Rejoice, o Zebulun 〈◊〉 thy going out—  Deuteronomy: chap: 33: verse 18: 19 And of Zebulun he said, Rejoice, Zebulun, in thy going out, and Isachar, in thy tents. They shall call the people unto the mountain, there the shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas; and of the treasures hid in the sand.   

A PLATE for MARINER'S; OR, THE SEAMAN'S PREACHER.  
Delivered in several Sermons upon Jonah 's Voyage.  
By John Ryther Preacher of God's Word in Wapping near London.  Rejoice O Zebulon in thy Going out, for they shall suck of the Abundance of the Seas, and of Treasures hid in the same, Deut. 33. 18, 19 They that go down to the Sea in Ships, that do business in great Waters, these see the Works of the Lord, and his Wonders in the Deep, Psal. 107. 23, 24. 
LONDON, Printed by A M. for Dorman Newman, at the Kings-Arms next Grocers-Alley in the Poultry, 1672.   

To all Commanders and Masters of Ships; Grace and Peace be multiplied upon you, through our Lord Jesus Christ.  
THE Wise and Supreme Governor, and Orderer of all Affairs here below, hath put you into a large capacity of Serviceableness and usefulness in your present day and Generation, 
Isa. 26. 1.  (as Nationally considered) not only in a way of Commerce and Trade, but in a way of Defence and Safeguard: God hath not only bulwarkt England with his Salvations, Salvation hath God appointed for walls and 
Isa. 26. 1.  bulwarks; but also with Seas and Sea-Commanders: You have many times in your Capacities stood in the breach to keep out an Enemy that would have flowed in upon us like a flood, if God had not by spiriting of you, lifted up a Standard against him; and what message these following Papers have to you, is to call you, and excite you to further measures of use and service, that such as have been honoured in doing service for their Nation, may be honoured in being useful to precious and immortal Souls under their Charge and Command; which you may be by the Blessing of God, in holy, exemplary, conscientious walking in and out before your Companies: To which end, consider but these few following Motives:  
1. Your Command is great; and where God gives much, doth he not require much? Can you say to your Companies as the Centurion did to his Servants, Go, and he goes? and do they not readily obey you? and have you a word of command to do your business, and not one word of command for God, and their own Souls? It was said by a great person once in high command; upon some Complaint; Well, (saith he) if Soldiers, private Soldiers, miscarry, I will make Commanders pay for it. I wish in the issue it prove not so in this case: You should rule for God in your places.  
2. Your dangers are great; and will you, can you neglect your duty in time of danger? in a time of danger you will look out if there be fears of an Enemy, of a Rock, of a Sand: Soldiers neglect not their duty when besieged with danger: You at Sea are besieged with dangers, yea with deaths; as it was said of Paul, he was in perils often by Sea; therefore you had need with all your Companies, attend your duty towards God, towards one another's Souls; this is the way to come off when beset with dangers. Prayer hath brought many a Vessel off, and Ships company off, when all hope of being saved hath been taken away.  
3. Your time looks as if it were short; have not you of all men cause to reckon so? Can you ensure your lives, though you may your Vessels, and your Ventures? hath God told you, you shall not miscarry this Voyage? who can tell what is in the womb of Tomorrow? then can any tell what is in the womb of a twelve months, or a twenty months' Voyage? Can you promise yourselves a return home from an East-Indie, or from a Guiny Voyage? If you be secured from storms at Sea, can you secure yourselves from the Diseases of the places and countries where you go? Oh then do good in your day, (which is like for any thing you know to be short).  
4. Your Reward will be great; your Reward will be great here, and hereafter. Your reward will be great here, Great peace have they which love thy Law: In keeping thy Commandments there is great reward. And when you come to die, either at Land, or Sea, you will be able to say with good Hezekiah, Lord, Remember how I have walked before thee in truth, and with a perfect heart: And hereafter, Oh what a Crown will it be if one Soul be converted under your charge, by your gracious carriage, and going in and out before them!  
5. Your advantages and helps are great: you are advantaged with most excellent seasons to do good to their Souls under your charge: Oh when Conscience hath been working in your companies, in their storms and dangers! what may not a word spoken at such a time do upon their souls! when it may be the sense of their eternal states is fresh upon them, when it may be, Eternity is before them; when it may be their hearts are tender with the sense of deliverance from some terrible Tempest: Oh what good may your praying, your speaking to them do at such times? Do not you see the Wonders of the Lord in the deep, to affect your hearts? may not you say your eyes affect your hearts?  
6. Your Obligations to God are great: Are any persons under Heaven under such Obligations as you are? When you go into the utmost parts of the Sea, doth not God's hand lead you there? Do not you sail under God's especial Protection? Is not his Banner over you love, from Voyage to Voyage? Is not he much out of Purse (as I may say) upon you? Hath not he brought you out of the Jaws of Hell, and Death, many a time? Hath not he commanded many a storm into a calm for your sakes? Hath not he many a time said to the raging Waves and Seas, Peace and be still? Thus far, and no further? And will you thus requite the Lord, with evil for so much good? Is this your kindness to your friend? such a friend as he hath been in a day of adversity, to know your Souls in your distresses? Why should your Souls show themselves so unkind?  
7. Your Promises to God have been great: Oh the Vows that your lips have uttered to God in the day of your distress! what Protestations have come from you, when in signal and eminent dangers? Are any men in so much debt to God as Seamen? are not promises debts? when you pay your Vows, do not you pay your Debts? and is not the God of your Salvations, the God to whom the Vows ought to be performed? Oh then go on Sirs in your several capacities, to promote the Honour of that God who is the God of all your Deliverances. And do good to all under your command and charge, as opportunities present to you, that you may have the mercies of all that sail with you to be given unto you, and never come under the judgement of having them that sail with you to come in as witnesses against you in the day of the Lord.  
If any thing in these following Papers may be useful and serviceable to this end, it will cause the Author to say, (It is enough) nay it is all that was in design, in sending out these weak endeavours into your hands. That you, and your Ships-companies, Souls and Bodies, Vessels and Ventures, may be insured in the great Ensurance-office above, is the prayer of  
Your Cordial Soul-friend in the things that concern your Internal, External, and Eternal Peace: J. R.   

To all Mariners, and others that use the Seas.  
Brethren,  
I Cannot but with all the opportunities that I can, promote the honour of my dear Master, and the interest of precious Souls. I would by prayers, tears, entreaties, preaching, writing; be doing what I can possible to pluck poor Creatures out of the snares of Satan; and of all sorts of men, poor Seamen have not the least share in my affections: I can I hope though in too low a degree yet speak these words of Paul to you, Brethren my hearts desire and prayer to God for your Souls is, that they may be saved. I know the redemption of the Soul is precious, and ceaseth for ever, and shortly you will be out of the reach of my entreaties, and I expect e'er long to put off this Tabernacle; the shortness of my breath, and the weakness of my body, cry aloud to me, What thou dost do quickly, for shortly thou must be silent. I am not ignorant of the dangers that you grapple with every moment; methinks when I hear the wind begin to rustle, my heart gins to ache; fain would I do all that I can to secure you from an everlasting wrack. I am not insensible how many temptations you meet with, and how much you are exposed in those hot Climates you trade in, and of what prevalency bad examples may be with some; I know also that the want of quickening Ordinances, and powerful preaching, when you are abroad, doth not a little hazard the cooling of your affections to Spiritual things. I can't also but observe that a strange hardness, stupidness, and unconcernedness hath possessed most of your tribe. And who can choose but bewail the condition of men that live within sight of death and eternity every hour, and yet carry it as if there were no other life beyond this; or as if their business here were to secure misery and damnation hereafter. Oh what doth sin make men! what sots, mad men, and fools are most? and who worse than some Seamen? who of all men living should be most serious. They which carry their lives in their hands had need carry grace in their hearts.  
Oh what a sad sound it is to hear any of them swearing and cursing, and damning, who one would think should be almost always praying, or praising of God when I lay all these things together, and consider how loud God himself hath spoke within these few years to poor Seamen, I could not but strike in with Providence: It may be some may hear, and in this their day understand the things of their peace before they be hid.  
It was not long since the dismal thundering of Cannons did alarm poor sleepy Seamen; it's not long since the groans of the dying spoke aloud to you to get an Ark; it's not long since the wounds of your Brethren opened their mouths and bid you look quickly for the Balm of Gilead; it's not long since the decks of your Ships were slippery with the brains and blood of your friends: and what doth all this teach you, but that your lives and souls are in unspeakable hazard; and whosoever neglects the minding of Christ and his Soul, it should not be a Seaman. 
Especial that fa● storm t● thousands of Souls, September last, which occasioned the Author preaching several of the ensuing Sermons, especially upon th● Text, The Lot fell upon Jonah. And also it occasioned their committing to public view, that they may be prepared against succ●ding stroms and tempests.   
I will say nothing of the later storms, and dismal tempests, although I believe they are not easily to be paralleled in some hundreds of years: I pass by the miserable captivity of others; and what storms the tribe of Mariners may still meet with, I will not now say. When I consider what leisure you have to read, when you cannot hear, and how heart-affecting a warm discourse may be to you when you have time to read and think, and read and see, and hear what is writ, and read and pray too; I can't but commend to your serious perusal this judicious practical and affectionate piece of my reverend Brother.  
And now I have an opportunity give me leave to add a word or two more to quicken you to seriousness, and let me leave these following lines as a witness of my hearty affections to you, which I beg of you to think of, when I am dead and gone. Again, I beseech you as you love your Souls think of these ensuing Considerations.  
1. Consider what a sorry Vessel you have under you, how brittle is that Bark that you are sailing in; a little blast oversets it, a leak sinks it, if it strike upon the ground it's soon broken; I mean your bodies are poor frail things, and are soon shaken; you dwell in tabernacles of clay, whose foundation is in the dust; and is it not worth the while to think seriously what shall I do to live for ever?  
2. Consider what precious Wares this Vessel is laden with. Your Vessel is your Body, the lading your Soul, and what do you think a Soul is worth? as little as most mind it, if you'll believe him that bought them, he saith, That they are worth more than a world; and shall the preciousest commodities be least valued? or was Christ mistaken, and gave too much for them? or are you wiser than Christ? is gold and silver worth more than a soul? are dying men, or are damned men that have lost their souls, of this mind? Oh Sirs, you can never be too careful about the saving of your Souls.  
3. Consider whither you are bound; it's for eternity, either everlasting glory, or everlasting misery. Death will shortly land you in endless happiness or sorrow, and if you would never so fain you cannot then alter your state; you may repent your bargain, but not mend it; prayers, tears, and wishes will e'er long be in vain. Oh therefore seeing it is for eternity, do your work to purpose, that it may not need repenting of: Man your voyage is great, lay in provisions accordingly.  
4. Consider how few make a saving Voyage; many that think they are getting, when they come to cast up their accounts, find that they were hugely out; men carry great ventures with them, and expect to be made by it, and when all comes to all they are worth less than nothing, and undone for ever; no grace, no peace, no Christ, no glory; and is it worth the while to venture one's life and soul for that which is worth nothing, and will do one no good in another world.  
5. Consider what dangers you are in every moment: I need not tell you that you are sailing within a few inches of death; sometimes storms, sometimes sands, sometimes rocks, sometimes pirates, sometimes a calm, and provisions fail; sometimes the Vessel proves leaky, and men are fain to pump for their lives; you know your dangers better than I, I wish you did also know how to secure yourselves: what have you to hold up your hearts in the greatest of difficulties? can you say Christ is my Ark in this storm, his bosom will be my harbour if this should prove a wrack. What dost thou say man? if you can't, I wish you could. Awake oh sleeper, what meanest thou?  
6. Consider how good a Voyage some make, they go out fraught with tears and groans, and pass through many a storm, devouring seas of difficulties, and sometimes almost lost, so that they scarce know whether they be in the Sea or out; their Masts are spent, their Rigging spoiled, their Anchors and Cables broke; and yet after all there hath been a calm, their Rigging recruited, and all recovered, and they come home richly laden with grace, peace, glory, and the pearl of great price, and they come top and top-gallant into the harbour of rest, and have an abundant entrance administered into the everlasting inheritance: and would not you be one of those? Blessed are the people that are in such a case; yea, blessed are the people whose God is the Lord. Oh what a triumphant welcome will such have to Glory! and would not you be glad to be of this number? but Sir, what shall I do to make such a Voyage? If I should give you advice will you take it? Oh but will you indeed? if you will not, lay down this book and read no farther: But methinks I hear some saying, Oh that we did but know what we shall do to be saved, what we shall do to secure this pearl of great price? Oh a Christ, a pardon and heaven, upon any terms in the world. Well then, if you take this following advice, my soul for yours if you miscarry.  
Direction 1. Venture not out but in a 
Directions.  sound fight, and good bottom, let your groundwork be well laid, in deep humility and solid knowledge, labour to know yourselves, your corrupt natures; your absolute need of Christ his excellency, secure for yours, and all's well. Labour to see sin the greatest evil in the world, and to loath yourselves, and justify God under a sense of your own unworthiness; beg that you may not be deceived with an hypocritical profession, but that your hearts may be right in God's statutes; he that's sincere is safe.  
2. Have not too many Owners, let God be your owner, and you are safe enough; none of his Vessels miscarry. Yield yourselves to the Lord; make over all you have to him, never more your own, than when most his.  
3. Let all your tackling be of the best: let your Judgement be well convinced and established, that's your Mast; let your affections be divine, they are your Sails; let your hope cast Anchor upon Christ, and the Scripture-promises; let your Vessel be well ballasted with humility; lay in good provisions, such as are strengthening, wholesome, lasting, get in the whole armour of God, and resist your adversary therewith, and he will fly from you.  
4. Let your lading & fraught be such Commodities as will go off well in that other Country. Oh how many that are bound for another world, that are loaded with rags, dung, dross; faith, love, meekness, patience, zeal, heavenly-mindedness; these, are the wares that can never want a good market.  
5. Make up your accounts exactly when you go out; & go to the great office, & insure all whatever it cost you; it's that may be done, you may run a sad riskow if you done't; the comfort and peace that you will have in it will abundantly recompense your pains & charge in this business: How joyfully then ●ay you look dangers in the face? though the Sea run mountains high, though the waves thereof roar, though every billow look as if it brought death with it; yet how comfortably may such a one look, he knows that if the vessel break, and his body be drowned, yet Christ lives, and he shall immediately be cast upon a happy shore, where in amoment all wants shall be supplied, all losses shall be made up in the glorious, perfect, and eternal fruition of God. And he that gets Heaven, Christ, and Glory by his losses, hath no great reason to be afraid of them.  
6. Labour to make the best advantage of opportunity; don't lose your markets when the wind presents, hoist sail and away: The opportunities that God gives you at Land in his Ordinances must not be slighted; the Lords day is your great market-day, wherein you may buy the richest pennyworths; and when affections are striving, & the spirit of God is moving upon your spirits, & striving with your fouls, and pleading with you, then have a care of losing such an opportunity; that's a brave gale, and the wind sits fair, & if you be then ready, such a wind may send you amain to your port; or else you may lie becalmed, or windbound, & eat out your comforts, and lose more than you are ware of.  
7. Take heed of the great rocks, Presumption and Despair: take heed of the great Pirate the Devil; take heed of running a ground: the love of the world ruins thousands, and if you strike here it's dangerous, but if you stick here you are broken, Ship-wracked, lost; take heed of all the sins that poor Seamen are too subject to; Swearing, cursing, raging, damning, jeering at godliness neglect of prayer, hardness of heart, atheism; may I not add drunkenness, uncleanness, etc.  
8. Look oft to your Compass, the Word of God, and then you can't steer amiss; read and meditate upon the Scriptures, the Bible is an excellent companion.  
9 Get a good Convoy, Pilot, Factor, Christ is all; count all as dung and dross in comparison of him: let your eye be still to him, your heart upon him, and know this, you can't overvalue him whom never yet any did sufficiently prize; let your hearts be much above, let not sea and land make you forget heaven, think you never make agood port till you are safe in the arms of Christ.  
10. Keep an exact Journal, observe what way you make, by this God may have glory; you may have past experiences to feed your faith, and hope upon for the future. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
11. Let losses make you more diligent to get and secure that which can't be lost.  
12. In a word take heed of a sleepy indifferent careless spirit; take heed of having a Jonah aboard, of carrying any sin unrepented out with you; and be much earnest and constant in prayer.  
But in this and many other things, I refer you to this seasonable and excellent Discourse which is calculated for the tribe of Zebulon chief. Again, I say, read and think, and read and practise, read and pray; and this will be the joy of one that dearly loves you, and daily prayeth for you,  
James Janeway. March 1. 1672.   

To all Seamen whose day of Grace is yet not hid from them, and whose hearts are not hardened, and ears deafened to the voice behind them; saying, This is the way, walk you in it.  
Dear Friends,  
YOur state and calling is set forth by the Spirit of God, to be the most dangerous of all Means; You mount up to Heaven, and go down again to the depths, and is not this a desperate case? Their soul is melted because of trouble, (can any more 
Psal. 107. 26, 27.  be said in a word, to declare their forlorn and deplorable condition?) They reel to and fro like a drunken man, and are at their wit's end. They know not what to do, but then their eyes are up to God: And that when you are plunged into this sad estate, you may have some good Anchorhold for eternity, is the design of these Papers, sent now into your hands. 1. Love to your Souls studied them; love to your Souls preached them, and now love to your Souls, (notwithstanding the many imperfections they are clothed withal,) prints them; and indeed they were hastened to the Press, rather by the voice of God than man: Thoughts of presenting them to public view were taken up, and laid down again some Months, but that dreadful alarm from Heaven, in that fatal storm, both at Sea and Land, when so many Ships and Lives miscarried; viz. September the 11. and 12, 1671. did occasion the reassuming fresh thoughts, that through the blessing of God, they might be useful to the good of poor Seamen; and so the Author was prevailed with to trust God with them; especially so few Treatises being in print, for the sakes of poor Seamen, that live constantly lives of death and danger, and their Relations, that lives Lives of sorrow and fear: That you may be serious in the reading, and practising what now is put into your hand; Let me tell you,  
1. Your Souls, your Families, your Estates, your Lives; nay, your All is here concerned: The design of these Papers is the Insurance of your immortal precious Souls, this is the Jewel if safe, all is safe, if this be lost, all is lost, Ships lost, you may get others; nay, the loss of Relations may be made up, but the loss of a Soul is an irreparable loss; as it is unvaluable, so it is irreparable, it can neither be made up, nor summed up. O poor Seamen what a precious commodity do you carry to Sea with you! what an unvaluable Jewel! and yet run the venture, take no care to ensure this, that is infinitely worth more than all you carry to Sea with you besides?  
2. Your snares and temptations are greater than other men's: May it not be said of you, as of them, Fear, the Pit, and the snare are upon you: It is to be hoped you are not all fearless and graceless. Snares of Companies at land, at sea, at home, and abroad; snares of foreign Countries, and snares of your callings: Oh what a wonder it is that poor Seamen that walk upon snares, are no more sensible of them! that they are not like him that dreamt he saw the world full of snares, and heard a voice say, Quis pertranseat ista?) Who shall pass through these? and afterwards he heard a voice say by way of reply, Humilitas pertransit, Humility shall pass through. So say I, Oh poor Seamen, a watchful heart shall pass through all your snares, you have need of as many eyes as the Poets feign Argus to have. Who have so many snares as you have! How true is that of many Seamen that Job hath of the wicked, For he is cast into a net by his own feet, 
Job 18. 8.  and he walketh upon a snare.  
3. Your opportunities and seasons for your Souls are fewer than other men's. Good Books must be your Sermons, and if you will not read when you cannot hear, you live in a daily neglect of your duty to God, and to your own precious souls; Oh how sad would it be, and will it be for you one day, if you sleight and despise the Ministry of Reconciliation, when you are at home! where you may enjoy it as in no place of the world whither you go; and when you are at Sea neglect those advantages, which you may have in reading of the word; Seamens Ordinances are and aught to be God's Providences; and their Ministry, and Preachers, Seas and Winds, if you slight the Ministry of your Barnabasses ashore, viz. the Sons of Consolation, you shall meet with the Ministry of Boarnergesses at Sea, a Ministry of Thunder: Doth not God often thunder upon you in storms, Hurricanes, and mighty Tempests? doth not the Lord make that word good upon many poor Seamen? Upon the wicked he reins fire, 
Psa. 11.  snares, and brimstone, and an horrible Tempest: This shall be the portion of their cup.  
4. Your Accounts are great: No men have greater accounts to give to God than Seamen have; therefore they had need look well to the stating of them; poor Seamen, though you put it off, yet the great Audit-day is coming; the Lord will call you to a reckoning, what though it should be (as you think) long first it is said of the slothful servant, that after a long time the Master of that servant reckoned with him: God will make you know that long forbearance is no forgiveness. As Solomon says to the young man, so I say to the Seamen, Rejoice O poor profane Seaman in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes; But know thou that for all these things God will bring thee into judgement. 1. O that Seamen would consider that the Lord will call them to an account for their vows, that their lips have uttered in the day of their distress: The day will come that they shall say, Thy vows are 
〈◊〉. 56. 12.  upon us, O God: Can you answer the question, when God and Conscience shall ask you, what is become of your vows, of your promises, and protestations? Can you make vows, and break them with the same breach? 2. Oh that Seamen would consider God will call them to an account for the Convictions they have had in their storms and distresses: Oh doth not God and Conscience often board them (as I may say) and come to close fight with them, and tell them, poor sinners, these are your sins, your crying sins, that you must leave and lay aside, if ever you expect to find mercy from me, and these are your duties that you must conscientiously take up, as ever you think to have my comfortable presence with you. Oh now how ordinary is it for poor Seamen to wear off and lose such Convictions? but though you forget them, God remembers them, and will call you to an account for them. 3. God will call you to an account for your Salvations and Preservations; are there any men in the world men of so many deliverances and mercies as Seamen are? Oh what deaths and dangers do they pass through every Voyage! how may it be said to many of them, as Jonathan did to David? As I live there is but a step betwixt thee and death: What few steps, inches, are betwixt Seamen and death, nay, and damnation, if they miscarry before an interest gotten in the Lord Jesus Christ? and can you think, nay dare you think that God gives you such mercies and preservations to spend them upon your lusts; to gratify your flesh withal? may not you hear God sometimes saying to you as in that case, Are you delivered to do all these 
Jer. 1.  abominations? Oh will not God say to you, Did not I give thee thy life poor sinner, when many others miscarried? did not I bring thee off in a most miraculous manner, when others were swallowed up? and what use didst thou make of such a preservation?  
4. God will call Seamen to an account for all their Provocations: Oh poor Souls, you no sooner commit them, but you forget them; Oh but God hath a book of Remembrance in which they are all recorded, and out of which you shall be judged; the secret of all hearts in that day shall be manifest; all the hidden things of darkness shall be brought to light, all secret guilt at home or abroad in the foreign parts of the Earth; all your secret sins are set in the light of God's countenance. 5. God will call Seamen to an account, for their Afflictions: Many of them they meet with great trials, one while breaches upon their Estates comes upon them, as the breaches of the Sea; one Voyage it may be rich, and the next impoverished, or if not so, it may be taken by the Turks, or some cruel Enemies, and then under great slavery and misery, and after all redeemed; Oh will not God call to an account for this. What better were you for your slavery? did it make you sensible of your spiritual captivity? did it bring you out of Soul-bondage? did it occasion you to consider this slavery of your bodies to the Turks, is nothing to the slavery of your souls to sin and Satan? As it is said by God, I sent you into the Land of Chaldea for your good; so will God say, I sent you into Sally, I sent you into Argier, but was it for your good? Oh what a pity it is to see bodies of poor Seamen redeemed, and their souls Captives still! to see them Drunkards, Swearers, unclean, and what not, after they have been slaves. Oh what pity it is to hear them talk of their slavery, and see their souls lie still in irons and fetters; Captives to the Prince of darkness, which is worse bondage than that you talk on, when men are sent up into the Country to the King of Fess? 6. God will call Seamen for an account for their time; they have abundance of time, many of them, and God will account with them for it, what improvement they made of it, what use they put it to? It is a talon, the improvement of it is accountable.  
5. Poor Seamen to move you to read and practise, what you here meet with; consider your day goeth away; your glass runs apace, you are sailing for Eternity; you being under sail for another world, why should not your eyes and hearts be much upon that Country, to which you are bound? Dost thou know whether thou shalt make this Voyage that thou art going on? Canst thou assure thyself of a safe arrival, or a safe return? Canst thou say as Abraham did, when he went to offer up his Son, I, and the lad will go yonder to worship, and we will return? Can you promise your dear Relations a meeting again in this world, when you part with them? and should not you then be serious in reading, in practising, in improving any thing that concerns the peace of your precious souls?  
6. That poor Seamen may read and practise: Oh that they would consider how lost time will sting their poor souls another day! have not many of you much time for reading, prayer, heart-examination? though it is true, such are your circumstances sometimes, that your time will not give you leave for such serious employments; yet again at other times, you have abundance of leisure, is not this a great sin among Seamen, idly to game their time away, or to talk it away, or sinfully to sport it away? but when you come into a storm at Sea, or upon a deathbed at land, what will your souls say to it then? Oh that I had redeemed my time! Oh that I had been more diligent to make my calling and election sure! Oh that I had spent more time in reading, prayer, heart-examination, than I have done! and less in sinful pleasures in sinful company, in sinful conference. It was a sad saying of a distressed soul, when going to die, Ten pounds for an hour: Ten pounds for an hour. Oh poor soul what wouldst thou not give for a day, or two, reprieve from hell and death, if there might be hope of a pardon.  
7. That poor Seamen may read and practise, Oh that they would consider, they have as great need for grace, as any men under heaven have. Oh what need have Seamen, and their poor Relations of grace; as in that case is said by the Apostle, You have need of Patience. So I may say in this, Oh poor Seamen, you have need of patience to bear your storms quietly; and Oh how many that do not possess their Souls in patience, in tempests and storms; but are in as great a storm as the Sea itself, whose hearts are like the troubled Sea, that cast forth nothing but mire and dirt, who belch out their Oaths & Blasphemies against God; and like that King Ahaz, sin more and more in the time of their distress; who are like a Bull, a wild Bull in the net, full of the fury of the Lord. If the winds blow they swear. What need have you of faith for your Souls, for your Bodies, for your Relations? Is not faith a storm-grace, and may not Jesus Christ say to many why are you fearful? Oh you of little faith; nay, why are you so bold and presumptuous, Oh you of no faith!  
8. That poor Seamen may read and practise: Oh that they would consider, their account will be aggravated by what they meet with here if they practise it not; as Christ said to those Jews, so may I say in this case, If I had not come, and spoken unto you, you had not had sin, but now your sin remains: viz. Your sins had not been so circumstantiated so highly aggravated.  not be said another day, were you not warned of such a danger? of such a sin? charged by the Lord in the Ministry of the Word, to submit and subject your souls to such a duty; and will not all this be matter of evidence against you in the great day? But that your poor Souls may be pulled as brands out of the burning, and come in this your day to hearken to the voice of the Lord, and not harden your hearts as in the day of Provocation; but know the things that concerns the peace of your precious Soul, before they be hid from your eyes; is the earnest prayer of him who is one that desires nothing more than to be directed to let down the Net at the right side of the Ship, that your poor Souls may be brought into Christ by it.  
J. R.   
JONAH 1. 5, 6. 
Then the Mariners were afraid, and every one cried unto his God, and cast forth the Wares that were in the Ship, into the Sea, to lighten it of them; but Jonah was gone down into the sides of the Ship, and was fast asleep.  
So the Shipmaster came to him, and said unto him, what meanest thou O sleeper? Arise, call upon thy God: If so be that God will think upon us, that we perish not.  
THe Prophet Jonah, the 
1 Kings 14. 25. of Gath-Hepher, a City in the Tribe of Zebulun which was the Tribe of Mariners.  Penman of this Book, Prophesied in an evil day; they to whom he Prophesied, we find were the people of Israel. He was a Prophet in Israel:— The time he Prophesied in, was the Reign of Jeroboam, the Son of Joash: now having little success in his work in Israel, among the Jews, his own Country men, he is sent to Nineveh, a City of the Gentiles; Jonah refuses to Act according to his new Commission, and God follows him to humble him for it, which is the whole scope of this Chapter, and also the scope of a great part of the Prophecy.  
In this chapter we have, 1. Jonahs' disobedience to Gods Call, (from the first Verse to the fourth:) 2ly. The Lords punishing Jonahs' disobedience, (from the fourth verse to the 17th.) 3ly. Jonahs' marvellous preservation in his punishment, being swallowed up by a Whale in the last verse of the Chapter. The Text falls in the second part of the Chapter (viz.) the Lord's displeasure against Jonah for his disobedience.  
First, we have his Commission in the first Verse, To go and cry against the great City; Arise, go to Nineveh, that great City, and cry against it, for their wickedness is come up before me. This City was the Metropolis of Assyria, and had its name from Ninus, some think 
Gen. 10. 11.  built at first by Nimrod; from that place, and out of that land went forth Assur, and builded Nineveh, (which some expositors read) out of this land he, namely Nimrod, went forth to Assyria, and built Nineveh, which was the Metropolis 
Some Authors tell us, that Nineveh was in circuit 48 miles, and that it had about its Walls fifteen hundred Towers.  of Assyria.  
Observe, The greatness of Cities, cannot privilege them from the blows of Divine Wrath. What though it be a great City? God is a great God, and the great God sends Summons to the great City, and sends by Jonah as his Herald at Arms, to prepare to meet the Lord.  
Secondly observe, Great Cities have their great Sins. For their wickedness is come up before me: What the sin of Nineveh was, is not yet expressed; some think Sodomy, some Sorcery, an ordinary sin in those parts. But Nahum more clearly tells us what it was, it is called the bloody City, full of Lies and Roberies, and the prey departed not. Nahum Prophesied of their destruction. After they were spared, they Returning to their Vomit again, then came forth great wrath from 
Nahum 3.  God, and by his Prophecy, their sin was Oppression.  
Thirdly observe, Great sins bring great Judgements, great was the displeasure of God against Nineveh, that he sends the Prophet Jonah, to denounce his Wrath against them. God in it, is thought, had a design to forewarn the Jews of their Rejection, by this sending of Jonah to the Gentiles, but this Providence was not regarded. Thus much for his Commission.  
2ly. We have in the third verse his disobedience, He arose to fly to Tarshish: here a question doth arise, What should be the reason of Jonahs' disobedience to the Lord?  
Various thoughts Expositors have about it: 1. Some think fear of cruel usage, the Ninevites being a savage barbarous people. 2ly. He might despair that Nineveh should obey his Message, when Israel had not, amongst whom he had Prophesied with little success; he might say to God, as Moses did: Lord, if Israel 
Exod. 6. 12.  will not hear me, how should Pharaoh hear me? So if Israel will not hear me, how should Nineveh? 3ly. Others put it upon his love to his own Country, for in the sending to Nineveh, he might probably foresee the Conversion of the Gentiles, might be the Rejection of the Jews; and upon this might fall under a Temptation. Fourthly, Others put it upon that disgust, his own Countrymen would take at it, who had such an emulation against the Gentiles. 5ly. Others (and I humbly conceive with very good reasons) put it upon his pride of spirit, fearing lest he should not have his embassy answered, by God, and 
chap 4. 2.  so he fall under the blot of a false Prophet; this seems to be intimated by himself; Was not this my saying in my own Country? therefore I fled before unto Tarshish, for I knew thou art a gracious God, and merciful, slow to Anger, and of great Kindness, and repentest of the evil. O such proud Spirits have we, that we canno●●ea● the want of success, in prophesying, or preaching the wrath of God against poor Sinners!  
But in this temptation whither will Jonah 
Ezek. 38. 18.  go▪ To Tarshish, some think it is in Asia, some in Africa, some a City, some a 
2 Chro. 20 36.  Country; it seems to be spoken of, as a 
Psal 48. 7.  place of great Merchandise, and a place of a mighty Sea Trade; some think the 
Acts 21. 39  different apprehensions about it, hath tisen upon this occasion: the Hebrews call the main Sea, Tharsis, because they usually trafficked, but by the Tharsan Sea: but most probably Tarsus, that gave birth to 
Gen. 10. 4.  Paul, was this City, ●nd hath its name of 
Mr, Ainswo●th in lo●um.  Tarshish, the Son of Javan (as is observed by a learned Expositor) a City of Cilicia, that had a convenient Haven, and in order to his slight, he goes to Joppa: This was the Port of Jerusalem, distant from thence, some Thirty Miles in the Tribe of Dan. Sometimes success is laid 
2 Chron. 2. 16.  in the way of a temptation, to see how far a poor sinner will go: thus was it with Jonah.  
3. In the 4 Verse we have God's displeasure in Jonah's Punishment, but the Lord sent a great wind into the Sea. Observe, the Lord is sole Commander at Sea, the winds do not rise accidentally, but they have their Commission from God; though Jonah would not obey God's Commission, yet the winds do. Here the Lord sends a Pursuivant in a storm, after a rebellious Prophet, the Winds and the Sea are God's servants. O let Seamen tremble at this! God can cause these his servants to execute his will upon them when he pleaseth; it is greatly the sin of such Persons, that they look not higher than natural causes; but alas, every storm should read a Lecture to you of God, when you are at Sea.  
We may further observe, guilt cannot flee from God; God sends after guilt; guilt carried to Sea, will have a storm sent after it: O tremble poor Seamen, when you go out to carry unpardoned guilt abroad with you.  
Again observe, Persons employed, and especially commissioned by God, may in their Temptations go cross to their Commissions: thus did Jonah here, thus did 
1 Kings 13.  the young Prophet, who bore that brave Testimony against the Altar at Bethel, yet he failed afterwards, and went cross to his Commission.  
Now the Text itself contains in it a discovery of the effects, and consequences, of this storm God sends after Jonah.  

