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[ 459 ] THE SEAMAN'S RETURN.
SERMON VI.
DEUT. xxxiii. 19. Theyshall call thepeopleunto the mountain, there theyshall offerfacrifices ofrighteousness : For theyshall fuck ofthe abundance oftheseas, and of the treasures hidin thefand.
T : a HIS ſcripture is part ofthe last words ofMoſes : man that, inhis life,was agreat bleſſing to Ifrael : and whenhe was to be ſeparated from them by death, he pronouncesdistinct and ſuitable bleſſings upon all the tribes. As Chriftparted from his diſciples, bleſſing them, ſo dothMofes from his people; only with this difference, Moſes as God's mouthpronounced, but the great God of heaven and earth alone could confer the bleſſing.
Moſes bleſſed them authoritatively,but could not bleſs them poteftatively, as Chrift did.
Now, theſe words containthe bleſſing ofthe tribe ofZebulun, which was the tribe ofſeamen. Andinthem we shall confider theſe two parts, viz.
1. Their privilege.
2. Theirduty.
First, Their privilege, " That they ſhould fuck ofthe " abundance ofthe ſeas, and of the treaſures hid in the ſand."
To fuck the abundance ofthe ſea, is a * metonymical expreffion, fignifying as much as to be enriched and ſtoredwith the waresandmerchandiſe importedbyſea tothem. Geographers attribute to the ſea, arms, and boſoms ; and to the fcripture, breasts.
The ſea, like an indulgent mother, embraces thoſe that live upon it in her boſom, and with full flowing breasts nourisheth them, and feeds them as a mother doth the infant thatfucks, anddepends for its livelihood uponher breasts.
Andtheſe breastsdo not only afford thoſe that hang upon them the neceffaries of life, bread, raiment, &c. but the rich- * Affluentiam maris fugere, est marinis bonis. & mercibus abundare.
Glaf.
Mmm2
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" in the fand," † as gold, coral, ambergreaſe, and ſuch like precious andrich treaſures which ityields. This was the bleffingandprivilege ofthe tribe ofZebulun,whoſe cities and villages were commodiously ſituated upon the ſea-ſhore, for merchandiſe and traffic : as you mayfee, Jof. xix. 11 .
Secondly, Theirduty,to whichtheſe merciesand privileges obliged them : " They ſhall callthe people tothe mountains,
" there they ſhall offer ſacrifices of righteouſneſs." Bythe mountain,we arehere to understand the temple, which Mofes, by the ſpirit ofprophecy, forefaw to bebuiltuponn.ount Sion, andmountMoriah ; which two were as the ſhoulders that fupported it, verf. 12. Here was the worship of God; the ſacrifices were here offered up to him. And hither Zebulun, in the ſenſe ofGod's mercies tothem, ſhould call the people, i. e. fayfome, theirownpeople,theirfamilies,andneighbours ; or as others, the ſtrangers that were among them for traffic; faying, as Ifa. ii. 3. " Come, letus go up to the houfe ofthe
" Lord, to the mountain of the God of Jacob." And here they ſhall offer the facrifices of righteousness. By which we are to understandtheirthank-offerings forthe merciestheyhad received of the Lord.
TheJewshadnot only expiatory facrifices to procure the pardon offins committed, but euchariftical facrifices, or thank-offerings, to testify the fenſe they hadof mercies received.
Theſeſacrifices typified moralduties; and when theſe types were abolished,the apostle ſhews,that "the " calves ofour lips, the ſacrifices of praise," are in the ſtead
ofthem, Heb. xiij. 15 .
Sothenthe fumofall isthis, thatwhenthey returned from ſea, or had received the bleſſings thereof, from the hand of God,they ſhould repair to the place ofhis worthip, and there acknowledge and praise theGod oftheir mercies. So thatthe whole verſe thus explained, caſts itſelfinto thisdoctrinal obfervation.
Doct. That it is thespecial duty offeamen, whenGod-returns them to their habitations in peace, thankfully to acknowledge and bless his name,for all theprefervationsand mercies theyhave receivedfromhishand.
