Sermon V
Luke v. 5.
Master, we have toiled all the night, and have taken Tiothing.
A HESE words are the reply made by Peter unto Christ, w in the former verse, had commanded him to '■ launch out into
" deep, and let down the nets for a draught." Peter is discouraf as to any farther attempt at that time, having already taken so mi pains to so little purpose : " We have (saith he) toiled all the nis
396 THE DISAPPOINTED SEAMAX.
bourers take theii' rest, in watching, but in toiling. xcTTiusavrig comes from a verb that signifies wasting-, i inff, labour. Here was great diligence, even to the
wasting of their spirits : " They toiled, and that all tl 2. The unsuccessfulness and fruitlessness of their
caught nothing. Though their design was honest, and ' great, yet it succeeded not according to their desire and it proved but lost labour and pains to no purpose. H will be,
Doct. That God sometimes ^frustrates and blasts \
gent labours ofmen^ in their just and laiof'ul call What employment more honest, or laborious, tha husbandman, who eats his bread in the sweat of his bi
tains all that spending toil and labour, by an expectati
the season .'* And yet sometimes it so falls out, that af bours and hopes, he reaps nothing but shame and dis
Joel i. 11. " Be astonished, O ye husbandmen : Ho^^ " dressers, for the wheat, and for the barley, because t
" the field is perished."" . The employment of the mariner is as lawful as it what he gets, is gotten with imminent hazard of life ai well as watchings and labours; and yet it so falls oui that they labour but for the wind, and spend their stre vanity : God cuts off their expectations and lives toge is a time when they return rich and prosperous, and they either return empty, or return no more. So it w; that renowned mart, and famous empory ; the flouris
of whose trade you have in Ezek. xxvii. 33, 34. " Wl
" went forth out of the seas, thou filledst many people
*' enrich the kings of the earth with the multitude < " and of thy merchandise." Here was their prosperity but will this day always last ? Shall the sun of their pro
set .P No ; the change was at hand ; for in the next ve alters. " In the day when thou shalt be broken by tli
" depths of the waters, thy merchandise, and all th) " the midst of thee, shall fall."
Now if we search into the grounds and reasons of pointments by the hand of providence, we shall find th to a threefold cause and reason.
1. The sovereign pleasure of God so disposes it. 2. The good of the people of God requires it.
I I I I I I « .
THE DlSATPOrXTED SEAMAN,
depress otliers ; to set some above, and others below : all must be rich and great, but some must be poor and low, and to these e: providences are suited : On some it smiles, on others it frow 1 Sam. ii. 7. " The Lord maketh poor, and maketh rich ; he bri
i».
** eth low, and lifteth up." And certainly there is much of Div wisdom shining forth in this ordination and disposition of persons j
their conditions. If providence had alike prospered every man's si<^ns, and SL»t them upon a level, there had been no occasion to
ercise the rich man's charity, or the poor man's patience. Nay, w; out frequent disappointments, providence itself would scarcely owned in successes, nor these successes be half so sweet to them t
receive them, as now they are. The very beaut v of providence c sists much in these various and contrary effects: So that with spect to the infinite Wisdom which governs the world, it is necess some should be crossed, and others prosper in their designs.
Secondlij, And if we consider the gracious ends and designs of G towards his own people, it appears needful that all of them, in so things, and many of them in most things (relating to their outw; condition in this world) should be frustrated in their expectatii and contrivances. For if all thingps here should succeed accord
to their wish, and a constant tide of prosperity should attend th(
1. How soon would sensuality and earthliness invade their he£
and aiFections .'' Much prosperity, like the |>ouring in of much wi intoxicates, and overcomes our weak heads and hearts *. Earth as well as heavenly objects, have a transforming efficacy in the there cannot but be much danger in those earthly things that g or promise us much delight. Can a Christian keep his heart as lo from the smiling, as from the frowning world ? We httle think h deeply it insinuates into our affections in the day of prosperity ; 1
when adversity comes, then we find it.
ii. How soon would it estrange them from their God, and int rupt their communion with him } He is certainly a very mortif and heavenly Christian, whose walk with God suffers no interrupt by the multitude of earthly affairs, especially when they are prosp ous. When Israel was settled in the midst of the riches and delig of Canaan, then say they, (even to their Benefactor, the Author
all their prosperity) " AVe are lords, wc will come no more to the Jer. ii. 31. Or, if it do not wholly interrupt their communion, ; secretly destroys and wastes the vigour, life, and sweetness of it. that Divine Wisdom sees it necessary to cross and disappoint th in tnp Wnrlri. tn nrpvpnttlio iviic/^l-'icn-^iic ififliionr'ac fVnt •nmcru-^r
898 THE niSAPPOIKTED SEAMAK.
prosperity should follow our affairs and designs here ? notwithstanding all the cares, fears, sorrows, crosses, wa appointments we meet with from year to year, and from yet we are apt to hug the world in our bosoms. As b we court it, admire it, and zealously prosecute it. W and are loth to leave it, though we have little rest or c What could we do then, if it should answer our exp desires ? If we grasp with pleasure a thorn that pierces us ; what would we do if it were a rose that had notl
hght and pleasure in it .''
Thirdly y And as disappointments fall out as the effects pleasure, and are ordered as preventive means of such mi; prosperity Avould occasion to the people of God ; so i righteous retribution and punishment of the many evils t mitted in our trading and dealinj^s with men. It is a 1 have much business pass through our hands, and no iniqi them and defile them. If God be provoked against u quities, wonder not that things go cross to our desires and may suffer some men to prosper in their wickedness, a miscarry in their just and righteous enterprizes; but c find that crying sins are remarkably punished, sooner < visible judgments. So that if others do not, yet we oi observe the relation that such a judgment bears to sucl
And, from among many, I will here select these fol which have destroyed the estates and hopes of many.
(1.) Irrreligious and atheistical neglect and contempt his worship, especially in those that have been enlig made profession of religion. This was the sin which 1 blasting judgment upon the estates and labours of the prophet Haggai tells them, chap. i. ver. 2, 4, 6, 9-
*' They neglected the house of God," i. e. were careless less of his worship, and, in the mean time, were wholly
their own houses and interests, as he tells them in ver.
■what was the issue of this ? Why, ruin to all their eart and designs. So he tells them, ver. 6, 9- " Ye have
" and bring in little ; ye eat, but ye have not enough ; ] *' ye are not filled with drink ; ye clothe you, but t *' warm ; and he that earneth wages, doth it to put it inl *' holes. Ye looked for much, and lo, it came to httle " ye brought it home, I did blow upon it. Why, saith *' hosts? "Rprausp of mine house that is waste: and v^
I I k
THE DISAPPOINTED SEAMAN'. S{
of God hath used a very lively similitude to represent to us the mi chievous effects of this sin upon all human diligence and industr
Jer. xvii. 11. "As the partridge sitteth upon eggs^ and hatcheth the •' not ; so he that getteth riches, and not by riglit, shall leave the
•♦ in the midst of his days, and at his end shall be a fool." Unjust gain, how long soever men sit brooding upon it, shall aft all their sedulity and expectation, turn to no other account than
fowl's sitting upon a nest of addle-eggs uses to do : if she sit till s! have pined auay herself to death, nothing is produced.