1. Here is a description of the Persons under these Effects.  
2. The Effects themselves.   
1. The Persons. Then the Mariners were afraid. They are the most undaunted of Men, the hardiest of Men, being so frequently in these deaths and dangers: they little regard them, and yet these persons are afraid; not the Passengers were afraid, but the Mariners, that used to encourage the poor trembling Passengers.  
2. We have the Effects themselves, In fear. They were afraid, though they had been probably in many storms before, yet here being some things extraordinary in the Case to be discovered, this fear fell upon them. Now their courage and magnanimity were daunted, this storm made them lower their Topsails of courage and confidence. 2. Effect of this storm was, every one cried to his God; which argues the greatness of their fears; it puts them upon seriousness; storms will change Mariners notes, turn their Swearing into Praying; it may be Swearing by their Gods was their practice before, but now Praying is their practice. They cried, which notes the earnestness 
Acts 27. 38.  of their Spirits; as Persons in distress cry to the true God, so they cried to their false God. 3. Effect, and cast out the Wares to lighten it, which still spoke their fears; this is one of the last things you do at Sea, to save your lives; Paul did so with the Ship he was in, cast the Wheat overboard: here are all endeavours used to prevent Shipwreck.  
3. Thing in the Text, is a description of the guilty Person. 1. Jonah was in the sides of the Ship: Jonah, whom the Mariners least suspected, for they cast lots, we see, to know who it was; the unsuspected Person is often the guilty Person.  
2. We have an account of his posture, he was gone into the sides of the Ship, and was fast asleep. Was he praying? no, though that would have been more proper, more comely work a great deal for a guilty Person. What a strange sight is here in the Ship? Pagans and Gentiles praying? And a Prophet, yea a guilty Prophet, sleeping? nay, observe the word, fast asleep. O what a Potion had he taken, that he could be sleeping, and the Vessel sinking; neither the Winds roaring, nor the Ships beating, nor the Mariners praying, nor the Ships lightning; none of these awakens Jonah. O what a sound sleep was he in!  
The first Observation is this, that storms of danger, causes storms of fear; the Mariners were afraid.  
I will begin to handle this, as being that part of my work, intended for the awakening of the Souls of poor Seamen.  
These Mariners, were poor blind Heathens, as you see by praying to their Gods; and they were afraid: now if the glimmering of the light of Nature did make them afraid, O then well may poor sinners be afraid, that have the light of the Gospel shineing into their hearts, by conviction, when they come into storms; if Heathens who had no light, nor sight of a future state, of their immortal Souls, only as Death was terrible to them, (as it doth untie the Marriage knot between the Soul and Body) were afraid, then how may Sinners, that know, if they suffer Shipwreck in a storm, uninterrested in Christ, they perish Body and Soul to all Eternity; (well I say may such Souls be afraid in storms.) You see what those Mariners say, if peradventure that we perish not. They only meant of the perishing of the outward man, what then may such Souls say, that know they are not interested in Christ, and yet must inevitably perish in their storms? To be sinking at Sea, and have no bottom, for thy poor Soul to build its hopes upon, when thou shalt launch out into that vast Ocean of Eternity, it will daunt and amaze the stoutest Mariner, and sinner in the world; the Disciples, we read of them sometimes in their storms, and in their fears, they sometimes cry out, why carest thou not that we perish? well than may Profane Sinners cry out in their storms and dangers.  
1. Because Death is before men in storms, therefore they are in fears; thus it was with those in my Text, they see nothing but death before them. O when poor Seamen get a sight of the King of terrors in storms, O how doth their countenances fall! how are their notes changed? If many poor Souls be afraid of death, are kept in bondage through the fear of death, all their life long, and yet Christ came to deliver them from death; well may poor Sinners than be afraid of death; O what sad cries have many Souls uttered under the Fears and Horror of Death; one cries, O that I might live 
Heb. ●. ●5.  a little longer, though but as a Toad; another cries out, Ten Pounds for an hour, Ten Pounds for an hour. Another, (I think it was one of the Kings of France) I charge you, name not Death in my hearing, upon pain of Death. Another, I cannot die, yet I must die: then I say to thee O poor Christ-less Soul, how can thou think of facing this grim Sergeant Death, when he comes to break up a Writ of Eternal wrath upon thee, whether by Sea or Land?  
2. Reason, why in storms, and dangers, men are full of fears, because then Conscience stings them; fear ariseth out of guilt, a guilty Conscience is a thousand Witnesses; and will not this, O you poor guilty Seamen, dread you? can you deny that Evidence, that cries out of your own Bosoms; and this when you are in dangers? Jonah's guilty Conscience, when awakened, did fly in his face; I know for my sake this great Tempest is upon us: it is said of our first Parents, they were afraid, when they saw they were naked; guilt will cause fear to stir in the heart; you poor Seamen, that carry unpardoned guilt upon the backs of your Consciences, every Voyage, how should you but be afraid of every storm that doth arise? you carry the Jonah in the Vessel every Voyage, it is a wonder you ever return, you go to Sea unpardoned, and you return home unpardoned; go to Sea Christless, and return Christless. Well! long goes the Pitcher to the Water, but at last it comes broken home. Remember Mariners, the sinking storm will come, the stroke of Death will come, and then what fears will haunt you? you will never be free from fears, until you get your Consciences cleansed by the blood of Christ; cleansed Consciences from guilt, are the best Commodities you can carry to Sea with you: you will clean your Ships, and will you not clean your Consciences?  
3. Because in storms of danger, Eternity is before them. Therefore they are afraid: if the poor Heathens in the Ship, had any notions of Eternity, how confused and dark were they? indeed, some of them have had some dark glimmerings from the light of Nature, of an Eternal state, but could not tell where to place it. As the Philosophers, which had so many various Notions about their Summum Bonum. O but now in times of danger, not only Death is before men, but Eternity. We read of one riding upon the pale 
Rev. 6. ●.  Horse, whose name was Death. O but sinners, who followed him? what Train had he? and Hell followed with him. Are you not convinced, poor Seamen, that after Death, comes Judgement? and what, can you play with the thoughts of Hell and Judgement? O what a meditation might this be to you, when upon the great deeps! what is this vast Ocean to Eternity? but as the drop to the Buckets, compared to Eternity. This Ocean is not the Main, Eternity is the Main: Eternity is the Main Sea. You that sail upon the Seas should have such meditations as these: your Lives are your Voyages, your Souls are your Vessels and Ventures; the World is your Sea, the Winds are your gales of Prosperity or Adversity; but Eternity is your Port: If you get in well, you make a rich voyage of it, thy Soul is made for ever. O how will Mariners be afraid when they strike in going in! but Men that are not sensible of Eternity, have none of these fears.  
4. Reason, because storms of danger occasion poor sinners to look into their states and hearts, Conscience makes quick reflections, and recoils in times of danger, and affliction; when David was 
Psal. 77. 6.  under much affliction, than he reflects upon 
The vulgar latin reads it, Scopabam : I swept my heart.  himself or Heman, whoever it was that writ that Psalm, I communed with my own heart, and made diligent search. O thus says the Soul in time of danger and distress, O my Soul, how is it with thee? what hopes haste thou if thou should die in this storm at Sea, or of this sickness at Land, what is thy state for Eternity? art thou a pardoned Soul or no? art thou an interested Soul in Christ or no? well may many poor profane Seamen be afraid, when they thus sink down into the consideration of their eternal states.  
5. Because usually storms makes men serious, dangers usually bring men into serious frames of spirit; when judgements are abroad, than sinners grow serious: was it not thus with you in the time of the Plague; when every day you looked that the destroying Angel would fetch a blow at your Souls? you see here, dangers make the very Heathens serious, for they now fly to their devotions, such as they are, every one cried to his God. Will not a Prisoner be serious when he is to appear before a Judge? so a poor Soul in a storm at Sea, when he thinks he is going to appear before the Judge of the quick and dead. O how shall I stand before that Tribunal? how shall I lift up my face to him? can such a wicked Wretch as I stand before so holy a Throne? well may it be said, when God's Judgements are abroad, The Sinners in Zion are afraid, and fearfulness surpriseth the Hypocrite: because dangers use to make men serious, we have that Land-Proverb, If you will teach a man to pray, send him to Sea.  

Application.  
Is it so, that dangers at Sea, usually bring fears with them; hence note our natural security and stupidity: that until dangers come we are not afraid: they were secure till the storm came, as the old World was until the flood came: many poor sinners, and poor Seamen, are not afraid of Death, or Hell, until they be at the door; they put the evil day fare from them, they say they have made an agreement with Hell and Death; The overflowing scourge shall not come nigh them. Thus many never think what will become of their Souls, until they be ready to sink at Sea, or until they lie upon a deathbed; and is not this dreadful stupidity, to neglect doing that which must be done, or their Souls are undone for ever?  
2. If dangers usually be attended with fear, than it informs us, what a happy condition the People of God are in, who are reconciled to God, to whom God hath said, As for you, it shall go well with you: say 
Esay 3. 10.  unto the righteous, it shall go well with them.  
And this made David say once, at what time I am afraid, I will trust in God. And at another time, I will not be afraid of evil tidings, my heart is fixed, trusting in the Lord. The hearts of Believers are not like Nabal's, whose heart died in him like a stone, when the Destroyer was to come upon him. O what dangers was David in? and what says he? the Lord is my Light 
Psal. 27. 1, 2, 3.  and my Salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid.  
3. It informs us of the misery of poor Souls out of Christ, especially in their times of danger: O how are the poor souls grinded with fears! all fear hath torment in it. How doth the fears of Death and Hell walk in their Consciences, in their storms; and torment, and enbondage them! If Beleivers may be kept in bondage, through the fears of Death, 
Heb. 2. 15.  what bondage then are poor Christ-less Souls in, when awakened by dangers? In dangers, such Souls have no God to go to, in their storms they have no refuge, in the overflowing scourge, they have no hiding place, in a scattering day, they have no resting place, to retire their poor Souls unto; they are in dangers without hope yea without heart; their hearts sink in them, like Lead in the mighty waters: alas poor Seamen, if your Souls be out of Christ, your Souls will be sunk before your Vessels, when storms are upon you. Alexander used to say of any great danger, Here is a danger fit for the mind of an Alexander to grapple withal, but a poor Christ-less Soul is fit to grapple with no danger.  
4. It informs us then, It is not men's own spirits and courage that keeps their Souls above fear in times of danger. The Mariners in my Text were afraid; had it been the Passengers, it had not been so much to be wondered at; but the Mariners that Naturally have such bold spirits, that they are even hardened, because sentence is not speedily executed; who are so accustomed to storms, that they regard them not: yet these are afraid. O now the storm was gotten within them, and its the storm gotten within the Man, that sinks him, which made David cry 
Psal 63. 1, 2.  out, Save me, O God, the waters enter into my soul: I sink in deep mire, where there is no standing, I am come into deep waters where the floods overflow me. O Sirs! Hell and Death, set before the Soul, will Terrour-strike the stoutest Sinner, the stoutest Mariner in the World; it is not a Man's Roman Heroick Spirit will keep him up, if God make him a Magor-missabib, a Terror to himself: Now 
〈◊〉 2●. 3. 〈◊〉 22. 18.  the Lord is contending with thee, thou stouthearted Sinner, and can thine heart endure, or thy hands be made strong in that day the Lord shall deal with thee? O poor Souls, what will ye do in the day of your vexation? whither will you flee for help? and where will you leave your glory? It is not your Glory, nor your Pomp, nor your States, nor your Spirits, can bear you up in the day of your distress, when the Lord shall come 
Esay 10. 3.  to deal with you.  
2. Use: Is it so, that dangers are attended with fears? then it is a word of exhortation to Mariners. O than labour to live so at Land, as you may be above fears, when in dangers at Sea! It was said of Paul, he was in Perils by Sea; now, would you be above fears, when in dangers? Indeed, this is the great interest of your Souls, that you may say, From the ends of the Earth will I cry unto 
Psal 61. 2.  thee. When you are in the remote ends of the Earth, O then to cry to the Lord is a great Privilege. Thus David did, when my heart is overwhelmed, lead me to the Rock that is higher than I: a Metaphor taken from Shipwrecked Men, (say some Expositors) or those that are ready to be sunk: when they see some Creek or Rocks to put into, they get upon the Rock, and are set above the Storm. O poor Seamen, you may be above both Dangers and Storms. If your feet be upon this Rock, you may here rest like the Ark when the Deluge was abroad. The Text tells, it rested upon Mount Ararat, (which one observes, signifies) Take-away-fear. O! Jesus Christ is the Mount Ararat, for poor Souls to rest on in all Storms and Dangers. O it is sad to be a Magor-missabib at Land! a Terror to ones self, and to all round about you; O what a sad thing is it to be so at Sea!  
Take a few Directions. If you would be above fears in times of danger at Sea; then carry Christ in the Vessel, (I mean) be you interested in Christ; nothing will put a Soul above fear, so much as a sight, and discovery of Interest. When David was in danger at Land, and the People spoke of stoning him, what 
1 Sam. 30. 6.  course took he to be above fears? he encouraged himself in the Lord his God. We read of a storm at Sea, and yet Christ was aboard, but the cries of the perishing Disciples awakened him, and he said to the storm, Peace, and be still. Caesar when once going a Voyage by Sea in a storm, the Mariners being afraid, he cries out to them, fear not, you carry Caesar: but it may be said, A greater than Caesar is here, fear not, you carry Christ; O for such a sight in Sea-dangers, as Paul had in his Voyage to Rome, when the Angel of the Lord cried unto him, Fear not, Paul, God 
Acts 27. 24.  hath given thee all them that sail with thee.  
2. If you would be above fears in storms, then commit the Helm to Christ as Pilot, viz. Commit all to him by prayer, every Man here in the Text, cried unto the Lord his God: Let him in all dangers steer your Course for you, commit your way to the Lord. The story is famous of a Duke of Saxony, and a good Bishop in Germany, who were at enmity; and the Duke sent to see what preparations the Bishop made; the Messengers returned and gave the Duke this account: He made no preparations, but what says he then? he replies, say the Messengers, he would preach the Gospel, he would visit the Sick, and be found in his Duty. And as for the War, he would, (Totius Belli molem Deo committere) for the bulk of the War, he would commit it to God. O then says the Duke, if he be of that mind, let the Devil wage War against him, if he will: for I will not. So, if you commit the Helm of all your affairs and businesses to Jesus Christ, by Faith and Prayer, this would help you to be above fears.  
3. Would ye be above storms and fears at Sea? O then carry not Jonah in the Vessel, (viz.) guilt with you, guilt will raise a storm, sooner or later: you see here that the Sea was never quiet, until Jonah was cast overboard, than it calmed. O let your guilt be thrown into the Sea of Christ's blood, than all will be calm and quiet within; we see in the Text it was not lightning the Ship of the goods, that did still the storm, while Jonah was there, who was the guilty Person: unpardoned guilt is the black water, you must pump out by Repentance; one Achan spoils a whole Camp, and here one Jonah brought a storm upon the whole Ships Company; it was a Notable saying of one of the Wisemen of Greece, being aboard in a Vessel, who heard some wicked Mariners upon a time praying to their Gods, he called to them to be silent, for if their Gods knew they were there, they would drown them all for their sakes. The Moral of it is easy, Gild and guilty Persons may endanger others.  
4. Would you be above fears in Sea-dangers? look than that your Anchor be rightly cast. Hope is the Anchor of the Soul, 
Heb. 6. 19, 20.  (as the Apostle saith,) both sure and steadfast, cast within the Veil: an Allusion to the Temple, there was the outer Court, which was the People's Court, all might come into this Court; but there was the Sanctum Sanctorum, viz. The Holy of Holies, and here the High Priest was only to come, and this expression, within the Veil, notes Heaven, where Christ is entered already, as our Forerunner. O then, poor Souls, get out of the outer Court, cast not your Anchor there : For the outer Court is to be trodden down by the 
Rev. 11. 2.  Gentiles forty two Months. But cast your Anchor upon the Rock Christ, it will else come home again: if you carry not Hope in God and Christ, through the Promise, to Sea with you; you go without your best Anchor, this is your Sheet-Anchor: you talk of the Cape of good Hope, you will near touch here all the Voyage, until you get into Christ, it is Faith and Hope that must keep out fear, why are you afraid, O ye of little Hope.  
5. Would you be above Fears in Sea-dangers? then carry no Leaks with you to Sea, (viz.) Known sins; These will prove Leaks at Sea, you know it is as much as your lives are worth at Sea to have a Leak break upon you in a storm; and yet how many of you carry Spiritual Leaks in your Souls? Jonah had a leak sprung 〈…〉 Sea, a known Sin, and it had like to have cost them all their lives: you search your Vessels narrowly, to see if you can spy any Leaks; O that you would do so with your Souls! a little hole in a Ship endangers all, and a little hole in a Sea-bank, is of great danger. O then let no poor Sinner, no poor Seaman, say, It is but a little one, and my Soul shall live; see to every hole in the heart.  
6. Would you be above fears in Sea-dangers? O then go to Sea well Ballasted; there is danger you know, if you be not well ballasted in a storm. The Spiritual Ballast, (I mean) is, the truth of Grace: Be not carried about with every Wind of strange 
Heb. 13 ●.  Doctrine, for it is a good thing that the Heart be established with Grace. An Allusion to a Ship unballasted, that by the storms is tossed and in danger of sinking. O it is good to carry Souls fraughted with grace: Is not this better than to have Ships fraughted with goods. When goods may be thrown out, as here, than Grace will be establishing of your Hearts against all fears.  
7. Would you be above fears in Sea-dangers? then keep the Pump going, (viz.) of godly sorrow for sin; keep in a melting frame of heart. Godly sorrow is the Pump: now if any thing get into the Pump, it is you know dangerous; O then live in the daily exercise of Repentance. Here now, in this Case of Jonah's, there was a stoppage in the Pump, Repentance was laid aside, and guilty Jonah was secure Jonah.  
The second Observation from the effects of this storm, is this, Eminent dangers by the light of Nature, will put men upon Prayer; They were afraid, and what followed? and cried to their Gods.  
Their fear, was the first effect of this storm, and their Devotion was the second. Those poor Mariners were Idolaters, yet they thought in this danger, their Gods could help them: therefore they cry to them. Here is something for Christians, to learn from Pagans: here is a Pagan preaching, a rowzing Sermon to the Prophet, Arise, Sleeper, and pray to thy God. And here is also a Company of poor distressed Seamen▪ praying in danger to their Heathenish Gods, to teach us to pray in time of distress to the true God; the very light of Nature is not so dim, but it can look through danger to duty, for self-preservation.  
Let us inquire what is meant by the light of Nature?  
For the understanding of which, we must conceive, Man at his Creation, was created in the Image of God, which consisted in Knowledge 
Eph. 4. 24  and true Holiness; now the beams of light, that shone round about him, and upon his Tabernacle, (as Job's Phrase is) these were eclipsed, and darkened, by his fall; but not so totally extinguished, as to be clean put out; the eye of Natural light was not altogether put out, some glimmerings and remains are still, in lost man, though not so strong as to lead him to Christ, (which some vainly contend for;) yet so strong, as many times, it is at work upon Natural Conscience, to accuse or excuse; So we read of the Gentiles, though they were without a Law promulged, as the Jews had, yet not without a Law 
Rom. 2. 14, 15,  engrafted in their Consciences: whereby they had common Dictates, about Good and Evil; which light was a Law to them in many things. So that the light of Nature, is the strength and Law of Natural Conscience; stirring in a poor Creature that's ignorant of God in Christ: It is called the Candle of the 
Prov. 20. 27.  Lord, Searching the dark places of the Belly, and Paul I conceive, meant of this, when he 
1 Cor. 11. 14.  said, Doth not even Nature teach thee? (viz.) the light of Nature.  
This light of Nature in times of danger, 
Ezek. 6. 5.  did teach the very Heathens to look up to their Gods: we read in the Prophet, that God threatened to cast down their slain before their Idols, they used in times of danger, to stand before their Idols, to inquire of them; O now says God, they who have stood before them, to worship them, shall be cast down before them. I find one, upon this Text [They cried unto their Gods, every one to his God.] He gives a Reason, the uncertainty that attends Idolatry, distrusting their Gods, to be the true God, and so called on Jonah to pray to his God; therefore they used to close their superstitious Devotions with that General. (Dii, Deaeque omnes.) Going to inquire of Oracles, Heathenish History is full of; they would not attempt any great design, but first inquired of their Idolatrous Oracles, which is very teaching to Christians.  
1. Natural Conscience acknowledges a God in times of Danger. For though the Heathens knew not God; yet they acknowledged, by their false Gods, their many Deities, that there was a God, though some worshipped 
2 Kings ●3. v. 13.  more Noble Deities than others, as the Babylonians, who Worshipped the Sun. I find one giving that, as the reason of the Sundial of Ahaz, going backward ten degrees; that the Babylonish Ambassadors that worshipped the Sun, might be convinced, that the God of Hezekiah was the true God; the God of Israel, that had power over the Sun, which they worshipped as a Deity, was 
ver. 11.  the true God. We read of the Horses of the Sun, which some understand were Horses, upon which men road early in the morning to worship the Sun, upon its rising: others think, they were only Pictures of Horses of the Sun: 
Acts 17. 23.  but all is to this purpose, They worshipped the 
Or to that purpose in their own language, calling upon that which they worship, for a G●d.  Sun. Also we read of the Inscription of the Men of Athens, To the unknown God. Therefore it is said, when any Persons in what Countries soever, are surprised with danger; in their Native Dialect they use this Expression, which we do in England, O God Well, this is acknowleeged by these Heathens, in a storm. They cried unto their Gods.  
2. The Natural Conscience doth acknowledge, that this God is able to deliver in time of danger, or else why do they cry to him? Therefore the Heathens offered Sacrifices, to appease their Gods, when they conceived they were Angry; and had stately Temples built for this very end. That was a sharp return of God's, Go to the gods which you have served, and see if they can deliver you; Idolaters had in such Cases high apprehensions, and high expectations from their gods: some think the Reason of that Inscription at Athens, To the unknown God, was to conceal the Name of the Tutelary God, unto whose protection they had committed themselves; for they conceived, if their god's Name was known, the Enemies of the City might 
Thus the Tyrians, and Lacedæmonians.  charm him away: therefore they settered their Gods, and chained them.  
3. Natural Conscience acknowledges, that, God in order to deliverance, is to be sought unto; they cried: in the Text, unto their Gods, they do not neglect the use of means, and hope for deliverance without endeavours; this is irrational; Natural light teaches another Lesson, they do not only lighten the Ship, but they also cry to their Gods.  
4. Natural Conscience acknowledges this also, that this God must be under Profession and Adoration, Every man cried to his God, the God he worshipped and served; and so that word in the Prophet, Every one walking in 
Micah 4. 5.  the Name of his God. Is it not said of the poor Indians, that they offer Sacrifice to the Devil; and say There is a good God; and he will not hurt them: therefore they need not serve him: but, there is a bad God, meaning the Devil, and he will torment them, if he be not sacrificed unto; the very light of Nature, teaches a kind of worship in time of danger.  
1. Reason, Why the light of Nature puts upon Prayer in times of danger; is, because it looks at self-preservation, all Natural motions, are for self-preservation; therefore suggestions to self-murder are unnatural, and more immediately from Satan, the destroyer of Mankind; every Creature will avoid its own Death and Dissolution: and, Shall we do this by the light of Nature for our Bodies? and do nothing for our Souls? shall Creatures that have not Reason avoid Death? and shall not poor Sinners that have the light of the Gospel shining round about them, avoid Eternal Death and Damnation?  
2. Because, in times of danger the light of Nature carries convictions along with it, of a Deity, and a Deity used to be looked up unto in time of danger; therefore in judgements upon Nations, they used to sacrifice to their Gods. These Heathen Seamen in the Text, now have convictions of some Supreme Being, that could quiet their storms, whether they worshipped the Sun, Moon or Stars, which is probable they did, being proper for their own calling. These probably might be the Mariner's Gods; having such an influence upon the Sea. We read of the Moon called the Queen of Heaven, 
Jer. 44. 19  and the Hosts Moon and Stars, these being considerable in Navigation; the poor Heathen might easily be drawn in to acknowledge them for Deities, and so in their dangers, might look up to them for relief. All holds out a conviction of a Deity in time of danger: it is not what men thinks in such an Atheistical Age as this, when they swim in all manner of Earthly delights, when they drown their very Reason in the Sea of their sinful pleasures; but when they come into dangers, when death is set before them, when they came into affliction, what says Conscience to them then? Is there not a God then? have they not immortal Souls then? is there not an Eternity then?  
3. Because Conscience-storms are quieted by this means. A storm of Conscience, and a storm at Sea when they meet, will make terrible work. So that some thing must be done to quiet Conscience: so that duties at Sea and Land, are but made a sleepy Sop to allay the rage of an awakened barking Conscience.  
4. Because the light of Nature is a reflecting light, it can look back to sin and guilt, and Persons are never so much upon prayer, as when they are upon reflex Acts; and Persons are never so much upon reflex Acts, as when brought into dangers. This Reflection, we read of it to be the distinguishing Character of men, to distinguish betwixt Them and Brutes, Bring it again to mind, and 
Esay 46. 8.  know that you are men, O you Transgressor's. Now Natural Conscience reflecting upon its own actings, finding guilt upon search; than it puts upon Prayer.   