Theſe aremercies indeed,whichareobtainedfromGod by prayer,andreturned tohim again by praife. When we have received our mercies, God expects his praiſes: After the +Referuntadea quae emoverefolentmaria,fcil adaurifodinas. fodient&terra arenoja durum.
Pol. Synop. in loc.
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Plalmiſthad opened the hazards and fears offeamen upon the Stormy ocean, and the goodness ofGod inbringing them to theirdefired haven, Pfal. cvii. 30. he preſently calls upon them for this duty, ver. 31. "Othat men would praise the "Lord forhis goodneſs, and for hiswonderful works tothe
"childrenofmen!"
Othat menwould ! why, how isitimaginabletheyſhould not? Hehath the heart ofabeast, notof a man, that will not.
Did I faythe heart of a beaft? Give me that word again.
Thereis akind of gratitude, even in beasts, to their benefactors. " Theox knoweth his owner, and the aſs his master's
"scrib," Ifa.i.g.
Now the method into whichIwill caft the diſcourſe, ſhall be, First, To open the nature of the duty, and to thew you what it is to praiseGod for his mercies.
Secondly, Togiveyou thegrounds and reasons ofthe duty, whyGod expects it, and you ought to give itto him. And then, Thirdly, To apply it in the ſeveral uſes it is improveable anto.
1. The nature of the duty needs opening ; for faw underſtandwhat itis. Alas ! it is another manner of thing than a customary, formal, cold God be thanked. Now, ifwe ſearch intothenature ofthisduty, we shall findthatwhoever.undertakes this angelical work, muſt,
First, Bea heedfulobſerverofthemercieshe receives. This isfundamental to the duty.
Where no obſervations of mercieshavebeenmade, no praiſes forthemcanbe returned. God was neverhonouredby his unobſerved mercies. When David shad openedthe providencesofGod to the ſeveral degreesand orders ofmen, in its various adminiſtrations, and called uponthem distinctlyto praise God for them; he adds, in the <cloſeof all, " Whoſo is wife, and will obſerve theſe things,
" eventhey ſhallunderſtand the loving-kindnessoftheLord,"
Pfal. cvii. ult.
ItisGod's charge against Ifrael, Hofea ii. 8.
" She didnotknowthat I gave her corn, and wine, andoil, "andmultiplied her filver:" i. e. She didnot obſerve and take notice oftheſe mercies, as coming from myhand ; but onlylooked at the next caufe.
Thus it iswith many, they think notupon theirown mercies; others can obſerve them, butthey cannot; they can quicklyobſerve what troubles befal them, buttake little notice oftheirown mercies.
Such men canneverbe thankful,
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Secondly, The thankful manmust not only obferve what mercies he hath, andfrom whom theycome ; butmuſtparticularlyconfiderthem in their natures, degrees, ſeaſons, and manner of conveyance; there is much of God's glory, and our comfort loftfor want ofthis. " The works of the Lord
" are great, fought out ofallthem that have pleaſure there- " in," Pfal. cxi. 2. And indeed, there is no employment in allthe world, that yields more pleaſure to agracious foul, thanthe anatomizing ofprovidence doth. How ſweet is it to obſerve the mutual reſpects, coincidencies, and introductive occafions ofour mercies ! every minute circumſtance hath its weightand value here. He hath little pleaſure in his meat, that ſwallows it whole withoutchewing.
Thirdly, The thankful perſon muſtduly eſtimate and value hismercies. Itis impoſſible that mancanbe thankful for mercies he little eſteems.
Ifrael could not praiseGod for that angels food with which he fedthem, whilst theydeſpiſed it in faying, There is nothingbut this manna.
The And ſurely it ſhews the great corruption ofour nature, that thoſe thingswhich ſhould raiſethe valueof mercies with us, cauſeus themoreto flightthem; yetthus it falls out. commonneſs, or long-continuance ofmercies with us, which
ſhould endear them the more, and every day increaſe our obligation toGod, cauſes them to feem but cheap and ſmall things. And therefore dothGod ſo often threaten them, yea, and remove them;that their worth and excellencymaythereby be acknowledged.