You think vou consult the interest of your families herein, but t
Lord tells you, " That you consult shame to your houses," Hab. 10. This is not the way to Jeaiker, but to Jire your nest. A qui conscience is infinitely better than a full purse ; one dish of whoi
some, though coarser food, is better than an hundred delicate, b poisoned dishes. If a man have eaten the best food in the world, ai afterwards sips but a little poison, he loseth not only the benefit a] comfort of that which was good, but his life or health to boot. may be, you have gotten much honestly ; what pity is it all tl good should be destroyed for the sake of a little gotten dishonestl
This is the reason why some men cannot prosper.
(3.) Oppression is a blasting sin to some men's estates and emplc ments. It is a crying sin in the ears of the Lord, and ordinarily inta
a visible curse upon men's estates ; this, like a moth will suddec fret and consume the greatest estate. Jam. v. 2, 4. " Your rich " are corrupted, and your garments moth-eaten ;" i. e. The seci
'• curse of God wastes and destroys what you get. And what w the cause ? He tells us, ver. 4. "Behold the hire of the laboure
that have reaped down your fields, which is of you kept back
* fraud, crieth ; and the cries of them which have reaped, are t ** tered into the ears of the Lord of Sabaoth." The oppression of poor labourers doth more mischief to the c
pressors, than it doth to them that are oppressed. It is noted bv * o upon tliis scripture, that it is twice repeated in this text, " Whi " have reaped your fields ;" and then again. The crv of them whi " have reaped :" and the reason is, because it is their life, and so act of the greatest unmercifulness; and besides, they are disappoint of the solace of their labours. Deut. xxiv. 14, 15. " He hath set J
'" heart upon it ;" i. e. he comforts himself in the toils and labours the day, by reckoning upon his wages at the end of the day.
I wish those that are owners and emplovers of poor seamen, m
400 THE DISAPPOINTED SEAMAN.
not only threatened to be a swift witness against those tha hireling in his wages, but hath strictly forbidden the their wages. The Jews were commanded to make pay
the sun-set*, Deut. xxiv. 14, 15. Lev. xix. 30. Be jui dealings and contracts, or never expect the righteous
smile upon your undertakings.
(4.) Falsehood and lying is a blasting sin to our emp sin which tends to destroy all converse, and disband all c And though by falsehood men may get some present ad^ hear what the Holy Ghost saith of riches gotten this
*' getting of riches by a lying tongue, is a vanity tossc
*' of them that seek death,"" Prov. xxi. 6. Some tr; much as in wares ; yea, they trade off their wares wit this proves a gainful trade (as some men count gain) for but, in reality, it is the most unprofitable trade that t drive. For it is but the tossing of a vanity to and fro : jxjrting labour in vain, it profits nothing in the end, and nothing, so it hurts much : they seek profit intentionall eventually ; i. e. it will bring destruction and ruin, not o trades, but our souls. The God of truth will not lone way of lying ; one penny gotten by a laborious hand i great treasures gotten by a lying tongue : take heed y death in seeking an estate this way. It is a sin destructi^ for there is no trade where there is no trust, nor no trusi
is no truth ; and yet this cursed trade of lying creeps in as if there were no living (as one speaks) without lying is better for you to be losers than liars. He sells a dea
deed that sells his conscience with his commodity.
(5.) Perjury, or false swearing, is a blasting sin. Thi prosper that lies under the guilt thereof It is said, Mai.
*' God vvill be a swift witness against the false swearer,' not be long before God by one remarkable stroke of j another witness against so great and horrid an evil.
Zech. V. 4. the curse, yea, the roll of curses, " shal
" the house of the false swearer, and shall remain in the " house, and shall consume it, with the timber thereof, a
" thereof." This is a sin that hath laid many houses great and fair, without inhabitant. The ruins of mai once flourishing, and great men are at this day left to h
monuments of God's righteous judgments, and dreadfuj
posterity.
THE DISAPPOIXTED SEAMAN/ 4
labours of men in their lawful callings ? Then this teacheth you tience and submission under your crosses and disappointments ; f< b is the Lord that orders it to be so. Events are in hi* hand, and ; IP a sin of great aggravation to fret and murmur at them when thev
out cross to vour desires and hopes. " Behold, is it not of the L
" of hosts, that the people should labour in the very fire, and
" people shall weary themselves for very vanity r"^ Hab. ii. 13. To labour in the very fire, notes intense laljour, such as exhai the very spirits of men whilst tliey are sweltering and toiling at and yet all is to no purpose, they labour but for vanity : and whe
is it that such vigorous endeavours are blasted, and miscarry .'' ] not of the Lord ? And if it be of the Lord, why do we fret and qua at his disposals ? Indeed, many dare not openly and directly cha
God, but seek, to cover their discontent at providence, by a ground quarrel with the instruments, who, it may be, are chargeable v nothing; but that after they have done all thev could, in the us proper means, they did not also secure the event. It is true, the minion of providence doth not excuse the negligence of instrumer and, in many cases, these may be j ustly reproved, when providenc duly honoured and submitted to: But when men groundlessly qi rel with instruments, because they are crossed in their expectati( the quarrel is commenced against God himself: and ourdiscontt with men are but a covert for our discontents with God.
Now this is a sore evil, a sin of great and dreadful aggravatit
* To be given over (saith a grave* author) to a contradicting spi * to dispute against any part of the will of God, is one of the greai * plagues that a man can be given up to.' " Who art thou that " pliest against God.^' Rom. ix. 20. It may be thou hast lost estate, thy friends fail, thy hopes are fallen ; God hath blown u] all the projects that thy heart did fancy to itself Possibly in one d the designs, labours, and hopes of many years are destroyed : W be it so, yet repine not against the Lord. Consider, he is the So reign, and only Lord, who may do whatever he pieaseth to do wi
out giving thee any account of his matters. Who can say to h What dost thou ? Beside, if thou be one that God delights in, e^ these disappointments are to be numbered with thy best mere These things are permitted to perish, that thou mayest not perish ever; and it should trouble thee no more than when thy life is };
served by casting out the wares and goods of the ship. ' It is bel that these perish than that thou shouldst perish ; but if thou be < that mingled sin (especially such as were before mentioned) with 1
402 THE DISAPPOINTED SEAMAV.
all your success, and then fret against God, when you s O how unreasonable is this !
But because disappointments fall out so frequently, an( to bring our hearts to a quiet submission to the will of them, I will not dismiss this point until I have offered yi per and weighty considerations to work your hearts int meek submission to the will of God ; and I shall accoi mercy if they may prevail.