APPLICATION.  
First then, It is a word of Reproof. If the light of Nature in times of danger will put men upon Prayer; than it reproves Persons Cursing and Swearing in times of danger, a sin too ordinary among Seamen. O poor Mariners, these Heathens will rise up in judgement against you another day! that you that have known so much of the true God, heard so much of him, and yet you act so much below them: Are not you at such times more like Heathens, and they more like Christians.  
1. You sin against greater light, you sin under Sun light, they sin but under Starlight: it may be said in this Case, as was said by Christ, to the Pharisees, If I had not come, and spoken unto you, you had not had sin, but now your sin remains; and the more light you sin against, the more is your sin aggravated.  
2. You are to be Reproved: you sin in time of Danger, and this is to sin daringly, in a presumptuous way; to sin when God is threatening to strike; this is impudent sinning, for the child to sin while the Father hath the Rod in his hand; this highly aggravates the Offence.  
3. Such are to be Reproved; for this is to sin, by being deaf to a voice of the Lord; it is sinning against a Call of God's. God now calls for Prayer, They cried to him in their distress, is any man afflicted, let him pray, now is a time for Prayer. O how sad is this, when you should be calling on the Name of God, then to be blaspheming of the Name of God  
4. Are not such to be reproved, who sin in the face of Death? it may be, Swearing and Sinking? is it not better to sink Praying than Swearing? O sad to die with Oaths and Blasphemy in your Mouths! sin in your Lives, and sin in your Deaths too; Can you look the King of Terror in the face, with cursed Oaths against God in your mouths? O let not that Proverb be turned! its used to be said, If you will teach a man to pray, send him to Sea. O let it not be turned, if you would teach a man to Swear, send him to Sea; if you would teach a man to Curse, to be Profane, send him to Sea.  
5. Are not such to be reproved, who have had so many Salvations, and Deliverances, and sin after all these? as Ezra said, so should 
Esra 9 13.  poor Seamen say, What after such deliverance as this, shall we break again thy Commandments? all your Deliverances will one day add to your Condemnation, your Salvations at Sea from sinking, will but sink you; so much the deeper in Hell, if the Lord be not merciful to you.  
2. Use: Is it so, that the light of Nature puts upon Prayer in time of danger. Then it is an Use of Exhortation, to all Masters of Ships especially, to set up Prayer: the Master of the Ship, came unto the Prophet, and said, arise sleeper, and pray to thy God, etc. Why was Jonah a Servant? how was the Master concerned with Jonah? he was a Passenger; yet he now sees in time of danger, that all aboard were upon their duty; you will have your times of Watch kept up, and why not times of Prayer? Here is a Pattern for yea Sea-Commanders, to call upon your sleepy Companies to pray.  
1. You are in deaths often, and should not such be in duty often? what not in prayers often. Men will never pray, if not in danger: may not you hear the Winds and the Seas, saying often to you, as Jonathan to David, As I live, there is but a step betwixt thee, and death.  
2. You are under more Temptations, than many others. What in the midst of Temptations and not pray? Little does your Relations know (it may be) what Temptations you meet with, in the remote parts of the Earth; O but God and your Consciences know, The Temptations of Countries, are sad Temptations: especially when they meet with suitable matter in constitutions, when a Country-temptation, and a man's Constitution meet together; O how sad is this! It is said of Israel, they mingled with the Heathen, 
Psalm 106. 3●.  and they soon learned their works. They learned to sin with them; and, if the truth were known, so I doubt do many of you.  
3. You are under more vows than other 
Psal. 56. 13.  men. We see here, These poor Heathens vowed a vow; Have not you done so, many a time? Of all men in the World, The vows of God are upon Seamen; and will not you pay the vows, your Souls have uttered to the Lord in the days of your distress? Is it not better, 
Eccles. 5● 5.  not to vow, than to vow and not pay? For God takes no pleasure in the Sacrifice of Fools. Have not you vowed to be more holy? to be more close walking? to set up the worship of God in your Vessels? But, how have you come off with God? Have you not come off, as those Heathen-Mariners did, who in a storm promised, If their Gods would deliver them, they would offer up Candles in sacrifice to them, as big as the Masts of the Ships; but when they got to Land, they made one of Twelve in the pound serve.  
4. You are under more Advantages, to exert and draw-out Prayer; They that go down into the Sea, they see the wonders of the Lord: and these should both excite to Prayer and Praise.  
5. You must give an account to your Families your Ship's Companies, are your Families, and you must give an account of them: you would not wrong them in their Wages, or in their Bodies, and why then will you wrong their Souls? you have a charge of Souls. But more of this hereafter.  
6. If you never pray out of danger, how can you expect to be heard in danger? will not God say as in that Case, You fasted not at 
Zach 7. 5.  all unto Me, was it not to yourselves?  
3. Use. Then it is a word of Information: 1. It informs us of the sin of those that never pray, neither Calm nor Storm; that are possessed with a dumb Devil: O that God would cast him out! O the light of Nature condemn this! Heathens and Pagans condemn this. What, never pray? and yet called Christians? O how strange is this! are not many of your Houses, and many of your Vessels, haunted with a dumb Devil?  
1. You do not give the true God, so much Honour, as these Heathens gave to their false gods, They cried to their gods.  
2. The wrath of God hangs over the head of such, as call not upon the Name of 
Jer. 10. 29.  the Lord: He threatens to pour his wratb upon the Families of such.  
3. This is the Character of wicked Men, 
Psal. 14. 4.  They eat up my People like bread, and call not upon the Name of the Lord.  
4. Such are under no Promise, They that 
Joel. 2 32.  call upon the Lord shall be saved.  
5. Such as call not upon the Lord, are from under God's protection: And is it not sad to go to Sea, from under the protection of God?  
4. Use. Have any of you prayed in your Dangers at Sea, and God hath answered? It is a word to such.  
1. Read often your Answers, to Sea-Prayers over, as a Person doth that receives a Letter from her Husband at Sea, or in some remote Country; she reads it over and over, again and again; or, as a Man that hath an answer from a Friend, he cannot understand it at first, until he hath read it over and over. Hath the Lord sent you Answers? read them often over, and you will see more of God in your mercies.  
2. Hath the Lord answered your Prayers? O then, walk up to your Answers! After such deliverance as this, shall we again break His Commandments? Walk as the Redeemed of the Lord, from Death and 
Psal. 56. 13.  Danger; say with David, Thou hast delivered my Soul from Death, and wilt thou not deliver my Feet from falling? that I may walk before the Lord, in the Land of the Living? This should be the Language of Seamen, after their Deliverances.  
3. Hath the Lord answered any of your Prayers? O then pay your vows. May not you all say, Thy vows are upon me, O God In 
Psal. 56. 12.  times of danger, they used of old to make vows: A Vow is a promise made with Prayer, 
Numb: 21. 2. 3.  and paid with Thanksgiving. The law of vows to the Lord was unalterable. What 
Leu. 27. 10.  was vowed, must be offered.  
4. Hath the Lord answered your Prayers, in times of Danger at Sea? O then keep a Memorial of them: be not as Israel was of old, and they soon forgot his works, or posted, made haste to forget his works, (as the word testifies.) Register them, remember the years of the Lords right hand. We see, how God would have the appearances of his mercy 
Gen. 32. latter end.  remembered; that Manifestation of God at Peniel, when the Angel wrestled with Jacob, must have its Memorial kept up, and therefore many years after a City is built, that bears its Name, the City of Penuel: 
Judg. 8. 8.  and also that famous appearance of Gods, for Jacob at Mahanaim; a City bore its Name, to keep up the Memorial of it: which was a 
Jesh 21. 38.  City of Refuge.  
5. You that have received mercies, in answer to Prayer at Sea, That duty you were most convinced of, be sure you take up; and that sin you were most convinced of, be sure you lay down; These usually are true Convictions, that smite us in times of distress, and danger: there is a more than ordinary voice in such Convictions, and they are in an especial manner to be harkened unto.  
The last Use is of Trial. If the light of Nature put upon Prayer in time of Danger, O how shall I do to know, saith a poor Soul, whether I pray from a better Principle? from a higher Principle? If all my performances flow from only a Principle of Natural Conscience; what a sad case am I in? Take a few Trials.  
1. Are thy Duties forced and extorted from thee? O then, I doubt, it is not only Natural Conscience that thou acts from. Thus Pharaoh's confession of sin. Thus Judas' confession. Thus Saul's These were all extorted from them, by the judgements of God upon them. This is like Seamen, throwing goods overboard in a Storm, which they wish for again in a Calm. But now the Spirit of God brings a Soul freely off in duties; it 
Psal. 51: 12.  is called a free Spirit. Alas, under an affliction, to have a Confession forced from a poor Sinner, this is only to Pump, while in danger of drowning.  
2. If only Natural Conscience acts you in duties, than it doth not act you constantly; it acts by fits: but now, the Spirit of the Lord acts the Soul more constantly; Natural Conscience may bend the Bow, but doth not keep it bend.  
3. Natural Conscience acts the Soul with no Complacency, or delight in God; now, Delight in God, is the Spring of duty. Now, Natural Conscience cannot delight in conversing with Spiritual Objects; Examine your hearts, then, What delight have you in God? in communion with Christ? Can you say, with the Spouse, I sat down under 
Cant. 2. 3.  his shadow with great delight: O this is above the reach of Natural Conscience.  
4. Natural Conscience hath Peace, if the duty be done, whether Christ or not be enjoyed; Divine presence is not  to Natural Conscience: if it pay its vows with the Harlot, and perform its task, than it is 
Prov. 7 14.  quieted, and wipes its Mouth.  
5. Natural Conscience looks not at the manner of duty, contends itself in slubbering over the Lords work; but now, a Principle of Grace cannot thus content itself, but looks to the manner of performances.  
6. Natural Conscience gets no power against corruption, attending its duties; but prays and sins, and sins and prays: whereas Duties, acted by the Spirit of Christ, have power attending them sooner or later.  
7. Natural Conscience, in all its duties, is a stranger to the Actings of Faith: It cannot convince of Unbeleif; it can rise no higher than the light of Nature: but, What acts of Faith, are mingled with your duties, & c?  
8. Natural Conscience, so it gets its Ends, it never mind's its Returns: like the Lepers that were cleansed; but did not return to give thanks. Natural Conscience is not good at . When it hath gotten the Mercy, it doth not study to return Praises: By these things, you may come to know whether your duties are acted by a higher Principle, than the light of Natural Conscience.    
Jonah 1. 5th. But Jonah was gone down into the sides of the Ship, and lay, and was fast asleep: 
We come now to the Second Part of the Text, (viz) The deportment of the guilty Person. (1) Here is his Person: Jonah, But Jonah etc. (2) Here is his Place, whither he went down. He went down into the sides of the Ship. Guilty Persons are for holes and corners. (3) We have his Posture, or what he was doing. Was he praying? wrestling with his God, as they were with theirs? O no, he lay fast a sleep: he lay fast asleep: 1. The word seems to note unto us, his Composedness and Deliberateness in his sleep, as a man that doth not accidentally take a Nap as he sits, but he lies down. O what a sound sleep was Jonah's Conscience in! 2. Fast-a-sleep, not easily awakened, therefore the Master calls unto him. We say of a Man that is in a sound sleep; he is fast. So Jonah here was fast. 4. We have the Aggravation of his sin, he slept in the storm. When others were sinking, he was sleeping: here is a black But written upon Jonah's back. But, Jonah was fast a sleep.  
1. His sin is aggravated by the Profession he had upon him. But Jonah, the Israelitish Prophet. It was the Preacher Jonah, that was the sleeper Jonah.  
2. His sin is aggravated from the Gild; It was guilty Jonah, that was sleepy Jonah. for sinning Jonah, to be sleeping Jonah, is a great aggravation.  
3. Aggravation is from the Mariners-Practice: who were Heathens, and they praying; and he a Prophet of Israel, and he sleeping.  
4. Aggravation from the Time: it was in a storm, a Terrible storm. He slept, when eminent danger was upon them all. In these things, lay the Aggravation of his Gild.  

The Observation than is this.  
That the Guilty Person may be the secure Person. Jonah lay fast asleep; saith the Text.  

1. Let us inquire, what this Gild was:  
2. Let us inquire, what this Sleep was:   
1. Let us inquire into his Gild. We see the account of it given in this; His disobedience ●● a Call of God's, to go to preach at Nineveh. This was his guilt in the General: but it is worth a more particular looking into.  
1. His Call and Commission, were not 
Verse. 1.  ordinary. Now the word of the Dord came unto Jonah. Here are his Letters Patents from Heaven: here is his Authority. If a Commission from Man should not be obeyed, it must be accounted for: men must Act according to their Commission. But here is Jonah acting contrary to his Commission.  
2. His guilt lies in flat Rebellion, and disobedience: he doth not excuse himself, from 
Exod. 4. 10.  any conceited weakness, as Moses did, Lord I am slow of speech, and of a slow tongue. This excuse was modest: I am not sufficient, some read it. I am not Eloquent, a very modest come off. I am of a heavy tongue, (so the Septuagint.) Now by the Hebrew-Canons, 
M. Ainsworth.  (as one well observes) no Priest was to bless the People, that was of a stammering Tongue, nor was this a considerable Plea: But the Prophet Jonah, he makes no Plea for himself; but, without any more ado, he draws up a conclusion to flee for it: he arose and fled to Tarshish, and thus proclaims his guilt. The Judge asks of the Prisoner, this question; Did he flee from it? O than he is guilty by Law! O sad! here is a Prophet turns Fugitive from the presence of the Lord. Jonah, the name signifies a Dove. O how like one is he, in this respect? that he is upon the Wing, to be flying from the presence of God.  
3. His guilt lies in the deliberation of his Flight from God. It was no sudden business, he went down to Joppa, Thirty Miles from Jerusalem. It was Jerusalem's Sea-Port-Town. Now, Was not this very deliberately done? The more deliberation there is in an Act of sin, the more there is of the will in that sin; and so it becomes more sinful. A poor Creature may be forced, and haled on a sudden, by the violence of a temptation, into some sinful act; but this is not so sad. Therefore we read of that good Law; If she was forced, she was not guilty. God hath great compassion for these Spiritual Forces: But here was Jonah's sin, that he was so deliberate in his flight.  
4. His guilt lay also here, That he had been a Prophet in Israel, and there had seen the Lords great works done among that People. One would think he might have been armed and fortified, with so many experiences, as he had been under of the power of God, and faithfulness of God; and now to turn his back of the Lord's work, because of some difficulty, that it seems to be attended withal: This goes to the making up of his guilt.  
5. His guilt lay in the pride of his Spirit, lest he should be reproached, to be a false Prophet. And this he seems to hint himself. Was not this my saying, when I was in my own Country? Therefore I fled before thee 
Jonah 4. 1.  to Tarshish, for I knew that thou art a gracious God and merciful, and slow to Anger, and of great kindness, and repentest thee of the evil. O what Pride lurked in the Prophet's heart? O how often is this the Preacher's sin: If he want success, than their proud Spirits rise. Was it not strange? The Prophet would rather have all Nineveh perish, than his Name perish, or be stained.  
6. Another piece of guilt lay in this: God did give him his Commission, that he might foresee the Rejection of the Jews, his Countrymen. Now this he takes no Notice of. Ut, quia Israel audire contempsit, totus Gentium mundus exaudiat. says one upon it.  
7. His guilt lay, in the progress, he makes in his disobedience. He doth not say, as Balaam, My ways are perverse before the Lord; and if this thing displease thee, I will get me back again. O no; when he goes down to Joppa, there he finds a Ship; he comes not now to a stand with himself, whether he should go, or no; but pays the fare of the Ship: he continues still in his course. Well the storm comes after him; and his Conscience doth still sleep: nay all of them pray, but Jonah. O sad sight! the Vessel sinking; the Heathen Mariners praying; but Jonah sleeping.  
The second Thing we are to inquire, is, into Jonah's sleeping.  
1. It notes a sleep of security, as Persons when they think they are secure, they can sleep sound. Thus Sisera, thinking himself secure, fell a sleep. Samson, thinking himself secure, fell a sleep, in the lap of Dalilah. So many Persons fall a sleep, in the lap of Creature-comforts and Contentments.  
2. His sleep notes his Senselesness and stupidity, as sleed is the binding up of the Senses: Here, no sense seems to be upon sleepy Jonah! The man is in a Lethargy; he must be cut, before he be cured, We read of a charge, that such as sin openly, should be rebuked sharply. But the word is, rebuke them (cuttingly): some tell us, that it is an Allusion unto a man, that is in his sleepy-disease, and must be cut for it. Nay it is well, if cutting will recover him. O what sense, now, had the Prophet of the Lords displeasure, which he had stirred up against him? and should have made him Tremble? The displeasure of God put the Sea into a rage; yea the Heathen Mariners thought their Gods were angry, and yet Jonah thought not his God angry.  
2. What sense was here, of his sin, and provocation against God? his Conscience at the presence seemed to be Seared. A Metaphor taken from the Surgeon, that sears a Member and makes it insensible.  
3. What Sense was here, of God's dishonour? What? sensible of neither God's displeasure! nor God's dishonour! Was it not dishonourable for the Prophet of Israel, to flee from the God of Israel? He could be more sensible of the dishonour to his own Name, than of dishonour to God's Name.  
4. What Sense was there here, of his danger? The Mariners they were sensible of danger, and so they were afraid; but Jonah is no more sensible of danger, than a man in his  in a storm. He is now, like Solomon's drunkard, asleep in the top of the Mast. Nay, many are sensible of danger, that are not sensible of sin: But Jonah in this fit of the sleepy disease, seems to be sensible of neither.  
5. What Sense was here, of the danger of those poor Seamen with him? Nature and Ingenuity might have taught him to have been sensible of other poor men's dangers, especially he having been the procuring Cause of it. We see, he was so when awakened, For my sake is this storm come upon you, etc. Then put all these together, and it is evident, that, Jonah's sleep sets out Jonah's stupidity.  
Thirdly, This sleep, notes his Indulgence of himself under his Gild. Whereas he should have been sentencing himself, and judging himself; he was with the Spouse, indulging himself. He lay, and was fast asleep, crying with Solomon's sluggard; A little more sleep, a little more slumber, a little more folding of the hands together! O when poor Souls fall into sin, it is hard to get out of sins sleep! We are very prone to indulge ourselves therein.  
1. Reason why the Guilty Person is often the Secure Person, is, Because Gild causes God to withdraw, and when God withdraws from the Soul, it is no wonder if the Soul fall asleep, fall into a fit of Security. Jonah, says the Text, Was fleeing from the presence of God, that keeps a Soul waking and watchful.  
1. The presence of God keeps the Soul awake, as it is an enlightening presence. Light will keep from sleep. The Soul walks in the light of his Countenance, and therefore cannot sleep. They that sleep, sleep in the night. Darkness brings on sleep. Jonah now was in the dark; he had sinned the light of God's comfortable presence from him, and so fell a sleep.  
2. The Quickening presence of God, keeps Souls awake. When the Spouse had lost Christ's quickening presence, O what a Fit of Security fell she into! When our graces lose their activity, and turn into dull habits, than we presently fall asleep: When men sit still, they are soon asleep. Thus Jonah had sinned away God's quickening presence, and so fell asleep.  
3. The presence of God keeps men awake. As it keeps Believers upon their guard against the snares and comforts of this present life. These are the great Lullabyes of the Soul. These are the dalilah's in whose laps we fall asleep, until we lose our strength, and become as other Men.  
2. Reason. Why the guilty person is the secure person, is, Gild contracts hardness upon 
Cant. 5. 3, 4.  the Conscience. While tenderness is preserved, the Soul is kept in a lively frame from sleeping. Thus it was with the Spouse until she sinned-off her tenderness. When David had sinned, how was he hardened in that sound sleep, for three quarters of a Year together? O what a hard heart had he under his guilt, at that time? We read of the City of Rabbah, what cruelty he did exercise 
2 Sam. 12. ult.  towards poor Creatures there, and he brought forth the People, and put them under Saws and Harrows of Iron, and under Axes, and made them pass through the Brick-kiln etc. We never read the like of David. O what difference was there between David at this time! and when his heart smote him for the cutting of the lap of saul's garment. Some do judge at this time he took in Rabbah, he was under his guilt with Bathsheba. It was then the spawn of his guilt that had thus hardened his heart. So in this case, O what a hardness of heart had seized upon Jonah! that he could be so fast asleep, in such eminent danger.  
3. Reason, Because The Lord often suffers guilt to meet with success. Now, Success usually is the Mother of Security. Jonah here meets with Success in fleeing from the presence of God. He goes down to Joppa, and there he finds a Ship, at that time bound where he was resolved to go: now all this was for the trial of Jonah. Many poor Souls when under guilt, if any thing favour them, (called a Providence,) they then think, Sure I am not running from God. Alas, Successful Providences in a way of sin, are part of the punishment of that sin; and, through the deceitfulness of our hearts, they are mighty hardening. You think, Go to Sea, you may be under Success, and sin too. Rubs in the way are a great mercy, to be checked in our pursuits of sin. Disappointments in a way of sin have been blest to the turning of many Souls to God. Thus the Prodigal's disappointments brought him home. And that of the Lord to the Church, I will hedge up thy 
Hos. 7. 7.  way with thorns. And, O what a mercy it proved! Now I will return to my first Husband, for it was better with me than, than it is now.  
4. The guilty Person is often the Secure Person, Because, Gild dare not bring Conscience to the Reckoning. Gild is attended with Fear. Now the Soul is as our first Parents were, when they had sinned: They were afraid, and ran among the Trees of the Garden. So Jonah gets into the sides of the Ship. As an indebted Person, cares not for reckoning his estate, nor looking into his Book; so, poor guilty Souls care not for looking into the Book of Conscience; they run upon the score still. So did Jonah here, until God sent after him.  
5. The guilty Person is often the Secure Person, because, Gild deafens the Soul to the Calls of God. The Lord calls upon poor deafened Sinners, yea upon Believers; Alas, they hear not! that it may be said of them, as Moses did, If Israel will not hear me; Lord, how should Pharaoh hear me? Gild gotten into the Conscience makes it both dumb and deaf: and O, what an uncomfortable thing it is, to speak to the deaf? to preach to the deaf?  
1. Guilty Persons are secure as they are deaf to the voice of the Word. Gild 
Esay 6. 10.  hath made their ears heavy, they cannot hear: they have sinned themselves deaf, and they must now be preached deaf, make their ears heavy.  
2. Guilty Persons are deaf to the voice of the Rod, and so they are secure. Man preaches to the deaf, and God preaches to the deaf too. Hear the voice of the Rod, and 
Micah 6. 9  who hath appointed. Sinners have Rod-Sermons, and Word-Sermons, but nothing makes them hear.  
3. Gild makes sinners deaf to the Cries of Christ, in the Conscience! O what cries doth Christ give many times in the Consciences of sinners! as he said to Jonah, Dost thou well to be angry, Jonah? so says Christ, Dost thou well to do thus? dost thou well to neglect thy precious Soul? dost thou well to provoke the Almighty to displeasure against thee? to sin against so much mercy, so much pity, so much compassion?  