Fourthly, The thankfulperſon muſt faithfully record his mercies, elſeGodcannot have his due praiſe for them. " Bleſs
" the Lord, Omy foul, and forget not allhis benefits," Pfal. ciii. 2. Forgottenmerciesbearno fruit : abadmemory in this cafe, makes a barren heart and life.
I confefs the mercies ofGod are ſuch amultitude, that a memoryof braſs cannot retainthem. " I willcome before thee
" inthemultitude of thy mercies," ſaith David, Pfal. v. 7.
They are called " ſhowers of bleſſings," Ezek. xxxiv. 26.
Andas impoſſible itis distinctly to recount allour mercies, as tonumber the drops ofrainthat fall in a shower.
Neverthelefs, ithath been the pious care and endeavourofthepeople ofGod, to preferve and perpetuate his mercies, by ufing all the helps to memory they could. Therefore they have kept gifters, Exod. xvii. 14. endited Pfalms, to bring to remembrance, Pfal. lxx. title; denominated places from the mercies re-
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received there. Thus Jacob called theplace where he found ſo much mercy, Beth-el.
Hagar named the well, where God unexpectedly relieved her, Beer-lahai-roi, the wellofhim that liveth and looketh upon me, Gen. xvi. 13 , 14.
They have flampedthe mercies upon thedays inwhichthey received them.
Thus the Jews called thoſe days in which Godwrought their deliverance, Purim, after the name Pur, fignifying the lot Hamanhadcaſt for their lives ; Efth. ix. 26.
Yea, they have called their mercies upon their children, Sam. i. 20. Thus thankful fouls have ſtriven to recogniſe their mercies, thatGodmight not loſe the praise, nor themſelves the comfort of them .
Fifthly, The thankful perſonmust be ſuitably affected with themercieshe receives. Itis notafpeculative, but an affectionate remembrance that becomes us: thenGod hath hisglory, whenthe ſenſe ofhis mercies melts our hearts intoholyjoy, love, and admiration.
Thus,David fits downbefore theLord like aman astonished athis goodneſs tohim ; 2 Sam. vii. 20.
" Andwhat canDavidſaymore ? For thou Lordknowestthy " fervant." The mercies ofGod have made the faints hearts leapforjoywithinthem:Pfal.xcii. 4."Thou, Lord, haſt made
" me glad, through thy works ; therefore will I triumph in " the works of thyhands." Mercies are not mercies, deliverances are no deliverances to us, if we that receive them, are not glad of them.
Sixthly, The thankful perſon muſt order his converſation fuitably tothe engagements that his mercies have put him under. When we have faid all, it is the life ofthe thankful, that is the very life ofthankfulness. Obedience and ſervice are the onlyrealmanifeſtations ofgratitude. " Hethat offereth praise,
" glorifieth me: and to him that ordereth his converſation a- " right, will I ſhew the falvation ofGod," Pfal. 1. 23.
Set downthisfor an everlasting truth, ThatGod was neverpraifed and honoured by anabuſed mercy. God took it ill from Hezekiah, " That he rendered not again according to the be- " nefitdoneuntohim," 2 Chron. xxxii. 25. He that is truly thankful, will ſay as David, Pfal. cxvi. 12. " What ſhall I " render to the Lordfor all his benefits ?" Wethen glorify
Godwith his mercies, when we employthem to right ends, whenwe thankfully take our own ſhare ofcomfortfromthem, receivingthem with thanksgiving, as from the hand ofa father. Mr. Swinnock * tells of ayoung man,who,lying upon * Swinnock's ChriſtianMan's Calling, page 409. t
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Ufe allGod's mercies with thankfulness ; Godwill remem berthem in fury, who forgethim inhis favours.
Andthink notwhatGod bestows upon you, is wholly for yourownufe: but honourGodwith yourmercies, bycloath ingthe naked, and feeding the hungry, eſpecially fuch as are godly.
