given to the slowest, the v•ctory to the weakest, the estate to the more shallow capacity:
and the prize is given to the slowest, the v•ctory to the Weakest, the estate to the more shallow capacity:
cc dt n1 vbz vvn p-acp dt js, dt n1 p-acp dt js, dt n1 p-acp dt av-dc j n1:
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So that these events seem to fall out rather casually, than answerably to the means imployed about them:
So that these events seem to fallen out rather casually, than answerably to the means employed about them:
av cst d n2 vvb pc-acp vvi av av av-j, cs av-j p-acp dt n2 vvn p-acp pno32:
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And who that observes this, can doubt, but it is the Hand of Gods Providence, and not our diligence that disposes the issues of these things.
And who that observes this, can doubt, but it is the Hand of God's Providence, and not our diligence that disposes the issues of these things.
cc r-crq cst vvz d, vmb vvi, cc-acp pn31 vbz dt n1 pp-f npg1 n1, cc xx po12 n1 cst vvz dt n2 pp-f d n2.
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For why doth God so often step out of the ordinary way, and cross his hands as old Israel did, laying the right hand upon upon the younger,
For why does God so often step out of the ordinary Way, and cross his hands as old Israel did, laying the right hand upon upon the younger,
p-acp q-crq vdz np1 av av vvi av pp-f dt j n1, cc vvi po31 n2 c-acp j np1 vdd, vvg dt j-jn n1 p-acp p-acp dt jc,
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and the left upon the elder:
and the left upon the elder:
cc dt j p-acp dt n-jn:
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I mean, Success to the weak, and disappointment to the strong, but to convince us of this great truth which I here bring it to confirm? And because men are so apt to sacrifice to their own Prudence, and disown Providence:
I mean, Success to the weak, and disappointment to the strong, but to convince us of this great truth which I Here bring it to confirm? And Because men Are so apt to sacrifice to their own Prudence, and disown Providence:
pns11 vvb, n1 p-acp dt j, cc n1 p-acp dt j, cc-acp pc-acp vvi pno12 pp-f d j n1 r-crq pns11 av vvb pn31 pc-acp vvi? cc c-acp n2 vbr av j pc-acp vvi p-acp po32 d n1, cc j n1:
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Therefore it sometimes makes the case much plainer than so.
Therefore it sometime makes the case much plainer than so.
av pn31 av vvz dt n1 av-d jc cs av.
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It denies riches to the Industrious that live for no other end but to get them,
It Denies riches to the Industria that live for no other end but to get them,
pn31 vvz n2 p-acp dt j cst vvb p-acp dx j-jn n1 cc-acp pc-acp vvi pno32,
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and casts them in upon those that seek them not at all, and indeed are scarcely competent for business.
and Cast them in upon those that seek them not At all, and indeed Are scarcely competent for business.
cc vvz pno32 p-acp p-acp d cst vvb pno32 xx p-acp d, cc av vbr av-j j p-acp n1.
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Aristides, one of the wisest men of his age, was yet still so poor, that Plutarch said, it brought a slur upon Justice it self,Aristides, one of the Wisest men of his age, was yet still so poor, that Plutarch said, it brought a slur upon justice it self,
np1, crd pp-f dt js n2 pp-f po31 n1, vbds av av av j, cst ng1 vvd, pn31 vvd dt n1 p-acp n1 pn31 n1,
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as if she were not able to maintain her followers.
as if she were not able to maintain her followers.
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Socrates, one of the prime Grecian Sages was so exceeding poor, that Apuleius could not but note, That Poverty was become an Inmate with Philosophy; when in the mean time, the empty, shallow, Socrates, one of the prime Grecian Sages was so exceeding poor, that Apuleius could not but note, That Poverty was become an Inmate with Philosophy; when in the mean time, the empty, shallow,
np1, crd pp-f dt j-jn jp n2-jn vbds av av-vvg j, cst np1 vmd xx p-acp n1, cst n1 vbds vvn dt zz p-acp n1; c-crq p-acp dt j n1, dt j, j,
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and foolish, shall come up with it, and overtake it without any pains at all, which others prosecute in the most rational course all their life, and all to no purpose.
and foolish, shall come up with it, and overtake it without any pains At all, which Others prosecute in the most rational course all their life, and all to no purpose.
cc j, vmb vvi a-acp p-acp pn31, cc vvi pn31 p-acp d n2 p-acp d, r-crq n2-jn vvb p-acp dt av-ds j n1 d po32 n1, cc d p-acp dx n1.
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Thus it is noted of Pope Clement the Fifth, None more rich, none more foolish. And this is the ground of that Proverb.
Thus it is noted of Pope Clement the Fifth, None more rich, none more foolish. And this is the ground of that Proverb.
av pn31 vbz vvn pp-f n1 j dt ord, pix av-dc j, pix av-dc j. cc d vbz dt n1 pp-f d n1.
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Fortuna favet fatuos; Fortune favors fools. Fortuna favet Fatuos; Fortune favors Fools.
fw-la fw-la j; n1 n2 n2.
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Though the Author of that Proverb, in nicknaming Providence, shewed as little wisdom as he that is the Subject of it.
Though the Author of that Proverb, in nicknaming Providence, showed as little Wisdom as he that is the Subject of it.
cs dt n1 pp-f d n1, p-acp j-vvg n1, vvd p-acp j n1 c-acp pns31 cst vbz dt j-jn pp-f pn31.
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By all which, this point is in the General made good; it is not Industry, but Providence, that directs and commands the Success of Business:
By all which, this point is in the General made good; it is not Industry, but Providence, that directs and commands the Success of Business:
p-acp d r-crq, d n1 vbz p-acp dt n1 vvd j; pn31 vbz xx n1, cc-acp n1, cst vvz cc vvz dt n1 pp-f n1:
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It being much in the attaining of riches, as the Apostle saith it is, in the obtaining of Righteousness.
It being much in the attaining of riches, as the Apostle Says it is, in the obtaining of Righteousness.
pn31 vbg av-d p-acp dt vvg pp-f n2, c-acp dt n1 vvz pn31 vbz, p-acp dt n-vvg pp-f n1.
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The Gentiles which followed not after righteousness have attained to righteousness; The Gentiles which followed not After righteousness have attained to righteousness;
dt np1 r-crq vvd xx p-acp n1 vhb vvn p-acp n1;
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but Israel which followed after the Law of Righteousness, hath not attained to the Law of Righteousness.
but Israel which followed After the Law of Righteousness, hath not attained to the Law of Righteousness.
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Rom. 9.30, 31. So it is here for the vindication of the honor of Providence, which men would scarcely own,Rom. 9.30, 31. So it is Here for the vindication of the honour of Providence, which men would scarcely own,
np1 crd, crd av pn31 vbz av p-acp dt n1 pp-f dt n1 pp-f n1, r-crq n2 vmd av-j vvi,
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if it did not thus baffle them sometimes.
if it did not thus baffle them sometime.
cs pn31 vdd xx av vvi pno32 av.
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They that follow the World, cannot attain it, and they attain it, that follow it not;
They that follow the World, cannot attain it, and they attain it, that follow it not;
pns32 cst vvb dt n1, vmbx vvi pn31, cc pns32 vvb pn31, cst vvb pn31 xx;
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that all-men may see their good is not in their own hand, and lest man who is not only a covetous Creature,
that All-men may see their good is not in their own hand, and lest man who is not only a covetous Creature,
d n2 vmb vvi po32 j vbz xx p-acp po32 d n1, cc cs n1 r-crq vbz xx av-j dt j n1,
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and would ingross all to himself, but as proud as covetous, and so should ascribe all to himself. But this will farther appear
and would ingross all to himself, but as proud as covetous, and so should ascribe all to himself. But this will farther appear
cc vmd vvi d p-acp px31, cc-acp c-acp j c-acp j, cc av vmd vvi d p-acp px31. p-acp d vmb av-jc vvi
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Secondly, By a particular enumeration of the ordinary Causes and Means of all success in business, which are all dependent things upon an higher cause.
Secondly, By a particular enumeration of the ordinary Causes and Means of all success in business, which Are all dependent things upon an higher cause.
ord, p-acp dt j n1 pp-f dt j n2 cc n2 pp-f d n1 p-acp n1, r-crq vbr d j-jn n2 p-acp dt jc n1.
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Now, if we proceed upon a rational account, we shall find five things required to the success of our affairs;
Now, if we proceed upon a rational account, we shall find five things required to the success of our affairs;
av, cs pns12 vvb p-acp dt j n1, pns12 vmb vvi crd n2 vvn p-acp dt n1 pp-f po12 n2;
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and that I may speak to your capacity, I will instance in that affair of Merchandising, in which, you are imployed as the hands that execute what the heads of your Merchants contrive;
and that I may speak to your capacity, I will instance in that affair of Merchandising, in which, you Are employed as the hands that execute what the Heads of your Merchant's contrive;
cc cst pns11 vmb vvi p-acp po22 n1, pns11 vmb n1 p-acp d n1 pp-f vvg, p-acp r-crq, pn22 vbr vvn p-acp dt n2 cst vvb r-crq dt n2 pp-f po22 n2 vvi;
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and will shew you, that neither their wisdom in contriving, nor your skill and industry in managing their designs can prosper without the leave and blessing of Divine Providence.
and will show you, that neither their Wisdom in contriving, nor your skill and industry in managing their designs can prosper without the leave and blessing of Divine Providence.
cc vmb vvi pn22, cst d po32 n1 p-acp vvg, ccx po22 n1 cc n1 p-acp vvg po32 n2 vmb vvi p-acp dt n1 cc n1 pp-f j-jn n1.
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Let us therefore consider what is necessary to the raising of an estate in that way of imployment;
Let us Therefore Consider what is necessary to the raising of an estate in that Way of employment;
vvb pno12 av vvi r-crq vbz j p-acp dt n-vvg pp-f dt n1 p-acp d n1 pp-f n1;
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and you will find that in a rational and ordinary way, Success cannot be expected, unless
and you will find that in a rational and ordinary Way, Success cannot be expected, unless
cc pn22 vmb vvi cst p-acp dt j cc j n1, n1 vmbx vbi vvn, cs
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1. The designs and projects be prudently laid, and moulded with much consideration and foresight.
1. The designs and projects be prudently laid, and moulded with much consideration and foresight.
crd dt n2 cc n2 vbb av-j vvn, cc vvn p-acp d n1 cc n1.
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An error here is like an error in the first concoction, which is not to be rectified afterwards.
an error Here is like an error in the First concoction, which is not to be rectified afterwards.
dt n1 av vbz av-j dt n1 p-acp dt ord n1, r-crq vbz xx pc-acp vbi vvn av.
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The wisdom of the prudent (saith Solomon) is to understand his way; The Wisdom of the prudent (Says Solomon) is to understand his Way;
dt n1 pp-f dt j (vvz np1) vbz pc-acp vvi po31 n1;
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that is, To understand and throughly to consider the particular design and business in which he is to ingage.
that is, To understand and thoroughly to Consider the particular Design and business in which he is to engage.
cst vbz, pc-acp vvi cc av-j pc-acp vvi dt j n1 cc n1 p-acp r-crq pns31 vbz pc-acp vvi.
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Rashness and inconsiderateness here, hath been the ruine of many thousand enterprises. And if a design be never so well laid, yet
Rashness and inconsiderateness Here, hath been the ruin of many thousand enterprises. And if a Design be never so well laid, yet
n1 cc n1 av, vhz vbn dt n1 pp-f d crd n2. cc cs dt n1 vbi av-x av av vvn, av
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2. No success in business can be rationally expected, except there be an election of proper instruments to manage it.
2. No success in business can be rationally expected, except there be an election of proper Instruments to manage it.
crd dx n1 p-acp n1 vmb vbi av-j vvn, c-acp pc-acp vbi dt n1 pp-f j n2 pc-acp vvi pn31.
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1138
The best laid design in the World, may be spoiled by an ill management.
The best laid Design in the World, may be spoiled by an ill management.
dt js vvn n1 p-acp dt n1, vmb vbi vvn p-acp dt j-jn n1.
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If the persons imployed, be either uncapable or unfaithful, what but trouble and disappointment can be expected? He that sendeth a message (saith Solomon) by the hands of a fool, cutteth off the legs, and drinketh damage.
If the Persons employed, be either uncapable or unfaithful, what but trouble and disappointment can be expected? He that sends a message (Says Solomon) by the hands of a fool, cutteth off the legs, and Drinketh damage.
cs dt n2 vvn, vbb d j cc j, r-crq p-acp n1 cc n1 vmb vbi vvn? pns31 cst vvz dt n1 (vvz np1) p-acp dt n2 pp-f dt n1, vvz a-acp dt n2, cc vvz n1.
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1140
It is as if a man should send him on his business that hath no legs to go, (i. e.) one that is incompetent for the business he is imployed about.
It is as if a man should send him on his business that hath no legs to go, (i. e.) one that is incompetent for the business he is employed about.
pn31 vbz c-acp cs dt n1 vmd vvi pno31 p-acp po31 n1 cst vhz dx n2 pc-acp vvi, (uh. sy.) pi cst vbz j p-acp dt n1 pns31 vbz vvn a-acp.
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All that a man shall reap from such a design, is damage.
All that a man shall reap from such a Design, is damage.
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And if the instrument imployed be never so capable, yet if he be not also faithful to the trust committed to him, all is lost:
And if the Instrument employed be never so capable, yet if he be not also faithful to the trust committed to him, all is lost:
cc cs dt n1 vvd vbb av av j, av cs pns31 vbb xx av j p-acp dt n1 vvn p-acp pno31, d vbz vvn:
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1143
And such is the depth of deceit in the hearts of men, that few or none can be secured against it.
And such is the depth of deceit in the hearts of men, that few or none can be secured against it.
cc d vbz dt n1 pp-f n1 p-acp dt n2 pp-f n2, cst d cc pix vmb vbi vvn p-acp pn31.
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Solomon was the wisest of men, and yet fatally miscarried in this matter.Solomon was the Wisest of men, and yet fatally miscarried in this matter.
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He seeing the young man (Jeroboam) that he was a mighty man of valor, He seeing the young man (Jeroboam) that he was a mighty man of valour,
pns31 vvg dt j n1 (np1) d pns31 vbds dt j n1 pp-f n1,
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and that he was industrious, made him Ruler over all the charge of the house of Joseph, 1 King. 11.28.and that he was Industria, made him Ruler over all the charge of the house of Joseph, 1 King. 11.28.
cc cst pns31 vbds j, vvd pno31 n1 p-acp d dt n1 pp-f dt n1 pp-f np1, crd n1. crd.
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1147
And this was the Man that rent the Kingdom from his Son, even Ten Tribes from the House of David. And yet
And this was the Man that rend the Kingdom from his Son, even Ten Tribes from the House of David. And yet
cc d vbds dt n1 cst vvd dt n1 p-acp po31 n1, av crd n2 p-acp dt n1 pp-f np1. cc av
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3. Let designs be projected with the greatest prudence, and committed to the management of the fittest instruments;
3. Let designs be projected with the greatest prudence, and committed to the management of the Fittest Instruments;
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1149
all is nothing as to Success, without the concurrence of health, strength, favorable Winds, security from the hands of enemies, and perils of the deeps.
all is nothing as to Success, without the concurrence of health, strength, favourable Winds, security from the hands of enemies, and perils of the deeps.
d vbz pix p-acp p-acp n1, p-acp dt n1 pp-f n1, n1, j n2, n1 p-acp dt n2 pp-f n2, cc n2 pp-f dt n2-jn.
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If any of these be wanting, the design miscarries, and all our projects fail.
If any of these be wanting, the Design miscarries, and all our projects fail.
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How often are hopeful and thriving undertakements frustrated by the failer of any one of these perquisits? Go to now ye that say, to day or to morrow, we will go unto such a City,
How often Are hopeful and thriving undertakements frustrated by the failer of any one of these perquisites? Go to now you that say, to day or to morrow, we will go unto such a city,
uh-crq av vbr j cc j-vvg n2 vvn p-acp dt n1 pp-f d crd pp-f d n2? vvb p-acp av pn22 cst vvb, p-acp n1 cc p-acp n1, pns12 vmb vvi p-acp d dt n1,
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and remain there a year, and buy and sell, and get gain; whereas ye know not what shall be on the morrow;
and remain there a year, and buy and fell, and get gain; whereas you know not what shall be on the morrow;
cc vvi a-acp dt n1, cc vvi cc vvi, cc vvi n1; cs pn22 vvb xx r-crq vmb vbi p-acp dt n1;
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for what is your life? It is even a vapor that appeareth for a little while, and then vanisheth away.
for what is your life? It is even a vapor that appears for a little while, and then Vanishes away.
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Jam. 4.13, 14. How soon are the purposes of mens hearts broken off, and their thoughts perish in one day? They think to send or go to such a place,Jam. 4.13, 14. How soon Are the Purposes of men's hearts broken off, and their thoughts perish in one day? They think to send or go to such a place,
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and there inrich themselves, and return prosperous; but sometimes death, sometimes captivity, and sometimes cross Winds dash all their hopes.
and there enrich themselves, and return prosperous; but sometime death, sometime captivity, and sometime cross Winds dash all their hope's.
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4. Proper Seasons must be nickt, and hit, else all success and expectation of increase is lost.
4. Proper Seasons must be nicked, and hit, Else all success and expectation of increase is lost.
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There is (saith Solomon) a season for every thing, and a time to every purpose under the Sun. Eccles. 3.1. This being taken, gives facility and speedy dispatch to a business;There is (Says Solomon) a season for every thing, and a time to every purpose under the Sun. Eccles. 3.1. This being taken, gives facility and speedy dispatch to a business;
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and therefore he gives this reason, why man miscarries so frequently, and is disappointed in his enterprises,
and Therefore he gives this reason, why man miscarries so frequently, and is disappointed in his enterprises,
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because he knows not the time. Eccles. 9.11. He comes (as one saith) when the Bird is flown.
Because he knows not the time. Eccles. 9.11. He comes (as one Says) when the Bird is flown.
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It is a wise and weighty Proverb with the Greeks, That there is much time in a short opportunity.
It is a wise and weighty Proverb with the Greeks, That there is much time in a short opportunity.
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That is, a man hitting the season of a business, may do more in a day,
That is, a man hitting the season of a business, may do more in a day,
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than loosing it, he may be able to do in a year.
than losing it, he may be able to do in a year.
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This is of a special consideration in all Humane affairs, and is the very hinge upon which Success turns:
This is of a special consideration in all Humane affairs, and is the very hinge upon which Success turns:
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So that to come before, is to pluck Apples before they are ripe, and to come after it, is to seek them when they are faln and perished.