APPLICATION.  
Is it so, that the guilty Person is the secure Person? then it is, (1) a word of Information: And it informs of the misery of the Gild and Security, when they meet together, as they did here in Jonah: When a Soul lies and cries to God, under the sense of guilt, as David did, Lord heal my Soul for I have sinned against thee. O this is a rich mercy! But, when a Soul is secure under his guilt, this speaks the Soul in a sad condition. 1. Gild and Security meeting together, speaks the Soul to be benumbed, and Conscience benumbed comes hardly to its self. Jonah's Conscience by this guilt, was benumbed. O, benumbed Consciences are sad Commodities to carry to Sea with you! Thus David in the time of his guilt, had his Conscience benumbed. 2. Gild and Security met together, speaks the Spirit of God, absent from the Soul. Thus it was with Jonah. Thus with David, Take not thy holy Spirit from me. And that was a Prayer he put up to God, when he was under guilt, he prays as if he was afraid of a Total withdrawment. 3. Gild and Security, met together, speaks God's displeasure upon the Soul. God was displeased with Jonah, and sent this storm after him. It was a storm of God's Anger, and Who can stand before God's Anger? according to his Fear, so is his Wrath. O how sad is it to go to Sea under the Anger 
Psal. 90. ver. 11.  of God He is angry with the Wicked every 
Psal. 7. 11.  day. You would not leave Relations in Anger, when you go to Sea, when it may be you shall never see them more. But alas how many of you go to Sea, with the Anger of God upon the backs of your Souls! 4. Gild and Security met together, doth not only speak the Soul asleep, but fast asleep. But Jonah was fast asleep, and fast asleep in a storm, O how dangerous is this?  
Second Use: Is it so, that the guilty Person is often the secure Person? then is it a word to Seafaring Men; to Counsel them not to go to Sea under guilt and security, O what a mercy would it be to have guilt taken off your Consciences; when you leave your Relations, and never (may be) see them more. O that you may not carry the accursed thing aboard with you! O that you would not hid it among the stuff! Gild is a prohibited Commodity, 
Joshua 7. 11, 12.  you know the accursed thing did hinder God's presence from going up with Israel: and so it will hinder the Lord's comfortable presence from going along with you. And can that Ship make a good Voyage, that carries not God in the Company?  
1. Carry not guilt with you, for your guilt will raise inward storms. Then the Mariners were afraid, and alas, they knew nothing of the matter! Then how would Jonah have been afraid, if he had not been asleep? It is the Character of the Wicked, They are as 
Esay 57 last.  the troubled Sea, that easts forth mire and dirt, and cannot rest. Gild, poor Mariners, will be to you, as the Winds are to the Sea. It was said of Caligula the persecuting Emperor, that when it thundered and lightened, he got under his Bed. A poor shelter! So, when guilt is upon the Soul, than there is a storm raised in the Conscience: This is the Serpent 
Am●s 9 5.  in the bottom of the Sea, that God commands to by't them. Now you are Magor-missabibs, Terrors to yourselves, and to all that are about you. Now your Hearts will be made to meditate Terror. What a Case was Cain in by reason of the bloody guilt of his own Conscience, when he cried out, Every 
G●n. 4. 14  one that meets me will slay me. He speaks as if the World were full of men, and we read but of very few Persons then in the World. But this was his guilt.  
2. Gild will raise storms without. Jonah's guilt did so; his guilt of Rebellion, and disobedience to the Lords Commission, did cause this great Temptest to be sent after him. We read of Jehosaphat, a godly Prince, that he joined himself with Ahaziah, who did wickedly, and they would send out a Fleet together. What became of this Naval Expedition of theirs? the Text tells us, The Lord broke their works, and their Ships, so 
2 Chron. 20. 31.  that they were not able to go to Tarshish: 
1 Kings 9 26.  this was a Seaport Town in the Land of Edom, upon the Red-Sea. They never reached the Port, Jehosaphats guilt raised the breaking storms. O what sad thoughts will arise in your hearts, at such times, when you are in storms! O, will your guilty Consciences say; This is come upon us for our sakes, for our Land-sins. Land-sins many times brings Sea-dangers, You know, the Heathens drew up that conclusion, He hath escaped 
Acts 28 4.  at Sea, and Vengeance follows him at Land. That guilt will be followed, and Revenged, that they concluded.  
3. Gild will keep your Souls under the hidings of God's face at Sea. It was a sad Voyage, that Paul was in, when neither Moon nor Stars appeared for many days; but 
Acts 27.  it is far sadder, when the light of God's Countenance doth lie in; when it doth not appear: But at that time, the Angel came to him, and bid him Be of good cheer. But now, to be in such terrible storms, and no Angel of God's presence with you; O how sad will this be! O what would a smile of Christ's reconciled face be worth, when sinking, when splitting? It was sweetly said of that Sea-Captain, when his Ship was on fire at Sea, and they thought they should all be blown up immediately. Now, says he, Jesus Christ is worth ten thousand Worlds.  
4. Gild will sting your Souls at Sea, with fears of death. If poor Souls for whom Christ died, may be in fears of death, yea, all their lives; well than may guilty Souls at Sea be afraid of that King of Terrors. How sad will it be for you, poor Mariners, to die? to have none of your Relations about you, to be of use to you. To die without sickness! To die such a sudden death! To die out of your own Land! Will not all these things come in, to help on the trouble of your spirits; But now, if guilt be taken away, Death is unstung. You may say then when sinking, O Death were is now thy sting! And say, as that old Puritan Minister did in a storm coming from New-England, when 
Mr. Saxton of Leeds in Yorkshire.  they all were expecting the Vessel to sink, O, who is now for Heaven, who is bound for Heaven.  
5. Gild at Sea will be more dreadful to you, than at Land: because, you are there deprived of those helps, which you have here at Land. You have not there, those helps to unload your Consciences, when they are burdened with the sense of sin. You may sooner unload the Ship, then unload your Soul; there you have not any to be the Lord's Barnabas', Sons of Consolation unto you: There you have not those precious Ordinances to be Breasts of Consolation to you, when under the Sense of guilt. O what would not your Souls give, if you should fall under the Load and Burden of your sins, for a poor Minister, that might tell but you of any glad tidings? Would not their feet be beautiful then, though their Persons and Ministry be now despised, and slighted by you.  
3. Use: Is it so that the guilty Person, is usually the secure Person? then it is a word of Caution, both to Land-men, and Sea-faring-men, all of us, one and other of us; take heed then of being Secure, under guilt, O this is most dangerous! Sense of guilt may bring a Soul nearer God, b●t stupidity under guilt is very dangerous.  
1. Take heed of Security under guilt, if once asleep, it will be hard for you to be awakened, you see it was thus with Jonah. The Lord sends a Tempest after him, and the Ship is like to be broken by it. The Mariners they were afraid, they cry to their Gods, they lighten the Ship; yet all this while guilty Jonah was sleepy Jonah, until the Master of the Ship calls unto him, and preaches a rousing Sermon unto him, saying, Arise, sleeper, and pray unto thy God. Is 
Esay 29. 10.  not a Spirit of deep sleep and slumber fallen up-you? Nay, O that poor Ministers had not cause to say, The Lord hath judicially poured it upon you! And if so, is it not hard to awaken such? If one should come to the Grave-side, and Preach, and Pray, and Weep; would not you wonder? And what do poor Ministers do every day? is not this their work, to preach to the dead? to pray over the dead secure Souls in their graves? Who, for all this, stirs hand or foot after the Lord Jesus? Was it not sad in the time of the Plague, to hear that doleful Cry in the night, Bring out your dead, bring out your dead? and must that be the cry, yea all the cry of poor Ministers; Throw out your dead, Throw out dead Souls, from your Congregations; through out dead Souls from your Families.  
Take heed of security under guilt, for security hath always been a forerunner of some great Calamity, upon both Nations and Persons: the security of Jonah, was the forerunner of this great storm; the security of the Old World, was a forerunner of the Flood, the security of the Jews, was a forerunner of their Captivity.  
3. Security under guilt, is a sin that hath a woe written upon the Head of it. woe to 
Amos 6. 1.  those that are at ease in Zion. To be at Ease, and to be Secure, is all one in the Scripture-Dialect. Jonah was too much at ease, now, when all the Company was in danger, and so are there many that sail in the same Bottom with him.  
4. Take heed of security, under guilt; for, the Lords judgements come upon such in a way of surprise. Such Nations, or Persons are not prepared to meet the Lord, in the way of his judgements: they are taken all on a sudden, as the Foolish Virgins were, by the coming, and appearing of the Bridegroom. Now, it is very sad, to have any judgement come upon us, by way of surprise. Sudden things bring much astonishment along with them; such poor guilty Souls, as are secure, will say, I never thought of this, never thought of my death, this Voyage, never thought of sinking! O, what a Fool am I, that should no more think of my latter end.  
5. Security under guilt grieves the Spirit of God. Jonah had now grieved the Spirit of God, and it let him sleep: for it is the Spirit of God, that is the great keeper of the Soul awake. Nay, we keep awake no longer than the Spirit doth keep jogging of us, one way or other. The Spirit of the Lord came upon Samson, and what then? did he sit still? O no! He arose and shook himself. But, when 
Mat. 26. 45.  the Spirit of God is grieved, it says to the Soul, as sometimes Christ did to his Disciples, Now, sleep on. And how sad is it, for the Spirit to let a poor Soul alone, to say, Sin on, sleep on, He that is filthy, let him be so still, and he that is unclean, let him be so still.  
But now, methinks, by this time, I here some poo souls say, I am the afraid Mariner: now, I see my danger; my danger, not of drowning only, but of damning; the fears of my sinking, is turned now to fears of sinking into Hell, of going down into the bottom of Hell. Now, I feel a storm in my own bosom. And what are outward storms, to inward storms? and O now, says the Soul, What shall such a guilty Soul as I do! that hath such a load of unpardoned guilt upon the back of my Soul? what shall I do under sense of guilt!  
1. Direction to the guilty sinner, or Mariner. Cry to the Lord, under sense of thy guilt. O what shall I cry, says the Soul! If peradventure that thou perish not, as these in Text did. What poor Soul, if thou have but a Peradventure to cry upon? to go upon, to the Lord? A divine it may be, may keep thy Soul from sinking: Many a poor Soul have by the help of an it may be, gone to the Lord Jesus. O guilty Souls, cry after Christ: what said the Disciples in that storm they were in, Lord carest thou not that we perish? What did Saint Peter in the storm, when sinking? Master save me, or else I perish. So, poor guilty Soul, cry hard after Christ, Carest thou not, Lord, that a poor Soul should perish? hast thou not said that thou camest into the World, that Whosoever believes in him, might not perish, but have everlasting life?  
2. Art thou sensible of guilt? Then own the punishment of thine Iniquity. Thus did Jonah: For my sake is this storm come upon you. O what an ingenuous confession was here, after God had awakened his Conscience! Conscience will be ingenuous, when God works kindly upon it. We read a promise made to the Accepting the punishment of 
Leu. 26. 41.  our Iniquity. If they with a good will acknowledge it (so the Italians reads it); If they accept it as a Love-token from the hand of a Friend. Jonah accepted his punishment under the sense of guilt two ways.  

1. By Confession.  
2. By Submission.   
Take me up, and cast me into the Sea. O thus, own your guilt, though it be before others; Lord if thou cast me into Hell, says the guilty sinner, Thou art righteous.  
3. Though you be not heard at first, cry again. Thus did Jonah, I will look again towards thy holy Temple. O poor guilty sinner, what may a look out of the Belly of Hell towards the Lord Jesus Christ do? what though you see not mercy coming to you at first, yet look again, it may be the next look it will bring it; it is an excellent frame of Heart, to turn Faith's eye often Christ-ward under Sense of guilt: this was the way that healing came to the stung Israelites. The sting was the guilt of sin; The Brazen Serpent, typed out the Lord Jesus Christ; Their looking was believing; Their healing was justification, by pardoning grace.  
4. Art thou under the Sense of guilt; take heed of drawing black Conclusions against thy own Soul. This was the infirmity of Jonah, I said, I am cast out of thy sight: 
Jonah 2. 4.  If Satan can but drive a poor guilty Soul upon the Rock of despair, he than hopes to split it for ever, this was the Rock that guilty Judas was split upon; this is the Devils fiery dart, with which he doth not only think to wound the Soul, but to strike it (as I may say) through the Liver, to all Eternity.  
5. Art thou under Sense of guilt? O now thou wilt highly prise Christ. The whole need not the Physician, but the sick. O now thou wilt cry with David, Heal my Soul, for I have sinned against thee.  
Lastly, Art thou under Sense of guilt? then know that there is a fullness of grace in the heart of Christ, therefore we read of shedding grace abundantly upon Souls: what 
Tit. 3. 6.  though there be abundance of guilt in thy heart; yet there is abundance of grace in Christ's heart; a spring of grace in his heart, and it runs freely upon guilty Souls: He abundantly Pardons, or, multiplies Pardons. 
Esay 55. 5.      
Jonah 1. 6th. So the Shipmaster came unto him, and said unto him, what meanest thou O sleeper! Arise and call upon thy God, if so be, that God will think upon us, that we perish not. 
In the verse before, you had a discovery of the deportment of a Ship-Company that were in distress: In this verse, we have a discovery of further means, they use for their preservation: some means you have had an Account of. Did they swear in their distress? did they profane the Name of their Gods? did these Heathen Mariners do, as many who profess themselves Christians, do? (viz.) Take the Name of God in vain? and so as that wicked King, who sinned more and more, in the time of his distress: O no, They cried to their Gods.  
In this Verse, here you have further means used, for preservation of their whole Ships-Company, in this great storm.  
1. Reprehension of guilt. So the Shipmaster came unto him, and said unto him, What meanest thou, O sleeper?  
2. Here is exhortation to a duty. The duty is, To arise and call upon God.  
3. Here is the Motive, or Encouragement, the means are to be used upon. If so be that God will think upon us, that we perish not, Here is no certainty; alas Idolaters can speak at no Certainty. O, say they, though there be not a Certainty, yet there is a Probability of it; That our Prayer will be heard, and our Persons preserved.  
1. Thing in the Text is the Reprehension. 1. We have the Person Reproving, The Shipmaster. Is not this a wonder, that a Heathen should have more Sense of the displeasure of his false Gods, than a Christian of the displeasure of the true GOD? nay, a Shipmaster. Had it been some Christian Passenger, fear might have put him upon it: But the Shipmaster, who had been used to storms, he is afraid; and reproves a runaway Prophet. Here (says one upon the place) see Order in a Heathens Veslel: not any of the Mariners come to reprove him, but the Shipmaster. The charge being his, he is careful to preserve it; and, Rule being his, he is careful to maintain it.  
2. Here is the Person Reproved, (viz.) Jonah; The fugitive Prophet, from the presence of the Lord. The best of men, may fall under a desert to be reproved from the worst of men. It had been far more proper for Jonah, to have been playing the Chaplain, and to have been praying, with the perishing Ships-company, than sleeping in the sides of the Ship. Here is a strange sight, a Prophet sleeping, and a Heathen preaching; and he preaches very awakening Doctrine. Hrise sleeper, and call upon thy God.  
3. Here is the manner of the Reproof, [What meanest thou O sleeper!] what aileth thee, thou profound sleeper? (so some read it) How art thou taken with a profound sleep thus 1. He speaks by way of Admiration, that ever he should be of such a profound sleep, in such eminent danger, and so fast asleep. 2. By way of Excitation, what meanest thou? provoking him to arise, to stir up himself, to use what means he could for the preservation of the whole. 3. By way of Recrimination, what, asleep? and we all in this danger? what a shame is this? that thou shouldest be sleeping, and we all sinking? It is a verk sharp Sarcasm. What asleep, and we all going down into the bottom. 4. By way of vehement affection: Here was very much earnestness of Spirit; what meanest thou, O sleeper? he hath great affection for the preservation of the whole.  
4. Here is the sin reproved, (viz.) for sleeping in a storm of danger, neglect of the use of lawful means for self-preservation: A sin against the whole community, and Ships-company!  
2. Part of the Text is, The Exhortation. [Arise and call upon thy God.] We must shake ourselves from our sloth, before we can call upon God in an acceptable manner; sleepy prayers are not acceptable prayers. Inward and outward man ought to be engaged in calling upon God: and call upon thy God: not knowing what Jonah was, until afterwards, yet he had some expectation, that prayer might be heard; An excellent duty, at all times, but especially in times of great distress, and danger; which was their Case at present; Calling upon their Gods in all Nations, being practised in times of common Calamity and Danger.  
3. Part of the Text is, The ground, or encouragement, to the duty. If so be God will Remember us, (so some read it.) If he will be so friendly and kind to us, (others read it). An [it may be] will put men upon serious endeavours for preservation both for Soul and Body: an it may be of prevailing, will put Men upon Prayer.  

Here are Two Observations.  
1. That such as have Charges under their hands, ought faithfully to manage them.  
2. Calling upon God is an excellent means to preserve from Sea-storms and dangers.  
1. Observation, Such as have Charges, under their hands, must faithfully manage them. Is not here an admirable Lesson for Sea-Commanders, from this Shipmaster? see here! he concerned himself, not with one more immediately his charge; not a Mariner, but a Passenger; And all for the preservation of the whole. You little think, what charges you carry to Sea. I need not tell you what Ventures you stand charged with, what Goods, what Bills; your Ships, your Lives, your Goods, other men's Estates; your Credits. All this, you are sensible enough of, and concerned in: and it is your duty to be so. Honesty is Honourable, both with God, and man: yet you must give me leave to mind you of other Ventures and Charges, that you carry to Sea with you; and must be accountable for.  
1. You stand charged with your own Souls; and is not this a great charge? Is not this Venture infinitely above all your other Ventures? all you carry, is but Lumber to your lives, and your very lives are but Lumber to your Souls. If you that go to Sea, were but sensible of the worth of your Souls, it would surely awaken you? You send up many bills in this Congregation, to pray for such a Relation gone a dangerous Voyage, but do you observe what dangerous Voyages such Relations go, for their Souls? What shall a man give in exchange for his Soul? Souls are the most precious Commodities in the world. Now the more precious your lading, and Cargo is; the more care you have of your Charge. The Souls you have aboard, are of far more worth, than all your Bills of Lading.  
1. Is not thy Soul a great charge? If thou miscarry of thy Ship, thou mayst get another; if thou miscarry as to thy Soul, it is for Eternity. If thou suffer Shipwreck, thou may'st recruit again; Friends and Acquaintances may supply thee again: But, if thou make Shipwreck of a Soul, thou never canst Recruit nor Recover that loss. If thou be taken Captive by the Turk, thou may'st be Redeemed, but the Redemption of the Soul ceaseth for ever. 
Psal. 49. 9   
2. Is not thy Soul a great Charge? It is of more value than all the Ships and Lading too. You say of a Ship, she is richly Laden; but truly, the richest Commodities you can have Aboard, are your Precious Souls; these Immortal Souls are the Plate-Fleet that Satan, that arch-Pirate lays wait for; What will it profit a man to gain the whole world, and lose his own Soul? We may guests at the worth of Souls, by the price was 
1 Pet. 1. 19  paid for them; They are Redeemed not with Silver nor Gold, but with the precious blood of Christ.  
3. Is not that a great Charge that you came into the world on purpose to provide for? You had not rational immortal Souls, given, for sensual employments; your errand into the world, was not to look after earthly comforts; but to provide for your future, and eternal Estates. Seamen are not created, as is said of the Leviathan, To play in the mighty waters; There goes the Ships, there is the mighty Leviathan 
Ps. 104. 26.  that thou hast made to play therein. As a good Minister said once at Sea with his Family, Lord, what an Advantage hast thou of me now: So may I say in this case, Will you neglect your Souls? To provide for them now, when you are every day in such dangers, when God hath such advantages of you? What though you go your Voyages, and compass Sea and Land, and come richly and prosperously home? yet if you forget your Souls, alas all this while you mind not your main business; Other businesses are but by-businesses to your Souls.  
4. Is not that a great Charge? that a man must give an account of, in every punctilio? What men must give an account of, they stand charged with: but things of little moment, men are indifferent about them. O but, men must give an exact account to every punctilio in reference to their Souls! You must give an account what purposes of soul you once had, when in storms, and ready to Shipwreck. O then have you resolved, If God brought you off with your lives, to return to the Lord! you must give an account what Vows you made. If God would deliver you from such a tempest, what new men you would become, what lives you would lead: O, all these will be charged upon you another day.  
5. Is not that a great charge, which is an immortal Being? And such a thing is the Soul of man. It must live after this life, either in eternal felicity, or in eternal misery: O, do you think you carry immortal Souls to Sea with you! When you are to go a long Voyage, you lay in for it. And what? will you lay in nothing for Eternity? What, nothing for your immortal Souls? When news came to the Philosopher that his Children were dead, I knew, saith he, when I begot them, I begot Mortals. So should you say, You know when you go to Sea, you carry immortal Souls with you every Voyage; And, Go provided for them, because you must give an account for them.  
2. You have another Charge: You carry the Souls of others with you, which is a great charge. The Master here concerned himself with all in the Vessel. While he Reproved Jonah, and stirred him up to pray, he looked at the common good and safety of the whole Ships-Company. You have not only the charge of your men's bodies, but the charge of your men's Souls: When you are to give an Account to Owners, you will prepare all before hand, that you have no flaws in them. There is an Owner I am afraid you Sea-Commanders little think on, and you must give an account to Him; and this Owner is the LORD, the Owner of all the Souls in the Ship: and God expects you should be faithful to the Souls you have under your Charge.  
1. You have the charge of Instructing them. You are to acquaint them with those things that nearly Concern their precious Souls. Many Parents trust their dear Children with you, and expect you should both be faithful to their bodies and Souls: We read of Abraham, who had a noble Family; and it is said he armed his trained Servants in the business of Lot's Rescue; his Instructed Servants (so the word signifies) not instructed only in Martial Discipline, but in the Concernments of their Souls; (some read it) his Catechised 
Gen. 14. 14  Servants; the word properly notes 
As the Dutch Anno a t●●ns observe.  Trained-up in Religion, as well as in Military Concernments; others read it, his Apprentices. See how he concerns himself with their Souls! It was not below him, though a Prince; and though he had a numerous Family. O what a door hath the neglect of this duty in Families, opened to Profaneness and Atheism in this age?  
2. You have the charge of praying with 
Mat. 8. 5.  them, and for them. We read of the Centurion that went to Christ for the body of his Servant, My servant, Lord, lies sick, yea grievous sick of the Palsy, and what think you is this Instance for, but to teach Masters to go to Christ, in the behalf of their Servants? O when do you go, and say, Lord, my Servant is sick of such a sin, and such a sin, Lord Heal him. We read of Joshua, how resolute he was for Family-worship, I and my House will serve the Lord. You Commanders, your Ship-Companies are your Families, are your Households, therefore you have a charge of praying with them.  