This is adue improvement ofyour estates ; thus you maymake toyourſelves friends ofthemammonofunrighteoufneſs. Ah,how littledowe conſider whatpraise, what glory wemayoccafion, thisway, fromothers, tothename ofGod! it isſtoried of * Dionyfius the Syracufian tyrant, that when hefawwhatheaps ofgoldand ſilverhis fonhoardedup inhis cloſet,he askedhim whathe meant to let it lythere, and not tomake friends with it,togetthekingdom after hisdeath ?O fon(faidhe)thou hastnota ſpiritcapable ofakingdom. Thus honourthe Lord with your ſubſtance; look upon all you have as your Master's talents, for which you mustgive an accounti and ſouſeand employ them forGod,thatyoumaygive up your account with joy; and then you will fhew yourſelves thankful indeed.
Thusyou seewhat is includedin realthankfulneſs .
O, it is another matter than we take ittobe.
2. Next I promisedto giveyou the grounds and reafons of thisduty; whyyou are obliged after the receptionofmercies, tofucha thankful return of praifes. And, amongmany, I willonlyfingle outtheſe three, and brieflyopen them.
First,God requires and expects it.
It is ſo ſpecial and pe culiar a part of his glory, ashewill never partwith it. As great landlords obligetheir tenants to ahomage and fervice, whenthey inake over their eftates tothem, and reſerveaquitrenttothemſelves,which they value at ahighrate; ſoGod, whenhebeſtows deliverances ofmercies upon us, ftill referves an acknowledgment to himſelf: andthis is dear to him, he will not endure to bedefrauded of it; much less, that itbe giventoanother.
You findthis reſervationofpraife expreſsly made by him inPfalm 1. 15. "Call upon me in the dayof
" trouble, I will deliver thee, and thou shalt glorifyme."
Whereyou have the request, the grant,andthe refervation in thegrant, q. d. When Ihave grantedtheethydefire, feethou
† Julin, lib. 5t,
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donot defraud me of myglory.
There be three things in every mercy, the matterof it, the comfortof it, andtheglory of it.
The two firſt God makes over freely to us, he gives the mercies themselves, he allows us to fuck out all the lawful pleaſure anddelightthat is inthem; butthe third he referves tohimself, and will never part with to anyother.
If anHezekiah himſelfrendernottoGoddue acknowledgments, aswell as God loves him, there ſhallbe great wrathuponhim, andJudah, for the default, 2 Chron. xxxii. 26.
Secondly, You are under manifoldengagements torender it to the Lord.
(1.) Common ingenuityobliges toadue acknowledgment of favours freelyreceived; andunthankfulness onthat ſcore, isthe odium of mankind.
Ingratum fi dicas, omnia dixeris.
You Cannotgive aman a moreodious character among men, thanto fay, He is anungrateful man.
(2.) The examples of thevery heathens willcondemn you.
They praiſed their gods, which yet were no gods, when they received any deliverance, Judges xvi. 24.. Shall idols, dunghill-deities, receive their facrifices and praiſes, whilft the true
Godisforgotten ?
Nay, (3.) Manyof you have formally and exprefslyobliged your fouls to it, by folemnvows and promiſes in the dayof yourdiſtreſs : and yet will you deal perfidiouſly withGed?
Will you not pay the vows which your lips have uttered?
Certainly, you can never freeyour fouls from the guilt of perfidiouſneſs againstGod, whilſt you give him notthe glorydue tohisname.
3. Lastly, Your ingratitude is the readyway todeprive you of the mercies youhave, andto with hold from you the mercies you mighthave in your futurediſtreſſes and wants. He that is ungrateful for mercies received, provokesGod toremove them.
Thus it fell out with ungrateful Ifrael, Hofea ii.
5,8, 9. " Shedid notknow, (i.e. the did not with confidera- "tion andthanksduly acknowledge) that I gaveher corn, and "wine, andoil.
Therefore will I return, and take away my "corninthetime thereof, andmywine inthe ſeaſonthereof;
" andwill recover mywooland my flax."
Thus they ſufferedtheir mercies tolapſe intothe Lord'shand for non-payment of their duties.