Consideration 1. And, in the first place, if thou be on God, consider, that disappointments in earthly things fi
God's hatred upon thee. He may love thee, and yet cro ix. 1, 2. " No man knows either love or hatred by all th
*' are before him. All things come alike to all ; there
*' to the righteous, and to the wicked."" Yea, we ofter and prosperity following the wicked, whilst the rod of the tabernacles of the righteous. " These are the ungoc " per in the world, (saith the Psalmist) whilst in the i " was plagued all the day long, and chastened every me Ixxiii. 12, 14. Well then, if you have no other groui you cannot infer the want of love, from the want of man may be prospered in wrath, and crossed in mercy
Consideratio7i ^. And what though your projects, hf pectations of enlarging your estates fail ; yet you ma^ pily and comfortably in the condition you are, (if Go heart suitable to it) as if you had enjoyed all that si fancied and desired.
It is not the increase of an estate, but the blessing of competencv, that makes our condition comfortable to estate enlarges, so doth the hearty The prophet Haba
ing of the Chaldean prince, Hab. ii. 6. saith, " He
*' home, he enlarges his desire as hell, and is as deatl: " be satisfied, but gathereth unto him all nations, and
*' him all people." And this is the nature of every w enlarge its desire and the greatest enlargements of pro^ the heart is projecting for some further comfort and co new acquisition ; when. Indeed a man is as near it in s tion as in the highest exaltation.
It is storied of Pyrrhus*, king of Epirus, thathavinj dominions by the conquest of Macedonia, he thirstec and demanding the advice of Cineas, his great counselloi king what he meant to do when he had conquered Italy
THE DISAPPOINTED SEAMAX. 4i
said C'uieas : When you have Afric, and all in it, what will you then ? Why then, said the king, thou and I will be merry, a make good clieer. Cineas replied. Sir, if this be the end you a; at, what need you venture your kingdom, person, and honour, purchase what you have already ? Surely Epirus and Macedonia £ suf&cient to make you and me merry : and had you all the wor]
vou could not be more merry than you may now be.
Reader, I advise thee, under all disappointments of thy expec: tions, to bless God for any comfortable enjoyment thou hast
God give thee a smaller estate, and a contented heart, it is as wt vea, better than if thou hadst enjoyed thy desire. The bee mal> a sweeter meal upon two or three flowers, than the ox that hath
many mountains to graze upon.
Consideration 3. And what if by these disappointments, God carrjdng on the great design of his eternal love upon thy soul ? Tl may be the design of these providences ; and if so, sure there is cause for thy despondencies. There is a double aim of these pre dences; sometimes they are sent to awaken and rouse the dull c cayed habits of grace, which under prosperous providences fall asle by the intermission of acts, and remission of wonted vigour and ac vity : And should the Lord permit things to run on at this rate, wli
a deplorable case would this grow to ? ' Let a man live (saith * or * but two or three years without affliction, and he is almost good i * nothing ; he cannot pray, nor meditate, nor keep his heart fix * upon spiritual things : But let God smite hira in his health, chi] * or estate ; now he can find his tongue and affections again ; nc * he awakes and falls to his duty in earnest ; now God hath twi * as much honour from him as he had before. Now, saith God, 1
' amendment pleaseth me ; this rod was well bestowed : I have d
* appointed him to his great benefit and advantage. And thus Gi
* chides himself friends with his people again.' And sometimes they prove the blessed occasions to work grace. "
*' they be bound in fetters, and holden in cords of affliction, th " he sheweth them their works, and their transgression that th I " have exceeded : He openeth also their ear to discipline, and coi l|** mandeth that they return from iniquity," Job xxxvi. 8, 9, 10. 1 ^' And if this be the fruit of it, you will bless God through etemi
for these happy disappointments. Then these things perished, th thy soul might not perish.
Consideration 4. Be patient under disappointments; for if y( meeklv submit, and quietly wait upon Gtxl, he can quicklv repi
^^"^ THE DISAPPOINTED SEAMAN.
what a gracious end the Lord made with him ? And you hope for such a comfortable change of provideno if you also carry it under disappointments as he did? providences are near their change when the heart is will of God, and corrected home to him.
Consideration 6. And why should it seem so hard a
you, for God to disappoint your hopes and purposes, not but know, that you have disappointed his expectai so often, and that in greater and better things than t\
He hath looked for fruit (as it is, Isa. v. 4.) for obi mation, and renewed care of duty from you many ti mised himself, and made account of a good return of and mercies, and you promised him as much, and yet expectation : And is it then strange that you shouh hopes, who have failed God so often ?
- O then see that you are quiet in the will of God ; j defeating of your hopes, wreak not your discontent i instruments, but look to the just and holy, and good all things. The wife is sometimes angry with the ser he hath done, till he tells her that it was his master's oi
ghe is quiet. ' Has a ship miscarried, is a voyage lost, a relation d gone, a friend carried into captivity, whose return was ( so much delight and comfort ? why, if it be so, it is tl done it, and be thou silent before him. Your repii make it better ; sin is no proper cure for affliction, submissive spirit is well-pleasing to God, as well as prof
Inference^. Doth God sometimes disappoint the e: men m their employments ? then never set your he rately upon earthly things, nor raise up to yourselves pectations from these things. The stronger your expi heavier God's disappointments will be.
There is a double evil in over-reckoning ourselves, ar our confidence about worldly things: it provokes God us, and then makes the disappointment much more o-
it comes.
It provokes a disappointment especially to the godlv is jealous of their affections, and will not endure tl should be a co-rival, or competitor with him for their h is so usual with God to dash and remove whatever < much of the heart, that a gracious soul cannot but reel
THE DISAPPOINTED SEAMAV.
And when your inordinate hopes are crossed, as it is very probt they will be, how will your sorrows be aggravated in proportioi them ? Those things that seemed to promise us most comfort, are things that give us most sorrow. Strong affections make strong flictions. Our sorrows usually rise from what was our hope, and comforts from that which was the least regarded.
Inference 3. If it be so, then labour to make sure of things eten lest you be eternally disappointed there also. O what a sad cas that man in, whose expectations fail from both worlds! If y hopes from this world fail, yet you may bear it comfortably, if ^ fail not in your better hopes; but if these fail too, you are of men the most miserable. You know by experience how sad it i; have your hopes cut off in these smaller concerns ; to ^o forth expectation of a profitable voyage, and to return in a worse case tl you went out : it may be you thought to get an estate, but the is;
is to lose that little you had. You thought to go to such a pla and there meet with a good market, and possibly yourselves may carried as slaves, to be sold in the same market. These disappoi ments are very sad and cutting things, but nothing to an eter disappointment in your great concern.