APPLICATION.  
1. Use is of Information. If such as have Charges, aught to be faithful in the management of them, than it Informs us; 1. It lets us see what God requires of all men, according to their Degrees of places of Trust, whatsoever it be, that they discharge them faithfully.  
2. It informs us what need we have to get the knowledge of those duties, that our places call for. We should know what God calls for, from our hands, in every condition, and Relation, as we are men, as we are Christians, as we are Relations; Christians are no more Really, than they are Relatively. Every Relation is matter of Trust, which can never be managed faithfully, without knowledge of the duty, of such a Relation.  
3. It informs us of the Cause of men's miscarriages, in their several Relations, (viz.) because they do not look upon themselves under Conscientious obligations, to their Trust; they live not in the Consideration of their accountableness to God; This, set upon their Spirits, would excite them to duty; and to say as he did, If I should do thus, how should I look my Brother Jacob in the face? So, If I should neglect my duty towards any under my Charge, how then should I look my Lord Jesus in the Face? What will make poor Ministers study, and pray, and preach faithfully, but the consideration of their accountableness to God, As they that must give an account for your Souls, 
H●b. 13. 17.  as the Apostle says. And thus it is in other Cases.  
2. Use is, a Reproof to Sea-Commanders, that are unfaithful to their Charge, and Trusts, unfaithful to their own Souls, unfaithful to the Souls of the Ships Companies, Is this thy kindness to thy Friend? Is this thy faithfulness to thy own Soul? to neglect the worship of God, to neglect Calling upon the name of God? O how sad and sinful is this, that instead of Prayers aboard, you abound in Oaths; and instead of calling upon the name of God, you do Blaspheme it!  
1. This is very sinful in you, because you neglect Duty in the face of Danger. Danger doth aggravate, both Omission and Commission, the sins of both; That dangers, which should always put upon duties, should lie attended with sin. These Heathens cried to their Gods, in their dangers: and what! you sin in times of danger, that have lived under the light of the Gospel? It was said of Paul, he was in Perils often, so it may be said of you poor Mariners, both by Sea, and Land, ye are in dangers often, nay in deaths often, and what? in prayer, never? in seeking God, never?  
2. You are to be reproved because you neglect duty, when it is in proper season Call upon me in the day of trouble. Is it not a day of trouble with you in your storms? It is said of Seamen in their storms, their Souls are melted because of Trouble, for all they are so 
Psal. 107: 26.  courageous at other times. Well now, calling 
Psal. 130: 1.  upon the Lord is in season, is his Command: what says David in this case, Out of the depths have I cried unto thee. An Allusion to Shipwrackt Mariners, that send their shrieks and cries to Heaven, when sinking.  
3. This is very sinful in you, to neglect calling upon God; because, you cannot expect a blessing upon your endeavours, without it: you may go out, and come in, but yet all this while little blest: these things may be common Providences to you, you may make good and prosperous Voyages, all things come alike to all. But what is this if you be not blest, with the favour of God? and the love of God in what you enjoy? A little that the righteous man hath, is better than much riches of the Wicked: God may let you have success in his wrath, and it may be designed for a Curse, and a Snare unto you: though it may lie in your comforts invisibly, (now the more invisible and insensible a Curse is, the sadder it is.) We read of God's Cursing their 
Malac. 2 2.  Blessings. Every one thinks it a Curse to be poor, to be in want. But how few think of a Curse to lie under their Comforts? under their Riches? Well, now can you expect a blessing without ask? It is worth little, if it be not worth seeking. Moses when he 
Deut. 33. 18.  comes to bless the Tribes, before his death, he blesses the Tribe of Zebulun, in their going 
Gen. 47. 13.  out. Rejoice Zebulun in thy going out. 
God so bless thee in thy go out, as thou may rejoice.  This Zebulun, was the Tribe of Mariners, Zebulun shall dwell at the Haven of the Sea, and his Haven shall be for ships. Now Moses blesses the Tribe of Mariners at their going out. O think of this, and go not out, without the Lords blessing. It is said that our English-Sea-men, in times of Heathenism, and, since then, in times of Popery, offered their Oblations at their going to Sea, that they might have good success, and will not you in these times of the Gospel, look up to the Lord for it?  
4. Your not calling upon the Lord, is the cause of all that Profaneness, and Atheism that abounds among you. There is a holy Majesty in the worship of God, that if solemnly performed, would have an awe upon men's Spirits. Will men believe there is a God? when they never see you call upon him: do not your Ships-Company, say in their hearts, There is no God? if there be a God, why is not he called upon? why is he not worshipped? why is he not prayed unto? may not many of you Commanders say; Lord, forgive me, my othermen's sins? O when your Company's sins shall be laid at your doors, how sad will this be? What a sad reckoning will there be to answer for their swearing, and drinking, and blaspheming God? When God will ask you, What did you to prevent it? did you warn them of it? did you pray against it? endeavour against it? instruct against it?  
5. You Masters, What do you know, but your calling upon God, and being faithful to your charge, ●● this Sense, may be a means for the Conversion of them that are under your charge, what do you know but you might win them to God? Many a child's Soul hath been given in as a return of Prayer, and many a Servants Soul. The Puritans loved the Souls of their Families, better than we do in these days; and so God honoured them with converting grace, breaking in upon them, O what pains did they take in instructing them? in Catechising them? in examining them after Ordinances? what they had 
Hos. 14. 8  heard? O what a mercy would this be to carry it so under your charges, as they that live 
Jam. 5. ult.  under the shadow of your wing might Return! Will not this be to save Souls from death? He that converteth a Soul from the error of his way, saves a Soul from Death. He speaks of it, as a very great matter, as a worthy business. What! to keep a Soul, out of Hell? If you could keep your Ships-Company from sinking, you would do it. O do what in you lies, to keep them from sinking into Hell! What? Were the Souls of poor Sinners worth Christ's Prayers, Tears, nay Blood? and not worth your cries? and your Prayers and your Tears? O what a low rate do you set upon your Souls, that do so little for either your own, or others.  
6. Is not this sinful in you, Not calling upon God? for he hath sovereign power over the Winds, and the Seas. The Wind and the Seas obey him. The Wind● blow by his Commission. The Poets Neptune is but a Fiction; but this is a truth, that Jesus Christ is great Lord Admiral at Sea. What a proud attempt was that in that Prince, to check the waves with his Sceptre? Alas, this belongs to no Sceptre but Christ's. O then why should any go to the Devil for a Wind, if it belongs to the Sovereignty of God, to command them. I tell you Masters, that when out of your own Countries, you buy winds, they will be dear commodities to you. You may buy a Wind with the loss of your Souls.  
7. Your not calling upon God, hath much ingratitude in it, your poor Wives they put up Bills, and your Relations they get you prayed for; but O what ingratitude it is, Not to do it yourselves! Should not you think, What? shall I be sinning at Sea against God, and it may be at this very moment and instant prayed for at Land, by my dear Relations? I have heard of a godly Minister, being acquainted with a godly Woman, whose Husband was opposite to the ways of God, and upon a time, the Husband discharged the Minister his house, being very angry against him, even that he entered into a temptation to kill the Minister, to which end one day, he goes to the Wood, where the Minister in his Retirements used to walk, and there resolved to fall upon him, but hearing a voice, he stands (the Minister being at prayer); and presently, he heard him praying particularly for him, which so melted him, that he threw down his Weapons, and cast himself at his feet, and confessed all, and so became an excellent Christian afterwards. So, did but many Sea-Commanders, and other Mariners, hear what prayers are put up for them, by their Relations, by their Ministers; O how would these melt their hearts? And what? for all this; never pray yourselves?  
3. Use, is of Caution, If it be duty in Masters to manage their charge, and trust faithfully; O then take heed of neglecting those under your charge and custody. None of you will neglect your Ships, your Goods, your Time, your Gales; and, Why should any of you neglect your Souls, your precious Souls?  
1. Take heed you neglect not the Souls under your charge. You shall one day stand before the Lord, to be accountable for the Souls under your charge, as is said of the Watchman, If he warn not the People, their blood was to be required at his hand: so, may I 
Ezek 34. 4.  say; if Masters of Families, and Parents of Children, do not warn those under their trust, to turn from sin; and give them not holy examples; God will require their blood at their hands: And, What a dreadful thing will this be, to have the blood of so many miscarrying Souls to all Eternity, to answer for!  
2. Take heed of neglecting your charge: This will lie heavy upon you in your distresses and dangers. When men shall Reckon with Consciences, what charges will Conscience bring in against then? what Indictment will it bring in against you upon this Account? what? did you pray with your Companies, when you had opportunities? Did you walk before them, as giving an example of the fear of the Lord to them? Did you what you could, for the good of their precious Souls? Will it not be terrible in your storms, when you are Sinking to have not only your own guilt to lie heavy upon you, but other men's guilt too? have not many upon their deathbeds complained sadly of the neglect of Family-duties; of the neglecting Souls under their Charges?  
3. Take heed of neglecting your Charge, for those you have neglected, will one day witness against you; and O how sad will this be, to have poor wronged Souls witness against you? crying out, If we had seen better examples given us, we should have more dreaded sin, we should have stood in more awe of offending God? But O, how were we hardened by your means?  
Lastly. Take heed of neglecting your Charge. This will cause the Anger of the Lord to hang over your heads. What more displeasing to God, than neglect of his Worship? than undervaluing precious Souls? will not this grieve the Lord? and will it not be sad to sail under a black Cloud of God's displeasure? What course can you steer at Sea, and be safe while God is Angry with you? you at Sea observe Clouds, and say, There is wind in such a Cloud, & rain in such a Cloud: But is there not a Cloud over your heads, which you observe not? and out of this Cloud, one day, will come the sinking storm, even the Cloud of God's wrath, if you look not to it. You would not leave your Relations when you go to Sea, Angry: and will you go to Sea with the Anger of God upon you? If the Anger of God send a storm, who can stand before it?    

The next Observation, and the last is this.  
Calling upon God, is an excellent means for preservation from Sea-Dangers.  
We see these poor Heathens made it their practice now in danger, every one to call upon his God; they had their Temples, their Altars, their Asylums to fly to, in time of distress; but alas these were poor shifts, Refuges of lies to them, lying Vanities, as all Idols are called. O but now, calling upon the true God, this is the only means of safety! God is our only Refuge from the Storm.  
But let us inquire a little, what Prayers these are, that are such excellent means for preservation at Sea in times of danger. For it is not every calling upon God that God will hear.  
1. Earnest and fervent Prayers, these are the preserving prayers usually in times of danger. Dangers usually put men upon earnest Prayers. Out of the depths have I cried unto thee: an Allusion to the cries of shipwrackt men (as hath been formerly hinted) going to be swallowed up of the deeps. O, what doleful and earnest cries do they give! The Lord takes notice of Mariners cries, 
Ps. 107: 28.  Then they cry to him in their troubles, and he bringeth them out of their Distress: Their Crying speaks the earnestness of their Spirits in calling upon God. We read of effectual 
Jam●. 5. 17.  fervent Prayers, working-prayers (so the Greek read it.) Are You, working for life and death? and the Seas working? and the Vessel working? and shall not your Prayers be working? 1. Should not your prayers be fervent, now life lies at stake for it: men will pray hard for their lives; a poor Prisoner, O how will he plead for his life! Let me continue a Prisoner, my Lord; Let me be Banished; any thing, if my life may be but spared. O what will not a man do, or give for his life; And this is the case: it is upon your lives, and will not you pray fervently now? 2. Your Souls lie at stake, though this is not so much taken notice of, yet this is the great danger. What if thou die this storm, and be found without an interest in Christ? O, if you would but think when you go out to Sea, O Lord, What will become of my Soul, if I never return this Voyage? would there not be some hopes of you? poor Sinner, hath not the Lord said, Without Holiness no man shall see him; hath not the Lord said, What will it profit a man, if he gain the whole world, and lose his own Soul? hath he not said, Except a man be born again, he cannot see the Kingdom of God O now, what will become of your Souls, if you should be cast away before you could witness any thing of this nature wrought in you? then know, your Souls are concerned. 3. Your Wives, and Children, lie at stake, they are also concerned; will not this move you? think, How many of your Wives follows you with prayers both in private and public? and would not this be both ingratitude and unfaithfulness for you not to pray when in danger? 4. What, not pray fervently in time of danger? Heathens do so. How did the worshippers of Baal 
1 King. 18. 28.  call upon him? and do not you wear the name of Christians upon you? and what? let poor Heathens outstrip you? 5. What not pray earnestly in times of danger! now, is a time for fears to get about the heart, and fear usually sends out prayer, the Mariners now were afraid. We do not read of the calling upon their Gods, until we read of their fears. O now, terrors and fears of death take hold on them! and the sorrows of death, 
Psa. 107. 26, 27.  as David Phrases it, compasseth them about. Now they are at their wit's end, (or their wisdom is swallowed up, as it is read,) and their Soul is melted because of trouble. And should not this be a time of fervent Prayer?  
2. The Prayers that are such excellent means for preservation, are the Prayers of 
James 5. 16.  the Righteous, The Prayer of the Righteous availeth much. O poor sinners, look that you get out of your Natural estates. If you would have your Prayers heard with God: The Sacrifices of the wicked are an abomination to the Lord: What avails the Prayers of poor Drunkards, and Swearers? may not God say to such in their dangers, when they cry unto him, as he did to them? Go to the Gods whom you have served, and let them deliver you: O poor Souls, Do not you with the same mouth send forth blessing and cursing, and do you think the Prayers of such will be heard? And do not many of you with the same breath, send forth Prayers and Oaths? alas, such Prayers never reach God's ears.  
3. The Prayers that are such excellent means for preservation at Sea, are Prayers sent up in Faith. As hearing without believing, 
James 1. 5.  profits not: so praying without believing profits not. There are many Seaman's Prayers that are like the waves of the Sea, it is a Scripture-Similitude, Let him ask in Faith without wavering, for he that wavereth, is like a wave of the Sea driven with the Wind and is tossed; for let not that man think, he shall receive any thing of the Lord. The word wavering it signifies when a man is at no certainty with himself, but at variance; sometimes being of one mind, sometimes of another: we should in our distress pray believingly: therefore our Lord Jesus did chide his Disciples for not acting faith in that storm we read of: Why are you afraid, O 
2. Pet. 2. 9  ye of little faith? 1. We at such times are to act faith upon the power of God. He knows how to deliver the godly out of temptation: when neither Angels nor Men know what way a mercy shall come in, a deliverance shall be sent; yet the Lord knows, he is never at a loss for ways and means, a piece of the Shipwrecked Vessel, a Mast, a piece of a broken Plank, any thing shall do it; if God command it. Nothing sets off so much the Power of God, in a preservation, as the utter unlikelihood, and improbability that was in it, when all hope of being Saved was taken 
Acts 17  away, then came the Angel to Paul. Here was the power of God! How much of the power of God did appear in saving the Vessel where the Disciples were, when it was filled with Waves? O how much of the power 
Ma●k. 4. 34.  of God did appear in the preservation of Jonah, that Salvation should come to him out 
Jonah. 2. 2.  of the belly of Hell.  
2. Our faith in times of danger must have respect to the promise of God. Faith will not venture to God without a promise. The great encouragement to prayer, is the Promise, Call upon me in the day of trouble. Here is the precept, but where is the promise? and I will deliver thee. 1. Faith eyes 
Ps. ●0. 15.  the saithfulness of the promise in time of danger. The more Believers plead this in their daingers, the better they are usually fetched off. God loves to have his faithfulness leaned on, in distress. 2. Faith in Prayer 
He●. 6. 13.  eyes the immutability of the promise. Hope in the promise as to its unchangeableness, in your storms is your best Anchor. This is the Anchor that will never come home again. This made Luther say, he had rather be in the bottom of the Sea with a promise, than in Paradise without a promise.  
4. Those prayers, that are such excellent means for preservation from Sea-dangers, are to be presented to God, by the hands of Christ: no prayers are prevailing prayers, either at Land, or Sea, but such. Christ is the great Friend of poor Creatures in all their dangers. We read of Christ praying when the Disciples were sinking; Why were 
Ma●k. 6. 46.  they not lost and cast away? O Christ was praying for them! The Angel that stood by Paul, when all the Ships-company were so nigh being cast away, was Christ. Christ carries the prayers of poor Creatures unto his Father, when they are in dangers, and distress; and brings answers suddenly from Heaven, and so the storm is quiet, and becomes a Calm. And you little, it may be, know how it comes. O Christ many times, prays for it! no question Paul had been praying for the preservation of the Vessel, when the Angel brought him that good news. All that sail with thee, are given thee. He had been begging their lives, and Jesus Christ gives in the answer.  
5. Those Prayers, that are such excellent means for preservation, are unfeigned Prayers. Seamen often do with their Prayers, and Consciences, as they do with their goods in a storm: they cast them overboard, but in a Calm they wish for them again. So, many of them pray in their storms, but these prayers are but forced prayers, God never hears from them but in danger. Alas, God looks upon such praying to be only flattering, and lying, and so he calls Hypocritical praying. They flattered me with their lips, and lied unto 
Psal. ●8. 34.  me with their tongues. Why, they were praying. O but their hearts were all this while a deceitful Bow, they were Hypocritical in all this. And we read of some, though the Lord 
Hos. ●. 13.  redeemed them, yet they spoke lies against him. O, how often have you done so?  
6. The prayers that are such excellent means for preservation, are prayers flowing from a broken and a contrite heart. He is 
Psal. 34. 18.  nigh them that are of a contrite heart. Nigh them? how? nigh them to save them; so says the next word, (some read it) he preserveth the dismayed in Spirit, or bruised. Are you dismayed in dangers, under the sense of your sins? fear not, God is nigh such. But alas, what are the Prayers of a Company of poor wretches unbroken either for their sins, or from their sins? who it may be, before the storm, were Swearing and Blaspheming God: the Prayers of such is no more than to cut off a Dog's neck.  
1. Reason why Prayer is such an excellent means for preservation, because, In this duty God's honour is highly concerned, this is God's great Name, and Title, a God hearing prayer, in which he much glories. All his Attributes are much honoured, in calling upon him, especially in times of dangers and distresses. 1. When you call upon God at Sea, you honour his Sovereignty, his Sovereignty over the Winds and Seas: is acknowledged by calling on him. God says to these proud waves, So far and no further! So, the storm and hail, they fulfil his will, and when he pleases he commands a Calm. 2. Prayer in time of danger honours God's Wisdom, when we see no way open, for mercies and deliverance to come in at, then to look up to him; believing, he knows how to deliver out of Temptation. O, how much of the wisdom of God appears in preservations in time of danger? and is it not a good token of mercy coming in, when Persons pray, though all visible ways are blocked up? this honour's God's Wisdom, which we acknowledge is never at a loss, as to ways of bringing in mercy and deliverance. 3. The Faithfulness of God is much honoured in times of danger, when he is called upon, the faithfulness of a Friend doth most appear in a straight: now, if you can rely upon his Promise, God's faithfulness is the best line, men sinking at Sea can lay hold on. So I might add, Calling upon God, honours all his other Attributes.  
2. Reason, because the promise of preservation runs to Prayer. Call upon me in the day of trouble, here is the Precept; Is not a day of trouble, a time of danger? Is it 
Psal. 50. 14.  not a day of trouble, when, it may be, but a few steps are betwixt you and death; nay betwixt you, and Hell? Is not it a day of trouble when your sins encompass you about? when the fears of death take bold on you? when you must never see Wives and Children, Friends, and Relations more? well, what should you do then? O then, call upon God, and I will deliver thee, and thou shalt glorify me. Thou for any thing I know, may have thy mercy for a while, unasked; but, I tell thee from the Lord, Thy preservations and deliverances may be Curses to thee. When men are delivered from Sea, and fall into their Wickednesses again, they are a Curse to them; when they say, They are delivered 
Jer. 7. 10.  to do all these abominations. You have your deliverances, but you have not them in a way of promise, you have them not in a way of prayer; these unsought-for mercies, are usually Curses to the Receivers.  
3. Because, Prayers in times of danger usually are accompanied with the Exercise of grace: now the greatest deliverances come in away of the exercise of grace. Grace lies dormant until it be awakened by danger: they are not sleepy habits, that usually deliverance comes in upon, but when grace is exserted. When came that Preservation to the Disciples at Sea, in that dreadful storm, but when the Ship was covered with waves? 
Mark 4. 37.  Jesus Christ was there then, though asleep.  
1. There is in Prayers, in time of danger, faith exercised. Now to go to God in faith, in time of trouble, O, what a great mercy is this? Of all men in the World, Who have more need of faith, than Seamen! Can you go through your dangers and difficulties, without? Is it not this the Ariadne's clew (that the Poets feigned) would lead and extricate through all Labyrinths? You Say, such a Vessel is gone to the Straits; you will go to the Straits every Voyage you make, without faith: this is your Anchor, and the promise is your Cable, that in all storms and dangers, you must make use of; 2. In Prayer in time of danger, there is Patience exercised. Then men's Patience is tried; God loves to see us lie quietly submitting to his will, and then comes deliverance: the cries of impatience do but clip the Wings of Mercy that it cannot fly, so swiftly towards us, as it would. To how many thousand Seamen, may the Lord say, as once to those Disciples? Why are ye so fearful, O ye of little faith! O ye of little Patience! Is repining and murmuring the way to deliver, think you? 3ly. In Prayer in time of danger, there is exercised Repentance; and Confession of sin; Thus Jonah, when God and his Conscience arrests him; then the Malefactor, and grand Delinquent confesses. This is the going of the Pump, when Repentance is in exercise. Now Deliverances usually comes in upon this exercise: Whosoever knows the Plague of his 
1 Kings 8. 38.  own heart, and shall pray to me: then (says God) I will hear. In time of danger, your hands must be upon the particular Plaguesore, if God hear and help. 4th. In time of danger, three is exercised Justifying of 
Nehe. 9 33.  God: Thou art Righteous, but we are Wicked; Thou hast punished us less than our Iniquities 
Ezra 9 13.  have deserved (say they), Lord, this storm, is justly come upon us, we were lately sinning 
Ezra 9 13.  against thee, we have sinned again after such Deliverances, that now thou may'st be Righteous, if there should be no escaping. And usually when the Lord hath brought poor Souls, to this; then comes in the mercy of 
Jer. 29. 11.  Deliverance. 5. Truth of Grace is exercised in such a time; then we shall seek the Lord with our whole heart.  
4. Prayer is an excellent means to preserve in Sea-dangers; because now Persons answer God's expectations; The Lord is so great a lover of Prayer, from such poor worms as we are, That he sends dangers on purpose upon us to draw Prayer from us: What a sweet word is that? My Dove! that art in 
Cant. 2. 14.  the clefts of the Rock, and the secret places of the Stairs; let me see thy Countenance, let me hear thy Voice, for it is sweet, and thy Countenance is comely. When poor Souls are in dangers, [so the Church at this time, hunted by Enemies, and so in secret places of the stairs.] The words are a Metaphor taken from Doves in danger, pursued into the holes of the Rocks, by Birds of prey: yet then, Thy voice is sweet: The old Proverb is, If you will learn a man to pray, send him to Sea. If so, than it is a pity they should learn to swear there. Now Deliverances do not come in, until Persons answer the Lord's expectations. 
Hos. 6. ult.   
In their affliction (says God) they will seek me early: he expects this from you. They 
Esay 26. 16.  poured out a Prayer to thee, while thy chastisement was upon them. In Trouble they visited thee.  
5. Prayer is an excellent means to preservation, in Sea dangers; Because God will now make praying Souls, know, Their Extremities are Gods opportunities, They shall now have a Testimony in their Souls from Heaven, that God is a present help, in time of trouble; and that then, when they go through the waters, he will be with them. We read of some calling upon God in the 
Esay 43. 2.  Fires. O but, what answers do they get? 
Esay 24. 15.  He shall say, I am your God. God loves to 
Zach. 13. 9  deliver in nicks of time: When all hope was taken away, than he sent his Angel to Paul; 
Acts 27 20.  when Peter began to sink, than the Lord immediately 
Math. 14. 30.  put forth his hand and caught him. O, God loves to enchance the price of all his mercies and Deliverances, therefore he gives them out, when the case is desperate.  