If you areweary of your mercies, and willing to be rid of them, you cannot take a more effectual courſe, thantoforget from whom you had them, andwith-hold his praiſeforthem.
VOL. VI.
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And then, for future mercies and deliverances, youhave noground to expect any more fromGod, whomyou have thus requited for former favours. He that gives no thanks for one mercy, hath little ground to expect another. Itwas a fadword whichGod Ipake upon this very provocation, Judg. x. 11, 12,
13. when a new diſtreſs befel Ifrael bytheAmmonites, and they cried to the Lord for help, he tells them, that he had manytimes delivered them from their enemies : " Yet(faith he)
"haveyou forſakenme, and ſerved other gods.
Wherefore I " will deliver you no more ; go and cry to the gods which ye " have chofen, and let them deliver you in the time of your
" tribulation." 2.d. With what facecanyoucometo me for new mercies and deliverances, when yourſelves know how former mercies have been abuſed!
Think ye that Iamweary of my mercies, to caft them awayupon ſuch unthankfulwretches ?
No, no, expect no more mercies from me, " I will deliver you " no more." One of the fathers calls ingratitude, Obex infernalis, An hellish top ; which interrupts the courſe and current of all God's mercies. Mercy is not only aprecious thing, too good tobe caſt away, but it is averytender thing, andGod deeply reſents the abuſes of it.
Thus you fee the grounds and reaſons of yourduty; itnowremains that we apply it.
Uſe 1. Is it your unquestionable duty toreturnpraiſes upon every receipt of mercies ? Then, in the firſt place, bear your ſhame and juſt reproof for your manifeſt unthankfulness.
You darenotdeny, butyou have receivedmany ſignal and eminent mercies from the hands ofGod.
If you ſhould deny that, I needgo no farther to prove you prodigiouſly ungrateful. But it istoo manifeſt tobe denied: youhavefoundGod a veryprefenthelp in trouble : his mercy hath often rescuedyou outof the jaws of death.
Some of you have been indangers inthe deeps; indeaths oft : you have been put toyour wits end ; all viſiblehope and help failed. You might have said, with the Pfalmiſt, Pfal. cxiii. 4. " I looked uponmyrighthand, and " therewas none; and upon the left, butrefuge failed." You have ſeen your companions intombed beforeyour eyes in the feas, and concluded inyour own thoughts, your turn wasnext.
Youhavebeen indangerbybarbarousenemies, that havechaſedyouuponthe ſea, tomakeyou a prey : yea, it may be you havebeenapreytothem, and never thought to have ſeen the land of your nativity, your houſes, wives, and children, any more.
You have languiſhed underdangerous diſeaſes, and that remotefrom friends, and neceſſary accommodations ; you have loſt your eſtates, and been reduced to a low ebb, and never
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thought tohaveſeena dayof profperity any more : yet hath the Lord deliveredyou out of all your troubles. He hath provided unexpected means of preſervation, when the proudwaters were ready to go over your fouls. And though others went down beforeyour eyes ; you were marked out for deliverance,
God ſpake to the ragingwaves, ſaying, touch not this man, I will notdeliver him up,though I have done to by others. When cruel enemies chaſed you, he delivered you, caufing the darkneſs ofthe night to interpoſe ſeaſonably betwixt you and them; asthedark ſideof the cloud ſhadowed Iſrael from the Egyptians that purſued them, Exod. xiv. 20. ſometimes giving you a favourable gale, which blew mercy and deliverance to you : ſometimes by ſtrengthening you to refift their furious attacks, anddelivering you from their rage : or, if he delivered you into theirhands, yet therehe preſerved you, enabling you to endure their ſeverities, or cauſing the enemy to treat you well; and finding out a waywhich youknew not, tobring you at laſt outof the houſe of bondage.
He pitied you under yourdangerous diſeaſes ; and though neceſſary accommodations and means might be wanting, he wasyour phyſician, and healed you ; he recovered you immediately without means, or bleſſed weak and ſmall means to
your good.
When you were reducedby loſſes and captivities toalow ebb, ſo thatyou might say as the church, Lam. iii. 17.