For a man to hope he is in Christ, and in a pardoned state, a at last find himself deceived, and that all the sins of his nature, hec and practice, lie upon him : to hope for admission into heaven, wh he is turned out of this world by death, and find the door shut agaii
him ; to cry with those poor disappointed wretches. Mat. xxv. ' " Lord, Lord, open to us ;" and receive such an unexpected reti from Christ as they did, " Depai't from me, I know you not :"" Lo; how intolerable is such a defeat of hope as this ! O ! who can thi of it without horror !
The things about which your expectations are frustrated in t world, are small things; you may be happy in the want of thci but the frustration of your hopes from the world to come, is in thir
of infinite weight. These disappointments are but for a little whil
but this will be for ever. O therefore be provoked, even by thi things to a diligent and seasonable prevention of a far greater misei
Since these things cannot be secured, labour to secure those thin that may. O that you were but as full of thoughts, cares and fe£ for heaven as you are for the world ! you have spent many thousa thoughts about these things to no purpose. All your thoughts abc them are come to nothing; but had they been spent for your sou to what a comfortable account would they now have turnec
406 THE seaman's return.
Inference 4. Then as you would not have the works t your hands blasted, beware of those sins that provoke
upon them. Think not that injustice, oppression, decei should ever profit you. God hath cursed all the ways c cannot prosper in them. Above all, beware of atheism s God will not own them that disown him, and sHght hi
doubt j^our profanation of the Lord's day, by drunken and worldly employments, is not the least cause of the ments and losses that have befallen you : the first day of
the first-fruits of the Jews' harvests^ should sanctify th And let none pretend that multiplicity of business them time and disposition for sabbathwork. If you 1 attend the Lord's service, he can quickly give you a wri make you keep more resting days from your labours willing to do. The Lord would not excuse the Israeli their busiest seasons, the times of earing and harvest, building of the tabernacle ; but all must give way tc And I am sure the promise of blessing and success is conscientious observation of it: Isa. Iviii. 13, 14. "
*' away thy foot from the sabbath, from doing thy pleas " holy day ; and call the sabbath a Delight, the holy " Honourable ; and shalt honour him, not doing thi *• nor finding thine own pleasures, nor speaking thine " Then shalt thou delight thyself in the Lord :" Thei pence to the soul. " And he shall cause thee to ride o " of the earth :" There is a reward to the body. Go( fitable to all things.
THE SEAMAN s RETURN-
SERMON vi.
Deut. xxxiii. 19.
They shall call the people unto the mountain, there th
sacrifices of righteousness : For they shall suck qf'tl
THE SEAMA>i's RETCRX. ^
blessing them, so doth Moses from his people ; only with this (
ference, Closes as God's mouth proijounced, but the great God heaven and earth alone could confer tlie blessing. Moses bles them authoritatively, but could not bless them potestatively, as Ch
did. Now these words contain the blessing of the tribe of Zebul which was the tribe of seamen. And in them we shall consi
these two parts, viz.
1. Their privilege. 2. Their duty.
First, Their privilege, " That they should suck of the abundai " of the seas, and of the treasures hid in the sand." To suck abundance of the sea is a * metonymical expression, signifying as m i as to be enriched and stored with the wares and merchandise impc ed bvsea to them. Geographers attribute to the sea, anus and bosoi and tlie scripture breasts. The sea, hke an indulgent mother, c braces those that live upon it in her bosom, and vvith full flowi breasts uourisheth them, and feeds them as a mother doth the inf that sucks and depends for its livelihood upon her breasts.
And these breasts do not only afford those that hang upon them i necessaries of Ufe, bread, raiment, &c. but the riches, ornaments, a
delights of life also. " The treasures hid in the sand,"" + as gold, ral, ambergrease, and such hke precious and rich treasures whicl yields. This was the blessing and privilege of the tribe of Zebuh whose cities and villages were commodiously situated upon the s
shore for merchandise and traffic : as you may see Josh. xis. 11,
Secondly, Their duty to which these mercies and privileges obli^ them : " They shall call the people to the mountain, there tl
** shall offer sacrifices of righteousness.'' By the mountain, we : here to understand the temple, which Moses, by the spirit of prophe foresaw to be upon mount Sion, and mount Moriali; which two wi as the shoulders that supported it, ver. 12. Here was the worship God ; the sacrifices were here offered up to him. And hither >
bulun, in the sense of God's mercies to them, should call the peop i. e. say some, their own people, their families and neighbours ; or others, the strangers that were among them for traffic ; saying,
Isa. ii. 3. " Come, let us go up to the house of the Lord, to t
** mountain of the God of Jacob." And here they shall offer i sacrifices of righteousness. By which we are to understand th thank-offerings for the mercies they had received of the Lord. T Jews had not only expiatory sacrifices to procure the pardon of si committed, but eucharistical sacrifices, or thank-offerings, to test
408 THE seaman's return.
" that the calves of our hps, the sacrifice of praise," ar of them, Heb. xiii, 15,
So then the sum of all this is, that when they retur: or had received the blessings thereof from the hand ( should repair to the place of his worship, and there acki praise the God of their mercies. So that the whole \ plained, casts itself into this docrinal observation.
Doct. TImt it is the special duty of seamen^ when
them to their habitations in peace, thankfully to and bless his name, for all the preservations and
have received from his hand.
These are mercies indeed which are obtained from Gc and returned to him again by praise. When we have mercies, God expects his praises : After the Psalmist ha hazards and fears of seamen upon the stormy ocean, and of God in bringing them to their desired haven, Psal presently calls upon them for this duty, ver. 31. "O ths
" praise the Lord for his goodness, and for his wonder " the children of men !"
O that men would ! why, how is it imaginable they He hath the heart of a beast, not of a man, that would
say the heart of a beast ? Give me that word again. Tl of gratitude, even in beasts, to their benefactors. " Thi
" his owner, and the ass his master's crib," Isa. i. 3. Now the method into which I will cast the discourse
First, To open the nature of the duty, and to shew is to praise God for his mercies.
Secondly, To give you the grounds and reasons of tl God expects it, and you ought to give it to him. Am
Thirdly, To apply it in the several uses it is improv ^ 1. The nature of the duty needs opening; for few und^ it IS. Alas ! it is another manner of thing than a custon
cold God be thanked. Now, if we search' into the nature we shall find that whoever undertakes this angelic worl
First, Be a heedful observer of the mercies he receiv fundamental to the duty. Where no observations of n been made, no praises for them can be returned. Go honoured by his unobserved mercies. When David hac providences of God to the several degrees and orders o various administrations, and called upon them distinctiv t
I I I i^ «
THE seaman's KETURN*. 4
looked at the next cause. Thus it is with many, they think i upon their own mercies : others can observe them, but they cann^ they can quickly observe what troubles befal them, but take li notice of their own mercies. Such men can never be thankful.