So that to come before, is to pluck Apples before they Are ripe, and to come After it, is to seek them when they Are fallen and perished.
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5. Lastly, In getting wealth, the Leaks in our Estates must be stopped;
5. Lastly, In getting wealth, the Leaks in our Estates must be stopped;
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else we do but put it into a Bag with holes, as the Prophets phrase is in Hag. 1.6.
Else we do but put it into a Bag with holes, as the prophets phrase is in Hag. 1.6.
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If a man loose as much one way, as he gets another, there can be no increase.
If a man lose as much one Way, as he gets Another, there can be no increase.
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Hence it is, that many are kept low and poor all their days: If one design prospers, yet another miscarries;
Hence it is, that many Are kept low and poor all their days: If one Design prospers, yet Another miscarries;
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or, if all succeed well abroad, yet there is a secret consumption of it at home, by prodigality, riot, luxury,
or, if all succeed well abroad, yet there is a secret consumption of it At home, by prodigality, riot, luxury,
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or a secret curse upon it, which the Scripture calls Gods blowing upon it. Hag. 1.9.
or a secret curse upon it, which the Scripture calls God's blowing upon it. Hag. 1.9.
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If therefore by any of these ways, our gains moulder away, we do but disquiet our selves in vain,
If Therefore by any of these ways, our gains moulder away, we do but disquiet our selves in vain,
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and labor in the fire for very vanity.
and labour in the fire for very vanity.
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Thus you see what things are requisit to the advancement of an estate, upon a prudential account.
Thus you see what things Are requisite to the advancement of an estate, upon a prudential account.
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Now let us particularly observe, what a dependence here is upon Providence in all these things;
Now let us particularly observe, what a dependence Here is upon Providence in all these things;
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and then it will be clear, that our Good is not in our hand, nor Success at our beck,
and then it will be clear, that our Good is not in our hand, nor Success At our beck,
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but it is the Lord that gives us power to get wealth. For,
but it is the Lord that gives us power to get wealth. For,
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As to the moulding and projecting of a design, we may say, both of the prudent Merchant and ingenious Sea-man, what the Prophet doth of the Husbandman. Isai. 28.16. It is his God that instructeth him to discretion, and teacheth him:
As to the moulding and projecting of a Design, we may say, both of the prudent Merchant and ingenious Seaman, what the Prophet does of the Husbandman. Isaiah 28.16. It is his God that Instructeth him to discretion, and Teaches him:
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There is indeed a Spirit in Man, But it is the inspiration of the Almighty that giveth understanding. Job 32.8. The Faculty is Mans, but the Light of Wisdom, whether Natural or Spiritual, is Gods:
There is indeed a Spirit in Man, But it is the inspiration of the Almighty that gives understanding. Job 32.8. The Faculty is men, but the Light of Wisdom, whither Natural or Spiritual, is God's:
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And the Natural Faculty is of it self, no more capable of directing us in our Affairs without his teaching,
And the Natural Faculty is of it self, no more capable of directing us in our Affairs without his teaching,
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than the Dial is to inform us of hours without the Suns shining upon it.
than the Dial is to inform us of hours without the Suns shining upon it.
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And because Men are so dull in apprehending and backward in acknowledging it, but will lean to their own understandings.
And Because Men Are so dull in apprehending and backward in acknowledging it, but will lean to their own understandings.
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Thence it is, that prudent designs are so often blasted, and weaker ones succeeded.
Thence it is, that prudent designs Are so often blasted, and Weaker ones succeeded.
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And no less doth Providence manifest it self in directing to, and prospering the means and instruments imployed in our business.
And no less does Providence manifest it self in directing to, and prospering the means and Instruments employed in our business.
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It is of the Lord, that they prove ingenious, active and faithful Servants to us; that your Factors abroad, prove not Malefactors to you;
It is of the Lord, that they prove ingenious, active and faithful Servants to us; that your Factors abroad, prove not Malefactors to you;
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that every design is not ruined by the negligence, ignorance, or treachery of them that manage it.
that every Design is not ruined by the negligence, ignorance, or treachery of them that manage it.
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If God qualifie Men to be fit instruments to serve you, and then providentially direct you to them, his hand is thankfully to be owned in both.
If God qualify Men to be fit Instruments to serve you, and then providentially Direct you to them, his hand is thankfully to be owned in both.
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It was no small mercy to Abraham, that he had so discreet, pious, and faithful a Servant to manage even his weightiest Affairs,
It was no small mercy to Abraham, that he had so discreet, pious, and faithful a Servant to manage even his Weightiest Affairs,
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so prudently and prosperously for him.
so prudently and prosperously for him.
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Laban, Pharaoh, and Jethro, never prospered, as when Jacob, Joseph, and Moses, had the charge of their business.Laban, Pharaoh, and Jethro, never prospered, as when Jacob, Joseph, and Moses, had the charge of their business.
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Laban ingenuously acknowledged, That he had learned by experience, the Lord hath blessed him for Jacobs sake. Gen. 30.27.Laban ingenuously acknowledged, That he had learned by experience, the Lord hath blessed him for Jacobs sake. Gen. 30.27.
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A Heathen you see is more ingenuous in owning the Mercy of God to him in this case,
A Heathen you see is more ingenuous in owning the Mercy of God to him in this case,
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than many professed Christians are, who sacrifice all to their own Net, and burn Incense to their Drag, (i. e.) Idolize the means and instruments of their Prosperity,
than many professed Christians Are, who sacrifice all to their own Net, and burn Incense to their Drag, (i. e.) Idolise the means and Instruments of their Prosperity,
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and see nothing of God in it.
and see nothing of God in it.
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And then as to the preservation of those that go down into the Sea, to do our business in the great Waters;
And then as to the preservation of those that go down into the Sea, to do our business in the great Waters;
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who can but acknowledge this to be the peculiar Work of God? Doth not daily experience shew how often poor Sea-men are cut off in the prosecution of our designs? Sometimes by sickness, sometimes by storms,
who can but acknowledge this to be the peculiar Work of God? Does not daily experience show how often poor Seamen Are Cut off in the prosecution of our designs? Sometime by sickness, sometime by storms,
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and sometimes by Enemies, to whom they become a prey.
and sometime by Enemies, to whom they become a prey.
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If they escape all these, yet how often do they lie Wind-bound, or hindered by cross accidents, till the proper Season be over, and the design lost;
If they escape all these, yet how often do they lie Wind-bound, or hindered by cross accidents, till the proper Season be over, and the Design lost;
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certainly, if Providence shall so far favor any man, as to prevent all these, to command Winds fit for their purpose, restrain Enemies, preserve Life,
Certainly, if Providence shall so Far favour any man, as to prevent all these, to command Winds fit for their purpose, restrain Enemies, preserve Life,
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and carry them safely and seasonably to their Ports, it deserves a thankful acknowledgment; and those that do not acknowledge Providence, do disoblige it.
and carry them safely and seasonably to their Ports, it deserves a thankful acknowledgment; and those that do not acknowledge Providence, do disoblige it.
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Lastly, Who is it that stops the Leaks in your Estates, prevents the wasting of your Substance,
Lastly, Who is it that stops the Leaks in your Estates, prevents the wasting of your Substance,
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and secures to you what you possess? Is it not the Lord? How many fair Estates moulder away insensibly,
and secures to you what you possess? Is it not the Lord? How many fair Estates moulder away insensibly,
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and come to nothing? Certainly, as there is a secret Blessing in some Families, so that themselves can scarce give any account how they are provided for;
and come to nothing? Certainly, as there is a secret Blessing in Some Families, so that themselves can scarce give any account how they Are provided for;
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so there is a secret blast and consumption upon others, which brings poverty upon them like an armed man.
so there is a secret blast and consumption upon Others, which brings poverty upon them like an armed man.
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And this is the true sense of that Scripture. Hag. 1.6. Ye have sown much, and bring in little:
And this is the true sense of that Scripture. Hag. 1.6. You have sown much, and bring in little:
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Ye eat, but ye have not enough: Ye drink, but are not filled with drink: Ye cloath you, but are not warm:
You eat, but you have not enough: You drink, but Are not filled with drink: You cloth you, but Are not warm:
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And he that earneth wages, earneth wages to put it into a Bag with holes; And he that earneth wages, earneth wages to put it into a Bag with holes;
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or, as in the Hebrew, a Bag pierced, or, bored through; what goes in at one end, goes out at another,
or, as in the Hebrew, a Bag pierced, or, bored through; what Goes in At one end, Goes out At Another,
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and so all labor, and all pains is lost; nothing stays with them to do them good.
and so all labour, and all pains is lost; nothing stays with them to do them good.
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So that it is an undeniable truth, That Prosperity and Success is not to be ascribed to our Abilities,
So that it is an undeniable truth, That Prosperity and Success is not to be ascribed to our Abilities,
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but to the Blessing of God upon our lawful Endeavors.
but to the Blessing of God upon our lawful Endeavors.
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1 Inference. And if so, how are they justly reprovable, that wholly depend upon means in the neglect of Providence;
1 Inference. And if so, how Are they justly reprovable, that wholly depend upon means in the neglect of Providence;
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that never eye God, or acknowledge him in any of their ways! This is a very great evil, and highly provoking to the Lord:
that never eye God, or acknowledge him in any of their ways! This is a very great evil, and highly provoking to the Lord:
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It is the fruit and discovery of the Natural Atheism of the Hearts of Men. How confident are Men of Success and Prosperity, when second Causes lie fair for it, and smile upon them!
It is the fruit and discovery of the Natural Atheism of the Hearts of Men. How confident Are Men of Success and Prosperity, when second Causes lie fair for it, and smile upon them!
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And on the contrary, how dejected and heartless, when they seem to lie cross to their hopes!
And on the contrary, how dejected and heartless, when they seem to lie cross to their hope's!
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O how few consider and believe that great truth. Eccles. 9.1. That the righteous, and the wise, and their works are in the hand of God.
O how few Consider and believe that great truth. Eccles. 9.1. That the righteous, and the wise, and their works Are in the hand of God.
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To be in the hand of God, noteth both their subjection to his Power, and to his directive Providence.
To be in the hand of God, notes both their subjection to his Power, and to his directive Providence.
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Whether your works be in your hand, or put out of your hand, they always are in Gods hand to prosper or frustrate them at his pleasure.
Whither your works be in your hand, or put out of your hand, they always Are in God's hand to prosper or frustrate them At his pleasure.
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Foolish man decreeth Events, without the leave of Providence; as if he were absolute lord of his own Actions, and their Success.
Foolish man decreeth Events, without the leave of Providence; as if he were absolute lord of his own Actions, and their Success.
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Indeed you may then speak of Success, when you have asked Gods leave. Job 22.28. Acquaint thy self with God, then shalt thou decree a thing, and it shall be established.
Indeed you may then speak of Success, when you have asked God's leave. Job 22.28. Acquaint thy self with God, then shalt thou Decree a thing, and it shall be established.
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But your confidence in the means, whilest God is neglected, will surely be followed ▪ either with a disappointment or a curse.
But your confidence in the means, whilst God is neglected, will surely be followed ▪ either with a disappointment or a curse.
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For what is this, but to labor without God? yea, to labor against God;
For what is this, but to labour without God? yea, to labour against God;
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for so do all they, that give the glory of God to the Creature, that set the instrumental and subordinate, in the place of the principal efficient cause.
for so do all they, that give the glory of God to the Creature, that Set the instrumental and subordinate, in the place of the principal efficient cause.
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It is just with God to deny you your comfort, in those things, wherein you rob him of his glory.
It is just with God to deny you your Comfort, in those things, wherein you rob him of his glory.
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2 Inference. How vain and unreasonable are the proud boasts of Men, in the midst of their Successes and Prosperity? If God be the sole Author of it, and it • … s not your power,
2 Inference. How vain and unreasonable Are the proud boasts of Men, in the midst of their Successes and Prosperity? If God be the sole Author of it, and it • … s not your power,
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nor the might of your hand, that hath gotten you this wealth;
nor the might of your hand, that hath got you this wealth;
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why do you glory in it, as if it were the effect and fruit of your own • … rudence and industry? How soon do the • … pirits of men rise with their Estates? How haughtily do they look? How • … roudly do they speak? What a sensible • … hange of temper, doth a small change of • … he condition work? It is an exceeding hard thing to keep down the heart,
why do you glory in it, as if it were the Effect and fruit of your own • … rudence and industry? How soon do the • … pirits of men rise with their Estates? How haughtily do they look? How • … roudly do they speak? What a sensible • … hang of temper, does a small change of • … he condition work? It is an exceeding hard thing to keep down the heart,
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when Providence exalteth a Mans estate.
when Providence Exalteth a men estate.
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Mag• … ae foelicitatis est, a foelicitate non vinci, • … aith Austin. It is a great felicity, not • … o be overcome by felicity.Mag• … ae foelicitatis est, a foelicitate non Vinci, • … aith Austin. It is a great felicity, not • … oh be overcome by felicity.
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That Man • … s surely rich in Grace, whose Graces • … uffer no eclipse by his riches.
That Man • … s surely rich in Grace, whose Graces • … uffer no eclipse by his riches.
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It is as hard to be prosperous and humble, as to • … e afflicted and chearful.
It is as hard to be prosperous and humble, as to • … e afflicted and cheerful.
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But to keep • … own thy heart in times of Success and Prosperity, I will offer thee, Reader, a few humbling Considerations about this Matter.
But to keep • … own thy heart in times of Success and Prosperity, I will offer thee, Reader, a few humbling Considerations about this Matter.
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1. And the first is this, Though Providence do succeed and prosper thy Earthly designs, yet this is no Argument at all of the love of God to thy Soul:
1. And the First is this, Though Providence do succeed and prosper thy Earthly designs, yet this is no Argument At all of the love of God to thy Soul:
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Thou mayest be the object of his hatred and wrath for all this. No man knows either love or hatred by all that is before them. Eccles. 9.1.
Thou Mayest be the Object of his hatred and wrath for all this. No man knows either love or hatred by all that is before them. Eccles. 9.1.
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How weak an evidence for Heaven must that be, which millions now in Hell, have had in a greater measure than you have.
How weak an evidence for Heaven must that be, which millions now in Hell, have had in a greater measure than you have.
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The least dram of Grace is a better pledge of happiness, than the greatest sum of Gold and Silver that ever lay in any Mans treasury. Externals distinguish not internals;
The least dram of Grace is a better pledge of happiness, than the greatest sum of Gold and Silver that ever lay in any men treasury. Externals distinguish not internals;
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you cannot so much as guess what a Mans Spiritual estate is, by the view of his Temporal.
you cannot so much as guess what a men Spiritual estate is, by the view of his Temporal.
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Ishmael was a great man, the head of a Princely family, but excluded from the Covenant, and all its Spiritual Blessings.Ishmael was a great man, the head of a Princely family, but excluded from the Covenant, and all its Spiritual Blessings.
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Gen. 17.20, 21. He that reads the 73 Psalm, and Job 21. Will plainly see how wretched a case that Man is in, who hath no better evidence for the love of God, than this amounts to.Gen. 17.20, 21. He that reads the 73 Psalm, and Job 21. Will plainly see how wretched a case that Man is in, who hath no better evidence for the love of God, than this amounts to.
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2. Be not proud of outward Prosperity and Success;
2. Be not proud of outward Prosperity and Success;
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for Providences are very changable in these things, yea, it daily Rings the Changes all the World over.
for Providences Are very changeable in these things, yea, it daily Rings the Changes all the World over.
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Many a greater estate than yours, and every way as well, yea, far better secured so the eye of Reason, hath he scattered in a moment.
Many a greater estate than yours, and every Way as well, yea, Far better secured so the eye of Reason, hath he scattered in a moment.
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It is the saying of a Philosopher speaking of the Estates of Merchants and Sea-men. Non amo foelicitatem e funibus pendentem.
It is the saying of a Philosopher speaking of the Estates of Merchant's and Seamen. Non Amo foelicitatem e funibus pendentem.
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I like not that happiness that hangs upon Ropes. I need not here cite Histories to confirm this truth:
I like not that happiness that hangs upon Ropes. I need not Here Cite Histories to confirm this truth:
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There is none of you but can abundantly confirm it your selves, if you will but recollect those instances and examples which have faln within your time and remembrance.
There is none of you but can abundantly confirm it your selves, if you will but recollect those instances and Examples which have fallen within your time and remembrance.
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It is a poor happiness that may leave a Man more miserable to morrow, than he that never arrived to what you have, can be.
It is a poor happiness that may leave a Man more miserable to morrow, than he that never arrived to what you have, can be.
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3. Pride not your selves in your Success;
3. Pride not your selves in your Success;
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for as Providences are very changable, so the change seems very nigh to you, when your heart is thus lifted up, especially if you be such, to whose eternal happiness God hath any special regard.
for as Providences Are very changeable, so the change seems very High to you, when your heart is thus lifted up, especially if you be such, to whose Eternal happiness God hath any special regard.
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To be sure, he will pull down that proud heart, and quickly order Humbling Providences to that end.
To be sure, he will pull down that proud heart, and quickly order Humbling Providences to that end.
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He looketh upon every one that is proud, to abase him. Job 40.11.He looks upon every one that is proud, to abase him. Job 40.11.
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The heart of good Hezekiah was tickled with vain glory, and he must needs shew the King of Babylons servants all his treasures, and precious things;
The heart of good Hezekiah was tickled with vain glory, and he must needs show the King of Babylons Servants all his treasures, and precious things;
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and at that very time came the Prophet Isaiah to him with a sad Message from the Lord, That all these Treasures in which he had gloried must be carried to Babylon, Isai. 39. If you hope comfortably to injoy the good of Providence provoke it not by such vain ostentations.
and At that very time Come the Prophet Isaiah to him with a sad Message from the Lord, That all these Treasures in which he had gloried must be carried to Babylon, Isaiah 39. If you hope comfortably to enjoy the good of Providence provoke it not by such vain ostentations.
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It is an ingenious note even of an Heathen. Tu quoque fac timeas, & quae tibi laeta videntur, Dum loqueris, fieri tristia posse, puta. Ovid.
It is an ingenious note even of an Heathen. Tu quoque fac timeas, & Quae tibi Laeta videntur, Dum loqueris, fieri Tristia posse, puta. Ovid.
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Exercise Fear in Prosperity, and think with thy self, when thy heart is most affected with it;
Exercise fear in Prosperity, and think with thy self, when thy heart is most affected with it;
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that whilest the boast is in thy Lips, the scene may alter, and thy happiness be turned into Sorrow.
that whilst the boast is in thy Lips, the scene may altar, and thy happiness be turned into Sorrow.