I forgat profperity; he hath notonly recruited thy ſtrength, but thy eſtate alſo : and when both thy body and eſtate, like an old leaky ſhip, have been ready to fink, he hath ſtopped the leaks inboth, careened, repaired, and launched thee into the world again, as whole, as found, andas ſtrong as ever.
Andnow, reader, ſuffer me to account and expoſtulate a littlewith thy confcience; what hath the fruit of all theſe mercies been to thee ?
And how haſt thou carried it fince thoſedays, towards theGodof thy mercies ? Haſt thouindeedbeen meltedbythe ſenſeof allthiskindness, into love, thankfulness, and new obedience ? Have theſe favours engaged thee to more ſtrictneſs in thy duties, and greater watchfuineſs against fin ? Haft thou ſaid, with that good man, Ezra ix. 13, 14. "Andnow,
"myGod, ſeeing thou hast puniſhed me leſs than mine iniqui- " ties deſerve, and haſt given me ſich deliverances as theſe,
" ſhould I again break thy commandments ?" If itbe fo, furely mercy andgoodness ſhall follow thee all the days of thy life.
The Lord then reckons all theſe mercies well beſtowed, and will never repent thathe hath done theegood.
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But I fear this is not thy cafe.
Sure I am, there are fome among you that have quickly forgotten theGodthatdelivered you.
Some thathave abuſedhim tohis face,byafcribing his mercies togood luck, chance, and fortune; notonce owning him as yourdeliverer. And ſome that have made his mercies weapons of fin, to woundhim withal,wasting your estatesby prodigality, whichweregiven to refresh your families, and God's poor; yea, abuſing them to drunkenneſs and luxury.
And is this the thanks you return him ? Forwhich of all mygoodworks (faith Chriſt to theJews)doyou stone me ? So ſay I, for which of allGod's kindneſſes toyou, doyouthus difhonour, and abuſe him ? Olet ſhame cover your faces this day!Go, reader, folddown this leaf, andgetthee to thyknees, and ſay, I am the man to whom this reproof is ſent.
Ihave abuſed the God of my mercies, I have turnedhis grace into wantonneſs, Smite with Ephraim upon thy thigh, and fay,
What have I done ? Mourn heartilyfor thy unkindness to thy best friend,"TheGod that hathdone thee goodallthy life
" long, anddeſerves other returns from thee than thefe."
Ufe 2. Lastly,It calls upon you all tobe thankful for your mercies .
Chyfoftom once wiſhed for avoice likethunder, that all men might hear him. O that I could ſo callyou to this duty, that fome ofyou mighteffectuallyhearGod's call in this exhortation !
Will you own thehand thatdelivers you,thatfeeds, clothes, and heals you ? Will you refolve to live the life of praiſe, and render tothe Lord according tothe benefits youhave received?
Willyou indeed walkhumbly, and thankfully, under all your deliverances, and fucceffes, and glorifyGodbythatwherewith hehath comforted and refreſhedyou ? If there be any ſaving knowledge ofGod, and ſpiritual fenfe ofhis loveinyour fouls, methinks I ſhould prevail with you, for do butweigh theſe following arguments feriouſly, and they will engage you to it,
Argument 1. How freelyhave all your mercies ſtreamed to youfrom thefountain ofgrace? Therewas nothing in you to engage it.
Thevery notion ofmercy includes freeneſs; they are allbestowed upon us, not only as we are immerentes, but male merentes, undeſerving, but illdeſerving creatures ; not only without our merits, but against our merits. Andwhat though there be a concurrence ofyour abilities, head-work and hand-work in the procurementof some of your mercies, yet ſtill thoſe mercies are the pure effects of free-grace: forall thoſe endeavours of yours had fignified nothing to their pros curement, withoutGod's blefling ; yea,andthat wisdomand
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industrywhich you have uſed, were themselves the free gifts ofGod.
You know there are thousands in the world as induſtrious andwifeas you, andſuch as never provokedGodby fuch fins as you have ; who yet aredeniedthe merciesyou en joy. Ohow ſhouldthis endear you toGod!