Secondly, The thankful man must not onlv observe what mercies liath, and from whom they come; but must particularly consider th in their natures, degrees, seasons, and manner of conveyance; ther
much of God's glory, and our comfort lost for want of this. " ^
*• works of the Lord are great, sought out of all them that h
" pleasure therein,"" Psal. cxi. 2. And indeed, there is no empl ment in all the world, that yields more pleasure to a gracious s<
than the anatomizing of providence doth. How sweet is it to serve the mutual respects, coincidences, and introductive occasion our mercies ; every minute circumstance hath its weight and v£ here. He hath little pleasure in his meat, that swallows it wl without chewing.
Thirdly, The thankful person must duly estimate and value mercies. It is impossible that man can be thankful for mercies
httle esteems. Israel could not praise God for that angels food v which he fed them, whilst they despised it in saying. There is notl but this manna.
And surely it shews the great corruption of our nature, that tl things which should raise the value of mercies with us, cause us more to slight them : yet thus it falls out. The commonness, or Ic continuance of mercies with us, which should endear them the m and every day increase our obligation to God, causes them to » but cheap and small things. And therefore doth God so o: threaten them, yea, and remove them, that their worth and ex lency may thereby be acknowledged.
Fourtldy, The thankful person must faithfully record his men
else God cannot have his due praise for them. " Bless the Lord
" my soul, and forget not all his benefits,'' Psal. ciii. 2. Forgo mercies bear no fruit : a bad memory in this case, makes a bai
heart and life.
I confess the mercies of God are such a multitude, that a mem
of brass cannot retain them. " I ^ill come before thee in the n
" titude of thy mercies,"" saith David, Psal. v. 7. They are ca " showers of blessings, Ezek. xxxiv. 26. And as impossible distinctly to recount all our mercies, as to number the drops of: that fall in a shower. Nevertheless, it hath been the pious care endeavour of the people of God, to preserve and j>erpetuate his r
410 THE SEAMAX's EETUJlK".
her, Beer-lahai-roi, the well of him that liveth and Ic me, Gen. xvi. 13, 14.
They have stamped the mercies upon the days in wh ceived them. Thus the Jews called those days in which G their deliverance, Purim, after the name Pur^ signifying man had cast for their lives ; Esther ix. 26. Yea, they their mercies upon their children, 1 Sam. i. 20. Th souls have striven to recognize their mercies, that God lose the praise, nor themselves the comfort of them.
F'lfllilij, The thankful person must be suitably affec mercies he receives. It is not a spccidative, but an uffectio brance that becomes us : then God hath his glory, when his mercies melts our hearts into holy joy, love, and Thus David sits down before the Lord like a man asto
goodness to him ; 2 Sam. vii. 20. " And what can Davi^
*' for thou Lord knowest thy servant." The mercies ( made the saints hearts leap for joy within them : I
" Thou, Lord, hast made me glad through thy work
*' will I triumph in the works of thy hands." Mercies cies, deliverances are not deliverances to us, if we that are not glad of them.
Sixthly, The thankful person must order his converss to the engagements that his mercies have put him undei have said all, it is the life of the tliankful, that is the thankfulness. Obedience and service are the only res
tions of gratitude. " He that offereth praise glorifieth
*' him that ordereth his conversation aright, will 1 shew " of God," Psal. 1. 23. Set down this for an everl; That God was never praised and honoured by an ab God took it ill from Hezekiah, " That he rendered r
*' cording to the benefit done unto him," 2 Chron. xx that is truly thankful will say as David, Ps. cxvi. 12.
" I render to the Loi'd for all his benefits .?" We then with his mercies when we employ them to right en thankfully take our own share of comfort from them, re with thanksgiving, as from the hand of a father. Mi
tells of a young man, who, lying upeni his sick-bed, wa ing for meat ; but as soon as it was brought him, h trembled dreadfully at the sight of it, and so continued
ken away ; and befoi"e his death acknowledged God's j in his health he ordinarily received his meat witiiout t
THE SIAMAN S RETURK. 4
feeding the hungry, especially such as are godly. This is a due ii provement of your estates ; thus you may make to yourselves frien of the mammon of unrighteousness. Ah, how httle do we consid what praise, what glory we may occasion this way, from others, the name of God ! It is storied of* Dionysius the Syracusian trjrm that when he saw what heaps of gold and silver his son hoarded i in his closet, he asked him what he meant to let it lie there, and ri to make friends with it, to get the kingdom after his death .? O s
(said he) thou hast not a spirit capable of a kingdom. Thus hono the Lord with your substance ; look upon all you have as yo Master's talents, for which you must give an account : and to i: and employ them for God, that you may give up your account wi joy ; and then you will shew yourselves thankful indeed. Th vou see what is included in real thankfulness. O, it is another mati than we take it to be.
2. Next I promised to give you the grounds and reasons of tl duty ; why you are obliged after the reception of mercies to sue! thankful return of praises. And, among many, I will only sin< out these three, and briefly open them.
Firsts God requires and expects it. It is so special and pecu! a part of his glory, as he will never part with it. As great landloi oblige their tenants to a homage and service, when they make o\ their estates to them, and reserve a quit-rent to themselves, whi they value at a high rate ; so God, when he bestows deliverances mercies upon us, still reserves an acknowledgment to himself: a this is dear to him, he will not endure to be defrauded of it ; mu
less that it be given to another. You find this reservation of pra expressly made by him in Psal. 1. 15. " Call upon me in the day
*' trouble, I will cleliver thee, and thou shalt glorify me." AV'hc you have the request, the grant, and the reservation in the graj q. d. When I have granted thee thy desire, see thou do not defra me of my glory. There be three things in every mercy, the mati of it, the comfort of it, and the glory of it. The two first God mal over freely to us, he gives the mercies themselves, he allows us
suck out all the lawful pleasure and delight that is in them ; but t
third he reser\'es to himself, and will never part with it to any oth If an Hezekiali himself render not to God due acknowledfrments
well as God loves him, there shall be great wrath upon him a Judah for the default, 2 Chron. xxxii. 26.
Secondly^ You are under manifold engagements to render it the Lord.
412 THE SEAMAN^S KETURN.
man a more odious character among men, than to say grateful man.
(2.) The examples of the very heathens will condem praised their gods, which yet were no gods, when the^ deliverance, Judges xvi. 24. Shall idols, dung-hill l their sacrifices and praises, whilst the true God is fon
Nay, (S.) Many of you have formally and expressly souls to it, by solemn vows and promises in the day of and yet will you deal perfidiously with God ? Will yt vows which your lips have uttered ? Certainly you c your souls, from the guilt of perfidiousness against G( give him not the glory due to his name.
3. Lastly^ Your ingratitude is the ready way to depr mercies you have, and to with-hold from you the mere have in your future distresses and wants. He that is mercies received, provokes God to remove them. 11 with ungrateful Israel, Hosea ii. 5, 8, 9. " She did nc
" she did not with consideration and thanks duly " that I gave her corn, and wine, and oil. Therefore " and take away my corn in the time thereof, and m^ " season thereof; and will recover my wool and my they suffered their mercies to lapse into the Lord's hanc ment of their duties. If you are weaiy of your mercie to be rid of them, you cannot take a more effectual c forget from Avhom you had them, and with-hold h
them.