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Whilest that proud boast was in the mouth of Nebuchadnezzar, the voice from Heaven told him, His Kingdom was departed from him.
Whilst that proud boast was in the Mouth of Nebuchadnezzar, the voice from Heaven told him, His Kingdom was departed from him.
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Dan. 4.30, 31. Pride shews that Prosperity which feeds it, to be at its Vertical Point.Dan. 4.30, 31. Pride shows that Prosperity which feeds it, to be At its Vertical Point.
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3 Inference. If Success in Business be from the Lord, then certainly the true way to Prosperity is to commend our Affairs to God by Prayer.
3 Inference. If Success in Business be from the Lord, then Certainly the true Way to Prosperity is to commend our Affairs to God by Prayer.
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He takes the true way to thrive, that ingages Gods Blessing upon his indeavors.
He Takes the true Way to thrive, that engages God's Blessing upon his endeavours.
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Commit thy way unto the Lord, trust also in him, and he shall bring it to pass, Psal. 37.4.
Commit thy Way unto the Lord, trust also in him, and he shall bring it to pass, Psalm 37.4.
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It is a vile thing for any Man to grudge that time that is spent in Prayer,
It is a vile thing for any Man to grudge that time that is spent in Prayer,
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as so much time lost in his business. But having pressed this point before, I shall add no more here.
as so much time lost in his business. But having pressed this point before, I shall add no more Here.
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4 Inference. Doth all Success and Prosperity depend upon and come from God? Then let it be faithfully imployed to his Glory.
4 Inference. Does all Success and Prosperity depend upon and come from God? Then let it be faithfully employed to his Glory.
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If it be of him, and through him, then its all the reason in the World it should be to him. Rom. 11.36. You do but give him of his own, as David speaks.
If it be of him, and through him, then its all the reason in the World it should be to him. Rom. 11.36. You do but give him of his own, as David speaks.
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All this store cometh of thine hand, and is thine own, 1 Chro. 29.16. He never intended your Estates for the gratifying of your Lusts;
All this store comes of thine hand, and is thine own, 1 Chro 29.16. He never intended your Estates for the gratifying of your Lustiest;
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but to give you a larger capacity thereby of honoring him in the use of it.
but to give you a larger capacity thereby of honouring him in the use of it.
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O consider, when God hath prospered your Estates abroad, and you return successfully home, now you have an opportunity of honoring God,
O Consider, when God hath prospered your Estates abroad, and you return successfully home, now you have an opportunity of honouring God,
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and evidencing your sense of his goodness to you, by relieving of the poor with a liberal and chearful Charity; by incouraging the Gospel;
and evidencing your sense of his Goodness to you, by relieving of the poor with a liberal and cheerful Charity; by encouraging the Gospel;
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and making them partakers of your good things, who labor for your Souls, and dispense better things to you,
and making them partakers of your good things, who labour for your Souls, and dispense better things to you,
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than you can return to them.
than you can return to them.
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I would not here be mis-interpreted, as though I pleaded my own interest, under a pretence of pleading Gods. No, God forbid, I am well satisfied with a capacity of doing any good, how little soever I receive;
I would not Here be Misinterpreted, as though I pleaded my own Interest, under a pretence of pleading God's No, God forbid, I am well satisfied with a capacity of doing any good, how little soever I receive;
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nor can many of you reap the fruit of my labors.
nor can many of you reap the fruit of my labors.
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But I would not leave you ignorant, or regardless of so great and plain a duty as this is.
But I would not leave you ignorant, or regardless of so great and plain a duty as this is.
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You are bound to this retribution by a plain and positive Precept. Gal. 6.6. Let him that is taught in the Word, communicate to him that teacheth in all good things.
You Are bound to this retribution by a plain and positive Precept. Gal. 6.6. Let him that is taught in the Word, communicate to him that Teaches in all good things.
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You are obliged to do it, proportionably to the success God gives you in your Trade. 1 Cor. 16.2.
You Are obliged to do it, proportionably to the success God gives you in your Trade. 1 Cor. 16.2.
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And when you have so done, not to think it any great matter, 1 Cor. 9.11.
And when you have so done, not to think it any great matter, 1 Cor. 9.11.
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But the discharge of a plain and necessary duty.
But the discharge of a plain and necessary duty.
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5 Inference. Let not your hearts be satisfied with all the Success and Increase in the World,
5 Inference. Let not your hearts be satisfied with all the Success and Increase in the World,
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except your Souls thrive as well as your Bodies, and your Eternal concerns prosper as well as your Temporal.
except your Souls thrive as well as your Bodies, and your Eternal concerns prosper as well as your Temporal.
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It was a pious wish of S. John for Gaius his Host, That he might prosper and be in health,
It was a pious wish of S. John for Gaius his Host, That he might prosper and be in health,
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even as his Soul prospered. 3 Epist. Joh. Vers. 2. But it were to be wished, that your Souls did but prosper,
even as his Soul prospered. 3 Epistle John Vers. 2. But it were to be wished, that your Souls did but prosper,
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as your Bodies and Estates do.
as your Bodies and Estates do.
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It is a poor comfort to have an increasing Estate, and a dead or declining Soul. When a considerable Present was sent to Luther, he earnestly protested, God should not put him off with those things.
It is a poor Comfort to have an increasing Estate, and a dead or declining Soul. When a considerable Present was sent to Luther, he earnestly protested, God should not put him off with those things.
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O Friends, I beseech you take not up in these injoyments.
O Friends, I beseech you take not up in these enjoyments.
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6 Inference. Lastly, If God be the Author of all your Success, how prodigious an evil is it, to make your prosperity an instrument of dishonoring him that gave it, to abuse the Estates, Providence gives you,
6 Inference. Lastly, If God be the Author of all your Success, how prodigious an evil is it, to make your Prosperity an Instrument of Dishonoring him that gave it, to abuse the Estates, Providence gives you,
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unto rioting and drunkenness? Do you thus requite the Lord? Is this the thanks you give him for all his care over you,
unto rioting and Drunkenness? Do you thus requite the Lord? Is this the thanks you give him for all his care over you,
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and kindness to you? You would never be able to bear that from another, which God bears from you.
and kindness to you? You would never be able to bear that from Another, which God bears from you.
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If God do you good, O do not return him evil for it.
If God do you good, Oh do not return him evil for it.
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THE Disappointed Sea-man. SERMON V. Luk. 5.5. Master, we have toiled all the night, and have taken nothing.
THE Disappointed Seaman. SERMON V. Luk. 5.5. Master, we have toiled all the night, and have taken nothing.
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THese words are the Reply made by Peter unto Christ, who in the former Verse had commanded him to lanch out into the Deep,
THese words Are the Reply made by Peter unto christ, who in the former Verse had commanded him to launch out into the Deep,
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and let down the Nets for a Draught. Peter is discouraged as to any farther attempt at that time;and let down the Nets for a Draught. Peter is discouraged as to any farther attempt At that time;
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having already taken so much pains to so little purpose. We have (saith he) toiled all night, and taken nothing.
having already taken so much pains to so little purpose. We have (Says he) toiled all night, and taken nothing.
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In which Reply we note these two things.
In which Reply we note these two things.
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1. The great pains he and his company had taken in their honest Calling and Imployment, to get a livelihood. We have toiled all night.
1. The great pains he and his company had taken in their honest Calling and Employment, to get a livelihood. We have toiled all night.
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No calling more lawful, no diligence in an honest imployment could be greater;
No calling more lawful, no diligence in an honest employment could be greater;
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not only to spend the night, when other Laborers take their rest, in watching, but in toiling.
not only to spend the night, when other Laborers take their rest, in watching, but in toiling.
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The word NONLATINALPHABET comes from a Verb that signifies wasting, tiring, spending labor. Here was great diligence,
The word comes from a Verb that signifies wasting, tiring, spending labour. Here was great diligence,
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even to the wearying and wasting of their spirits. They toiled, and that all the night.
even to the wearying and wasting of their spirits. They toiled, and that all the night.
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2. The unsuccessfulness and fruitlessness of their Labors, they caught nothing. Though their design was honest,
2. The unsuccessfulness and fruitlessness of their Labors, they caught nothing. Though their Design was honest,
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and their industry great, yet it succeeded not according to their desires and expectations: It proved but lost labor, and pains to no purpose. Hence the Note will be.
and their industry great, yet it succeeded not according to their Desires and Expectations: It proved but lost labour, and pains to no purpose. Hence the Note will be.
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Doctr. That God sometimes frustrates and blasts the most diligent Labors of Men, in their just and lawful Callings.
Doctrine That God sometime frustrates and blasts the most diligent Labors of Men, in their just and lawful Callings.
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What imployment more honest or laborious than that of the Husbandman, who eats his Bread in the sweat of his brows,
What employment more honest or laborious than that of the Husbandman, who eats his Bred in the sweat of his brows,
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and sustains all that spending toil and labor by an expectation of Fruit in the Season? And yet sometimes it so falls out, that after all his labors and hopes, he reaps nothing but shame and disappointment. Joel 1.11.
and sustains all that spending toil and labour by an expectation of Fruit in the Season? And yet sometime it so falls out, that After all his labors and hope's, he reaps nothing but shame and disappointment. Joel 1.11.
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Be ye ashamed, O ye Husbandmen, howl O ye Vine-dressers, for the Wheat, and for the Barly, Be you ashamed, Oh you Husbandmen, howl Oh you Vine-dressers, for the Wheat, and for the Barley,
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because the harvest of the Field is perished. The imployment of the Marriner, is as lawful as it is beneficial.Because the harvest of the Field is perished. The employment of the Mariner, is as lawful as it is beneficial.
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What he gets is gotten with eminent hazard of life and liberty, as well as Watchings and Labors;
What he gets is got with eminent hazard of life and liberty, as well as Watchings and Labors;
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and yet it so falls out sometimes, that they labor but for the wind, and spend their strength for very vanity:
and yet it so falls out sometime, that they labour but for the wind, and spend their strength for very vanity:
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God cuts off their expectations and lives together. There is a time when they return rich and prosperous;
God cuts off their Expectations and lives together. There is a time when they return rich and prosperous;
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and a time, when they either return empty, or return no more.
and a time, when they either return empty, or return no more.
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So it was with Tyre, that renowned Mart and famous Empory; the flourishing and fall of whose Trade, you have in Ezek. 27.33, 34. When thy Wares went forth out of the Seas, thou filledst many people, thou didst inrich the Kings of the Earth, with the multitude of thy riches, and of thy merchandise.
So it was with Tyre, that renowned Mars and famous Empory; the flourishing and fallen of whose Trade, you have in Ezekiel 27.33, 34. When thy Wares went forth out of the Seas, thou filledst many people, thou didst enrich the Kings of the Earth, with the multitude of thy riches, and of thy merchandise.
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Here was their Prosperity and Success;
Here was their Prosperity and Success;
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but will this day always last? Shall the Sun of their prosperity never set? No, no, the change was at hand;
but will this day always last? Shall the Sun of their Prosperity never Set? No, no, the change was At hand;
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for in the next Verse the scene alters.
for in the next Verse the scene alters.
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In the day when thou shalt be broken by the Seas, in the depths of the Waters, thy merchandise, In the day when thou shalt be broken by the Seas, in the depths of the Waters, thy merchandise,
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and all thy company in the midst of thee shall fall. and all thy company in the midst of thee shall fallen.
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Now if we search into the Grounds and Reasons of these Disappointments, by the hand of Providence, we shall find them reducible to a threefold Cause and Reason.
Now if we search into the Grounds and Reasons of these Disappointments, by the hand of Providence, we shall find them reducible to a threefold Cause and Reason.
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1. The soveraign pleasure of God so disposes it. 2. The good of the People of God, requires it.
1. The sovereign pleasure of God so disposes it. 2. The good of the People of God, requires it.
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3. The manifold sins of Men in their Callings, provokes it. First, The soveraign pleasure of God so disposes it.
3. The manifold Sins of Men in their Callings, provokes it. First, The sovereign pleasure of God so disposes it.
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He is the Rector of the Universe, and as such will still assert his Dominion.
He is the Rector of the Universe, and as such will still assert his Dominion.
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It is his pleasure to establish this order in the World, to exalt some and depress others;
It is his pleasure to establish this order in the World, to exalt Some and depress Others;
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to set some above, and others below:
to Set Some above, and Others below:
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All must not be rich and great, but some must be poor and low, and to these ends Providences are suited:
All must not be rich and great, but Some must be poor and low, and to these ends Providences Are suited:
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On some it smiles, on others it frowns. 1 Sam. 2.7. The Lord maketh poor, and maketh rich;
On Some it smiles, on Others it frowns. 1 Sam. 2.7. The Lord makes poor, and makes rich;
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he bringeth low, and lifteth up. he brings low, and lifts up.
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And certainly there is much of the Divine Wisdom that shines forth in this ordination and disposition of persons, and their conditions.
And Certainly there is much of the Divine Wisdom that shines forth in this ordination and disposition of Persons, and their conditions.
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If Providence had alike prospered every Mans designs, and set them upon a Level, there had been no occasion to exercise the rich Mans Charity, or the poor Mans Patience.
If Providence had alike prospered every men designs, and Set them upon a Level, there had been no occasion to exercise the rich men Charity, or the poor men Patience.
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Nay, without frequent Disappointments, it self would scarcely be owned in Successes, nor those Successes be half so sweet to them that receive them, as now they are.
Nay, without frequent Disappointments, it self would scarcely be owned in Successes, nor those Successes be half so sweet to them that receive them, as now they Are.
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The very Beauty of Providence consists much in these various and contrary effects:
The very Beauty of Providence consists much in these various and contrary effects:
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So that with respect to the infinite Wisdom which governs the World, it is necessary some should be crossed,
So that with respect to the infinite Wisdom which governs the World, it is necessary Some should be crossed,
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and others prospered in their designs.
and Others prospered in their designs.
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Secondly, And if we consider the gracious ends and designs of God towards his own people, it appears needful, that all of them, in some things,
Secondly, And if we Consider the gracious ends and designs of God towards his own people, it appears needful, that all of them, in Some things,
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and many of them in most things (relating to their outward condition in this World) should be frustrated in their expectations and contrivements.
and many of them in most things (relating to their outward condition in this World) should be frustrated in their Expectations and contrivements.
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For, if all things here should succeed according to their wish, and a constant tide of Prosperity should attend them.
For, if all things Here should succeed according to their wish, and a constant tide of Prosperity should attend them.
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1. How soon would sensuality and Earthliness invade their hearts and affections? Much prosperity like the pouring in of much Wine intoxicates,
1. How soon would sensuality and Earthliness invade their hearts and affections? Much Prosperity like the pouring in of much Wine intoxicate,
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and overcomes our weak heads and hearts. Earthly as well as Heavenly objects, have a transforming efficacy in them.
and overcomes our weak Heads and hearts. Earthly as well as Heavenly objects, have a transforming efficacy in them.
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There cannot but be much danger in those Earthly things that give or promise us much delight.
There cannot but be much danger in those Earthly things that give or promise us much delight.
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Can a Christian keep his heart as loose from the smiling, as from the frowning World? We little think how deeply it insinuates into our affections in the day of Prosperity;
Can a Christian keep his heart as lose from the smiling, as from the frowning World? We little think how deeply it insinuates into our affections in the day of Prosperity;
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but when Adversity comes, then we find it.
but when Adversity comes, then we find it.
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2. How soon would it estrange them from their God, and interrupt their communion with him? He is certainly a very mortified and heavenly Christian, whose walk with God, suffers no interruption by the multitude of Earthly affairs, especially when they are prosperous.
2. How soon would it estrange them from their God, and interrupt their communion with him? He is Certainly a very mortified and heavenly Christian, whose walk with God, suffers no interruption by the multitude of Earthly affairs, especially when they Are prosperous.
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When Israel was setled in the midst of the riches and delights of Canaan, then say they, (even to their Benefactor, the Author of all their Prosperity) We are Lords, we will come no more to thee. Jer. 2.31.
When Israel was settled in the midst of the riches and delights of Canaan, then say they, (even to their Benefactor, the Author of all their Prosperity) We Are lords, we will come no more to thee. Jer. 2.31.
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Or, if it do not wholly interrupt their communion, yet it secretly destroys and wastes the vigor, life, and sweetness of it.
Or, if it do not wholly interrupt their communion, yet it secretly Destroys and wastes the vigor, life, and sweetness of it.
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So that Divine Wisdom sets it necessary to cross and disappoint them in the World, to prevent the mischievous influences that Prosperity would have upon their duties.
So that Divine Wisdom sets it necessary to cross and disappoint them in the World, to prevent the mischievous influences that Prosperity would have upon their duties.
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He had rather you should miss your desired comforts in these things, than that he should miss that delightful fellowship with you, which he so desires.
He had rather you should miss your desired comforts in these things, than that he should miss that delightful fellowship with you, which he so Desires.
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3. How loath should we be to leave this, if constant Success and Prosperity should follow our affairs and designs here? We see that notwithstanding all the cares, fears, sorrows, crosses, wants,
3. How loath should we be to leave this, if constant Success and Prosperity should follow our affairs and designs Here? We see that notwithstanding all the Cares, fears, sorrows, Crosses, Wants,
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and disappointments we meet with from year to year, and from day to day; yet we are apt to hug the World in our Bosoms.
and disappointments we meet with from year to year, and from day to day; yet we Are apt to hug the World in our Bosoms.
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As bitter as it is, we court it, admire it, and zealously prosecute it.
As bitter as it is, we court it, admire it, and zealously prosecute it.
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We cling to it, and are loath to leave it, though we have little rest or comfort in it:
We cling to it, and Are loath to leave it, though we have little rest or Comfort in it:
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What would we do then, if it should answer our expectations and desires? If we grasp with pleasure, a Thorn that pierces and wounds us;
What would we do then, if it should answer our Expectations and Desires? If we grasp with pleasure, a Thorn that pierces and wounds us;
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what would we do, if it were a Rose that had nothing but delight and pleasure in it?
what would we do, if it were a Rose that had nothing but delight and pleasure in it?
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Thirdly, And as Disappointments fall out as the Effects of Soveraign pleasure, and are ordered as preventive means of much mischief, which Prosperity would occasion to the People of God;
Thirdly, And as Disappointments fallen out as the Effects of Sovereign pleasure, and Are ordered as preventive means of much mischief, which Prosperity would occasion to the People of God;
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so it comes as a righteous retribution and punishment of the many evils that are committed in our trading and dealings with men.
so it comes as a righteous retribution and punishment of the many evils that Are committed in our trading and dealings with men.