APPLICATION.  
Is it so, that prayer is an excellent means for preservation at Sea, in time of Danger; First it is a word of Counsel. 1. To Persons whose prayers God hath answered, and whose persons God hath delivered, in great, and eminent dangers. Of all persons, they should look to it, that they sin not against the Lord, who hath done such great things for them.  
First word of Counsel is, Live answerably to your Preservations. How uncomely! nay how sinful is it, daily to live upon mercy, and daily to live below mercy? After such Deliverances as this, shall we break again his Commandments? May not a None-Such be written upon the head of this Deliverance, and Preservation? yea, and may not a None-Such be writ on the head of this sin, and Provocation? Check yourselves in your sins, by the Remembrance of your mercies. Was I delivered to do all these abominations? Was I delivered from Sea, and saved from Hell, at such a time, To live in such a sin? To be Drunk? To Swear? To abuse my Relations? To Scoff and Mock at Godliness? O, May'st thou not hear God saying to thy Soul? Is this thy kindness to thy Friend? wilt thou thus requite the Lord, foolish and unwise man, with Evil for so much Good? David was delivered, and see what use he made of it, To walk before the Lord in the Land of the living, (viz.) To walk as under his eye, It was writ upon a City-Walls in England now demolished, This City saved by the Lord, being eminently delivered; So may be writ on many of your backs, This man saved by the Lord, Delivered by the Lord: then what should be written of such men's Conversation, but Holiness to the Lord? should not the line of mercy, that draws them so often out of the water, make Moses' of them? should not that line bind them fast to the Lord Jesus? should not the mercies of God prevail with poor Souls, I beseech you, by the mercies of God, says Paul.  
Second word of Counsel; O, Labour to keep the sense of them fresh upon your spirits! when we lose the sense of the mercy, than we are easily drawn into sin, against the God of mercy; O, while mercies are new, they affect us! as every Condition at first, is taking, but afterwards it is not so. It is with mercies, as with the Children of Israel, they sang and gave praise. But yet we find all off again, Psal 106. 12. They made haste to forget, they rid post (as it is in the Heb.) to forget. 1. Keep the sense of danger upon your hearts. When we lose the sense of our dangers, we lose the sense of our duties. O what a danger was I in, at such a time? what distress, and said with good Jehosophat, I know not what to do? It is good to reflect on, past dangers; so David, there came a Lion, and a Bear, etc. 2. Keep the sense of the Deliverance on you; if it wear off, the beauty of the mercy is blasted; it will then look like an old withered mercy. God would have his mercies fresh to us, to look with a fresh Complexion. 3. Keep the sense of your Vows, upon you, the Vows that your Souls uttered in the time of your distress. 4. Keep the sense of your present frames of Heart, you had upon you, when you were in danger; whether your sins compassed you about in that day or no; Consider, whether you were under the smiles of his reconciled face, or no, in dangers, O what would you not then have given for the Pardon of your sins! 5. Keep the sense of your sins upon you, that stared your Consciences in the face, in your dangers. Is that sin mortified, yet? Is that sin forsaken? These things we should keep fresh upon our Souls, after our Deliverances.  
Third word of Counsel; O, then let your Preservations from past dangers, be obligations upon you to trust God in future straits, The Lord delivered me (says David) out of the Paw of the Lion, and the Paw of the Bear, and what then? and he will deliver me out of the hand of this Philistin. This was the great sin of Israel, that they did not trust God, when they came into present Straits. How long (says God) will this people provoke 
Numb. 14. 11.  me by their unbelief? for all my Signs and Wonders? Thus the Lord Jesus reproved his Disciples, for not considering the Loaves. So poor Souls should by former Experiences be encouraged in present Exigences.  
Fourth word of Counsel, O beg of God, your Deliverances, and Preservations, may be all sent sanctified unto you! There are many Souls have unsanctified mercies, unsanctified enjoyments, Deliverances, and Salvations; alas these will harden poor Souls, because Sentence is not speedily Executed, therefore are the hearts of sinners hardened: They escape this danger, and the other, and 
Eccles. 8. 11.  so they think they shall always escape.  
It will here be demanded, When a Deliverance is sanctified?  
1. When it is joined with Holiness: We read of Deliverance and Holiness upon 
Obad. 17.  Mount Zion, when Deliverances shine in the Holiness of men's Conversation. To be delivered, and follow your sins more greedily, that is no sign, Deliverance is sanctified.  
2dly. When they abide upon the Heart, they are sanctified; when they remain, with a Soul. Many, many, have Preservations from danger, and as soon as they are delivered, all is past, and gone with them, as a tale that is told. It may be they never think of them, till they come into another danger, or another strait.  
3dly. When deliverances are sanctified, they are admired. After such Deliverance as this! O how their Hearts admired, the mercy! You lose the beauty of a mercy, for want of admiring-frames of Heart; In this Deliverance, says the Soul, here was the appearance, of the several attributes of God; here in this circumstance, was the wisdom of God, and the Power of God  
4thly. When Deliverances do kindly humble, and break the Soul, than they are sanctified! what, save such a worm? put forth his power to save, at such a time, from Death, and Hell, such a poor, vile wretch? that deserved to have been lodged in that Pit, where there is no Redemption many years ago.  
5thly. When Deliverances are sanctified, they endear the Soul exceedingly in love with God; Thus David, I will love thee, O 
Psal. 18. ●  Lord my strength, why? The Lord is my rock, my fortress & my Deliverer; ask your Hearts, now you that have been eminently delivered, at Sea, or Land, if your Preservations be thus sanctified.  
Fifth word of Counsel: Register your Preservations, and Deliverances, you will find much, yea very much benefit in such a Course; Thus all the Saints did. Did not Heman remember the years of the right hand 
Psal. 77.  of the Lord: There are these Remarkable 
Jer. 2. 2.  days, you should, in an especial manner remember; 1. The day of the first love, in drawing you into Christ; this God remembers, I remember the love of thine Espousals. 2. The day of your Deaths, that you 
Jer. 2. 2.  should remember, O that my people were wise 
Lam: 1. 9  to consider their latter end; Jerusalem came down wonderfully, because they considered not their latter end. 3. The days and times of your Deliverances; Thus did the Lords Saints; or else we should have been bereft of many precious Scriptures; As that excellent place, when David changed his Behaviour before Abimelech, O what an admirable Psalm, was penned upon that occasion! 
Psal. 34.  and also the 40th. Psalms, He brought me up also out of the miry-pits, etc.  
1. O, do you remember them, they will be a strengthening of your Faith for time to come; A man will not lose a Receipt, or an Acquittance lest it be called in Question; and, Will you lose your Experiences of God's goodness, to you? Experiences, are poor Souls Receipts, (as I may say) now you may be called into Question, as to your Estates: O these, then, will be Comfortable for you to read over. 2. They will be strengthening to others: You will not believe, what Sermons, some of your Deliverances are to Relations, to Acquaintances. Another man's experience may strengthen my Faith. And he hath (said David) put a 
Psal. 40. 3, 4.  new song in my mouth, even praise unto our God. What then? many shall see it, and fear, and trust in God? 3. God will lose his glory by you. How can you glorify him, if you do not remember the Lords mercies towards you? and thou shalt glorify me; what? Shall you gain by them, and God be loser by them? that gave you them? You would not have your Owners losers, and will you have God a loser? O how much of the glory of God hath been lost by losing the Remembrance of your Deliverances! 4. Remember them: for they are written down in God's book of Remembrance; If you forget them, God will remember them, When the Lord brings forth this Book of Memento's, against your Souls, O how sad will it be! Soul, dost thou not remember, thou was in such a danger at Sea! such a time? such a dark Night! so nigh sinking, so nigh splitting? and never thought'st to come off with thy life? and I appeared for thee, and was seen in that straight; but thou was worse, and worse, after thy Deliverances. Alas the Soul hath quite forgot, these things. You will not, you poor Sea men, you will not be able, to stand before the Lords Memento's in that day; 5. O Remember them, or else you will have great guilt upon you: your forgetfulness, is the grave of God's mercies. Will you deal thus with the mercies of God? Was it not sad, think you, when they threw the dead by 20, and 40, and whole Cart-loades, into a hole at once, in the time of the Plague? and is not this sad for God to bestow upon you whole Cart-loads of Deliverances, and mercies, and you bury all in forgetfulness? It was charged upon Israel, They soon forgot his works.  
The second Word, is a word of terror, to such persons as God hath delivered, without their prayers from great, and eminent dangers, and yet have lost the sense of such Preservations, and mercies. This is a terrible Condition, to have Preservations lost upon you; to have all your deliverances, as water spilt, upon the ground.  
1. Such Preservations are but Reservations, to greater wrath; do not you say, The bitterness of Death, is passed, because you are safe returned from your Voyage, another woe is to come, yea a greater woe; Though one is passed, there is still wrath to come. We read of some that shall fly, but yet shall not escape; and shall not be delivered: why what was the matter? though they dig into Hell, thither the Lord would follow them, mine hand shall take them; O whither can Sinners go out of the reach of God's arm? It may be they will climb up to Heaven; Thence (saith the Lord) I will bring them 
Amos 9 4, 5, 6.  down, yea, though they hid themselves, in the Top of Carmel, I will search, and take them out thence. O but it may be, they will take another Course, and go to Sea, to hid themselves from God; Thence will I command the Serpent, and he shall by't them: Thus the displeasure of the Lord followed them.  
2ly. Such Preservations, will be great Aggravations, 1. of your sin, and guilt. 2. Of your Condemnation and punishment: 1. Of your sin and guilt. Shall we break his Commandments again, after such a deliverance as this? what, sin against so gracious a God? Thus requite the Lord? O what unkindness is this? Suppose a person, in mere Compassion, had redeemed another from the slavery of the Turks, where else he might have lived, and died; and this person redeemed, should, after this, not only forget all; but affront and abuse the person that redeemed him; Would not this be monstrous ingratitude among men? Yet the sin runs higher, in this Case, What, will you thus requite the Lord? is this your Kindness to your Friend? to your God? that delivered you, when none could? that was your Arm, and your Salvation in a needful time of trouble? This will aggravate sin. If I had not come, and spoken unto you, you had not had sin (viz.) your sin had not been so circumstantiated; So, if the Lord had not delivered you, so often, so eminently; you would not had such sin: 1. This is to sin against mercy, and is not this a great aggravation? What, to sin against the best Friend, you ever had in the world? O, who can tell what mercy hath done for them! was not thy Creation from mercy? and were not all thy Preservations from mercy? 2dly. This is to sin against Resolutions, and Vows. And will not this aggravate sin? O, is not this terrible, To sin against Resolution, from time to time? how often hath thy poor Soul resolved, after such a deliverance, and such a Preservation, to leave this wickedness and profaneness? and yet never wast so good as thy word: How often have many of your Souls said, as the Prodigal, did, I will arise, and go to my Father? but yet have sitten still in your sins, to this day! and all the purposes of your Heart have fallen asunder. 3dly. This is to sin against Convictions and light. No Sins, are so aggravated, as they-against-light: Have not your Consciences reproved you, and convinced you, many a time? 4thly. This is to sin against Experience, as well as Conscience, which was the great aggravation of the sin of Israel; For all God's signs and wonders, to distrust God. O, what experience have you had of the faithfulness, power, wisdom of God, in delivering of you? what? and you sin? 5thly. There is high ingratitude in it. O, what unthankfulness, is it? after so many deliverances to sin against the God of them?  
2dly. Such Preservations, are Aggravations of punishment, and Condemnation. How will you answer to have the book of God's Remembrances opened unto you? and all your deliverances, read out of it▪ Such as you have forgotten, and buried many years ago. Did not I preserve thee, in such a storm, at Sea? in such a danger at Land? gave thee thy life at such a time? when but a step betwixt thee and Death? O, How will this sting your Consciences?  
3dly. Such Preservations are the greatest 
Ec●l●s 8. 11.  Hardners in Sin: If they do not Soften, they Harden: These Providences are like Ordinances, either great softners, or else great hardners; Because sentence is not speedily executed, therefore the Hearts of Sinners are hardened. O, what a terrible thing it is to be hardened, and set in sins? Such Persons under their preservations they put the evil day far from them, and so are hardened; they think, because God forbears them, and spares them at present, he will never pass sentence upon them; because they are Reproved, they think the Sentence will never be executed. We read of some that put the evil day far from them. What, though God hath leaden feet, he hath iron-hands (saith one); Though he be slow in his motions, yet he is sure in his executions. 2. Poor Souls, that are preserved, and make no spiritual use of their Preservations, they are ready to think, God loves them, because he preserves them; and so they go on in their sins, and provocations. We must not argue from common Providences, to special affection. There are no evidences in these things, no no more than in sparing the wicked in the Plague-time, while many truly-godly were carried into Heaven, and glory by it. 3. Poor Souls that are under such Perfecutions, are hardened.  
4. Preservations that are not answered in Conversation, nothing speaks more sadly a Souls-Rejection, by God, than this: O, what a sad argument it is of Rejection, for a poor Soul never to be brought nearer God, by all its preservations? but worse, after deliverances. This saith, as much as, God hath let it alone.  
Third Use, is a word of Examination to Godly Seamen. If it be so, that Prayer is such an excellent means for preservation, O then examine, whether your Preservations have been fruits of prayer, answers unto prayer: O, it is a sweet thing to read answers of prayer in preservation! to say, Lord, thou, hast heard my Cry, and delivered me.  
1. A Preservation that is a fruit of prayer, is a Preservation that always endears the Soul unto God. I will love thee, O Lord my strength. O what a warm frame of Heart was 
Ps. 18. 1, 2.  he in at that time? O, the Lord had delivered and preserved him! Hath your Preservations endeared God to you? or no? What, not love him, that appeared for you, when none else could come into your Relief?  
2dly. A Preservation that is a fruit of Prayer, always raises the Souls of the Receivers in praise. That which we win by Prayer, we wear by praise: What is the reason, men are so ingrateful, and unthankful for these Preservations? They are not answers of prayer.  
3dly. A Preservation, that is a fruit of Prayer, will cause the Soul to believe in the next strait, it is brought into. It binds the Soul over to believe for the future: Answers of prayer always bind over the Soul to believe, He hath delivered me, and he will deliver, etc.  
4thly. Preservations that are answers to prayer, they fill the Soul with admiration. such Souls go round about their preservations, and look steadfastly upon every circumstance, and so see the beauty of its preservations. The mercy came in when I had given over all hope; when near sinking, than the storm ceased. Here did the power of God appear, there the wisdom of God, there the love of God.  
5. Preservations that are Answers to Prayer, they are always lived up to. Conversations, are suited to their Preservations. 1. Such walk Humbly under their Preservations; they do not puff them up. 2. They walk Holily after Preservations. 3. They walk Thankfully.     
Jonah 1. 7. And they said every one to his Fellow, Come let us cast Lots, that we may know for whose cause this evil is come upon us. So they cast Lots, and the Lot fell upon Jonah. 
We have already had an account, how serious these poor distressed Mariners were in their danger; as to their use of means: 1. Rational means, They lighted the Ship. 2. Religious means, They every one cry to their God. And here, in the Text, they are upon the use of the most extraordinary, and best and last means, (viz) To find out the guilty Malefactor, who raised the storm, that now threatened them with Shipwreck. For whose cause this evil was come upon them. Now, was their grand Inquiry.  
1. In the Text, we have a serious consultation of a poor distressed Ship-company, in eminent danger. Dangers will make men serious in their Consultations. And they said every one to his Fellow, Come let us cast Lots. The storm growing upon them, though they had used rational and religious means. (Jonah having not confessed his sin); they begin to think that the storm came upon some extraordinary errand, and might be some extraordinary Messenger or Pursuivant, to Arrest some great Malefactor. And therefore, they fall upon a Consultation to use extraordinary means, in order to a discovery of the guilty Person. And this is the casting of Lots. The use of the Lot being in difficult cases, to leave it to the judgement of God to decide the Controversy. The Lot was used in Scripture in these cases. 1. To decide inheritances. They were divided by Lot. The Inheritance was also from hence called a Lot. And Simeon said unto his Brother, come up with me into my Lot, that 
Numb. 26. 53.  we may fight against the Canaanites. 2. The use of Lots, was in order to the executing of Sacred and Holy matters, Aaron was to cast 
Judg. 1. 3.  Lots upon the Goats; One for the Lord, another 
Leu. 15. 8.  for the Scape-Goats. So Mathias was chosen to his Office by Lot. 4. The use of 
Acts 1. 26.  the Lot was for deciding of Controversies : The Lot causeth contention to cease, and parteth 
Pro. 18. 18.  between the mighty. It unites them, and reconciles them. The disposing of the Lot is 
1 Sam 14. 41.  called God's Judgement. The Lot is cast into the lap, but the disposing thereof is of the 
Prov. 16. 33.  lord [But the word signifies Judgement]? the Judgement is of the Lord, He decides the controversy. (And some read it) The whole, Judgement of it, is of the Lord. Thus Achan was discovered by Lot; He was taken 
Josh. 7. 14, 15.  (but some read it) he was hit, the Lot fell upon him, as here, upon Jonah. A Lot (saith Dr. Ames) is a requesting a divine testimony to decide 
Mat. 27. 35: They cast Lots upon his Vesture,  some controversy, by the determining of an event to be manifested, in a mere Contingency. Now the case of these poor Heathen Mariners, was this: They attributed some thing of this Nature to Lots, that they were, in their use, and eye, of a deciding discovering Nature. So they consult to cast Lots.  
2. We have their agreement in their consultation. So they cast Lots: they were not divided in this case, as many Ships-companies are, in storms. Some will stay by the Vessel, and some will take them to their Boat: and both the divided Parties many times lost. Dividing, in time of common danger and distress, is frequently of sad Consequence. But we see here they all resolve upon one course, which should teach Christian Seamen to be united in their course and Resolution, in time of distress.  
3. We have the main scope, and end of this serious Consultation. That we may know for whose cause this Evil is come upon us. They had strong apprehensions, that the Case was extraordinary; and gladly would they find it out. They do not every one reflect upon one, and say, Is it I? Is it I? O no, but they put it off from one another; and yet all are in good earnest for a discovery of the cause. But Jonah is silent, all this while, says nothing, They had this Notion, that some extraordinary guilt raised this Storm. There was some Malefactor aboard, and, as they said, when Paul came a shore, and the Viper came upon his 
Acts 28. 4.  hand, No doubt this man is a Murderer, whom though he escaped the Sea, yet vengeance suffereth not to live. So these poor Pagans conclude, Some great Malefactor was aboard, this storm pursued to take Vengeance of. 2. Here is this in it also, that they gave up the discovery to the determination of the Lot; That we may know for whose cause this Evil is come upon us: We will be decided by the Lot; whom the Lot will fall upon. They attributed such a Divinity to Lots, that they were willing the Controversy should be ended by them.  
4. We have the controversy divided, and the Malefactor discovered. And the Lot fell upon Jonah. Before he was reproved, and might have been vehemently suspected, being asleep, in such a storm. But here he is plainly and openly discovered, and discovered in an extraordinary way too. His Conscience is not startled, at the Mariner's reproof; though he be awake, his Conscience is asleep still; he doth not cry out, I am the man, for whose cause this Evil is come upon You. I am the Malefactor sent after, by this storm. O no, so hard it is to acknowledge our guilt, and take shame to ourselves. We go on, and let God go onuntil we be discovered, that there is no denial of it.  