And then, for future mercies and deliverances, you ha to expect any more from God, whom you have thus former favours. He that gives no thanks for one mere ground to expect another. It was a sad word whicl upon this very provocation, Judg. x. 11, 12, 13. when £ befel Israel by the Ammonites, and they cried to the L he tells them that he had many times delivered them frc
mies : '•' Yet (saith he) have you forsaken me and f^irvd
" Wherefore I will dehver you no more ; go and cr} " which ye have chosen, and let them deliver you in " your tribulation." Q. d. With what face can you for new mercies and deliverances, when yourselves kn mer mercies have been abused ! Think ye that I am \ mercies to cast them away upon such unthankful wretch
pect no more mercies from me, " I will deliver you no i A,, m..
THE seaman's RETURy. 4
Use 1. It is your unquestionable duty to return praises upon eve
receipt of mercies ? Then, in the first place, bear your shanie a
just reproof for your manifest unthankfulness. You dare not de
but you have received many signal and eminent mercies from 1 hands of God. If you should deny that, I need go no farther
prove you prodigiously ungrateful. But it is too manifest to bei
nied : you have found' God a very present help in trouble : his m cy hath often rescued you out of the jaws of death. Some of y have been in dangers in the deeps ; in deaths oft : you have been j
to your wit's end ; all visible hope and help failed. You mi<
have said with the Psalmist, Psal. cxiii. 4. '• I looked upon my ri< " hand, and there was none ; and upon the left, but refuge faile You have seen your companions intombed before your eyes in the se and concluded in your own thoughts your turn was next. You he been in danger by barbarous enemies that have chased you upon 1 sea to make you a prey : yea, it may be you have been a prey them, and never thought to have seen the land of your nativi your houses, wives, and children, any more. You have languish under dangerous diseases, and that remote from friends and necessi accommodations ; you have lost your estates, and been reduced low ebb, and never thought to have seen a day of prosperity any mo yet hath the Lord deUvered you out of all your troubles. He hi provided unexpected means of preservation, when the proud wat
were ready to go over your souls. And though others went do before your eves, you were marked out for deliverance, God spi to the raging waves, saving. Touch not this man, I will not deH
him up, though I have done so by others. "When cruel enem chased you, he delivered you, causing the darkness of the night interpose seasonably betwixt you and them ; as the dark side of cloud shadowed Israel from the Egyptians that pursued them, Ex xiv. 20. sometimes giving vou a favourable gale, which blew me: and deliverance to you : sometimes by strengthenmg you to rei their furious attacks, and delivering you from their rage : or if he iivered you into their hands, yet there he preserved you, enabl: you to endure their severities, or causing the enemy to treat }
well ; and finding out a way which you knew not, to bring you last out of the house of bondage.
He pitied you under your dangerous diseases ; and though cessary accommodations and means might be wanting, he was y( physician, and healed you ; he recovered you immediately with( means, or blessed weak and small means to vour good. When \
iU THE seaman's ftETURW.
And now, reader, suffer me to account and expostulj thy consscience ; what hath the fruit of all these mercies And how hast thou carried it since those days, towar thy mercies? Hast thou indeed been melted by the sei kmdness, into love, thankfulness, and new obedience i favours engaged thee to more strictness in thy duties, watchfulness against sin ? Hast thou said, with that go IX. 13, 14. "And now my God, seeing thou hast pur " than rame iniquities deserve, and hast given me sucl " as these, should I again break thy commandments ? surely mercy and goodness shall follow thee all the life. The Lord then reckons all these mercies well b will never repent that he hath done thee good.
But I fear this is not thy case. Sure I am, there are you that have quickly forgotten the God that delivered that have abused him to his face, by ascribing his mercies chance, and fortune : not once owning him as your del some that have made his mercies weapons of sin, to wou al, wasting your estates by prodigality, which were gi^ your families, and God's poor ; yea, abusing them to and luxury. And is this the thanks you return him ? ' all my good works (saith Christ to the Jews) do you st say I, for which of all God's kindnesses to you, doyouthi and abuse him ? O let shame cover your faces this day I fold down this leaf, and get thee to thy knees, and say, 1 to whom this reproof is sent. I have abused the God of I have turned his grace into wantonness. Smite with E thy thigh, and say, What have I done 9 Mourn heartily kindness to thy best friend, « The God that hath done i
*' thy life long, and deserves other returns from thee tl Use 2. Lastljj, It calls upon you all to be thankful f( cies. Chrysostom once wished for a voice like thunder, might hear him. O that I could so call you to this dui of you might effectually hear God's call in this exhorta
Will you own the hand that delivers you, that feeds, heals you ? Will you resolve to hve the life of praise, ai the Lord according to the benefits you have received ? ' deed walk humbly, and thankfully, under all your deliv( successes, and glorify God by that wherewith he hath co refreshed you ? If there be any saving knowledge of Go tual sense of his love in your souls, methinks I should
THE seaman"'s keturn. 4
but ill-deserving creatures ; not only without our merits, but agar our merits. And what though there be a concurrence of your ab ties, head-work and hand-work in the procurement of some of y{
mercies, yet still those mercies are the pure effects of free-grace : all those endeavours of yours had signified nothing to their procu
ment, without God's blessing; yea, and that wisdom and indus
which you have used, were themselves the free gifts of God. y know there are thousands in the world as industrious and wise as y and such as never provoked God by such sins as you have ; who are denied the mercies you enjoy. O how should this endear yoi
God !
Argument 2. How seasonably your mei'cles have been bestov upon you in the very point of extremity and danger ! God hath purpose suffered it to grow to an extremity, that thereby he mij commend his mercy to you with greater advantage. " In the moi
" of the Lerd it hath been seen,'" Gen. xxii. 14. without this G saw his mercies would have been slighted, and low prized by yc But God hath watched the opportunity of bestowing his goodr upon you, for no other end but to magnify his mercies in y< eyes, and make the deeper and more lasting impressions upon y< hearts. Shall such mercies, which at first were so amazing g overwhelming to you, at the reception whereof you were like n that dreamed, as the Psalmist speaks. Psalm cxxvi. 1. so soon gr stale and common ? God forbid !
Argument 3. How special and distinguishing have some of y(
mercies been .'* God hath not dealt with every one as he hath w you. Are not some that went out with you found wanting at y( return : They are among the dead, it may be among the damn and you among the living, yet enjoying the capacity and the me; of salvation. God hath prospered your voyage, and returned }
with success ; you have sucked the abundance of the sea, and treasures hid in the sand, as the text speaks ; but others may sav
Naomi, Ruth i. 21. " I went out full, and am come back empty." went out full of hopes, and am come back with sad disappointmei And is not this a stron^ tie to thankssrlvinff ?