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It is a hard thing to have much business pass through our hands, and no iniquity cleave to them, and defile them.
It is a hard thing to have much business pass through our hands, and no iniquity cleave to them, and defile them.
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If God be provoked by our iniquities against us, wonder not, that things go cross to our desires and hopes.
If God be provoked by our iniquities against us, wonder not, that things go cross to our Desires and hope's.
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God may suffer some men to prosper in their wickedness, and others to miscarry in their just and righteous enterprises,
God may suffer Some men to prosper in their wickedness, and Others to miscarry in their just and righteous enterprises,
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but ordinarily we find, that crying sins are remarkably punished sooner or later with visible judgments.
but ordinarily we find, that crying Sins Are remarkably punished sooner or later with visible Judgments.
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So that if others do not, yet we our selves may observe the Relation, that such a judgment bears to such a sin.
So that if Others do not, yet we our selves may observe the Relation, that such a judgement bears to such a since.
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And from among many, I will here select these following evils which have destroyed the Estates and Hopes of many.
And from among many, I will Here select these following evils which have destroyed the Estates and Hope's of many.
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(1.) Irreligious and Atheistical neglect and contempt of God and his Worship, especially in those that have been inlightned, and made profession of Religion.
(1.) Irreligious and Atheistical neglect and contempt of God and his Worship, especially in those that have been enlightened, and made profession of Religion.
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This was the sin which brought that blasting judgment upon the estates and labors of the Jews, as the Prophet Haggai tells them, Chap. 1. Vers. 2, 4, 6, 9. compared.
This was the since which brought that blasting judgement upon the estates and labors of the jews, as the Prophet Chaggai tells them, Chap. 1. Vers. 2, 4, 6, 9. compared.
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They neglected the House of God. (i. e.) Were careless and regardless of his Worship, and in the mean time were wholly intent upon their own houses and interests;They neglected the House of God. (i. e.) Were careless and regardless of his Worship, and in the mean time were wholly intent upon their own houses and interests;
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as he tells them in Vers. 2, 4. And what was the issue of this? Why, ruine to all their Earthly comforts and designs;
as he tells them in Vers. 2, 4. And what was the issue of this? Why, ruin to all their Earthly comforts and designs;
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so he tells them Vers. 6, 9. Ye have sowen much, and bring in little; ye eat, but ye have not enough;
so he tells them Vers. 6, 9. You have sown much, and bring in little; you eat, but you have not enough;
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ye drink, but ye are not filled with drink; ye cloath you, but there is none warm:
you drink, but you Are not filled with drink; you cloth you, but there is none warm:
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And he that earneth wages, to put it into a bag with holes. Ye looked for much, and lo, it came to little;
And he that earneth wages, to put it into a bag with holes. You looked for much, and lo, it Come to little;
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and when ye brought it home, I did blow upon it.
and when you brought it home, I did blow upon it.
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Why, saith the Lord of Hosts? Because of mine house that is waste, and ye turn every man unto his own house. Why, Says the Lord of Hosts? Because of mine house that is waste, and you turn every man unto his own house.
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Here are great and manifold Disappointments of their hopes, a curse, a blast upon all they took in hand;
Here Are great and manifold Disappointments of their hope's, a curse, a blast upon all they took in hand;
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and the procuring cause of all this, was their eager prosecution of the World, in a careless disregard of God, and his Service.
and the procuring cause of all this, was their eager prosecution of the World, in a careless disregard of God, and his Service.
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(2.) Injustice and Fraud is a blasting sin. A little unjust gain mingled with a great estate, will consume it like a Moth.
(2.) Injustice and Fraud is a blasting since. A little unjust gain mingled with a great estate, will consume it like a Moth.
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The Spirit of God hath used a very lively similitude to represent to us the mischievous effects of this sin upon all Humane diligence and industry. Jer. 17.11. As the Patridge sitteth upon Eggs and hatcheth them not;
The Spirit of God hath used a very lively similitude to represent to us the mischievous effects of this since upon all Humane diligence and industry. Jer. 17.11. As the Patridge Sitteth upon Eggs and hatcheth them not;
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so he that getteth riches, and not by right, shall leave them in the midst of his days,
so he that gets riches, and not by right, shall leave them in the midst of his days,
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and at his end shall be a fool. and At his end shall be a fool.
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Unjust gain, how long soever men sit brooding upon it, shall after all their sedulity and expectation, turn to no other account,
Unjust gain, how long soever men fit brooding upon it, shall After all their sedulity and expectation, turn to no other account,
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than a Fowls sitting upon a Nest of addle-eggs uses to do: If she sit till she have pined away her self to death, nothing is produced.
than a Fowls sitting upon a Nest of addle-eggs uses to do: If she fit till she have pined away her self to death, nothing is produced.
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You think you consult the interest of your Families herein; but the Lord tells you, That you consult shame to your houses, Hab. 2.10.
You think you consult the Interest of your Families herein; but the Lord tells you, That you consult shame to your houses, Hab. 2.10.
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This is not the way to Feather, but to Fire your Nest. A quiet Conscience is infinitely better than a full Purse. One Dish of wholesom,
This is not the Way to Feather, but to Fire your Nest. A quiet Conscience is infinitely better than a full Purse. One Dish of wholesome,
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though courser food, is better than an hundred delicate, but poysoned dishes.
though courser food, is better than an hundred delicate, but poisoned Dishes.
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If a Man have eaten the best food in the World, and afterward sips but a little poyson, he loseth not only the benefit,
If a Man have eaten the best food in the World, and afterwards sips but a little poison, he loses not only the benefit,
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and comfort of that which was good, but his life or health to boot.
and Comfort of that which was good, but his life or health to boot.
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It may be you have gotten much honesty, what pitty is it all this should be destroyed for the sake of a little gotten dishonestly.
It may be you have got much honesty, what pity is it all this should be destroyed for the sake of a little got dishonestly.
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This is the reason why some Men cannot prosper. (3.) Oppression is a blasting sin to Mens Estates and Imployments.
This is the reason why Some Men cannot prosper. (3.) Oppression is a blasting since to Men's Estates and Employments.
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It is a crying sin in the ears of the Lord, and ordinarily Intails a Visible Curse upon Mens Estates.
It is a crying since in the ears of the Lord, and ordinarily Intails a Visible Curse upon Men's Estates.
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This like a Moth will suddenly fret and consume the greatest Estate. Jam. 5.2, 4. Your riches are corrupted and your Garments Moth-eaten. (i. e.) The secret of God, wastes and destroys what you get.
This like a Moth will suddenly fret and consume the greatest Estate. Jam. 5.2, 4. Your riches Are corrupted and your Garments Moth-eaten. (i. e.) The secret of God, wastes and Destroys what you get.
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And what was the cause? he tells us, Vers. 4. Behold the hire of the laborers, that have reaped down your fields, which is of you kept back by fraud, cryeth;
And what was the cause? he tells us, Vers. 4. Behold the hire of the laborers, that have reaped down your fields, which is of you kept back by fraud, Cries;
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and the cryes of them which have reaped, are entered into the ears of the Lord of Sabbath. and the cries of them which have reaped, Are entered into the ears of the Lord of Sabbath.
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The oppression of poor Laborers doth more mischief to the oppressors, than it doth to them that are oppressed.
The oppression of poor Laborers does more mischief to the Oppressors's, than it does to them that Are oppressed.
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It is noted by one upon this Scripture, that it is twice repeated in this Text, Which have reaped your fields, and then again, The cry of them which have reaped; It is noted by one upon this Scripture, that it is twice repeated in this Text, Which have reaped your fields, and then again, The cry of them which have reaped;
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and the reason is, because it is their life, and so an act of the greatest unmercifulness.
and the reason is, Because it is their life, and so an act of the greatest unmercifulness.
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And besides, they are disappointed of the solace of their Labors. Deut. 24.14, 15. He hath set his heart upon it. (i. e.) He comforts himself in the toils and labors of the day, by reckoning upon his wa• at the end of the day.
And beside, they Are disappointed of the solace of their Labors. Deuteronomy 24.14, 15. He hath Set his heart upon it. (i. e.) He comforts himself in the toils and labors of the day, by reckoning upon his wa• At the end of the day.
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I wish those that are Owners and Imployers of poor Sea-man may seasonably consider this evil.
I wish those that Are Owners and Employers of poor Seaman may seasonably Consider this evil.
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What a wo is denounced upon him, that useth his neighbors service without wages. Jer. 22.13.
What a woe is denounced upon him, that uses his neighbours service without wages. Jer. 22.13.
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Or, that by crafty pretences defraud them of any part thereof, or by tiresome delays.
Or, that by crafty pretences defraud them of any part thereof, or by tiresome delays.
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Wear out their patience, and cast them upon manifold sufferings and inconveniences while they wait for it.
Wear out their patience, and cast them upon manifold sufferings and inconveniences while they wait for it.
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God hath not only threatned to be a swift witness against those that oppress the hireling in his wa•s, but hath strictly forbidden the detaining of their wages.
God hath not only threatened to be a swift witness against those that oppress the hireling in his wa•s, but hath strictly forbidden the detaining of their wages.
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The Jews were commanded to make payment before the Sun set. Deut. 24.14, 15. Levit. 19.30. Be just in all your dealings and contracts, or never expect the Righteous God should smile upon your undertakings.
The jews were commanded to make payment before the Sun Set. Deuteronomy 24.14, 15. Levit. 19.30. Be just in all your dealings and contracts, or never expect the Righteous God should smile upon your undertakings.
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(4.) Falshood and Lying is a Blasting sin to our Imployments: A sin which tends to destroy all converse, and disband all civil Societies.
(4.) Falsehood and Lying is a Blasting since to our Employments: A since which tends to destroy all converse, and disband all civil Societies.
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And though by falshood men may get some present advantages; yet hear what the Holy Ghost saith of riches gotten this way.
And though by falsehood men may get Some present advantages; yet hear what the Holy Ghost Says of riches got this Way.
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The geting of riches by a lying tongue; is a vanity tossed to and fro of them that seek death. Prov. 21.6. Some trade in lies, as much as in Wares;The getting of riches by a lying tongue; is a vanity tossed to and from of them that seek death. Curae 21.6. some trade in lies, as much as in Wares;
dt n-vvg pp-f n2 p-acp dt j-vvg n1; vbz dt n1 vvn p-acp cc av pp-f pno32 cst vvb n1. np1 crd. d n1 p-acp n2, c-acp d c-acp p-acp n2;
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yea, they trade off their Wares with lies.
yea, they trade off their Wares with lies.
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And this proves a gainful trade (as some men count gain) for the present;
And this Proves a gainful trade (as Some men count gain) for the present;
cc d vvz dt j n1 (c-acp d n2 vvb n1) p-acp dt j;
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but in reality, it is the most unprofitable trade that any man can drive. For it is but the tossing of a vanity to and fro:
but in reality, it is the most unprofitable trade that any man can drive. For it is but the tossing of a vanity to and from:
cc-acp p-acp n1, pn31 vbz dt av-ds j n1 cst d n1 vmb vvi. p-acp pn31 vbz p-acp dt n-vvg pp-f dt n1 p-acp cc av:
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A phrase importing labor in vain, it profits nothing in the end; and as it profits nothing, so it hurts much.
A phrase importing labour in vain, it profits nothing in the end; and as it profits nothing, so it hurts much.
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They seek profit intentionally, but death eventually (i. e.) it will bring destruction and ruine, not only upon our trades, but our Souls.
They seek profit intentionally, but death eventually (i. e.) it will bring destruction and ruin, not only upon our trades, but our Souls.
pns32 vvb n1 av-j, p-acp n1 av-j (sy. sy.) pn31 vmb vvi n1 cc n1, xx av-j p-acp po12 n2, cc-acp po12 n2.
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The God of Truth will not long prosper the way of lying. One penny gotten by a laborious hand, is better than great treasures gotten by a lying tongue.
The God of Truth will not long prosper the Way of lying. One penny got by a laborious hand, is better than great treasures got by a lying tongue.
dt n1 pp-f n1 vmb xx av-j vvi dt n1 pp-f vvg. crd n1 vvn p-acp dt j n1, vbz jc cs j n2 vvn p-acp dt j-vvg n1.
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Take heed you seek not death, in seeking an estate this way. It is a sin destructive to Society;
Take heed you seek not death, in seeking an estate this Way. It is a since destructive to Society;
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for there is no trade where there is no trust, nor no trust where there is no truth;
for there is no trade where there is no trust, nor no trust where there is no truth;
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and yet this cursed trade of Lying creeps into all trades, as if there were no living (as one speaks) without lying:
and yet this cursed trade of Lying creeps into all trades, as if there were no living (as one speaks) without lying:
cc av d j-vvn n1 pp-f vvg vvz p-acp d n2, c-acp cs pc-acp vbdr dx n-vvg (c-acp pi vvz) p-acp vvg:
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But sure it is better for you to be loosers than lyers. He sells a dear bargain indeed, that sells his Conscience with his commodity.
But sure it is better for you to be Losers' than liars. He sells a dear bargain indeed, that sells his Conscience with his commodity.
cc-acp av-j pn31 vbz jc p-acp pn22 pc-acp vbi ng2 cs n2. pns31 vvz dt j-jn n1 av, cst vvz po31 n1 p-acp po31 n1.
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(5.) Perjury or False-swearing is a Blasting sin. That man cannot prosper that lies under the guilt thereof. It is said Mal. 3.5. That God will be a swift witness against the false swearer. (i.
(5.) Perjury or False-swearing is a Blasting since. That man cannot prosper that lies under the guilt thereof. It is said Malachi 3.5. That God will be a swift witness against the false swearer. (i.
(crd) n1 cc j vbz dt vvg n1. cst n1 vmbx vvi cst vvz p-acp dt n1 av. pn31 vbz vvn np1 crd. cst np1 vmb vbi dt j n1 p-acp dt j n1. (uh.
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e.) It shall not be long before God by one remarkable stroke of Judgment, or another witnesseth against so great and horrid an evil. And again, Zach. 5.4.e.) It shall not be long before God by one remarkable stroke of Judgement, or Another Witnesseth against so great and horrid an evil. And again, Zach 5.4.
sy.) pn31 vmb xx vbi j p-acp np1 p-acp crd j n1 pp-f n1, cc n-jn vvz p-acp av j cc j dt n-jn. cc av, np1 crd.
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the curse, yea, the roll of curses shall enter into the house of the false swearer,
the curse, yea, the roll of curses shall enter into the house of the false swearer,
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and shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof. and shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof.
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This is a sin that hath laid many houses waste, even great and fair without inhabitant.
This is a since that hath laid many houses waste, even great and fair without inhabitant.
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The ruines of many that were once flourishing and great Men, are at this day left to be the lasting Monuments of Gods righteous Judgments, and dreadful warnings to Posterity.
The ruins of many that were once flourishing and great Men, Are At this day left to be the lasting Monuments of God's righteous Judgments, and dreadful Warnings to Posterity.
dt n2 pp-f d cst vbdr a-acp vvg cc j n2, vbr p-acp d n1 vvd pc-acp vbi dt j-vvg n2 pp-f npg1 j n2, cc j n2-vvg p-acp n1.
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And thus I have shewed you, what are those common evils in trade, which are the causes of those Blasts and Disappointments upon it.
And thus I have showed you, what Are those Common evils in trade, which Are the Causes of those Blasts and Disappointments upon it.
cc av pns11 vhb vvn pn22, q-crq vbr d j n2-jn p-acp n1, r-crq vbr dt n2 pp-f d n2 cc n2 p-acp pn31.
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It now remains that we apply it.
It now remains that we apply it.
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1 Inference. Doth God sometimes disappoint the most diligent labors of Men in their lawful Callings? Then this teacheth you patience and submission under your Crosses and Disappointments;
1 Inference. Does God sometime disappoint the most diligent labors of Men in their lawful Callings? Then this Teaches you patience and submission under your Crosses and Disappointments;
crd n1. vdz n1 av vvi dt av-ds j n2 pp-f n2 p-acp po32 j n2? cs d vvz pn22 n1 cc n1 p-acp po22 n2 cc n2;
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for it is the Lord that orders it to be so.
for it is the Lord that order it to be so.
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Events are in his hand, and it is a sin of great aggravation to fret and murmur at them,
Events Are in his hand, and it is a since of great aggravation to fret and murmur At them,
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when they fall out cross to your desires and hopes.
when they fallen out cross to your Desires and hope's.
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Behold, is it not of the Lord of Hosts, that the people shall labor in the very fire, Behold, is it not of the Lord of Hosts, that the people shall labour in the very fire,
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and the people shall weary themselves for very vanity? Hab. 2.13.and the people shall weary themselves for very vanity? Hab. 2.13.
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To labor in the very fire, notes intense Labor, such as exhausts the very spirits of Men,
To labour in the very fire, notes intense Labour, such as exhausts the very spirits of Men,
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whilest they are sweltering and toiling at at; and yet all is to no purpose, they labor but for vanity:
whilst they Are sweltering and toiling At At; and yet all is to no purpose, they labour but for vanity:
cs pns32 vbr j-vvg cc vvg p-acp p-acp; cc av d vbz pc-acp dx n1, pns32 vvi cc-acp p-acp n1:
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And whence is it, that such vigorous indeavors are blasted and miscarry? Is it not of the Lord? And if it be of the Lord,
And whence is it, that such vigorous endeavours Are blasted and miscarry? Is it not of the Lord? And if it be of the Lord,
cc c-crq vbz pn31, cst d j n2 vbr vvn cc vvi? vbz pn31 xx pp-f dt n1? cc cs pn31 vbb pp-f dt n1,
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Why do we fret and quarrel at his disposals? Indeed many dare not openly and directly charge God,
Why do we fret and quarrel At his disposals? Indeed many Dare not openly and directly charge God,
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but seek to cover their discontent at Providence, by a groundless quarrel with the Instruments, who it may be, are chargable with nothing;
but seek to cover their discontent At Providence, by a groundless quarrel with the Instruments, who it may be, Are chargeable with nothing;
cc-acp vvb pc-acp vvi po32 n-jn p-acp n1, p-acp dt j n1 p-acp dt n2, r-crq pn31 vmb vbi, vbr j p-acp pix;
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but that after they have done all they could, in the use of proper means, they did not also secure the event.
but that After they have done all they could, in the use of proper means, they did not also secure the event.