1. Observation is this.  
Extraordinary Storms and Tempests are not sent out without a Cause. This Doctrine these poor Pagans owned.  
2. In all Distresses and Afflictions it is our duty to be enquiring into the Cause. This Doctrine the poor Heathen Seamen own. For whose Cause this Evil is come upon us.  
3. God will find out the Jonah, that hath raised the storm [And the Lot fell upon Jonah.] The hand of an especial determining Providence, disposing, and so ordering it, that it fell upon Jonah.  
1. Observation; Extraordinary storms and tempests, are not sent out without a Cause, [That we may know for whose cause this Evil is come upon us, is the consent of the whole Ships-company.]  
1. We are to understand that, these poor Heathens had, in their dangers, apprehensions above Chance and Fortune. They thought that there was some cause given to their Gods, by provoking them, why these things should come upon them: As they had, why the Viper should come upon Paul's hand, They thought, there was some great cause; that he was a Murderer, and vengeance was pursuing him. They thought their Gods were angry, and so, They cried unto 
1 Sam. 6▪ 9  their Gods. We read of the Philistines, when they had taken the Ark Prisoner, and had been Plagued for it, with one Judgement after another: to decide the Controversy, whether these Judgements were from God, or a chance that happened to them; they would put it upon this issue. They would send it home, and if it went by the way of the Coast of Bethshemesh, than they concluded, It was God's hand that smote them. So here, If the Lot fall upon Jonah, than the Controversy is decided, that he is the guilty Malefactor, that hath caused this great storm.  
2. We are to understand that those poor Heathens had apprehensions of the Justice of their Gods, while they say, For whose cause is this come upon us? They looked upon it as a punishment, and that it was come, as some righteous Sentence upon some great Malefactor. So they (in the Acts) when they saw the Viper come upon Paul's hand, presently conclude him a Malefactor, of the highest rank, and that Vengeance would follow him, at land, if he escaped it at Sea. They could not but believe, there was some Cause given by some in the Vessel: O that this may teach poor Seamen, every storm to say! For whose cause is this storm come upon us? shall Heathens outstrip Christians, when they are in storms and dangers?  
3. We are to understand, that these poor Heathen Seamen, did think that there was a Supreme Power ordering, and guiding this storm or tempest. What needed they else cry to their Gods? what needed they have cast Lots? But that they attributed a kind of Divinity to them, to decide the Controversy, and that the Winds had a Commission from their Gods to blow; or else, why should they say, What should we do unto thee, that the Sea may be calm, etc. They thought, If a righteous sentence was executed upon the now discovered Malefactor, that the storm would cease.  
4. We are to understand, That these poor Heathen Seamen thought, that the Malefactor would be discovered: Therefore they said every one to his Fellows, Let us cast Lots that we may know for whose cause this evil is come upon us: Lots were not used but in doubtful and difficult Cases. Therefore they by joint consent, put it upon this issue, that he whom the Lot fell upon, was the Person.  
5. It is further observable, They were all willing to find out the guilty Person; And every one said to his fellows, Come, let us cast Lots. This seems to argue their innocency, all this while; they were so willing, to come to trial. Guilty Persons use to fear the sentence of the Judg. Their willingness to cast Lots was, to come under the judgement, and sentence of the Lord. Though they might not think absolutely of the sentence of God in the Lots, but, it may be, used them superstitiously, and unwarrantably.  
Before we come to the Reasons of it, let us a little inquire into this storm, What kind of storm it was, that they thought there must be some especial Cause or Provocation to procure it.  
1. It is said to be sent out, It is a Messenger or Pursuivant, after a Mallefactor. The 
Ver. 4.  Lord sent out a great Wind into the Sea. Winds are the Servants of God: He says, Go, and they go; blow and they blow. 2. It was a wind of The Lords sending out. [The Lord sent out a great Wind.] They blow as God gives them a Commission. God's Sovereignty over the Winds is an useful doctrine to Seamen to take notice of. It is said, God 
Psal. 78. 26.  caused an East-wind to blow in the Heaven, and by his Power he brought in the South wind: He is said to bring them out of his 
Ps. 135. 7.  Treasuries. They are shut up, and let out, at his command. The way of the Lord was in this Tempest. 3. It seems to be a sudden storm, The Lord sent out a Wind into the Sea. [Cast out a wind upon the Sea, some read it] noting the suddeness of it. And this made the Mariners conclude, there was something extraordinary in it, beyond the course of Nature. 4. It was su●● a storm as threatened the breaking of the Vessel. 5. It was such a storm as was not calmed, though the Malefactor was discovered, until he was executed, They rowed hard to save his life, but the Sea wrought and was Tempestuous against them, 
●er 15.  justice must be done upon the Offender, and then it calmed: [So they took up Jonah, and cast him into the Sea, and it ceased from Raging.]  
1. God doth not send such storms without a cause, because he is righteous in all his proceed, judicial proceed. Though sometimes he be severe, yet he is always righteous. The righteous Judge doth not pass sentence without notorious evidence of the fact. This was the Case of Jonah: he had fled from the presence of the Lord, his flight evidences his guilt. And so God sends this Terrible Hue and Cry after him. The storm 
Psa. 148. 8.  and hail, fire and vapour, and snow, are all said to fulfil his word viz, his word of Command, and his word of Threatening, which is a righteous Sentence upon guilty Sinners! Here consider poor Seamen, Is it not a righteous thing with God, that you who have sinned in many storms, by raging impatience of your Spirits, by being in as great a storm of discontent, and murmuring, as the Sea itself; You that have been delivered so many a time in storms, and sinned after such deliverances; you that have made so many vows to God in your storms, and distresses at Sea, and have broken and forgotten them all at Land, (is it not, I say, a righteous thing with God, that you should at one time or other perish by such storms)? Is it not a righteous thing, that when the guilty Malefactor hath fled, and the Hue and Cry sent out after him, takes him; that he should be tried, condemned, and executed? Alas, poor Seamen, you are the Malefactors, God is the Judge, and your extraordinary Storms, are the Hue and Cry sent out to Sea after you. May not you say in this case, as David in that? Whither shall I go from thy presence? If I take the 
Psal. 139. 8. 10.  wings of the morning, and dwell in the utmost parts of the Sea, even there shall thy hand lead me, thy right hand shall hold me (viz.) lay hold on me, apprehend me; as a Malefactor is apprehended by Hue and Cry? Have not you given God cause thus to send after you, when you carry guilt to Sea with you, every Voyage? old guilt, new guilt; old Vows undischarged, new debts unpaid: You have cause to say, and your Relations have cause to say, God is Righteous in all that is come upon you. He is the Judge of all the earth, and he will do right; he is Judge at Land, and he will do right there; and he is Judge of the Court of Admiralty, and he will do right there.  
2 Extraordinary storms are not sent out, without Cause. Because God will stop the mouth of every poor guilty sinner, in the day that he deals with them. Jonah here pleads guilty; for I know, that for my sake is this 
v●●. 12.  great Tempest upon you. Now he Confesses all. The Law of God is so Righteous, that it stops every mouth. Now, we know, 
Rom. 3. ●● 19  what things soever the Law saith, it saith to them who are under the Law, that every mouth may be stopped, and all the world may become guilty before God. As when guilty persons have the fact proved plainly before them, that they have nothing to say for themselves, as the Judge says when he passes Judgement, What hast thou to say for thyself, that the Sentence should not now be pronounced upon thee? The poor wretch hath now nothing to say for himself, stands as the man that had not on the Wedding Garment, Speechless! Now in these extraordinary storms (poor Seamen) God is dealing with you. It may be, at home Ministers were dealing with you, and God's Ordinances dealing with you, and Relations dealing with you, that you would look about you, for your immortal Souls. But all was rejected; But now God is dealing with you, and Conscience is dealing with you, and now your mouths will be stopped. All your objections then will be silent. If you say any thing in this day; It will be, Lord thou art Righteous! If thou pass Sentence upon me now, if thou sink me, if thou damn me, if I never see Relations more, Wife and Children more; O, poor Seamen, how will you be then condemned in your own Consciences, when God is passing Sentence upon you, than Iniquity will stop its mouth.  
Third Reason: Extraordinary storms, are not sent out, without a Cause: Because they bring Souls into great distresses. Now, God doth not Afflict or distress the Children of men, willingly. Alas, it is with great regret he doth it. As a Father Corrects his Child. He fears he will be spoilt else, not that he hath any delight in whipping-work. It is said of poor Seamen in their storms, Their 
Psal. 107. 25 26, 27 28.  Souls are melted because of Trouble, they are at their wit's end. Then they cry unto the Lord in their trouble, and he bringeth them out of their distresses: Their Soul is melted: their courage faileth because of Anxiety (so some read it). Now God doth not without a cause bring poor creatures into distresses. 1. Now poor Seamen in their storms, are distressed with their sins, compassing them about. Now 
Psal. 40. 12.  their iniquities takes hold upon them, that they cannot look up, therefore their Heart faileth them: (as David says), Take hold upon them, as the Hue and Cry takes hold on the guilty Malefactor, as hath been hinted already. O, is not this a great distress, when death and unpardoned guilt looks a poor Sinner in the face, at the same time? To have all your sins before you, now when Death, that King of Terrors comes forth against you; this is to be in great distress. 2. In storms, fears make distress. And God would not bring Sinners into fears without Cause. The Mariners now were afraid, as hath been noted before. Fear is such a distress, that we read a promise to be delivered from the fear of Evil; not only from the Evil, but the Fear of it. Fears of death, are as terrible to some, as Death itself. 3. In storms, 
Job. 9 13.  they are distressed under the sense of God's displeasure. O, this is a storm in his Anger! and, if God withdraw not his Anger, all the proud helpers stoop under him; all the helpers of pride (as the Dutch Annotators observe), They that arrogantly presume, they can help themselves out of the distress. Alas, the Stouthearted Mariners, the most courageous Seamen in the world will stoop under Him. God is not Angry without a Cause. Is not this distress, To be under the sense of divine displeasure? Ask David, and he will tell you; he had no rest in his bones because of God's Anger.  
4. In storms, they are distressed under Terrors of Spirit about their Eternal Conditions. No such distresses, as Soul-distresses. If it come to this once, O what will become of my immortal Soul? If I die and sink in this storm, do not I go to Hell? now, I think, the Soul is in distress enough! It is no wonder, if the Soul be in distress, when it is to die, and knows not whither it shall go, but bespeaks itself, as he did, O poor wand'ring Soul, whither art thou going? thou must never sport it more. 5. In storms they are distressed with thoughts of their dear Relations, and one-while they think of their precious Souls, and those thoughts cut them to the Heart? Anotherwhile, they think of their dear pieces of themselves, their Wives and Children, and these thoughts, as daggers, go to their Souls▪ And thus are they hurried and distressed in their Spirits. Now God would not bring such distresses upon Sinners without a Cause.  
4. Because extraordinary storms are the sad effects of God's displeasure against poor Sinners. Was the Lord displeased against the Rivers? Was thine Anger against the 
Hab. 3. 8.  Rivers? Was thy wrath against the Sea? So, may not we say of this like terrible Tempest, Was not the Lord's Anger against the Seamen, against their Relations, against the whole Land? God was Angry with Jonah, when he sent this storm after him. And had he not good cause? 1. Did not he contradict his Commission? and, will a King bear it, To have his Royal Commands contradicted by his Subjects? nay, especially Can he bear it by those that he had preferred to places of Eminency? Jonah was a Prophet; a person, God had honoured to be sent out; a Prophet in Israel. It is no wonder, if God was Angry. As God is most angry when his own people sin against him; so he is most angry when his Prophets do sin against him, which made God complain of old, He had seen folly in the Prophets of Samaria, 
Ver. ●●. 13, 14.  and I have seen in the Prophets of Jerusalem, an horrible thing. They commit Adultery and walk in Li●s; etc. O, this raised Gods anger against them. Now, for a Prophet to walk thus contradictory to God, This must needs cause God to be angry. 2. God had good cause to be angry with Jonah? he is secure under his guilt; and this is a great Provocation unto the Lord. If a poor Soul fall into sin, and quickly be sensible of it; O then, God is ready to forgive. But, when a poor Soul sleeps on, and sins on, (which was Jonah's case,) this is a great Provocation unto the lord He was asleep. 3. God had good cause to be angry, in continuing as well as sending the storm, for Jonah is exceeding disingenuous with God and his Conscience. What Calls had he, to awake? The Master Reproves him; one would have thought that might have set his Conscience on work. The poor Heathen Mariner's cry, Every one calling upon his God (one would have thought) might have brought him to consider, how he had offended his God. The very casting out their wares, might have occasioned him to think what guilt he was under to endanger all the poor innocent men's lives. But (you see) he puts all off to the last. Until he is discovered by Lot; nay when he is discovered, he is not yet ingenuous; but stands their Examination before he confess that it was for his sake, that this storm came upon them; Must not this needs be a great Provocation to the Lord? 4. For Jonah, God had good cause to be angry with him, that he being sent upon an Embassy for Souls, should refuse it. This was Jonah's Calling: O, how forward should he have been, to prove an instrument of bringing so many thousands of Souls to Repentance, that lived in such a City! O, how he should have rejoiced in such an employment! to have saved Souls from death! What an occasion was this for God, to be angry? to be a Preacher to Souls, and not a lover of Souls? 5. God had good Cause to be angry with Jonah, because he mattered his own name more than God's. This was his Temptation as hath been hinted before. What? for an Ambassador to a King, to stand more upon his own name than his Master's, that gave him his Commission? What a Provocation is this! What, a Preacher? and have so little Regard to the Glory of God, and the good of Souls? To regard our Reputation more, than the honour of him that sent us, and the Salvation of precious Souls, must not this cause God to be angry? This is the case, poor Seamen, in extraordinary storms; You should say, Now the Lord is Angry, and God is displeased with us, and is he ever angry without a cause? now in such storms, he is saying to you as the Lord to them, Thy way, and thy do have procured these things unto thee, This is 
Jer. 4. 18  thy wickedness; because it is bitter, it reaches to the He art. O, that you would look into your Hearts, and into your Lives, and into your Houses, and into your Shops, and into the Trades you drive! and tell then your own Consciences, whether God hath not good cause to be angry? Take a view of your Land-sins at home, of your beyond-Seasins abroad, of your Seasins; and then ask your hearts the Question, Hath not God cause to be Angry?  

APPLICATION.  
Is it so, that extraordinary Storms, are not sent out without Cause? Then it informs us, that Punishments, follow Provocations, sooner, or later. Though Sentence be not speedily Executed, why should the Hearts of Sinners and Seamen be hardened, to conclude that it will never be Executed? No, Sinners? Long forbearance is no forgiveness. There will come a storm, a stroke that will pay for all. God will not let sin go unpunished. If punishments escape you at Land, they shall meet you at Sea; and, if they escape you at Sea, they shall meet you at Land. These poor Heathens had this Notion: Some notorious guilt was among them, that this storm came to punish. And they had this Notion, When the Viper came upon Paul's hand, They said Vengeance followed him and would not suffer him to live. 
Acts 28. 4.  The Avengers of blood follow persons to Sea. If Jonah be there, the storm will follow him. It was said to those that took up their Habitation beyond Jordan, that, if they worshipped not the God of their Fathers, their Sins would find them out; An Allusion to Bloodhounds, that find out the Thief, and fasten upon him.  
2. It informs us, that the Lord is Sovereign at Sea. He it is, that commands the winds, that sends them forth of his Treasury. He it is, can say to the storm, Be calm; that can say to the Raging Sea, Peace, and be 
Psal. 147. 18.  still; That sets a bound to the proud waves, and says, So far, and no farther. He it is that says to his Servants, the Winds, Go, and they go. He causeth His Winds to blow, and the Waters to flow. When waters drown Countries, & Inundations break in upon us, these are ordered by God: When poor Seamen lie wind-bound, it may be months together, how should they consider, they are God's Prisoners, and God only can set them at liberty; and, instead of murmuring against God, How should they look up to God for a wind?  
3. It informs us that God is Righteous in his Terrible dispensations at Sea. O, how Righteous was God in this grievous Tempest! O, may not Seamen, and Land-men, and all sorts say, as the poor Church did? Thou hast 
Ps. 65. 5:  punished us less than our Iniquities deserved. How righteous is God; and doth answer us with Terrible things in Rightcousness? And observe what follows? O God of our Salvation, who art the confidence of all the ends of 
At old Lynn the 11 & 12 of September, 16●1.  the Earth, and of them that are far off upon the Sea. When God ariseth terribly to shake the Earth, or terribly to shake the Sea, it is always in Righteousness. Was not the late great Tempest a shaking of both? when the Sea overflowed its banks, broke all before it. Alas sin hath broke all bounds and banks, and it is a Righteous thing that the Sea should do so. Great floods of sin, righteously bring great Floods of wrath.  
4. It informs us, That the Cause of God's Judgements may be hid from us. These poor Seamen understood not the Cause; therefore they take this extraordinary course to find it out, They cast Lots to this end, that they may know it. There was a guilty Malefactor gotten aboard, and they knew it not. There was an Achan in the Camp, and Joshua knew it not, Who had gotten the accursed thing, and hide it among the stuff, and upon this account, God refuses to go up with Israel. O, it is good for us all to say in our distresses both at Sea, and at Land, Wherefore dost thou contend with me? Lord, for whose sakes are these terrible Dispensations come upon us?  
5ly. It informs us, what a great evil Sin and Gild is. Gild is that which causeth the storm. This, this is that which, will find you out wheresoever you go: This 
Num. 32. 23.  will be the Avenger of blood, if at land, if at Sea, this will cause storms against you. If you think to flee from the presence of God, it will follow you: this is that will make you meditate Terror, wherever you are. O poor Seamen, what a terrible thing is it to have storms threaten you with Shipwreck every moment, and at that time all your unpardoned Gild looking you in the face! The iniquities of your heels compassing you about, the sorrows of Hell and Death to take hold of you, at the same time.  
2. Use. If extraordinary storms, be not sent forth without cause, it is then a word of Counsel and Exhortation to Seamen, in a more special manner. O then, give not the Lord cause, to enter into a controversy with you! You, your Wives, and Relations! give not the Lord cause to bring forth his extraordinary storms upon you, and then do not provoke him, do not stir up his wrath: If his wrath be kindled but a little, happy are they that put their trust in him. You cannot say, when he brings Tempests upon you, that he breaketh you with tempest, and multiplieth 
Job. 9 17. Ezek. 14. ult.  your wounds, either in your Relations or Estates, without a cause: it was said of Jerusalem, They should know what God had done, he had not done it without a cause.  
1. O give God no cause to take up a controversy with you! if he once come forth against you, there is no standing before him. It is said of God, He casteth forth his Ice like 
Ps. 147▪ 17.  morsels, and who can stand before his cold? But it may be said in this case, Who can stand before his storm? his Tempests of Fury, and Displeasure? Who will provoke one that is his Superior: that can crush him? Did ever any contend with the Lord, and prosper? Is not this, to kick against the Pricks? Can your hearts endure, or your hands be made strong in that day, that God shall deal with you? O then, why should you be so foolhardy, to put the Lord to it! Are not you, while sinning against him, setting only Briars and Thorns before him in Battle?  
2. O, give not God cause to take up a controversy against you, poor Seamen, and your Relations! While you are under God's controversy, your own Consciences will condemn you, and O how sad will this be! God against you, and Conscience against you! Jonah's own Conscience at this time (you see) did fly in his face, for my sake is this storm come upon you. We say, Conscience is a thousand witnesses. Now it will be a storm within; and this is sad, while a storm is within, to have another without.  
3. O, give not God cause, to take up a controversy against you! No means will prove significant or available to the end they are used, if a storm upon you, in God's controversy be against you. You see, it was here so, they used all means, they lightened the Ship, as Paul's Vessel was. For, saith the Text, they cast the Tackling overboard, and the 
Acts 17. 19 38.  Wheat. All the means were used that could be here, with these poor Mariners in Jonah's Vessel, [and they cry to their Gods] but all will not calm the storm, because it came for a controversy against Jonah: nay when the guilty Person was discovered, they were so ingenuous to seek by all means to save his life, who had brought this storm upon them, but all was to no purpose. For the Sea wrought still, and was tempestuous: O it is no 
ver. 15.  wonder now, if, in such cases, Seamen be at their wit's end, when they see all means they can use, insignificant to their intended purpose! O, now their hearts fail them: O now, they begin to think, This is the Lords controversy against us, and our families, and therefore no means used are blest. As it is with sick Persons, when no means, no Physic is blest to them; they are given over for dead: So, it is in this case.  
4. O give God no cause to take up a controversy against you! for if he have a controversy with you, you cannot any where be safe from his presence. Jonah here would flee to Tarshish, but God (you see) sends after him with a Witness. God hath his bloodhounds to find out wherever you go. This was that, Moses told them that took up their Inheritance on the other side Jordan, that, 
Num. 32. 23.  Surely their Sin should find them out: Surely, the punishment of your sins shall hit you (so some read it) as Jonah was hit by lot, being an expression taken from finding out by lots, and as Achan was hit by lot: wherever you go God will send after you. Some say, it is an allusion to bloodhounds, that by Scent find out the Thief. David says, Where shall I fly from thy presence? etc. 
Psal. 39 7, 8.  God hath Pursuivants at command, to send after guilty Sinners where ever they are. That very Voyage, that you think, poor Seamen, shall be the safest; that very Voyage shall be the most dangerous, if God have a controversy with you: Nay, when you come home in your own Channel, which is a great aggravation of your Affliction, there you shall miscarry. Nay, Here in the River, as some have done of late, if God have a controversy with you.  
5ly. O, give not God cause to take up a Controversy against you for then you will have nothing to plead for yourselves, when God in his Providences is pleading against you. O then, poor Seamen, you will be Speechless, you will have nothing to say for yourselves. Thus it was with Jonah, He justifies God in his righteous Judgement, and condemns himself: For my sake is this storm come upon you. Then you will, in your Souls conclude; the Lord is righteous, but you are wicked, and this storm is now the fruit of your wickedness. Hast thou a word to say poor drunken Seaman, poor profane Seaman, why thou shouldst not perish this storm, why thou shouldst not sink to the bottom, this storm?  
6ly. O, give not God cause to take up a Controversy against you! The Controversy will be against your Souls, if you do. Now, this is the saddest Controversy in the world, a Controversy against a Ship is not so sad; a Controversy against Estates, nay, Lives, is not so sad: But for a Controversy to lie against precious Souls, this is saddest of all. This night thy Soul shall be taken away. The Controversy lay against his Soul. O, for God to say to a poor Seaman in a stormy night, Thou fool, this night will thy Soul be taken away; this is a sad story, thy soul is now to be cast away. Few pity castaway Souls.  
Alas, the body is but the Cabinet, the Soul is the Jewel. And though the Cabinet should be cast away, if thou knew that thy Soul were safe, the breaking or drowning of the Cabinet, would not be so Terrible to thee.  
Second word of Counsel. If extraordinary storms be not sent from God without a cause, then be counselled, poor Seamen, and your Relations, to make your peace with God. O, venture not to Sea, until this work be done. Dost thou know what a venture thou runnest every voyage that thou makest, and thy Soul unreconciled to God? O then, you of the Tribe of Zebulun, might Rejoice in going out! then you might leave your dear Relations with comfort, if not to see them again in this world, yet to see them in a better, where you shall be ever with the Lord. O, the Advantages of Seamen and their Relations, being at peace with God, if they were seriously considered, would stir you all up with might and main to this work.  
1. If you were at peace with God, than you might lift up your face with confidence to God in all your dangers and distresses. What is it that daunts and strikes Terror to the hearts of Seamen in their distresses, but this, They have not made their peace with God, when Conscience asks the Question, Is all Peace! do not 
P●a● 40. 12.  they answer, as he did, What peace? seeing the Witchcrafts and Whoredoms of Jezabel are so many? now, your iniquities take hold upon you that you cannot look up, and what then? O then David's heart failed him! But now, poor Souls that are reconciled to God, they know all things shall go well with the Righteous, and this makes them look comfortably up to God in their distresses.  
2ly. If you were at peace with God, than you might expect all your disappointments and losses, would be sanctified to you. Many of you go to Sea, and meet with Shipwrecks (though it is a great mercy to have your lives spared) yet many of you, have breaches made upon you, as the Breaches of the Sea, breaches upon your Estates; it may be, God gives an estate for one 7 years, and takes it away the next; and after that he hath lifted you up, he casts you down: Now, O what a mercy would this be, if your Souls and your Relations might prove gainers by these losses! and peace made with God would bring on this mercy, All things shall work together for the good of such, all his dispensations are measured out in love to such. No storm is in wrath to such; O, says God to such, Fury is not in me.  
3ly. If you were at peace with God; than you might expect to carry the especial blessing of God's protection out with you. This was the blessing that Moses blessed the Tribe of Zebulun with, Rejoice, O Zebulun, in they going out: whether it was to war, or to trade, (as Interpreters hold, it may be both); it was a great blessing to go cut Rejoicing, under their hopes of the protection of God. O then his Banner over you would be love, every Voyage; and this the best Ancient or Ensign that your Ship can carry forth with you. This is your best colours, to put forth in case you meet with an Enemy. This Banner can cover your heads in the day of Battle. This especial Protection of God, is the Best Pilot to steer you. You may talk of a Protection from Man, but this is the only Protection, that will do you good.  
4. If you were at peace with God, you might then expect his comfortable Soul-reviving presence, in all your storms and dangers: And, Is not his presence brave Company in distress? O, what a cordial was that word to their fainting Spirits? when the Disciples were in that terrible storm at Sea! Be of 
Mark 6. 50.  good cheer, It is I, be not afraid; they cry, Lord save us, and then Christ appears to them and calls to them. O, what a comfortable night had Paul, though in that storm, when the Angel stood by him and said, Paul, be of good cheer; all that sail with thee are given to thee. For God to give you the comfort of that promise, When thou goest through the water, I will be with thee. This raises wonderfully the heart of a poor Believer.  
If you were at Peace with God, than you would in some comfortable measure be lifted up above fears: and can there be fear, but there is torment in it? O what a mercy would it be, when in the Valley of the shadow of Death, then, to fear no evil, but to have your heart fixed, trusting in the Lord. But this hath been hinted before.  
6. If you were at Peace with God; then Death would not have that dread in it. This would unsting Death; Then your hearts would not so sadly meditate Terror, when Death the King of Terrors shall look you in the Face. Might not you then say, O death where is thy sting! O Grave or Sea, where is thy Victory? while others tremble at the thoughts of it, you might triumph in your comfortable expectations of it, holding out your Hands, and Arms, saying, Now Lord let thy Servant departed in Peace; Then you may make ready to swim to the bosom of the Lord Jesus; it is but thy Body, thy Cabinet that is lost, that is cast away. The Jewel and Treasure is taken up by Christ; that comes safe to shore, through all the storms and tempests that can blow.  
7. If you were at peace with God, than you are ready for whatsoever dispensations of God shall come upon you, you go out poor Seamen, and you cannot tell what attends you: a thousand dangers wait upon you: and O, how sad is it to be surprised by any affliction at Sea! If a Ship be not lost by water and wind, it may be by fire: or, thou mayest spring a leak in a calm, if not miscarry in a storm; or, thou mayest be taken by Pirates; or, thou mayest die of the Country Diseases whither thou goest, etc. And, O now, what a mercy would it be, to be ready for any danger that may befall thee? O, what care is taken in getting all things ready, when you are to go to Sea; but what little care is taken to be thus ready, not knowing what you may meet with? It is a sad thing to be surprised. Fearfulness shall surprise the Hypocrite.  
Second Word of Comfort to Seamen: Let them justify God, in extraordinary storms. How impatient many times are your Spirits? are you not, as the Prophet said of them, Full of the fury of the Lord? like a wild Bull in a Net. Are not you in a greater storm, than the Sea, are not your Spirits like the troubled Sea, that casts forth nothing but mire and dirt? should not you say rather, Lord, thou art righteous, and we are wicked? should not you accept the punishment of your Iniquity? as Jonah did, Cast me into the Sea, and it will be calm unto you. For I know that for my sake this great Evil is come upon you.  
Third Word of Counsel, to Seamen O then learn to fear God when he sends forth extraordinary storms; then learn to fear God. He doth it not without a cause: You see, it is said of these poor Heathens; Then they feared the Lord exceedingly, and sacrificed and made Vows. The terrible dispensation of God, either at Land or Sea, should be improved to the begetting the fear of God in us. So it was, when the Lord sent Thunder and Rain, in samuel's time, in Harvest, and, says the Text, The People feared the Lord: yea, 
1 Sam. 1●. 18.  greatly feared the Lord, and Samuel. What not fear him who made both Sea, and Land, and can shake both with a word of his mouth, and vex them in his sere displeasure? 1. Of all men you should fear the Lord, that see the wonders of the Lord. Should not the sight of his wondrous works strike you with the fear of God? as the Old Man that was asked by the Philosopher, how he came to know so much of God, and could not read: saith he, I have only one book, and this book hath three leaves, and I get my Learning here. This book is the Creation, (says the Old Man) the three leaves are the Earth, the Heavens, and the Sea; and all Creatures in these are as so many words, out of which I learn that of God I know. And are not you turning over two of these leaves constantly? The Heavens in your Observations, and the Sea in your Navigation, and can your Art of Navigation be learned without looking up to the Heavens? O then why do not you of all men, learn to fear the Lord? 2. Of all men, you should learn to fear the Lord, because you see so much of the wickedness and ignorance and darkness of the world in other places: the sight of other men's wickedness, should make you more holy. You go to the dark places of the Earth (as the Psalmist says) where their habitations are full of Cruelty; where Turks and Moors do exercise their Cruelty over poor Christians, that are their slaves. Where Parents will sell their own Children to be slaves, where Satan hath his seat, where he hath to this day, in some places of India, his sacrifices. O, how should these things promote the fear of the Lord in you; That God hath been so good to you, that you should have your Birth in a Goshen, while others had theirs under Egyptian darkness, look upon it as a mercy, to draw you on to fear the Lord: That you were born ENGLISHMEN. 3. Of all men, you should fear the Lord, because you go through more visible dangers than others. It is true, we are all at Land exposed to dangers, but not so visibly as you at Sea; so we are the less sensible of them. What? live amongst and converse with dangers daily, and not learn to fear God. You give Bills, and your Relations give up Bills for you, such an one going a dangerous Voyage; and indeed, it is true. But, do you by these dangers learn to fear the Lord?  
4. Of all men you should fear the Lord: you see so many perish by the Judgements of the Lord, and should not you be afraid of his righteous Judgements? (as David says:) how many ships do you see Cast away? how many lives do you see lost? and all these should be Sermons, to teach you the fear of the Lord. O, How many wracks did 
Since the great Storm, 11, 12, of Sep 1671.  you see lately at Sea, to preach the fear of the Lord to you? when you see so many guilty Jonahs' miscarry, how should you fear, lest the Lord deal so with you? God's Judgement upon Tyre, which was a City of a vast Sea-Trade; it is said, God smote her power in the Sea. [He will smite her Power in the Sea, and devour her with Fire.] Here is Judgement by Land and Sea: and what then? Ashkelon shall see it, and fear. Some Interpreters 
Zach 9 5.  understands by their Forts and strong holds, their Navies; but God's Judgements 
As Historians telis us. Ca●●ius, and others.  came upon their Navies abroad, and Fire consumed them at home. For, Alexander burned their Cities, and accomplished this threatening of God upon them. O now, such as see God's Judgements so often before them should fear the Lord. They should fear, and do no more presumptuously. 5. Of all men, Seamen should fear the Lord, and their Relations; Because they are persons of so many temptations. Need I tell you the Temptations you lie open to abroad? your Temptations, they are exposed to, that stay at home? hath not every Country its Temptations? have not hot Countries their temptations to one sin, and cold Countries their temptations to another? may not you soon fall into uncleanness in the one? and into Drunkenness in the other? Hath not long absence from Relations its temptation in it? have not the sight of so much sin, as you see committed Aboard, and abroad, a temptation in it? Hath not your Trading and Commerce with men of secret sorts and ranks, Heathens, Papists? and others, Turks, Jews? are there no temptations here I say? your Relations and Wives are exercised with great temptations by their fears, by your long stays, by sometimes Reports. And they had need be armed with the fear of God against these things at home, as well as you abroad. 6. Of all men, and women, Seamen, and their Relations, should fear the Lord, for you know not how short your time may be together. A poor Seaman knows not, but the next Voyage he may be cut off; and his Wife knows not, but she may the next Voyage be a Widow. How many are so? O then, what cause have you to fear the Lord? when you part, no body can tell you of a certainty, whether you will ever meet again, or no. Nay sure, the Lord would have Seamen think, Their time is short. Therefore the word, the Spirit of 
1 Cor 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 †  God uses, is in the Seaman's dialect, that it may be, he might take the more notice of it. † The time is short; A Metaphor taken from Ship-Sayles, that when they are furl'd-up, lie in a little room. 7. Of all men, Seamen, and their Relations had need fear the Lord: They have so many mercies, and deliverances, and all these (poor Seamen) will be put upon account. What? so many Salvations from storms? so many preservations from Rocks and Sands? so many deliverances from Pirates? will not this be sad, when they shall come in Witness against you, and aggravate your Condemnation? What? neither fear God for his greatness, nor for his goodness; neither for his Judgements, nor mercies; how sad is this? O, that this Scripture might be fulfilled upon poor Seamen and their Wives, They shall fear the 
H●s. 3. last.  Lord and his goodness in the latter days; O what abundance of the goodness of God do you see at Sea, to raise your Hearts to fear him? doth not his goodness pass before you every day, every Voyage? for every Port? You at home, O, how much of God's goodness do you see to Relations abroad; to you, and yours at home? 8. Of all men, Seamen should fear the Lord, because the Lord is at the charge of a Decree, for their sakes. This is the Prophet's argument. Fear you not me 
Jer. 5. 22.  (says God); Will you not tremble at my presence? who have placed the Sands for the 
Pro. 8. 29.  bound of the Sea, by a perpetual Decree that they cannot pass it; and though the Waves thereof toss them over, yet they prevail not; though they roar, yet they cannot pass over it.  
4. If God do not send forth extraordinary storms without Cause, then let poor Seamen be humbled, for all the causes both they and their Relations give the Lord to contend with them. God doth not contend without a cause. God contends here with Jonah, but Jonah had given him cause. O, what cause have you to say as he did, Show me 
Job 10. 2.  wherefore thou contends with me? Be humbled, that you provoke the Lord to send such terrible Messengers and Pursuivants after you. 1. O be humbled; for, you begin the Controversy! It gins not on God's side first. You give the Provocation; which should be a great motive to Humiliation. There is something in the House, or something in the Ship, or something in the Heart, or something in the Life, either of thee, or thine, out of which this Controversy arises: O search for the Accursed thing! for the Jonah, for the cause of the Controversy. 2. O be humbled for the cause you give God, to come forth against you! for He is slow to Wrath. Had God been as quick in smiting, as you have been in sinning, what would have been become of your Souls, long ere now? He is not easily provoked; easy to be entreated, but not easy to be provoked. Now, to give a man a cause to be angry, that is hardly provoked, will grieve afterwards an ingenious disposition. Alas, poor Seamen, God is not a word and a blow. 
Heb 10: 31.  Who have such experience of the Patience of God as you, and your Relations have? And will you give this God cause to be angry, and not be humbled for it? 3. O be humbled for the cause you give God to come forth against you! For, it is a fearful thing to fall into the hands of the living God, (viz.) To take Vengeance on poor Sinners for their guilt: you think it is a fearful thing to fall into hands of Pirates, into the hands of Turks, (and indeed so it is); but, what then is it to fall into the hands of an impartial Sin-Revenging God O terrible thing, now for God to send his Avengers of blood after you at Sea! for God to reckon with guilty Sinners for all their aggravated Provocations against him! To have the Lord laugh at your Calamity, and mock when your fear comes; 
Pro. 1. 27, 28.  when your fear comes as desolation, and your destruction cometh as a Whirlwind, when distress and anguish comes upon you. 4. O be humbled for the cause you give God, to come forth against you ! God is willing the Controversy should be taken up. O, how willing is the Lord to accept you to terms of grace and mercy upon your submission and humiliation! Doth not he call upon you to lay down your weapons, to this end? doth not he send out his Ambassadors of Peace, to this end? to entreat, woe, and beseech you to be Reconciled to him? We are Ambassadors in Christ's stead, beseeching you (as the Apostle says) to be reconciled unto God; doth he not complain of your obstinacy, of your obduracy under all the precious means you have to bring you upon your knees, that you may lie at the mercy of God? doth not he tell you, His arms are open, yea wide open, ready to embrace all poor guilty Souls that fly thither for mercy? 5. O be humbled for the cause you and your Relations give unto God, to come forth against you. If it be not taken up, when ever you shipwreck at Sea, or die at Land, you perish; yea, you perish for ever. Alas, what is the perishing of a ship? or the perishing of a State to the perishing of a Soul? It may be said in this case, as in that, Were they greater sinners that were cast away in the late storm, than you? no, but Except you Repent, you shall all likewise perish: O, How had you need to cry, as to your Souls, as they did, as to their bodies, Carest thou not that we perish? Is the perishing of thy mortal Soul become so light a matter with thee, that thou art so little concerned whether thou sink or swim when thou launches into the vast Ocean of Eternity? Hath not the very thoughts of it made many a poor Soul to tremble? and is it so small a thing in thy eye, as not worth falling upon thy knees, and with cries and strong tears, beseeching that there may not be any Controversy betwixt God and thy poor Soul, either at Sea or Land.  
5. If God do not send forth extraordinary storms without a cause, then O that poor Seamen might not go on in a course of Provoking, and giving God cause to come forth against them and their Relations? This was Jonah's aggravation, he goes on in a course running from God, he doth not come to a stand with himself, nor consider the way he was in, until the Lord sent a Pursuivant to Arrest him, until he is in an extraordinary manner discovered. O poor Souls, did you never read that terrible word of the Lord? God will wound the heads of his Enemies, and the hairy scalp of such an one as goeth still on 
Psal. 68 21.  in his Trespasses. The word for hairy scalp signifies an High-way-man, an highway Robber, and is the same with that in Job, and the Robber shall prevail against him, As the 
J●b 18. ●  Dutch-Ambassadors observe, Their hair makes them terrible to the Traveller. Well, but God will wound such, if they walk in their guilts, (so it is to be read). O, how good is it, poor Seamen, to stop your Course? 1. The longer you continue to provoke God to come out against you, the harder will it be to take up: The longer that a disease runs, or hangs upon a man, the harder it is to cure. The longer thou sleepest in thy sin, and security, the harder will it be to awaken thee. Thus it was with Jonah. He goes on in his guilt and security, and then a whole storm at Sea awakens him not, and you see he is glad to be called on; Nay, as it were haled out of his hole, and all little enough. Such a sound sleep doth guilt cast the Soul in. The longer, poor sinners, you wear your Chains, and Fetters, the stronger will they be upon you. The nearer you are to the bottom of the hill, the harder you will be to stop. O therefore, in time consider your ways, and turn your feet unto the Lords Testimonies, 2. The longer you continue to give God cause to come forth against you; the greater will the account and reckoning be. And, if you cannot Answer for one of a thousand, how should you Answer for ten thousands? nay, ten thousand times ten thousand that is put upon your score● (as that word in Job is.) ●f God will contend with him, he cannot Answer him, one of a Thousand; (some read it) he shall be found guilty a thousand times over; and, O what a Terrible Reckoning will this be? here is now double interest, nay interest upon interest! O, it is dangerous running upon the score with God. 3. The longer that you continue in giving God Cause, to come forth against you; the more dreadful will the blow be, when it comes upon you; O, how heavy will that stroke be, that is so long a fetching! The longer that any Judgement of God is coming, the more terrible it is when it comes. I have a long time holden 
Esa. 42. 14.  my Peace, and lain still, and refrained myself; now, will I cry like a Travelling woman, I will destroy and devour at once, or swallow up (as the words is) altogether. Long deferred Judgements are swallowing-up Judgements, when they come. 4. The longer you continue to give God cause to come forth against you; the dearer it will cost your Souls, when you come to be made sensible of it. O, how will you cry out of yourselves, that you should stand out against so many Calls! that you should stout it out so many years against that God that exercised such infinite Patience and long-suffering towards you! that he, that was armed with so much Power, should exercise so much Patience towards such Rebels? Then you will say, with cries and tears to God for mercy, The time passed of your 
1 Pet. 4. 3.  lives may suffice you, To have wrought the wills of the Gentiles, etc. O how will it grieve your Souls, that you kept up arms against that God, who held out his golden Sceptre to you, to offer you terms of Peace, & Reconciliation! 5. The longer you continue to give God cause to come forth against you, the more danger you run of being hardened in your course. O, poor Seamen, is not that Text a word that looks sadly upon you? Because 
Eccles. 8. 11.  Sentence is not speedily Executed, therefore the hearts of Sinners are hardened. The words are very considerable, Because Sentence against an evil work is not executed speedily, (viz.) The righteous Judgement of God upon sin is delayed for the present, therefore the hearts of the Sons of men, is fully set in them to do evil: O what an abuse is here of God's Patience! Their heart is full to do evil, so the Hebrew reads it). What if God, (poor Souls) should let you alone? strive no more with you; but give you up to the hardness of your hearts? and say, sleep on, and sin on, until my Judgements meet you, and my wrath arrest you, and you reap of the fruit of your own evil ways. Would not this be sad? O therefore, poor Seamen, no longer stand out against God, but upon your knees, and beg for mercy, that the Controversy may no longer continue betwixt God & your poor Souls. Thus, we have done with this first Observation, That God doth not send forth extraordinary storms without a Cause.     
Jonah 1. 7. And every one said to his fellow; Come, let us cast Lots, That we may know for whose cause this evil is come upon us, etc. 
WE are now to discourse the end, and aim, that these poor Mariners had, in casting Lots in this distress and danger which is here expressed, That we may know for whose cause this evil is come upon us. This evil of Punishment; some cause there was; that they concluded: and that the guilty person would be discovered by casting Lots; that they also concluded. And you see, they were unanimous, and earnest in finding out the cause.  