Argument. 4. Did not your mercies find you under great guilt.-' "Y know what your own transgressions against the Lord were, and such was the strength of mercy, that it brake through all your gr provocations, and made its way to you through a multitude iniquities. It came triumphing over all your great unworthine and is not such mercy worthy to be admired, and recorded for evi
41 G THE SK amah's llETURN.
ginning of mercies, and you shall see yet greater thino
God hath more mercies yet behind, and those of a hig more excellent nature than these temporal mercies ar now delivered from the dangers of the sea, and have t .perils : O but what is this to deliverance from wrath to
have been preserved from, or delivered out of Turkish what is that to a deliverance from the curse of the law, of your lusts, and the power of Satan ? Happy souls, if ances do in any measure prove introductive to the gre
THE CONCLUSION.
Thus I have, as the Lord hath enabled me, endeavoi and improve proper subjectsforyourraeditation in every ( befalsyou. I cannot carry these truths one degree farl Lord only that can make them effectual to your souls, earnest request to you, masters, that have the over-sig give an account for your companies, that you will not c consider these things yourselves, but that you will at fit !
cially upon the Lord's day, read and inculcate them uj vants and company ; and that, as those who must giv Will not this be a better expence of that precious and h than to spend it in sleeping in your cabin;?, or drinkii houses ? All that sin of theirs which you may prevent, ar comes your own sin. And have you not personal sir ready, but you must draw the guilt of their sins upon beseech you, and it is my last request, that you will faitl that you and your companies may serve the Lord.
t i.!l »
SAINT INDEED: OR,
THE GREAT WORK OF A CHRISTIAN,
OPENED AND PRESSED.
From Prov. iv. 23.
THE EPISTLE DEDICATORY.
To my dearly beloved and longed for, the Flock of Jesus Christ
Dartmouth, over whom the Holy Ghost hath made me an Ove seer : Sound Judgment, true Zeal, and unstained Purity, a heartily wished. My dear Friends,
jL HERE are three sad sights with which our eyes should coni nually affect our hearts : The^r^^, is to behold in every place many profane and dissolute ones, who bear the very image of S tan : the face of whose conversation plainly discovers what they ar and whither they are going, Philip, iii. 18, 19. These look like ther selves, the children of wrath. The second is to see so many cursed h^ pocrites artificially disguising themselves, and with marvellous de: terity acting the parts of saints, so that even a judicious eye mi sometimes mistake the similar zcarliings of the Spirit on them, f
his saving' workings on others : To hear such a person conferrin, praying, bewailing his corruptions, and talking of his experiences would easily persuade a man to believe that he hath the heart, i well as the face of a sincere Christian : For,
Sic ocidos, sic ille mamis, sic oraferebat. So the people of God do speak, so they pray, and even so th( open their conditions : These look hke saints, but are none. Tl third is to see so many real saints, in whom the spirit of truth is, wl yet, through the impetuous workings of their corruptions, and ne, lectmofof the watcll nvpr tVlpir llpnrtc Ar\ nftpn fall \r\\r\ cnr-h <sPJ»nfl
418 THE EPISTLE DEDICATORY.
For the second, I would both weep and tremble, co they (so abiding) must be damned doubly, Matth. xj
And for the third no less than any of the rest, be they themselves may, and shall be saved, yet their e: fast the bonds of death upon both the former, M S Sam. xii. 13, 14.
Alas ! that ever they should shed the blood of oth whom Christ shed his own blood ! That ever they sh to others who have found Christ so kind to them ! I ki not do it directly and intentionally, but so it proves oo eventually. Suffer me here to digress a little, and ex these prejudiced and hardened souls, I will presently again. O why do you mischieve your own souls by o amples ? Because they stumble and break their shins and break your necks? I desire all such as harden 1 these things, and take up a good opinion of their ov condition, would soberly consider, and answer these tl
Query 1. Doth religion any way countenance or pati ful practices of its professors ? Or doth it not rather in severely condemn them ? It is the glory of the Chris that it is pure and undefiled, Jam. i. 27. No doctrine xix. 8. Nor doth any make more provision for an ho 11, 12. Indeed there is a case wherein we may charge tices of men upon their principles, but that is when t naturally flow from, and necessarily follow their princ example, if I see a Papist sin boldly, I may charge it i ciples, for they set pardons to sale, and so make way If I see an Arminian slight the grace of God, and pre himself, I may cry shame upon his principles, which di it : But can I do so where such practices are condemned against by their own avowed principles, who commit t
Q2ie7'i/ 2. Is it not a most irrational thing to let f because of the scandalous ways of some, whilst, in th you wholly slight and over-look the holy and heavenly of many others? Are all that profess godliness loose a their lives ? No, some are an ornament to their profes glory of Christ : And why must the innocent be cor the guilty ? Why the eleven for one Judas ?
Query 3. If you condemn religion because of the scr
of some that profess it, must you not then cast oft' all i world, and turn down-riffht atheists? Surelv this is tli
THE EPISTLE DEDICATORY 4
move those fatal stumbling-blocks at which the bUnd world strik and falls into eternal perdition.
Now there are two wavs by which this may be effected : Firsts 1 convincing the consciences of professors of their miscarriages, ai the evil aggravations of them. Secondly, By medicating the Ilea and cleansing the fountain whence they proceed. In the Jl^ of these, a worthy and eminent servant of Christ hath
lately laboured, holding a clear gospel-glass before the See Go^p faces of professors, which truly represents their spots glass,
and blemishes : If he that reads it will consider, apply, and practise, it shall doubtless turn to his salvation ; but if it turn no good account to him that reads it, I know it shall turn to a t( timony for him that wrote it. The second is a principal design this small treatise, the subject whereof is exceedingly weighty, ai of daily use to the people of God, though the manner of handling
be attended Mith many defects and weaknesses : every one cannot excellent, who yet may be useful.
I will exercise your patience no longer than whilst I tell you, 1. Why I publish it to the view of the world. 2. Why I direct it particularly to you. First, For the publication of it, take this sincere and brief accoui That as I was led to this subject by a special providence, so to the pu lication of it by a kind of necessity. The providence at first leadii
me to it, was this, a dear and choice friend of my intimate acquaii ance being under much inward trouble, upon the account of soi
special heart-disorder, opened the case to me, and earnestly request
some rules and helps in that particular ; whilst I was bending r thoughts to that special case, divers other cases of like importan
(some of which were dependent upon that consideration) occurr to my thoughts, and this scripture, which I have insisted upon, pi sented itself, as a fit foundation for the whole discourse ; « hich beii lengthened out to what you see, divers friends requested me to tra scribe for their use, divers of the cases here handled, and some otht begged me to publish the whole, to which I was in a manner nece sitated, to save the pains of subscribing, which to me is a very ttdioi and tiresome work: and just as I had almost finished the copv, i opportunity (and that somewhat strangely) offered to make it pub!