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It is true, the Dominion of Providence doth not excuse the negligence of Instruments;
It is true, the Dominion of Providence does not excuse the negligence of Instruments;
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and in many cases, these may be justly reproved, when Providence is duly honored and submitted to:
and in many cases, these may be justly reproved, when Providence is duly honoured and submitted to:
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But when Men groundlesly quarrel with Instruments, because they are crossed in their expectations, the quarrel is commenced against God himself;
But when Men groundlessly quarrel with Instruments, Because they Are crossed in their Expectations, the quarrel is commenced against God himself;
cc-acp c-crq n2 av-j vvi p-acp n2, c-acp pns32 vbr vvn p-acp po32 n2, dt n1 vbz vvn p-acp np1 px31;
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and our discontents with Men, are but a covert for our discontents with God. Now this is a sore evil, a sin of great and dreadful aggravations.
and our discontents with Men, Are but a covert for our discontents with God. Now this is a soar evil, a since of great and dreadful aggravations.
cc po12 n2-jn p-acp n2, vbr p-acp dt j p-acp po12 n2-jn p-acp np1. av d vbz dt j n-jn, dt n1 pp-f j cc j n2.
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To be given over (saith a grave Author) to a contradicting spirit, to dispute against any part of the Will of God; To be given over (Says a grave Author) to a contradicting Spirit, to dispute against any part of the Will of God;
pc-acp vbi vvn p-acp (vvz dt j n1) p-acp dt j-vvg n1, pc-acp vvi p-acp d n1 pp-f dt n1 pp-f np1;
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is one of the greatest Plagues that a Man can be given up to.
is one of the greatest Plagues that a Man can be given up to.
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Who art thou that repliest against God? Rom. 11. It may be thou hast lost an estate, thy friends fail, thy hopes are faln;Who art thou that repliest against God? Rom. 11. It may be thou hast lost an estate, thy Friends fail, thy hope's Are fallen;
q-crq vb2r pns21 cst vv2 p-acp np1? np1 crd pn31 vmb vbi pns21 vh2 vvn dt n1, po21 n2 vvi, po21 n2 vbr vvn;
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God hath blown upon all the projects that thy heart did fancy to it self. Possibly in one day, the designs, labors, and hopes of many years are destroyed:
God hath blown upon all the projects that thy heart did fancy to it self. Possibly in one day, the designs, labors, and hope's of many Years Are destroyed:
np1 vhz vvn p-acp d dt n2 cst po21 n1 vdd vvi p-acp pn31 n1. av-j p-acp crd n1, dt n2, n2, cc n2 pp-f d n2 vbr vvn:
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Well, be it so, yet repine not against the Lord.
Well, be it so, yet repine not against the Lord.
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Consider, he is the Soveraign and only Lord, who may do whatever he pleaseth to do, without giving thee any account of his matters.
Consider, he is the Sovereign and only Lord, who may do whatever he Pleases to do, without giving thee any account of his matters.
np1, pns31 vbz dt j-jn cc j n1, r-crq vmb vdi r-crq pns31 vvz pc-acp vdi, p-acp vvg pno21 d n1 pp-f po31 n2.
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Who can say to him, What dost thou? Beside, if thou be one that God delights in,
Who can say to him, What dost thou? Beside, if thou be one that God delights in,
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even these Disappointments are to be numbred with thy best Mercies. These things are permitted to perish, that thou mayest not perish for ever;
even these Disappointments Are to be numbered with thy best mercies. These things Are permitted to perish, that thou Mayest not perish for ever;
av d n2 vbr pc-acp vbi vvn p-acp po21 js n2. np1 n2 vbr vvn pc-acp vvi, cst pns21 vm2 xx vvi p-acp av;
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and it should trouble thee no more, than when thy life is preserved, by casting out the wares and goods of the Ship. It is better that these perish, than that thou shouldst perish:
and it should trouble thee no more, than when thy life is preserved, by casting out the wares and goods of the Ship. It is better that these perish, than that thou Shouldst perish:
cc pn31 vmd vvi pno21 av-dx av-dc, cs c-crq po21 n1 vbz vvn, p-acp vvg av dt n2 cc n2-j pp-f dt np1 pn31 vbz jc cst d vvb, cs cst pns21 vmd2 vvi:
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But if thou be one that hast mingled sin (especially such as were beforementioned) with thy trade,
But if thou be one that hast mingled since (especially such as were beforementioned) with thy trade,
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and so hast pulled down misery upon thine own head, by provoking the Lord against thee:
and so hast pulled down misery upon thine own head, by provoking the Lord against thee:
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With what face canst thou open thy mouth to complain against him? Will you lay a train to blow up all your success,
With what face Canst thou open thy Mouth to complain against him? Will you lay a train to blow up all your success,
p-acp r-crq n1 vm2 pns21 vvi po21 n1 pc-acp vvi p-acp pno31? n1 pn22 vvi dt n1 pc-acp vvi a-acp d po22 n1,
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and then fret against God, when you see the issue? O how unreasonable is this!
and then fret against God, when you see the issue? O how unreasonable is this!
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But because Disappointments fall out so frequently, and it is so hard to bring our hearts to a quiet submission to the Will of God under them.
But Because Disappointments fallen out so frequently, and it is so hard to bring our hearts to a quiet submission to the Will of God under them.
p-acp c-acp n2 vvb av av av-j, cc pn31 vbz av j pc-acp vvi po12 n2 p-acp dt j-jn n1 p-acp dt n1 pp-f np1 p-acp pno32.
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I will not dismiss this Point, until I have offered you some proper and weighty considerations, to work your hearts into a calm,
I will not dismiss this Point, until I have offered you Some proper and weighty considerations, to work your hearts into a Cam,
pns11 vmb xx vvi d n1, c-acp pns11 vhb vvn pn22 d j cc j n2, pc-acp vvi po22 n2 p-acp dt j-jn,
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and meek submission to the Will of God; and I shall account it a great mercy, if they may prevail.
and meek submission to the Will of God; and I shall account it a great mercy, if they may prevail.
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1 Consideration. And in the first place, if thou be one that fearest God, consider, That Disappointments in Earthly things, fix no mark of Gods hatred upon thee.
1 Consideration. And in the First place, if thou be one that Fearest God, Consider, That Disappointments in Earthly things, fix no mark of God's hatred upon thee.
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He may love thee, and yet cross thee.
He may love thee, and yet cross thee.
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Eccles. 9.1, 2. No man knows either love or hatred, by all the things that are before him. Eccles. 9.1, 2. No man knows either love or hatred, by all the things that Are before him.
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All things come alike to all; there is one event to the righteous, and to the wicked. All things come alike to all; there is one event to the righteous, and to the wicked.
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Yea, we often find Success and Prosperity following the wicked, whilest the Rod of God is upon the Tabernacles of the Righteous.
Yea, we often find Success and Prosperity following the wicked, whilst the Rod of God is upon the Tabernacles of the Righteous.
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These are the ungodly that prosper in the World (saith the Psalmist ) whilest in the mean time, he was plagued all the day long, and chastned every morning. These Are the ungodly that prosper in the World (Says the Psalmist) whilst in the mean time, he was plagued all the day long, and chastened every morning.
d vbr dt j cst vvb p-acp dt n1 (vvz dt n1) cs p-acp dt j n1, pns31 vbds vvn d dt n1 av-j, cc vvn d n1.
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Psal. 73.12, 14. Well then, if you have no other ground than this, you cannot infer the want of love, from the want of success.Psalm 73.12, 14. Well then, if you have no other ground than this, you cannot infer the want of love, from the want of success.
np1 crd, crd uh-av av, cs pn22 vhb dx j-jn n1 cs d, pn22 vmbx vvi dt n1 pp-f n1, p-acp dt n1 pp-f n1.
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A man may be prospered in wrath, and crossed in mercy. 2 Consideration. And what though your projects, hopes, and expectations of inlarging your Estates, fail;
A man may be prospered in wrath, and crossed in mercy. 2 Consideration. And what though your projects, hope's, and Expectations of enlarging your Estates, fail;
dt n1 vmb vbi vvn p-acp n1, cc vvn p-acp n1. crd n1. cc q-crq cs po22 n2, n2, cc n2 pp-f n-vvg po22 n2, vvb;
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yet you may live as happily and comfortably in the condition you are, (if God give you a heart suitable to it) as if you had injoyed all that success, you so fancied and desired.
yet you may live as happily and comfortably in the condition you Are, (if God give you a heart suitable to it) as if you had enjoyed all that success, you so fancied and desired.
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It is not the increase of an Estate, but the blessing of God upon a competency, that makes our condition comfortable to us.
It is not the increase of an Estate, but the blessing of God upon a competency, that makes our condition comfortable to us.
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As the estate inlarges, so doth the heart. The Prophet Habakkuk speaking of the Chaldean Prince, Hab. 2.6.
As the estate enlarges, so does the heart. The Prophet Habakkuk speaking of the Chaldean Prince, Hab. 2.6.
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saith, He keeps not at home, he inlarges his desire as Hell, and is as Death,
Says, He keeps not At home, he enlarges his desire as Hell, and is as Death,
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and cannot be satisfied, but gathereth unto him all Nations, and heapeth unto him all people. and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people.
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And this is the nature of every Mans heart, to inlarge its desire under the greatest inlargements of Providence.
And this is the nature of every men heart, to enlarge its desire under the greatest enlargements of Providence.
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Still the heart is projecting for some farther comfort and content, in some new acquisition;
Still the heart is projecting for Some farther Comfort and content, in Some new acquisition;
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when indeed, a Man is as near it in a lower condition, as in the highest exaltation.
when indeed, a Man is as near it in a lower condition, as in the highest exaltation.
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It is storied of Pyrrhus, King of Epirus, that having inlarged his Dominions by the Conquest of Macedonia; he thirsted after Italy, and demanding the advice of Cineas his great Counsellor: It is storied of Phyrrhus, King of Epirus, that having enlarged his Dominions by the Conquest of Macedonia; he thirsted After Italy, and demanding the Advice of Cineas his great Counsellor:
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He asked the King, What he meant to do when he had conquered Italy? Why then said he, I mean to get Sicily, which is near, rich, and powerful.
He asked the King, What he meant to do when he had conquered Italy? Why then said he, I mean to get Sicily, which is near, rich, and powerful.
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When you have gotten Sicily (said Cineas ) what then? Afric, said the King, is not far off;
When you have got Sicily (said Cineas) what then? Afric, said the King, is not Far off;
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and there be many goodly Kingdoms, which by my Fame, and the Valor of my Soldiers I may subdu•.
and there be many goodly Kingdoms, which by my Fame, and the Valour of my Soldiers I may subdu•.
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Be it so, said Cineas. When you have Afric, and all in it;
Be it so, said Cineas. When you have Afric, and all in it;
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what will you do then? Why then, said the King, thou and I will be merry, and make good chear.
what will you do then? Why then, said the King, thou and I will be merry, and make good cheer.
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Cineas replied, Sir, if this be the end you aim at, what need you venture your Kingdom, Person,Cineas replied, Sir, if this be the end you aim At, what need you venture your Kingdom, Person,
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and Honor, to purchase what you have already? Surely, Epirus and Macedonia, are sufficient to make you and me merry.
and Honour, to purchase what you have already? Surely, Epirus and Macedonia, Are sufficient to make you and me merry.
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And had you all the World, you could not be more merry than you may now be.
And had you all the World, you could not be more merry than you may now be.
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Reader, I advise thee, under all Disappointments of thy expectations, to bless God for any comfortable injoyment thou hast.Reader, I Advice thee, under all Disappointments of thy Expectations, to bless God for any comfortable enjoyment thou hast.
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If God give thee a smaller estate, and a contented heart; it is as well, yea, better, than if thou hadst in• … oyed thy desire.
If God give thee a smaller estate, and a contented heart; it is as well, yea, better, than if thou Hadst in• … oyed thy desire.
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The Bee makes a sweeter meal upon two or three Flowers, than • … he Ox that hath so many Mountains to graze upon.
The Bee makes a Sweeten meal upon two or three Flowers, than • … he Ox that hath so many Mountains to graze upon.
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3 Consideration. And what if by these Disappointments, God be carrying on • … he great design of his eternal love upon • … hy Soul? This may be the design of • … hese Providences;
3 Consideration. And what if by these Disappointments, God be carrying on • … he great Design of his Eternal love upon • … hy Soul? This may be the Design of • … hese Providences;
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and if so, sure there • … s no cause for thy despondencies. There • … s a double aim of these Providences;
and if so, sure there • … s no cause for thy Despondencies. There • … s a double aim of these Providences;
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• … ometimes they are sent to awaken and • … ouze the dull decayed habits of Grace, • … hich under prosperous Providences fell • … leep, by the intermission of acts,
• … sometimes they Are sent to awaken and • … ouze the dull decayed habits of Grace, • … hich under prosperous Providences fell • … leap, by the intermission of acts,
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and remission of w•nted vigor and activity? And should the Lord permit things to run on at this rate, what a deplorable case would this grow to? Let a man live (saith one) but two or three years without affliction, and he is almost good for nothing;
and remission of w•nted vigor and activity? And should the Lord permit things to run on At this rate, what a deplorable case would this grow to? Let a man live (Says one) but two or three Years without affliction, and he is almost good for nothing;
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he cannot pray, nor meditate, nor keep his heart fixed upon spiritual things: But let God smite him in his health, child, or estate;
he cannot pray, nor meditate, nor keep his heart fixed upon spiritual things: But let God smite him in his health, child, or estate;
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now he can find his tongue and affections again; now he awakes and falls to his duty in earnest;
now he can find his tongue and affections again; now he awakes and falls to his duty in earnest;
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now God hath twice as much honor from him as he had before. Now, saith God, this amendment pleaseth me; this rod was well bestowed:
now God hath twice as much honour from him as he had before. Now, Says God, this amendment Pleases me; this rod was well bestowed:
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I have disappointed him to his great benefit and advantage. And thus God chides himself friends with his people again. I have disappointed him to his great benefit and advantage. And thus God chides himself Friends with his people again.
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And sometimes they prove the blessed occasions to work Grace.
And sometime they prove the blessed occasions to work Grace.
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If they be bound in fetters, and holden in cords of affliction, then he sheweth them their works, If they be bound in fetters, and held in cords of affliction, then he shows them their works,
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and their transgressions that they have exceeded ▪ He openeth also their ear to discipline, and commandeth that they return from iniquity ▪ Job 36.8, 9, 10.and their transgressions that they have exceeded ▪ He Openeth also their ear to discipline, and commands that they return from iniquity ▪ Job 36.8, 9, 10.
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And if this be the fruit of it, you wil• … bless God through eternity for these happy Disappointments.
And if this be the fruit of it, you wil• … bless God through eternity for these happy Disappointments.
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Then these things perished, that thy Soul might not perish. 4 Consideration. Be patient under Disappointments;
Then these things perished, that thy Soul might not perish. 4 Consideration. Be patient under Disappointments;
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for if you meekly submit, and quietly wait upon God;
for if you meekly submit, and quietly wait upon God;
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he can quickly repair all that you have lost, and restore it by other Providences double to you.
he can quickly repair all that you have lost, and restore it by other Providences double to you.
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Have you not heard after all Jobs deprivations, and the frustrations of all his earthly hopes,
Have you not herd After all Jobs deprivations, and the frustrations of all his earthly hope's,
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and his admirable patience under all:
and his admirable patience under all:
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What a gracious end the Lord made with him? And why may not you hope for such a comfortable change of Providence towards you,
What a gracious end the Lord made with him? And why may not you hope for such a comfortable change of Providence towards you,
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if you carry it under Disappointments as he did? Certainly, sad Providences are near their change,
if you carry it under Disappointments as he did? Certainly, sad Providences Are near their change,
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when the heart is calmed in the Will of God, and corrected home to him.
when the heart is calmed in the Will of God, and corrected home to him.
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5 Consideration. And why should it seem so hard, and grievous to you, for God to disappoint your hopes,
5 Consideration. And why should it seem so hard, and grievous to you, for God to disappoint your hope's,
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and purposes, when you cannot but know, that you have disappointed his expectations from you so often,
and Purposes, when you cannot but know, that you have disappointed his Expectations from you so often,
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and that in greater and better things than these? He hath looked for fruit (as it is Isai. 5.4.) for obedience, reformation,
and that in greater and better things than these? He hath looked for fruit (as it is Isaiah 5.4.) for Obedience, Reformation,
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and renewed care of duty from you many times; he promised himself, and made account of a good return of his afflictions and mercies,
and renewed care of duty from you many times; he promised himself, and made account of a good return of his afflictions and Mercies,
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and you promised him as much, and yet have failed his expectation:
and you promised him as much, and yet have failed his expectation:
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And is it strange that you should fail of your hopes, who have failed God so often?
And is it strange that you should fail of your hope's, who have failed God so often?
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O then see that you be quiet in the Will of God; fret not at the defeating of your hopes:
Oh then see that you be quiet in the Will of God; fret not At the defeating of your hope's:
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Wreak not your discontent upon innocent instruments; but look to the just, holy, and good Will of God in all things.
Wreak not your discontent upon innocent Instruments; but look to the just, holy, and good Will of God in all things.
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The wife is sometimes angry with the servant for what he hath done, till he tell her that it was his Masters order, and then she is quiet.
The wife is sometime angry with the servant for what he hath done, till he tell her that it was his Masters order, and then she is quiet.
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Is a Ship miscarried, a Voyage lost, a Relation dead, an Estate gone, a Friend carried into captivity, whose return was expected with so much comfort? Why,
Is a Ship miscarried, a Voyage lost, a Relation dead, an Estate gone, a Friend carried into captivity, whose return was expected with so much Comfort? Why,
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if it be so, it is the Lord hath done it, and be thou silent before him.
if it be so, it is the Lord hath done it, and be thou silent before him.
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Your repining will not make it better; sin is no proper cure for affliction. A quiet submissive spirit, is pleasing to God, and profitable for you.
Your repining will not make it better; since is no proper cure for affliction. A quiet submissive Spirit, is pleasing to God, and profitable for you.
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2 Inference. Doth God sometimes disappoint the expectations of Men in their imployments, then never set your hearts immoderately upon Earthly things,
2 Inference. Does God sometime disappoint the Expectations of Men in their employments, then never Set your hearts immoderately upon Earthly things,
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nor raise up to your selves too great expectations from these things. The stronger your expectations, the heavier Gods Disappointments will be.
nor raise up to your selves too great Expectations from these things. The Stronger your Expectations, the Heavier God's Disappointments will be.
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There is a double evil in over-reckoning our selves, and over-acting our confidence about worldly things:
There is a double evil in over-reckoning our selves, and overacting our confidence about worldly things:
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It provokes God to disappoint us, and then makes the Disappointment much more grievous when it comes.