Argument 2. How ſeaſonably your mercies have beenbe. ſtoweduponyou, inthe very point ofextremity, anddanger!
Godhathon purpoſe ſuffered itto grow to anextremity, that therebyhe might commend his mercyto you with greater advantage.
"Inthemountofthe Lord it hathbeenfeen,"Gen. xxii. 14. without this,God ſaw his mercies wouldhavebeen ſlighted, and low prized byyou : ButGod hath watchedthe opportunityofbestowing his goodneſsuponyou, for no other end, but tomagnifyhis mercies in your eyes, andmake the deeper andmore laſting impreſſions uponyourhearts.
Shall fuchmercies, which at firſt were ſo amazing, and overwhelming to you, atthe reception whereof, you were like menthat dreamed, as the Pfalmiſt ſpeaks,Pfalm cxxvi. 1. ſo ſoongrow ftale, and common ? God forbid !
Argument 3. How ſpecial and distinguiſhing have ſomeof your mercies been? God hathnot dealtwith everyoneas he hathwith you. Are not ſome that went outwith you found wanting at your return ? They are amongthedead, it maybe among the damned, and you among the living,yet enjoying thecapacity, andthe means ofſalvation. Godhath profpered yourvoyage, and returned you with fucceſs ; you have fucked the abundance ofthe ſea, andthe treaſures hidinthe fand, as the text ſpeaks ; but others may ſay as Naomi, Ruth i. 21.
" Iwentout full, andam come back empty."
I went out full ofhopes, and am come back with faddiſappointments. And isnot this a ftrong tie to thanksgiving ?
Argument 4. Did not your mercies find you under great guilt ? You know what your own tranfgreffions againstthe
Lordwere, and yetſuch wasthe ſtrength ofmercy, that itbrake through all your great provocations, and made its way to you through amultitude of iniquities.
It came triumphing over all your great unworthiness ; and is not ſuch mercy worthy to beadmired, and recorded for ever! O what will affect and melt your hearts, ifthis will not ? Surely ſuch mercies have a conſtraining power inthem, upon all ſenſible fouls.
Argument 5.To conclude ; ifallthegoodnessofGod,which hath paſſed before your eyes, does indeed prevail upon you to love the Lord, and fear to offend him; if it really constrains you to giveupyourſelves, and allyou have, tobe his ; thenall
The Seaman's Return. this is but thebeginning of mercies, and you fhall feeyet greaterthingsthan theſe. Godhath moremercies yetbehind, and thoſe of a higher kind, and more excellent nature than theſetemporal mercies are. You are now delivered from the dangers of the ſea,andhave eſcaped thoſe perils : Obut what isthis todeliverance fromwrath to come? Youhavebeenpreſerved from, or delivered out ofTurkiſh ſlavery ; but what is that to a deliverance fromthecurſe ofthelaw, the bondage of your lufts, and the power ofSatan ? Happy fouls, iftheſedeliverances do, inanymeaſure,proveintroductivetothe great ſalvation.
The CONCLUSION.
Thus I have, as theLord hath enabled me, endeavoured to chuſeand improve proper ſubjects for your meditation inevery conditionthat befals you.
I cannot carry theſetruths one degree farther, it isthe Lordonly that canmake them effectual toyour fouls. Butit is myearnest requeſtto you, maſters, that have the over-fight, and must give an account for your companies, that you will not only read, and confider theſe things yourſelves, but thatyouwillat fit ſeaſons,eſpeciallyupon the Lord's day, readand inculcatethem uponyour ſervants andcompany; andthat, as thoſe who must give an account.
Will not this be a better expence ofthat precious and hallowedtime, than to ſpend it in ſleeping inyourcabins, or drinking in tipling-houſes ? All that fin of theirs which you may prevent, anddo not, becomes your own fin. And have you not perſonal fins enough already, but you must draw the guilt oftheir fins upon you alſo ? I beſeech you, and it is my laſt requeſt, that you will faithfully labour, that you and your companiesmay ſerve the Lord.
The End of the Sixth Volume.
UNIVERSITY OF MICHIGAN
3 9015 065344684