So that from first to last, I have been carried beyond my first inte tions in this thing.
Objection. If any say. The world is even cloyed with books, ai therefore though tihe discourse be necessary, yet the publication
420 THE EPISTLE DEDICATORT.
vour to undermine the power of godliness ; and some t nourish the root, and tend to clear and confirm, to pre ply the great truths of the gospel, that they may be bi
to live and feed on : Now, though I could wish that tl handled the pen of the scribe, had better employed tl pains, than to obtrude such useless discourses upon the ^ books of the latter rank, I say, that when husba»dmei too much corn, let Christians complain of too many si
2. And if you be so highly conceited of your own ] ability, that such books are needless to you ; if you le they will do you no hurt, and other poor hungry soul of them, and bless God for what you despise and leav
Objection. If it be said that several of the cases here h not your condition, I answer,
Solution 1. That which is not your condition may condition. If you be placed in an easy, full and pro; and so have no need of the helps here offered to suppoi under pinching wants, others are forced to live by fj
day's provision : If you be dandled upon the knee o some of your brethren ai*e under its feet : If you have and tranquillity of spirit, and so need not the counsels 1 ward off those desperate conclusions that poor afflicted si to draw upon themselves at such a time ; yet it may season to them, and they may say as David to Abigail,
" thou of the Lord, and blessed be thy advice/'
2. That may be your condition shortly, which is r dition at present : say not thy mountain stands stron never be moved : there are changes in the right-hand
High ; and then those truths which are little more e; hedge-fruits, will be as apples of gold in pictures of si] xxxiii. 10, 11, the prophet there teaches the Jews (wl in their own houses) how to defend their religion in ]
what they should say to the Chaldeans there, and t verse is written in Chaldee. So much for the reasons
cation. Next, for the dedication of it to you, I was in( by the consideration, %
1. Of the relation I have to you above all the people I look upon my gifts as yours, my time as yours, and al am entrusted with, as yours: it is not with you as a whose husband is dead, and so is freed from the law of the relation still continues, and so do all the mutual d
O T),, *i.
THE EPISTLE DEDICATORY.
• * sian, are always open to philosophers, but my very breast is o]
* to thee.' 1 cannot say with him, my doors are open for the 1 access of friends, being by a sad providence shut against mvs( but this I can say, my very breast is still open to you ; you are dear to me as ever.
3. Another inducement (and indeed the main) was the perpeti usefulness and necessity of these truths for you, which you will hi continual need of : And I know few of you have such happy mer ries to retain, and I cannot be always mth you to inculcate th things, but litera scripta manet. I was willing to leave this with \ as a legacy, as a testimony of sincere love for, and care over yc this may counsel and direct you when I cannot : 1 may be rendei useless to you by a civil or natural death ; but this will out-live r and O that it may serve your souls when I am silent in the dust
To hasten now to a conclusion, I have only these three requests vou, which I earnestly beseech you not to deny me ; yea, I char vou, as ever you hope to appear with comfort before the gn Shepherd, do not dare to slight these requests.
1. Above all other studies in the world, study your own heart waste notaminute more of your precioustime about frivolous and s? less controversies. It is rejwrted even of Bellarmine (how truly I e
axmnenoX.)* Quod a stud'ns scholastkce theologice avertereturfere na seabiindus, qiioniam succo carebant Uquidce pietatis, i. e. he turn with loathing from the study of school-divinity, because it wanted t sweet juice of piety ; I had rather it should be said of you, as one sa
of f Swinkfeldius, " He wanted a regular head, but not an hone
heart," than that you should have regular heads, and irregular hear ]My dearflock, I have, according to the grace given me, laboured in tl course of my ministry among you, to feed you with the heart-streno-t ening bread of practical doctrine ; and I do assue you, it is far be
ter vou should have tlie sweet and saving impressions of gospel-trutl feelingly and powerfullv conveyed to your hearts, than onlv to u derstand them by a bare ratiocination, or dry syllogistical inferenc Leave trifling studies to such as have time King on their hands, au know not how to emplov it : remember you are at the door of ete
nity, and have other work to do ; those hours you spend upon hear work in your closets, are the golden spots of all your time, and wi have the sweetest influence upon your last hour. Never forget thes sermons I preached to you upon that subject, from 2 Kings xx. 2, i Heartwork is weightv, and difficult work; an error there may cos you your souls : I may say of it as Augustine speaks of the doctrin
422 THE EPISTLE DEDICATORY.
S. My next request is, That you will carefully look versations, and be accurate in all your ways, hold fortl life : be sure by the strictness and holiness of your lives,
selves in the very consciences of your enemies. Remem lives must be produced in the great day to judge the vi. 2. O then, what manner of persons ought you to many eyes over you ; the omniscient eye of God that !
and reins, Rev. ii. 23. the vigilant eye of Satan, Jo
envious eyes of enemies, that curiously observe you, ' quick and observant eye of conscience, which none of escape, Rom. ix. 1.
O then be precise and accurate in all manner of i keep up the power of godliness in your closets and fam you will not let it fall in your more public employmi verses in the world : I have often told you, that it is the gospel, that it makes the best parents and children, ters and servants, the best husbands and wives in the
My third and last request is, that you may pray for can say, and I am sure some of you have acknowledgec at first among you, as the return and answer of your pr; deed so it should be, see Luke x. 2. I am persuadet been carried on in my work by your prayers ; it is sweel see Eph. vi. 18, 19And I hope by your prayers tc farther benefit, even that which is mentioned, Heb Philem. ver. 22. And truly it is but equal you shoulc I have often prayed for you : let the pulpit, family, a ness for me ; and God forbid I should sin against the L to pray for you.
Yea, friends, your own interest may persuade to i cies you obtain for me, redound to your own advantagi serve me, it is for your use and service : the more gift minister hath, the better for them that shall wait on the more God gives in to me, the more I shall be able you. I will detain you no longer, but to entreat you small testification of my great love, and have recourse t as the exigencies of your condition shall require: read it and obediently; judge it not by the dress and style, but and savour of what you read. It is a good rule of B gendis Ubris, non quccramus scientiam sed saporem, i.
books, regard not so much the science as the savour, prove the savour of life unto life to you, and all those ii
( 423 )
SAINT INDEED, &c.
Prov. iv. 23.
Keep thy heart with aU diligence,^r out of it are the issues of'i
X HE heart of man is his worst part before it be regenerate, i the best afterwards : it is the seat of principles, and the fountair actions. The eye of God is, and the eye of the Christian oughl be, principally fixed upon it.
The greatest difficulty in conversion is to win the heart to Gc and the greatest difficulty after conversion is to keep the heart ^
God. Here lies the very pinch and stress of religion ; here is t which makes the way to life a narrow way, and the gate to hea a strait gate. Direction and help in this great work are the sc( and sum of this text : wherein we have,