It provokes God to disappoint us, and then makes the Disappointment much more grievous when it comes.
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It provokes a Disappointment, especially to the Godly.
It provokes a Disappointment, especially to the Godly.
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The Lord is jealous of their affections, and will not indure that any thing should be a corrival or competitor with him for their hearts:
The Lord is jealous of their affections, and will not endure that any thing should be a corrival or competitor with him for their hearts:
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Yea, it is so usual with God to dash, and remove whatever ingrosses too much of the heart, that a gracious Soul cannot but reckon that comfort in great danger • … o be lost, which he finds to be over• … oved.
Yea, it is so usual with God to dash, and remove whatever ingrosses too much of the heart, that a gracious Soul cannot but reckon that Comfort in great danger • … oh be lost, which he finds to be over• … oved.
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If David set his heart upon Absalom, God will not only smite him, but smite David by him,
If David Set his heart upon Absalom, God will not only smite him, but smite David by him,
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and make him first the • … nstrument of his sorrow, and then the • … bject of it.
and make him First the • … nstrument of his sorrow, and then the • … bject of it.
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Jonah did but take a little • … oo much comfort in his gourd, and the next news we hear, was, That God prepared a Worm to smite it,Jonah did but take a little • … oo much Comfort in his gourd, and the next news we hear, was, That God prepared a Worm to smite it,
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and cause it to wither away.
and cause it to wither away.
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And when your inordinate hopes are crost, (as it is very probable they will be) how will your sorrows be aggravated in proportion to them!
And when your inordinate hope's Are crossed, (as it is very probable they will be) how will your sorrows be aggravated in proportion to them!
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Those things that seemed to promise us most comfort, are the things that give us most sorrow. Strong affections, make strong afflictions.
Those things that seemed to promise us most Comfort, Are the things that give us most sorrow. Strong affections, make strong afflictions.
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Our sorrows usually rise from what was our hope, and our comforts from that which was least regarded.
Our sorrows usually rise from what was our hope, and our comforts from that which was least regarded.
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3 Inference. If it be so, then labor to make sure things eternal, lest you be eternally disappointed there also.
3 Inference. If it be so, then labour to make sure things Eternal, lest you be eternally disappointed there also.
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O what a sad case is that Man in, whose expectations fail from both Worlds! If your hopes from this World fail;
O what a sad case is that Man in, whose Expectations fail from both World's! If your hope's from this World fail;
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yet you may bear it comfortably, if you fail not in your better hopes:
yet you may bear it comfortably, if you fail not in your better hope's:
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But if this fail too, you are of all men the most miserable ▪ You know by experience,
But if this fail too, you Are of all men the most miserable ▪ You know by experience,
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how sad it is to have your hopes cut off in these smaller concerns;
how sad it is to have your hope's Cut off in these smaller concerns;
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to go forth in expectation of a profitable voyage, and to return in a worse case than you went out:
to go forth in expectation of a profitable voyage, and to return in a Worse case than you went out:
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It may be you thought to get an estate, but the issue is, to lose that little you had.
It may be you Thought to get an estate, but the issue is, to loose that little you had.
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You thought to go to such a place, and there meet with a good market, and possibly, your selves may be carried as slaves to be sold in the market.
You Thought to go to such a place, and there meet with a good market, and possibly, your selves may be carried as slaves to be sold in the market.
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These Disappointments are very sad and cutting things; but nothing to an Eternal Disappointment in your great concern.
These Disappointments Are very sad and cutting things; but nothing to an Eternal Disappointment in your great concern.
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For a Man to hope he is in Christ, and a pardoned state, and at last find himself deceived,
For a Man to hope he is in christ, and a pardoned state, and At last find himself deceived,
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and that all the sins of his nature, heart, and practice, lie upon him.
and that all the Sins of his nature, heart, and practice, lie upon him.
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To hope for admission into Heaven, when he is turned out of this World by death,
To hope for admission into Heaven, when he is turned out of this World by death,
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and find the door shut against him; to cry with those poor disappointed wretches, Matth. 7.22. Lord, Lord open to us;
and find the door shut against him; to cry with those poor disappointed wretches, Matthew 7.22. Lord, Lord open to us;
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and receive such an unexpected return from Christ, as they did, Depart from me, I know you not.
and receive such an unexpected return from christ, as they did, Depart from me, I know you not.
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Lord, how intolerable is such a defeat of hope as this! O, who can think of it without horror!
Lord, how intolerable is such a defeat of hope as this! O, who can think of it without horror!
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The things about which your expectations are frustrated in this World, are small things; you may be happy in the want of them:
The things about which your Expectations Are frustrated in this World, Are small things; you may be happy in the want of them:
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But the frustration of your hopes from the World to come, is in things of infinite weight.
But the frustration of your hope's from the World to come, is in things of infinite weight.
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These Disappointments are but for a little while; but this will be for ever.
These Disappointments Are but for a little while; but this will be for ever.
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O therefore be provoked, even by these things to a diligent and seasonable prevention of a far greater misery.
O Therefore be provoked, even by these things to a diligent and seasonable prevention of a Far greater misery.
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Since these things cannot be secured, labor to secure those things that may.
Since these things cannot be secured, labour to secure those things that may.
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O that you were but as full of thoughts, cares, and fears for Heaven, as you are for the World!
O that you were but as full of thoughts, Cares, and fears for Heaven, as you Are for the World!
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You have spent many thousand thoughts, about these things, to no purpose. All your thoughts about them, are come to nothing;
You have spent many thousand thoughts, about these things, to no purpose. All your thoughts about them, Are come to nothing;
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but had they been spent for your Souls, to what a comfortable account would they now have turned? Friends, I beseech you, make sure for eternity,
but had they been spent for your Souls, to what a comfortable account would they now have turned? Friends, I beseech you, make sure for eternity,
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and let these crosses, and losses in the World, be the happy occasions to awaken you to a serious diligence for your everlasting interests.
and let these Crosses, and losses in the World, be the happy occasions to awaken you to a serious diligence for your everlasting interests.
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Then you are no loosers by your losses; nay, you will have cause to call them prosperous Disappointments, and gainful losses to you.
Then you Are no Losers' by your losses; nay, you will have cause to call them prosperous Disappointments, and gainful losses to you.
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4 Inference. Then as you would not have the works and labors of your hands blasted, beware of those sins that provoke God to blow upon them.
4 Inference. Then as you would not have the works and labors of your hands blasted, beware of those Sins that provoke God to blow upon them.
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Think not that injustice, oppression, deceit, and perjury, shall ever profit you. God hath cursed all the ways of sin, and you cannot prosper in them.
Think not that injustice, oppression, deceit, and perjury, shall ever profit you. God hath cursed all the ways of since, and you cannot prosper in them.
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Above all, beware of Atheism and Irreligion: God will not own them, that disown him, and slight his Worship.
Above all, beware of Atheism and Irreligion: God will not own them, that disown him, and slight his Worship.
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I doubt your prophanation of the Lords day, by drunkenness, idleness, and worldly imployments, is not the least cause of those disappointments and losses that have befaln you.
I doubt your profanation of the lords day, by Drunkenness, idleness, and worldly employments, is not the least cause of those disappointments and losses that have befallen you.
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The first day of the week, like the first fruits of the Jews Harvests, might sanctifie the whole lump.
The First day of the Week, like the First fruits of the jews Harvests, might sanctify the Whole lump.
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And let none pretend, that multiplicity of business will not allow them time and disposition for Sabbath work.
And let none pretend, that Multiplicity of business will not allow them time and disposition for Sabbath work.
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If you be too busie to attend the Lords service, he can quickly give you a Writ of Ease,
If you be too busy to attend the lords service, he can quickly give you a Writ of Ease,
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and make you keep more resting days from your labors, than you are willing to do.
and make you keep more resting days from your labors, than you Are willing to do.
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The Lord would not excuse the Israelites, no not in the busiest Seasons, the times of Earing,
The Lord would not excuse the Israelites, no not in the Busiest Seasons, the times of Earing,
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and Harvest, and the very building of the Tabernacle; but all must give way to the Sabbath.
and Harvest, and the very building of the Tabernacle; but all must give Way to the Sabbath.
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And I am sure, the promise of Blessing and Success, is made to the conscionable observation of it.
And I am sure, the promise of Blessing and Success, is made to the conscionable observation of it.
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Isai. 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure upon my holy day; Isaiah 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure upon my holy day;
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and call the Sabbath a delight, the holy of the Lord, and honorable;
and call the Sabbath a delight, the holy of the Lord, and honourable;
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and shalt honor him, not doing thine own ways, not finding thine own pleasures, nor speaking thine own words:
and shalt honour him, not doing thine own ways, not finding thine own pleasures, nor speaking thine own words:
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Then shalt thou delight thy self in the Lord: Then shalt thou delight thy self in the Lord:
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There is a recompence to the Soul. And he shall cause thee to ride on the high places of the Earth:
There is a recompense to the Soul. And he shall cause thee to ride on the high places of the Earth:
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There is a reward to the Body. Godliness is profitable to all things.
There is a reward to the Body. Godliness is profitable to all things.
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THE Sea-mans Return. SERMON VI. Deut. 33.19. They shall call the people unto the Mountain, there they shall offer Sacrifices of Righteousness:
THE Seamans Return. SERMON VI. Deuteronomy 33.19. They shall call the people unto the Mountain, there they shall offer Sacrifices of Righteousness:
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For they shall suck of the abundance of the Seas, and of the Trasures hid in the Sand.
For they shall suck of the abundance of the Seas, and of the Trasures hid in the Sand.
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THis Scripture is part of the last words of Moses. A Man that in his life was a great Blessing to Israel; and when • … e was to be separated from them by • … eath, he pronounces distinct and suit• … le Blessings upon all the Tribes.
THis Scripture is part of the last words of Moses. A Man that in his life was a great Blessing to Israel; and when • … e was to be separated from them by • … eath, he pronounces distinct and suit• … le Blessings upon all the Tribes.
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As • … hrist parted from the Disciples, blessing • … em; so doth Moses from his People.
As • … hrist parted from the Disciples, blessing • … em; so does Moses from his People.
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Only with this difference, Moses as Gods Mouth pronounced, but God alone could confer the Blessing.
Only with this difference, Moses as God's Mouth pronounced, but God alone could confer the Blessing.
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Moses blessed them authoritatively, but could not bless them potestatively as Christ did.Moses blessed them authoritatively, but could not bless them potestatively as christ did.
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Now these words contain the Blessing of the Tribe of Zebulun, which was the Tribe of Sea-men. And in them we shall consider these two parts.
Now these words contain the Blessing of the Tribe of Zebulun, which was the Tribe of Seamen. And in them we shall Consider these two parts.
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Viz. 1. Their Priviledge. 2. Their Duty. First, Their Priviledge:Viz. 1. Their Privilege. 2. Their Duty. First, Their Privilege:
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That they should suck of the abundance of the Seas, and of the Treasures hid in the Sands. That they should suck of the abundance of the Seas, and of the Treasures hid in the Sands.
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To suck the abundance of the Sea, is a metonymica• … expression, signifying a• … much as to be inriche• … and stored with the Wares and Merchandize imported by Sea to them. To suck the abundance of the Sea, is a metonymica• … expression, signifying a• … much as to be inriche• … and stored with the Wares and Merchandise imported by Sea to them.
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Geographers attribute to the Sea, Arms and Bosoms; and the Scripture, Brests. The Sea like an indulgent Mother imbraces thos• … that live upon it in her Bosom,Geographers attribute to the Sea, Arms and Bosoms; and the Scripture, Breasts. The Sea like an indulgent Mother embraces thos• … that live upon it in her Bosom,
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and with full flowing Brests nourisheth them, an• … feeds them, as a Mother doth the Infan• … that Sucks,
and with full flowing Breasts Nourishes them, an• … feeds them, as a Mother does the Infan• … that Sucks,
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and depends for its livelihoo• … upon her Brests.
and depends for its livelihoo• … upon her Breasts.
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And these Brests do not only afford those that hang upon them the necessaries of life, Bread, Rayment, &c. but the Riches, Ornaments, and Delights of life also.
And these Breasts do not only afford those that hang upon them the necessaries of life, Bred, Raiment, etc. but the Riches, Ornament, and Delights of life also.
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1578
The Treasures hid in the Sand; as Gold, Coral, Ambergriece, and such like precious and rich treasures which it yields.The Treasures hid in the Sand; as Gold, Coral, Ambergriece, and such like precious and rich treasures which it yields.
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1579
This was the Blessing and Priviledge of this Tribe of Zebulun, whose Cities and Villages were commodiously scituated upon the Seashore, for Merchandize and Traffick:
This was the Blessing and Privilege of this Tribe of Zebulun, whose Cities and Villages were commodiously situated upon the Seashore, for Merchandise and Traffic:
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1580
As you may see Jos. 19.11. Secondly, Their Duty, to which these Mercies and Priviledges obliged them.
As you may see Jos. 19.11. Secondly, Their Duty, to which these mercies and Privileges obliged them.
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They shall call the People to the Mountain, there they shall offer Sacrifices of Righteousness. They shall call the People to the Mountain, there they shall offer Sacrifices of Righteousness.
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By the Mountain, we are here to understand the Temple, which Moses, by the Spirit of Prophesie, foresaw to be built upon Mount Sion, and Mount Moriah; which two were as the Shoulders that supported it, Vers. 12. Here was the Worship of God;
By the Mountain, we Are Here to understand the Temple, which Moses, by the Spirit of Prophesy, foresaw to be built upon Mount Sion, and Mount Moriah; which two were as the Shoulders that supported it, Vers. 12. Here was the Worship of God;
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the Sacrificers were here offered up to him.
the Sacrificers were Here offered up to him.
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And hither Zebulun, in the sense of Gods Mercies to them, should call the People, (i. e.) say some, their own People, their Families, and Neighbors;
And hither Zebulun, in the sense of God's mercies to them, should call the People, (i. e.) say Some, their own People, their Families, and Neighbours;
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or as others, the Strangers that were among them for Traffick. Saying as Isai. 2.3. Come, let us go up to the House of the Lord, to the Mountain of the God of Jacob. And here they shall offer the Sacrifices of Righteousness. By which we are to understand their Thanks-offerings for the Mercies they had received of the Lord.
or as Others, the Strangers that were among them for Traffic. Saying as Isaiah 2.3. Come, let us go up to the House of the Lord, to the Mountain of the God of Jacob. And Here they shall offer the Sacrifices of Righteousness. By which we Are to understand their Thank-offerings for the mercies they had received of the Lord.
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The Jews had not only Expiatory Sacrifices to procure the pardon of sins committed, but Eucharistical Sacrifices,
The jews had not only Expiatory Sacrifices to procure the pardon of Sins committed, but Eucharistical Sacrifices,
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or Thanks-offerings, to testifie the sense they had of Mercies received.
or Thank-offerings, to testify the sense they had of mercies received.
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These Sacrifices typified Moral Duties and when these Types were abolished, the Apostle shews, that the calves of our lips, the sacrifices of praise, are in the stead of them, Heb. 13.15.
These Sacrifices typified Moral Duties and when these Types were abolished, the Apostle shows, that the calves of our lips, the Sacrifices of praise, Are in the stead of them, Hebrew 13.15.
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So then, the sum of all, is this, That when they returned from Sea, or had received the Blessings thereof, from the Hand of God, they should repair to the place of his Worship,
So then, the sum of all, is this, That when they returned from Sea, or had received the Blessings thereof, from the Hand of God, they should repair to the place of his Worship,
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and there acknowledge and praise the God of their Mercies. So that the whole Verse thus explained, casts it self into this Doctrinal observation.
and there acknowledge and praise the God of their mercies. So that the Whole Verse thus explained, Cast it self into this Doctrinal observation.
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Doctr. That it is the special duty of Sea-men, when God returns them to their habitations in peace, thankfully to acknowledge and bless his Name,
Doctrine That it is the special duty of Seamen, when God returns them to their habitations in peace, thankfully to acknowledge and bless his Name,
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for all the preservations and mercies they have received of his hand. for all the preservations and Mercies they have received of his hand.
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These are Mercies indeed, which are obtained from God by Prayer, and returned to him again by praise.
These Are mercies indeed, which Are obtained from God by Prayer, and returned to him again by praise.
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When we have received our Mercies, God expects his praises: After the Psalmist had opened the hazards and fears of Sea-men upon the Stormy Ocean,
When we have received our mercies, God expects his praises: After the Psalmist had opened the hazards and fears of Seamen upon the Stormy Ocean,
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and the goodness of God, in bringing them to their desired Haven, Psal. 107.30.
and the Goodness of God, in bringing them to their desired Haven, Psalm 107.30.
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he presently calls upon them for this duty, Vers. 31. O that men would praise the Lord for his goodness,
he presently calls upon them for this duty, Vers. 31. Oh that men would praise the Lord for his Goodness,
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and for his wonderful works to the children of men. and for his wondered works to the children of men.
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O that men would, why, how is it imaginable they should not? He hath the heart of a Beast, not of a Man, that will not.
O that men would, why, how is it imaginable they should not? He hath the heart of a Beast, not of a Man, that will not.
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Did I say the heart of a Beast? Give me that word again. There is a kind of gratitude, even in Beasts, to their Benefactors.
Did I say the heart of a Beast? Give me that word again. There is a kind of gratitude, even in Beasts, to their Benefactors.
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The Ox knoweth his owner, and the Ass his Masters Crib. Isai. 1.3. Now the method into which I will cast the discourse, shall beThe Ox Knoweth his owner, and the Ass his Masters Crib. Isaiah 1.3. Now the method into which I will cast the discourse, shall be
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First, To open the nature of the duty, and to shew you what it is to praise God for his Mercies.
First, To open the nature of the duty, and to show you what it is to praise God for his mercies.
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Secondly, To give you the Grounds and Reasons of the Duty, why God expects it, and you ought to give it him. And then
Secondly, To give you the Grounds and Reasons of the Duty, why God expects it, and you ought to give it him. And then
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Thirdly, To apply it in the several Uses it is improvable unto. 1. The nature of the Duty needs opening, for few understand what it is.
Thirdly, To apply it in the several Uses it is improvable unto. 1. The nature of the Duty needs opening, for few understand what it is.
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Alass, it is another manner of thing than a customary, formal, cold, God be thanked. Now,
Alas, it is Another manner of thing than a customary, formal, cold, God be thanked. Now,
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if we search into the nature of this duty, we shall find that whoever undertakes this Angelical work, must
if we search into the nature of this duty, we shall find that whoever undertakes this Angelical work, must
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First, Be a heedful Observer of the Mercies he receives. This is fundamental to the Duty.
First, Be a heedful Observer of the mercies he receives. This is fundamental to the Duty.
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Where no Observations of Mercies have been made, no praises for them can be returned. God was never honored by his unobserved Mercies.
Where no Observations of mercies have been made, no praises for them can be returned. God was never honoured by his unobserved mercies.
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When David had opened the Providences of God, to the several degrees and orders of Men, in its various administrations;
When David had opened the Providences of God, to the several Degrees and order of Men, in its various administrations;
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and called upon them distinctly, to praise God for them. He adds in the close of all, Whoso is wise, and will observe these things,
and called upon them distinctly, to praise God for them. He adds in the close of all, Whoso is wise, and will observe these things,
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even they shall understand the loving kindness of the Lord. Psal. 107. ult. It is Gods charge against Israel, Hosea 2.8. She did not know that I gave her Corn, and Wine, and Oyl, and multiplied her Silver. i. e. even they shall understand the loving kindness of the Lord. Psalm 107. ult. It is God's charge against Israel, Hosea 2.8. She did not know that I gave her Corn, and Wine, and Oil, and multiplied her Silver. i. e.
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She did not observe and take notice of these Mercies, as coming from my hand; but only look at the next cause.
She did not observe and take notice of these mercies, as coming from my hand; but only look At the next cause.
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Thus it is with many, they think not upon their own Mercies; others can observe them, but they cannot;
Thus it is with many, they think not upon their own mercies; Others can observe them, but they cannot;
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they can quickly observe what troubles befal them, but take little notice of their own Mercies.
they can quickly observe what Troubles befall them, but take little notice of their own mercies.
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Such men can never be thankful.
Such men can never be thankful.
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Secondly, The thankful man must not only observe what Mercies he hath, and from whom they come;
Secondly, The thankful man must not only observe what mercies he hath, and from whom they come;
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but must particularly consider them, in their natures, degrees, seasons, and manner of conveyance. There is much of Gods glory, and our comfort lost for want of this.
but must particularly Consider them, in their nature's, Degrees, seasons, and manner of conveyance. There is much of God's glory, and our Comfort lost for want of this.
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The works of the Lord are great, sought out of all them that have pleasure therein. Psal. 111.2.The works of the Lord Are great, sought out of all them that have pleasure therein. Psalm 111.2.
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And indeed, there is no imployment in all the World, that yields more pleasure to a gracious Soul,
And indeed, there is no employment in all the World, that yields more pleasure to a gracious Soul,
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than the Anatomising of Providences doth.
than the Anatomizing of Providences does.
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How sweet is it to observe the mutual respects, coincidencies, and introductive occasions of our Mercies!
How sweet is it to observe the mutual respects, coincidences, and introductive occasions of our mercies!
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Every minute circumstance hath its weight and value here. He hath little pleasure in his meat, that swallows it whole without chewing.
Every minute circumstance hath its weight and valve Here. He hath little pleasure in his meat, that Swallows it Whole without chewing.
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Thirdly, The thankful person must duly estimate and value his Mercies. It is impossible that man can be thankful for Mercies he little esteems.
Thirdly, The thankful person must duly estimate and valve his mercies. It is impossible that man can be thankful for mercies he little esteems.
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Israel could not praise God for that Angels food with which he fed them, whilest they despised it in saying, There is nothing but this Manna. Israel could not praise God for that Angels food with which he fed them, whilst they despised it in saying, There is nothing but this Manna.
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And surely it shews the great corruption of our nature, That those things which should raise the value of Mercies with us, cause us the more to slight them; yet thus it falls out.
And surely it shows the great corruption of our nature, That those things which should raise the valve of mercies with us, cause us the more to slight them; yet thus it falls out.
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The commonness, or long continuance of Mercies with us, which should indear them the more, and every day increase our obligation to God;
The commonness, or long Continuance of mercies with us, which should endear them the more, and every day increase our obligation to God;
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causes them to seem but cheap and small things. And therefore doth God so often threaten them, yea, and remove them;
Causes them to seem but cheap and small things. And Therefore does God so often threaten them, yea, and remove them;
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that their worth and excellency may thereby be acknowledged.
that their worth and excellency may thereby be acknowledged.
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Fourthly, The thankful person must faithfully Record his Mercies, else God cannot have his due praise for them.
Fourthly, The thankful person must faithfully Record his mercies, Else God cannot have his due praise for them.
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Bless the Lord, O my Soul, and forget not all his benefits, Psal. 103.2. Forgotten re-M cies bear no fruit:Bless the Lord, Oh my Soul, and forget not all his benefits, Psalm 103.2. Forgotten remembering cies bear no fruit:
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A bad memory in this case, makes a barren heart and life.
A bad memory in this case, makes a barren heart and life.
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I confess, the Mercies of God are such a multitude, that a memory of Brass cannot retain them.
I confess, the mercies of God Are such a multitude, that a memory of Brass cannot retain them.
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I will come before thee in the multitude of thy mercies, saith David, Psal. 5.7. They are called Showers of Blessings, Ezek. 34.26.I will come before thee in the multitude of thy Mercies, Says David, Psalm 5.7. They Are called Showers of Blessings, Ezekiel 34.26.
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And as impossible it is distinctly to recount all our Mercies, as to number the drops of rain that fall in a shower.
And as impossible it is distinctly to recount all our mercies, as to number the drops of rain that fallen in a shower.
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Nevertheless, it hath been the pious care and indeavor of the People of God, to preserve and perpetuate his Mercies, by using all the helps to memory they could.
Nevertheless, it hath been the pious care and endeavour of the People of God, to preserve and perpetuate his mercies, by using all the helps to memory they could.
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Therefore they have kept Registers, Exod. 17.14. Indited Psalms. To bring to remembrance, Psal. 70. Title. Denominated places from the Mercies received there.
Therefore they have kept Registers, Exod 17.14. indited Psalms. To bring to remembrance, Psalm 70. Title. Denominated places from the mercies received there.
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Thus Jacob called the place where he found so much mercy, Bethel. Hagar named the Well, where God, unexpectedly, relieved her, Beerlahairoi. The Well of him that liveth and looketh upon me, Gen. 16.13, 14. They have stamped the Mercies upon the days, in which they received them.
Thus Jacob called the place where he found so much mercy, Bethel. Hagar nam the Well, where God, unexpectedly, relieved her, Beerlahairoi. The Well of him that lives and looks upon me, Gen. 16.13, 14. They have stamped the mercies upon the days, in which they received them.
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Thus the Jews called those days, in which God wrought their deliverance, Purim, after the name Pur. Signifying the Lot Haman had cast for their lives. Esth. 9.26.
Thus the jews called those days, in which God wrought their deliverance, Purim, After the name Pur. Signifying the Lot Haman had cast for their lives. Esth. 9.26.
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Yea, they have called their Mercies upon their Children. 1 Sam. 1.20.
Yea, they have called their mercies upon their Children. 1 Sam. 1.20.
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Thus thankful Souls have striven to recognize their Mercies, that God might not lose the praise,
Thus thankful Souls have striven to recognise their mercies, that God might not loose the praise,
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nor themselves the comfort of them. Fifthly, The thankful Person must be suitably affected with the Mercies he receives.
nor themselves the Comfort of them. Fifthly, The thankful Person must be suitably affected with the mercies he receives.
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It is not a speculative, but an affectionate remembrance that becomes us:
It is not a speculative, but an affectionate remembrance that becomes us:
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Then God hath his glory, when the sense of his Mercies melts our hearts into holy joy, love, and admiration.
Then God hath his glory, when the sense of his mercies melts our hearts into holy joy, love, and admiration.
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Thus David sits down before the Lord like a man astonished at his goodness to him. 2 Sam. 7.20. And what can David say more? For thou Lord knowest thy servant.
Thus David sits down before the Lord like a man astonished At his Goodness to him. 2 Sam. 7.20. And what can David say more? For thou Lord Knowest thy servant.
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The Mercies of God have made the Saints hearts leap for joy within them. Psal. 92.4. Thou Lord hast made me glad, through thy Works;
The mercies of God have made the Saints hearts leap for joy within them. Psalm 92.4. Thou Lord hast made me glad, through thy Works;
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therefore will I triumph in the Works of thy hands. Therefore will I triumph in the Works of thy hands.
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Mercies are not Mercies, Deliverances are no Deliverances to us, if we that receive them, are not glad of them.
mercies Are not mercies, Deliverances Are no Deliverances to us, if we that receive them, Are not glad of them.
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Sixthly, The thankful Person must order his conversation suitably to the ingagements that his mercies have put him under.
Sixthly, The thankful Person must order his Conversation suitably to the engagements that his Mercies have put him under.
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When we have said all, it is the life of the thankful, that is the very life of thankfulness.
When we have said all, it is the life of the thankful, that is the very life of thankfulness.
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Obedience and service are the only real manifestations of gratitude.
obedience and service Are the only real manifestations of gratitude.
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He that offereth praise, glorifieth me, and to him that ordereth his conversation aright, will I shew the salvation of God. Psal. 50.23. Set down this for an everlasting truth, That God was never praised and honored by an abused Mercy.He that Offereth praise, Glorifieth me, and to him that Ordereth his Conversation aright, will I show the salvation of God. Psalm 50.23. Set down this for an everlasting truth, That God was never praised and honoured by an abused Mercy.
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God took it ill from Hezekiah, That he rendred not again according to the benefit done unto him. 2 Chro. 32.25. He that is truly thankful, will say as David, Psal. 116.12.
God took it ill from Hezekiah, That he rendered not again according to the benefit done unto him. 2 Chro 32.25. He that is truly thankful, will say as David, Psalm 116.12.
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What shall I render to the Lord for all his benefits? We then glorifie God with his Mercies,What shall I render to the Lord for all his benefits? We then Glorify God with his mercies,
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when we imploy them to right ends, when we thankfully take out our own share of comfort from them, receiving them with thanksgiving,
when we employ them to right ends, when we thankfully take out our own share of Comfort from them, receiving them with thanksgiving,
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as from the hand of a Father.
as from the hand of a Father.
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Mr. Swinock tels of a young man, who lying upon his sick bed, was always calling for meat;
Mr. Swinock tells of a young man, who lying upon his sick Bed, was always calling for meat;
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but assoon as it was brought him, he shook and trembled dreadfully at the fight of it,
but As soon as it was brought him, he shook and trembled dreadfully At the fight of it,
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and so continued till it was taken away; and before his death, acknowledged Gods Justice; for that in his health, he ordinarily received his Meat without thanksgiving.
and so continued till it was taken away; and before his death, acknowledged God's justice; for that in his health, he ordinarily received his Meat without thanksgiving.
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Use all Gods Mercies with thankfulness, God will remember them in fury, who forget him in his favors.
Use all God's mercies with thankfulness, God will Remember them in fury, who forget him in his favors.
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And think not what God bestows upon you, is wholly for your own use:
And think not what God bestows upon you, is wholly for your own use:
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But honor God with your Mercies, by cloathing the naked, and feeding the hungry, especially such as are Godly.
But honour God with your mercies, by clothing the naked, and feeding the hungry, especially such as Are Godly.
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This is a due improvement of your Estates; thus you may make to your selves friends of the Mammon of unrighteousness.
This is a due improvement of your Estates; thus you may make to your selves Friends of the Mammon of unrighteousness.
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Ah, how little do we consider, what praise, what glory, we may occasion this way from others to the Name of God! It is storied of Dionysius, the Syracusian Tyrant; that when he saw what heaps of Gold and Silver his son hoarded up in his Closet.
Ah, how little doe we Consider, what praise, what glory, we may occasion this Way from Others to the Name of God! It is storied of Dionysius, the Syracusan Tyrant; that when he saw what heaps of Gold and Silver his son hoarded up in his Closet.
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He asked him, what he meant to let it lie there, and not to make friends with it, to get the Kingdom after his death? O Son (said he) thou hast not a spirit capable of a Kingdom.
He asked him, what he meant to let it lie there, and not to make Friends with it, to get the Kingdom After his death? O Son (said he) thou hast not a Spirit capable of a Kingdom.
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Thus honor the Lord with your substance; look upon all you have as your Masters Talents;
Thus honour the Lord with your substance; look upon all you have as your Masters Talents;
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for which, you must give an account:
for which, you must give an account:
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And so use and imploy them for God, that you may give up your account with joy;
And so use and employ them for God, that you may give up your account with joy;
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and then you will shew your selves thankful indeed. Thus you see what is included in real thankfulness.
and then you will show your selves thankful indeed. Thus you see what is included in real thankfulness.
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O, it is another matter than we take it to be. 2. Next I promised to give you the Grounds and Reasons of this Duty.
O, it is Another matter than we take it to be. 2. Next I promised to give you the Grounds and Reasons of this Duty.
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Why you are obliged after the receit of Mercies, to such a thankful return of praises.
Why you Are obliged After the receipt of mercies, to such a thankful return of praises.
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And among many, I will only single out these three, and briefly open them. First, God requires and expects it.
And among many, I will only single out these three, and briefly open them. First, God requires and expects it.
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It is so special and peculiar a part of his glory, as he will never part with it.
It is so special and peculiar a part of his glory, as he will never part with it.
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As great Landlords oblige their Tenants to an homage and service, when they make over their Estates to them,
As great Landlords oblige their Tenants to an homage and service, when they make over their Estates to them,
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and reserve a quit Rent to themselves, which they value at an high rate;
and reserve a quit Rend to themselves, which they valve At an high rate;
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so God when he bestows Deliverances 〈 ◊ 〉 Mercies upon us, still reserves an acknowledgment to himself:
so God when he bestows Deliverances 〈 ◊ 〉 mercies upon us, still reserves an acknowledgment to himself:
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And this is dear to him, he will not indure to be defrauded of it; much less, that it be given to another.
And this is dear to him, he will not endure to be defrauded of it; much less, that it be given to Another.
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You find this reservation of praise expresly made by him in Psal. 50.15.
You find this reservation of praise expressly made by him in Psalm 50.15.
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Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me• … Where you have the request, the grant and the reservation in the grant, q. d When I have granted thee thy desire, see thou do not defraud me of my glory There be three things in every Mercy the matter of it, the comfort of it, and the glory of it.Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me• … Where you have the request, the grant and the reservation in the grant, q. worser When I have granted thee thy desire, see thou do not defraud me of my glory There be three things in every Mercy the matter of it, the Comfort of it, and the glory of it.
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The two first, God make• … over freely to us, he gives the Mercie• … themselves, he allows us to suck out al• … the lawful pleasure,
The two First, God make• … over freely to us, he gives the Mercie• … themselves, he allows us to suck out al• … the lawful pleasure,
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and delight that is in them; but the third he reserves to himself, and will never part with to any other.
and delight that is in them; but the third he reserves to himself, and will never part with to any other.
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If an Hezekiah himself render not to God due acknowledgments, as well as God loves him, there shall be great wrath upon him,
If an Hezekiah himself render not to God due acknowledgments, as well as God loves him, there shall be great wrath upon him,
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and Judah, for the default. 2 Chro. 32.26. Secondly, You are under manifold ingagements to render it to the Lord.
and Judah, for the default. 2 Chro 32.26. Secondly, You Are under manifold engagements to render it to the Lord.
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(1.) Common ingenuity obliges to a due acknowledgment of favors freely received, and unthankfulness on tha• … score, is the odium of mankind. Ingratum si dicas, omnia dixeris.
(1.) Common ingenuity obliges to a due acknowledgment of favors freely received, and unthankfulness on tha• … score, is the odium of mankind. Ungrateful si dicas, omnia Dixers.
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You cannot give a man a more odious character among men, than to say, He is an ungrateful man.
You cannot give a man a more odious character among men, than to say, He is an ungrateful man.
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(2.) The examples of the very Heathen will condemn you. They praised their gods, which yet were no gods, when they received any deliverance. Judg. 16.24.
(2.) The Examples of the very Heathen will condemn you. They praised their God's, which yet were no God's, when they received any deliverance. Judges 16.24.
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Shall Idols, Dunghil-Deities, receive their sacrifices and praises, whilest the true God is forgotten?
Shall Idols, Dunghil-Deities, receive their Sacrifices and praises, whilst the true God is forgotten?
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Nay (3) many of you have formally and expresly obliged your Souls to it, by solemn vows and promises in the day of your distress:
Nay (3) many of you have formally and expressly obliged your Souls to it, by solemn vows and promises in the day of your distress:
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And yet will you deal perfidiously with God? Will you not pay the vows which your lips have uttered? Certainly, you can never free your Souls from the guilt of perfidiousness against God,
And yet will you deal perfidiously with God? Will you not pay the vows which your lips have uttered? Certainly, you can never free your Souls from the guilt of perfidiousness against God,
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whilest you give him not the glory due to his name.
whilst you give him not the glory due to his name.
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3. Lastly, Your ingratitude is the ready way to deprive you of the Mercies you have,
3. Lastly, Your ingratitude is the ready Way to deprive you of the mercies you have,
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and to withhold from you the Mercies you might have in your future distresses and wants.
and to withhold from you the mercies you might have in your future Distresses and Wants.
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He that is ungrateful for Mercies received, provokes God to remove them.
He that is ungrateful for mercies received, provokes God to remove them.
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Thus it fell out with ungrateful Israel. Hos. 2.5, 8, 9. She did not know, (i.
Thus it fell out with ungrateful Israel. Hos. 2.5, 8, 9. She did not know, (i.
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e.) She did not with consideration and thanks duly acknow• … edge) That I gave her Corn, and Wine, and Oyl.
e.) She did not with consideration and thanks duly acknow• … edge) That I gave her Corn, and Wine, and Oil.
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Therefore will I return, and take away my Corn in the time thereof; and my Wine in the season thereof:
Therefore will I return, and take away my Corn in the time thereof; and my Wine in the season thereof:
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And will recover my Wool, and my Flax. Thus they suffered their Mercies to lapse into the Lords hand for non-payment of their Duties.And will recover my Wool, and my Flax. Thus they suffered their mercies to lapse into the lords hand for nonpayment of their Duties.
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If you be weary of your Mercies, and willing to be rid of them, you cannot take a more effectual course,
If you be weary of your mercies, and willing to be rid of them, you cannot take a more effectual course,
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than to forget from whom you had them, and withhold his praise for them.
than to forget from whom you had them, and withhold his praise for them.
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And then, for future Mercies and Deliverances, you have no ground to expect any more from God, whom you have thus requited for former favors.
And then, for future mercies and Deliverances, you have no ground to expect any more from God, whom you have thus requited for former favors.
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He that gives no thanks for one Mercy, hath little ground to expect another. It was a sad word which God spake upon this very provocation.
He that gives no thanks for one Mercy, hath little ground to expect Another. It was a sad word which God spoke upon this very provocation.
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Judg. 10.11, 12, 13. When a new distress befel Israel by the Ammonites, and they cried to the Lord for help;Judges 10.11, 12, 13. When a new distress befell Israel by the Ammonites, and they cried to the Lord for help;
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he tells them, That he had many times delivered them from their enemies. Yet, saith he, have you forsaken me, and served other gods.
he tells them, That he had many times Delivered them from their enemies. Yet, Says he, have you forsaken me, and served other God's.
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Wherefore I will deliver you no more;
Wherefore I will deliver you no more;
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go and cry to the gods which ye have chosen, and let them deliver you in the time of your tribulation. q. d. go and cry to the God's which you have chosen, and let them deliver you in the time of your tribulation. q. worser.
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With what face can you come to me for new Merrcies and Deliverances, when your selves know,
With what face can you come to me for new Merrcies and Deliverances, when your selves know,
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how former Mercies have been abused!
how former mercies have been abused!
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Think ye that I am weary of my Mercies, to cast them away upon such unthankful wretches? No, no.
Think you that I am weary of my mercies, to cast them away upon such unthankful wretches? No, no.
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Expect no more Mercies from me, I will deliver you no more. One of the Fathers calls ingratitude, Obex infernalis. An Hellish stop;
Expect no more mercies from me, I will deliver you no more. One of the Father's calls ingratitude, Obex Infernal. an Hellish stop;
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which interrupts the course and current of all Gods Mercies.
which interrupts the course and current of all God's mercies.
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Mercy is not only a precious thing, too good to be cast away, but it is a very tender thing,
Mercy is not only a precious thing, too good to be cast away, but it is a very tender thing,
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and God deeply resents the abuses of it. Thus you see the Grounds and Reasons of your duty;
and God deeply resents the Abuses of it. Thus you see the Grounds and Reasons of your duty;
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it remains now that we apply it.
it remains now that we apply it.
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1 Ʋse. Is it your unquestionable Duty to return praises upon every receit of Mercies? Then in the first place, bear your shame and just reproof for your manifest unthankfulness.
1 Ʋse. Is it your unquestionable Duty to return praises upon every receipt of mercies? Then in the First place, bear your shame and just reproof for your manifest unthankfulness.
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You dare not deny, but you have received many signal and eminent Mercies from the Hands of God.
You Dare not deny, but you have received many signal and eminent mercies from the Hands of God.
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If you should deny that, I need go no farther to prove you prodigiously ungrateful. But it is too manifest to be denied:
If you should deny that, I need go no farther to prove you prodigiously ungrateful. But it is too manifest to be denied:
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You have found God a very present help in trouble; his Mercy hath often rescued you out of the very jaws of death.
You have found God a very present help in trouble; his Mercy hath often rescued you out of the very Jaws of death.
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Some of you have been in dangers in the Deeps; in Deaths oft. You have been put to your wits end;
some of you have been in dangers in the Deeps; in Death's oft. You have been put to your wits end;
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all visible hope and help failed. You might have said with the Psalmist, Psal. 142.4. I looked upon my right hand, and there was none;
all visible hope and help failed. You might have said with the Psalmist, Psalm 142.4. I looked upon my right hand, and there was none;
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and upon the left, but refuge failed. and upon the left, but refuge failed.
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You have seen your companions intombed before your eyes in the Seas, and concluded in your own thoughts, your turn was next.
You have seen your Sodales entombed before your eyes in the Seas, and concluded in your own thoughts, your turn was next.
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You have been in danger by barbarous enemies, that have chased you upon the Sea, to make you a prey:
You have been in danger by barbarous enemies, that have chased you upon the Sea, to make you a prey:
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Yea, it may be you have been a prey to them, and never thought to have seen the Land of your Nativity;
Yea, it may be you have been a prey to them, and never Thought to have seen the Land of your Nativity;
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your Houses, Wives, and Children any more. You have languished under dangerous diseases, and that remote from friends, and necessary accommodations.
your Houses, Wives, and Children any more. You have languished under dangerous diseases, and that remote from Friends, and necessary accommodations.
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You have lost your Estates, and been reduced to a low ebb, and never thought to have seen a day of prosperity any more.
You have lost your Estates, and been reduced to a low ebb, and never Thought to have seen a day of Prosperity any more.
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Yet hath the Lord delivered you out of all your troubles:
Yet hath the Lord Delivered you out of all your Troubles:
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He hath provided unexpected means of preservation, when the proud Waters were ready to go over your Souls.
He hath provided unexpected means of preservation, when the proud Waters were ready to go over your Souls.
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And though others went down before your eyes, you were marked out for Deliverance.
And though Others went down before your eyes, you were marked out for Deliverance.
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God spake to the raging Waves, saying, Touch not this Man ▪ I will not deliver him up,
God spoke to the raging Waves, saying, Touch not this Man ▪ I will not deliver him up,
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though I have done so by others.
though I have done so by Others.
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When cruel enemies chased you, he delivered you, causing the darkness of the night to interpose seasonably betwixt you and them;
When cruel enemies chased you, he Delivered you, causing the darkness of the night to interpose seasonably betwixt you and them;
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as the dark side of the Cloud shadowed Israel from the Egyptians that pursued them. Exod. 14.20. Sometimes giving you a favorable gale, which blew Mercy and Deliverance to you:
as the dark side of the Cloud shadowed Israel from the egyptians that pursued them. Exod 14.20. Sometime giving you a favourable gale, which blew Mercy and Deliverance to you:
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Sometimes by strengthning you to resist their furious attacks, and delivering you from their rage;
Sometime by strengthening you to resist their furious attacks, and delivering you from their rage;
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or, if he delivered you into their hands, yet there he preserved you, inabling you to indure their severities,
or, if he Delivered you into their hands, yet there he preserved you, enabling you to endure their severities,
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or causing the enemy to intreat you well;
or causing the enemy to entreat you well;
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and finding out a way which you knew not, to bring you at last out of the House of Bondage.
and finding out a Way which you knew not, to bring you At last out of the House of Bondage.
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He pitied you under your dangerous diseases, and though necessary accommodations and means might be wanting he was your Physician, and healed you;
He pitied you under your dangerous diseases, and though necessary accommodations and means might be wanting he was your physician, and healed you;
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he recovered you immediately without means, or blessed weak and small means to your good. When you were reduced by losses, and captivities to a low ebb.
he recovered you immediately without means, or blessed weak and small means to your good. When you were reduced by losses, and Captivities to a low ebb.
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So that you might say as the Church, Lam. 3.17. I forgat Prosperity. He hath not only recruited thy strength, but thy estate also;
So that you might say as the Church, Lam. 3.17. I forgot Prosperity. He hath not only recruited thy strength, but thy estate also;
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and when both thy body and estate, like an old leaky Ship, have been ready to sink;
and when both thy body and estate, like an old leaky Ship, have been ready to sink;
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he hath stopped the leaks in both, careened, repaired, and launched thee into the World again,
he hath stopped the leaks in both, careened, repaired, and launched thee into the World again,
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as whole, as sound, and strong as ever. And now Reader, suffer me to account and expostulate a little with thy Conscience.
as Whole, as found, and strong as ever. And now Reader, suffer me to account and expostulate a little with thy Conscience.
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What hath the fruit of all these Mercies been to thee? And how hast thou carried it since those days, towards the God of thy Mercies.
What hath the fruit of all these mercies been to thee? And how hast thou carried it since those days, towards the God of thy mercies.
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Hast thou indeed been melted by the sense of all this kindness into love, thankfulness, and new obedience? Have these favors ingaged thee to more strictness in thy duties,
Hast thou indeed been melted by the sense of all this kindness into love, thankfulness, and new Obedience? Have these favors engaged thee to more strictness in thy duties,
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and greater watchfulness against sin? Hast thou said with that good man, Ezra 9.13, 14. And now, my God, seeing thou hast punished me less than mine iniquities deserve,
and greater watchfulness against since? Hast thou said with that good man, Ezra 9.13, 14. And now, my God, seeing thou hast punished me less than mine iniquities deserve,
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and hast given me such Deliverances as these, should I again break thy Commandments? If it be so,
and hast given me such Deliverances as these, should I again break thy commandments? If it be so,
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surely Mercy and Goodness shall follow thee all the days of thy l•fe.
surely Mercy and goodness shall follow thee all the days of thy l•fe.
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The Lord then reckons all these Mercies well bestowed, and will never repent that he hath done thee good.
The Lord then reckons all these mercies well bestowed, and will never Repent that he hath done thee good.
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1747
But I fear this is not thy case.
But I Fear this is not thy case.
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Sure I am, there are some among you that have quickly forgotten the God that delivered you.
Sure I am, there Are Some among you that have quickly forgotten the God that Delivered you.
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Some that have abused him to his face, by ascribing his Mercies to good luck, chance, and fortune;
some that have abused him to his face, by ascribing his mercies to good luck, chance, and fortune;
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not once owning him as your Deliverer.
not once owning him as your Deliverer.
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And some that have made his Mercies weapons of sin, to wound him withal, wasting your estates by prodigality, which were given to refresh your Families, and Gods poor;
And Some that have made his mercies weapons of since, to wound him withal, wasting your estates by prodigality, which were given to refresh your Families, and God's poor;
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yea, abusing them to drunkenness and luxury:
yea, abusing them to Drunkenness and luxury:
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And is this the thanks you return him? For which of all my good Works (saith Christ to the Jews ) do you stone me? So say I,
And is this the thanks you return him? For which of all my good Works (Says christ to the jews) do you stone me? So say I,
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for which of all Gods kindnesses to you, do you thus dishonor and abuse him? O let shame cover your faces this day.
for which of all God's Kindnesses to you, do you thus dishonour and abuse him? O let shame cover your faces this day.
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Go Reader, sold down this Leaf, and get thee to thy knees, and say, I am the man to whom this reproof is sent.
Go Reader, sold down this Leaf, and get thee to thy knees, and say, I am the man to whom this reproof is sent.
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1756
I have abused the God of my Mercies, I have turned his Grace into wantonness Smite with Ephraim upon thy thigh,
I have abused the God of my mercies, I have turned his Grace into wantonness Smite with Ephraim upon thy thigh,
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1757
and say, What have I done! Mourn heartily for thy unkindness to thy best Friend, The God that hath done thee good all thy life long;
and say, What have I done! Mourn heartily for thy unkindness to thy best Friend, The God that hath done thee good all thy life long;
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1758
and deserves other returns from thee than these. 2 Ʋse. Lastly, It calls upon you all to be thankful for your Mercies.and deserves other returns from thee than these. 2 Ʋse. Lastly, It calls upon you all to be thankful for your mercies.
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1759
Chrysostome once wished for a voice like Thunder, that all Men might hear him.Chrysostom once wished for a voice like Thunder, that all Men might hear him.
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O that I could so call you to this duty, that some of you might effectually hear Gods call in this Exhortation.
O that I could so call you to this duty, that Some of you might effectually hear God's call in this Exhortation.
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1761
Will you own the hand that delivers you, that feeds, cloaths, and heals you? Will you resolve to live the life of praise? And render to the Lord according to the benefits you have received? Will you indeed walk humbly and thankfully, under all your Deliverances and Successes,
Will you own the hand that delivers you, that feeds, clothes, and heals you? Will you resolve to live the life of praise? And render to the Lord according to the benefits you have received? Will you indeed walk humbly and thankfully, under all your Deliverances and Successes,
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and glorifie God by that, wherewith he hath comforted and refreshed you? If there be any saving knowledge of God,
and Glorify God by that, wherewith he hath comforted and refreshed you? If there be any Saving knowledge of God,
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1763
and spiritual sense of his love in your Souls, methinks I should prevail with you; for do but weigh these following Arguments seriously, and they will ingage you to it.
and spiritual sense of his love in your Souls, methinks I should prevail with you; for do but weigh these following Arguments seriously, and they will engage you to it.
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1 Argument. How freely have all your Mercies streamed to you, from the Fountain of Grace!
1 Argument. How freely have all your mercies streamed to you, from the Fountain of Grace!
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There was nothing in you to ingage it. The very notion of Mercy includes freeness;
There was nothing in you to engage it. The very notion of Mercy includes freeness;
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1766
they are all bestowed upon us, not only as we are immerentes, but male merentes, undeserving, but ill deserving Creatures;
they Are all bestowed upon us, not only as we Are immerentes, but male merentes, undeserving, but ill deserving Creatures;
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1767
not only without our merits, but against our merits.
not only without our merits, but against our merits.
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1768
And what though there be 〈 … 〉 concurrence of your abilities, headwork, and hand-work, in the procurement of some of your Mercies,
And what though there be 〈 … 〉 concurrence of your abilities, headwork, and handwork, in the procurement of Some of your mercies,
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1769
yet still those Mercies are the pure effects of Free-grace: For all those indeavors of yours had signified nothing to their procurement, without Gods Blessing;
yet still those mercies Are the pure effects of Free grace: For all those endeavours of yours had signified nothing to their procurement, without God's Blessing;
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yea, and that wisdom and industry which you used, are themselves the Free-gifts of God.
yea, and that Wisdom and industry which you used, Are themselves the Free-gifts of God.
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You know there be thousands in the World, as industrious and wise as you, and such as never provoked God by such sins as you have;
You know there be thousands in the World, as Industria and wise as you, and such as never provoked God by such Sins as you have;
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who yet are denied the Mercies you injoy. O, how should this indear you to God!
who yet Are denied the mercies you enjoy. O, how should this endear you to God!
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2 Argument. How seasonably your Mercies have been bestowed upon you, in the very nick of extremity and danger? God hath on purpose suffered it to grow to an extremity, that thereby he might commend his Mercy to you with the greater advantage.
2 Argument. How seasonably your mercies have been bestowed upon you, in the very neck of extremity and danger? God hath on purpose suffered it to grow to an extremity, that thereby he might commend his Mercy to you with the greater advantage.
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In the Mount of the Lord it hath been seen. In the Mount of the Lord it hath been seen.
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Gen. 22.14 Without this, God saw his Mercie would have been slighted and low prize• … by you.Gen. 22.14 Without this, God saw his Mercy would have been slighted and low prize• … by you.
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But God hath watched the opportunity of bestowing his goodness upon you, for no other end,
But God hath watched the opportunity of bestowing his Goodness upon you, for no other end,
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but to magnifie his Mercies in your eyes, and mak• … the deeper and more lasting impression upon your hearts.
but to magnify his mercies in your eyes, and mak• … the Deeper and more lasting impression upon your hearts.
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Shall such Mercies which at first were so amazing, and overwhelming to you;
Shall such mercies which At First were so amazing, and overwhelming to you;
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at the receit whereof you were like men that dreamed, as th• … Psalmist speaks, Psal. 126.1.
At the receipt whereof you were like men that dreamed, as th• … Psalmist speaks, Psalm 126.1.
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So soo• … grow stale and common? God forbid.
So soo• … grow stale and Common? God forbid.
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3 Argument. How special and distinguishing, have some of your Mercies been? God hath not dealt with every one, as he hath with you.
3 Argument. How special and distinguishing, have Some of your mercies been? God hath not dealt with every one, as he hath with you.
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Are not some that went out with you, found wanting at your return? They are among the dead, it may be among the damned,
are not Some that went out with you, found wanting At your return? They Are among the dead, it may be among the damned,
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and you among the living, yet injoying the capacity and means of Salvation. God hath prospered your Voyage, and returned you with Success;
and you among the living, yet enjoying the capacity and means of Salvation. God hath prospered your Voyage, and returned you with Success;
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you have sucked the abundance of the Sea, and the Treasures hid in the Sand, as the Text speaks;
you have sucked the abundance of the Sea, and the Treasures hid in the Sand, as the Text speaks;
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but others may say as Naomi, Ruth 1.21. I went out full, and am come back empty.
but Others may say as Naomi, Ruth 1.21. I went out full, and am come back empty.
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〈 … 〉 went out full of hopes, and come back with sad disappointments; and is not his a strong tie to Thanksgiving?
〈 … 〉 went out full of hope's, and come back with sad disappointments; and is not his a strong tie to Thanksgiving?
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4 Argument. Did not your Mercies • … ind you under great guilt? You know what your own transgressions against the Lord were;
4 Argument. Did not your mercies • … ind you under great guilt? You know what your own transgressions against the Lord were;
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and yet such was the • … trength of Mercy, that it brake • … hrough all your great provocations, • … nd made its way to you through a mul• … itude of iniquities.
and yet such was the • … trength of Mercy, that it brake • … hrough all your great provocations, • … and made its Way to you through a mul• … itude of iniquities.
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It came triumphing over all your great unworthiness, and is not such Mercy worthy to be admired and recorded for ever!
It Come triumphing over all your great unworthiness, and is not such Mercy worthy to be admired and recorded for ever!
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O what will affect and melt your hearts, if this will not? Surely such Mercies have a constraining power in them, upon all sensible Souls.
O what will affect and melt your hearts, if this will not? Surely such mercies have a constraining power in them, upon all sensible Souls.
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5 Argument. To conclude, if all the goodness of God, which hath passed before your eyes, do indeed prevail upon you, to love the Lord, and fear to offend him;
5 Argument. To conclude, if all the Goodness of God, which hath passed before your eyes, do indeed prevail upon you, to love the Lord, and Fear to offend him;
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if they really constrain you to give up your selves, and all you have, to be his:
if they really constrain you to give up your selves, and all you have, to be his:
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Then all these, are but the beginnings of Mercies, and you shall see yet greater things than these.
Then all these, Are but the beginnings of mercies, and you shall see yet greater things than these.
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God hath more Mercies yet behind, and those of an higher kind, and more excellent nature than these Temporal Mercies are.
God hath more mercies yet behind, and those of an higher kind, and more excellent nature than these Temporal mercies Are.
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You are now delivered from the dangers of the Sea, and have escaped those perils:
You Are now Delivered from the dangers of the Sea, and have escaped those perils:
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O but what is this, to deliverance from wrath to come? You have been preserved from,
Oh but what is this, to deliverance from wrath to come? You have been preserved from,
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or delivered out of Turkish slavery.
or Delivered out of Turkish slavery.
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But what is that to a Deliverance from the curse of the Law, the bondage of your Lusts,
But what is that to a Deliverance from the curse of the Law, the bondage of your Lustiest,
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and the power of Satan? Happy Souls, if these Deliverances prove introductive to the great Salvation.
and the power of Satan? Happy Souls, if these Deliverances prove introductive to the great Salvation.
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