The Observation is, In all distresses and afflictions, it is our duty to be enquiring into the cause. [That we may know for whose cause this evil is come upon us.]  
There is a twofold inquiry into the cau●e of distresses and afflictions. 1. There is an Inquiry of discontented expostulation, and reasoning the case with God, in a way of un belief: Thus Gideon, when the Lord had told him, that he was with him: If the Lord be with us, O my Lord, why then is all this befallen 
Judg. 6, 13.  us: and where be all his miracles which our Fathers told us of, saying, Did not the Lord bring us up from Egypt? But now, the Lord hath forsaken us, and delivered us into the hands of the Midianites: Here is an inquiry, but it was with an unbelieving Reasoning against God: And we read of eminent Saints, falling into this Temptation; why doth the way of the wicked prosper? wherefore 
Jer 12. 1.  are they happy that deal treacherously? (says Jeremy).  
2. There is an inquiry of submission and humiliation; when poor Souls would know wherefore the Lord doth contend with them. 
●●b 10 ●.  that they may be humbled for giving God cause to come forth against them. And this is the Inquiry ye are discoursing about. That God doth not contend without a cause, that we have heard already: And, That we are to inquire into the cause, now we are to prove.  
When Israel was smitten at At, the Lord refused to go with the Camp, What was the matter; There was a secret cause, an hidden cause, Joshua he complains to God, and sadly bewails the want of God's presence; and the Lord upon his Inquiry tells him, There is a cause, and the cause was this, The Accursed thing was among them. And this was the 
13, 21.  cause, O Israel; thou cannot stand before thine Enemies until thou take away the accursed thing from among you. Here are three things observable. 1. The accursed thing was the hidden thing hid among the stuff; The Babylonish garments was hid, and the Silver under it. O the accursed thing lies hid, the cause is hid, but it must be inquired into; hid in your ships, it may be in your shops; hid in your Trade or Converse with men, where ever the cause, or accursed thing lies, it must be inquired into. 2. Achan was of the Tribe of Judah, which was the Tribe so honourable, that Christ came of it; and yet one of this Tribe was the cause of the Lords thus withdrawing his presence; after this the Tribe that kept close to the true worship of God. Judah yet ruleth with God, and is faithful with the Saints, yet one of the Tribe of Judah taken as the guilty person. 3. Achan was discovered, taken by Lot: Joshua 
6. verse  for this discovery, fell down on his face before the Ark. The Ark was to inquire in dark and doubtful cases, all; and now he was enquiring of the Lord the cause of this disappointment, and God answered him, in 
Judg. 20. 27.  telling him, what course to take for a discovery.  
Hence it is, that when God's People are brought into straits, and distresses, he usually points all their sins, and provocations, as being the cause of his so dealing with them; and tells them as he did, by the Prophet Jeremiah, 
Jer. 4. 18.  your ways and do, have procured these things unto your Souls, etc. Alas, saith God, you put me upon it! it was your own do, and this is but to eat of the bitter fruit of your own evil ways, This is your 
Esay 50. 1.  wickedness, you see now what misery your sins have brought upon your heads: thus in that great stroke of the Captivity, God clears himself. Behold, for your Iniquities have you sold yourselves; and for your Transgressions, is your Mother put away, (viz.) It was your own Act and Deed: And indeed thus enquiring into ourselves for the cause of these evils, when they are upon us, is a sweet frame of heart; then, the Soul says, as the Church did, wherefore should a living man complain, for the punishment of his sins, why should we be complaining? doth not God say to the complaining Soul, as to Joshua; Arise, get thee 
Josh 7. 9  up, wherefore liest thou upon thy face? Israel hath sinned, and taken the accursed thing. So, poor Soul, thou hast sinned (says God.) The accursed thing is found in thy skirts, in thy Tent, in thy House, in thy Heart; Thy work is to be enquiring, and Searching, now after the cause; therefore it follows, Let us search 
La●. 3. 39, 40  and try our ways, and turn again unto the Lord.  
1. Reason, why in a day of Distress, and Affliction, it is our duty to inquire into the cause, not because that the cause of God's controversy, often is hid; from us, it lies hid, and we cannot find it out, without a diligent inquiry, it was so here in the Text, They knew not what was the matter; and to search ●● out, they were resolved. And so they cast ●o●s to decide the case, and to discover the guilty Person. The cause of Gods not going up with Israel, was hid from Joshua: there was a guilty Achan there, as well as a guilty Jonah here, and both taken by Lots. The accursed thing, was the hidden thing, we read of Heman, under his affliction what course he took, I communed with mine own heart, and my Spirit made diligent search: he 
Psa. ●7. 7.  supposed, There might be some hidden guilt, that might occasion it to be thus with him; therefore, he would fall to searching. (The Septuagint reads it) I digged my own heart. The vulgar Latin, I swept my own heart. Both senses import that there might be some undiscerned guilt, which God was angry with him for. O, how good is it in storms, for Seamen to say, Lord, is not the accursed thing among us? is not the wedg of Gold aboard? and the Babylonish garment? and now hath not our sins found us out? nay▪ our secret sins, which the Lord sets in the light of his countenance? sin may be hid a long time, but, as is commonly said of Murder, it will out: so, it may be said of other sins, They will out, Jonah's running away from God, you see came out.  
2. Reason, why we should be enquiring into the cause, when under Distresses and Afflictions; Because, this frame of heart vindicates and honours the justice and righteousness of God. Thus Jonah was brought to this at last, For my sake is this storm come 
Ps. 9 13.  upon us. O now, God sends his Agents, his Pursuivants, to artest Delinquents! we read therefore of God making Inquisition for blood; then, saith the Text, he remembreth them, he will seek out blood, (so it is read.) Now whether remembering refers to Bloods, to Murders, God is searching out; or, Remembering relates to the afflicted ones, as (a learned Expositor observes the Caldee to read it) he that requires blood of the innocent, remembers his just ones: however this is true, God remembers sin. Now, when he makes 
2 Ch●●n. 2●. 22.  Inquisition for it, to punish it, requiring, and punishing the same, therefore we read of the Lord looking upon Blood, and requiring it, (viz.) to punish and avenge it; and so joseph's Brethren say, Behold his blood is required. O now, the Lords searchers are abroad; 
Gen. 42. 22.  it is good to be enquiring ourselves, and so justify God. You Seamen have the King's Searchers come abroad, and they wait upon you. O my friends, God hath his searchers, and his waiters too, such as you cannot deceive, O then inquire into the cause, Lord thou art righteous in all thy proceed against sinners at Sea, and Land: and there is some great cause, that thou doth thus contend with us. That which we know 
Job 31. 32.  not, teach thou us; and, if we have done iniquity, we will do so no more.  
3. We should be enquiring into the cause: because God will certainly discover it. God will fetch it out, let it lie never so latent, and hid. The Lord sees where the accursed thing lies, he knew the Babylonish garment was hid, and the Silver under it, God's eye looks under the Babilonish garment, you, it may be, think your sins are secret from the knowledge of Relations, and so you are safe enough; and, upon the account of the secrecy of sin, go on and are hardened: but alas for you, poor Seamen, God will bring all out. O, what a place is that, Thou hast 
Ps. 90. 8.  set our secret sins, in the light of thy countenance: that word you have had again and again, your sin will find you out: shall God make a discovery, and we make no inquiry? O, never think that you can hid the accursed thing out of God's sight. That is an observable place, He will search Jerusalem with 
Zeph. 1. 12.  Candles, and punish the men that are settled upon their lose; that say in their hearts, The Lord will not do good, neither will he do evil: some carries it, To search with Lanterns, exactly and narrowly, and take it, that the Chaldeans shall be their searchers, to seek out their wealth and treasures: But others, that God would make a diligent narrow search after their sins, and his search should reach so deep, as to a discovery of men's very hearts. That say in their hearts, etc. Begin to draw up Atheistical conclusions against God, that he never regards the government of the world. The arguing of too many poor Seamens hearts, (I am afraid) God will discover the very thoughts of your hearts, and if the cause lie hid there, either in heart, or house, he will find it out. Therefore we should be upon inquiry: But this will fall in under the next Doctrine. And the Lot fell upon Jonah.  
4. We should be enquiring into the cause, Because until this be discovered, the judgement is not removed; as Physicians say, The cause of a disease known, the disease is half cured. So in this case: this storm, do what they could, never calms, until Jonah was discovered. Though they used all the means possible for men to use, when at last they were so ingenious, that they thought to save the life of the Delinquent; yet the Sea wrought and was tempestuous; and they could 
ver. 15.  not do it, until the righteous sentence of God was executed upon him, that they cast him overboard. And then (says the Text) the Sea ceased from her raging: we read that 
●●v. ●6. 42, 43, 44, 45.  such a time should come that God would Remember the Land of Israel, when they were under sad trials and distresses, and God would Remember his Covenant: now, it is observable what time that was, The Text tells, When their uncircumcised hearts are humbled, and they accept the punishment of their iniquities: because, even because, they despised my Judgements, and their Souls abhorred my Statutes. You see now, here is the cause of all, discovered: well, they accept of the punishment of their iniquity, here the cause of the Judgement is acknowledged, and now it shall be remembered▪ And yet, for all that, When they be in the Land of their Enemies, I will not cast them away, neither will I destroy them utterly, nor abhor them, nor break my Covenant with them, For I am the Lord their God. See here, now is the controversy taken up, betwixt God and Them.  
5. Reason. We must inquire into the cause, when under Distresses and Afflictions, this speaks us truly humbled under the hand of God: When we are digging into the cause of God's Judgements, that lie upon us, many poor sinners may be sensible of the sad effects, of God's displeasure, in taking away Relations from them by violent tempests, in breaking their Estates, in the loss of Ships, but this is but to cry, and complain of the smart of God's dispensations, but what is this to the cause of them? there your work lies. Lord, wherefore dost thou contend with us? have you found out the Achan? the Jonah all this while? therefore you must in your Humiliations be more punctual, and particular, when under the hand of God, than at other times. When Israel was under the hand of the Philistines, and lamented after the Lord, Samuel, in his exhortation to them, upon a solemn Fastday, a Humiliation-day, he leads them by the hand to the cause of their distress. If you return to the Lord, with all your heart, and put away the strange Gods from among you, and Ashtaroth, than he will deliver you out of the hands of the Philistines. 
1 Sam ●●●, 4.  This Idol was the grand provocation to the Lord, Nay, this argued them deeply humbled, that they would put the Idol away, and so in the days of Ezra, they came to this, ●o find out the particular provocation, (viz.) (the marrying strange wives, against the express mind of God,) they resolve to put them away, and (says the Text) They sat trembling, 
Ez●● ●0▪ 9  because of this matter. O, it is a hopeful case to be enquiring into the matter, and cause of the Lords controversy, When poor Seamen and their Relations are saying to God, under their distresses, and trials, Lord what is the matter? what is the sin, whereby Lord, we have caused thee to send such terrible Messengers of thy displeasure after us? When you say, Is this sin it, or that sin it? Lord is it our drunkenness? is it our neglect, nay, profanation of Sabbaths? Is it our neglecting the worship of God aboard our Ships, when at Sea; or neglecting family-prayer when at home? Is it our carnal confidence in our successes? Is it our unrighteous deal in the way of our Trade betwixt man and man? Lord, what sin is it? find it out. O the Lot will fall upon Jonah! the Person and the crime too, will be found out by God.  

APPLICATION.  
Is it so, that it is our duty to inquire into the cause, when under trials and distresses. 1. It is a word of Counsel and Exhortation, to poor Seamen, and their Relations to set upon the work, when under such dispensations of God. The work that the doctrine calls for. To say to the Lord, show us wherefore thou contendest with us? why are these sad blows come upon us? why are we broken in our Comforts, in our Estates, in our Relations? Lord, why are we thus? Is it to try grace? Is it to discover guilt? Is it to wean from the uncertain comforts of this present life? Is it to let us see where more durable Treasures are to be had, than those perishing Treasures that come by the Sea? nay, what if God should give all the Families of the Tribe of Zebulun, the performance of the word. Thou shalt seek of the abundance of the 
Deut. 33. 19  Sea, and of Treasures hid in the Land. What would these things signify, if you have no Title to the other treasures of God above. Heaven is the only treasure-house, Lay up your treasures in Heaven: these treasures never can suffer Shipwreck.  
1. Motive, to inquire into the cause, this is the only way to have the controversy taken up, betwixt God and You. And O, what a mercy would this be? How comfortably then might you go to Sea? and look dangers and difficulties in the face? How courageously might you look Turks and Pirates in the face? when you have the controversy taken up betwixt You and God, you need not then fear man's controversy. If there should be War betwixt Nation and Nation, what brave Seamen will they be that have made their peace with God? then they may Rejoice in going out to War; so some take that 
Jud. ●. 18.  Text of Zebulun, for Zebulun is commended for jeoparding there lives unto the death: they disdained their Souls to death, (as the Dutch Annotators observe upon it) they fought so bravely for Israel's deliverance, that they seem to condemn their very lives: no man will fight so bravely with an Enemy, as he that is reconciled unto God, Are not they fittest to fight, that are fittest to die.  
2. Motive to inquire into the cause of all Evils coming upon you, this speaks you sensible of the hand of God. There are some that, whatsoever they meet with at Sea, or at Land, all their lives; they never say, for whose cause is this come upon us? they are obdurate and hardened, they are like Solomon's drunkard, Thou shalt be as he that lieth down in the midst 
Prov 23. 34, 35.  of the Sea, or as he that lieth upon the top of the Mast; they have stricken me, shal● thou say, and I was not sick; They have beat en me, and I felt it not, when shall I awake▪ I will take it yet again. Are there not many such poor drunken Seamen? and O, what danger are they in, as one that lieth asleep in the top of the Mast, and is stricken, and yet feels nothing, is even hardened in his sin. O, these poor Souls never inquires into the cause of the evil, and dangers they meet with all. As God said of a People, why should you be smitten any more, you Revolt more and more.  
3. Motive, to inquire into the cause of all evils you meet with, this-will help you much to the knowledge of your hearts, and lives, and O, how necessary are these to know? both for Seamen, and Land-men. You love to know how such a Rock lies, and such a Sand, such a Port, and such a Coast, such a 〈◊〉 or Cape? O, it is as necessary to know your hearts, to know where such a Rock of temptation lies, and such a Sand of a temptation lies; to know these, that your precious Souls may never be split upon any of them. O, many of these Rocks of temptations lie hid in your hearts, and you may be run upon them, before you ever are ware; if you do not know, how they lie. O, how many a precious Soul hath perished for want of knowing, how the temptations of their own hearts lay? they have thought they have run upon a bold Coast, as you say; and hath ventured upon temptations with their own carnal confidence, and so have miscarried for ever: did you know you had such proud hearts, you were almost split upon the Rock of Pride? did you know, you had such worldly hearts, until you were almost split upon the Rock of Covetuousness? well, now by enquiring into the cause of your evils, you come to the knowledge of your hearts. For sometimes the cause lies there; and your lives, it sometimes lies there; O that poor Seamen would see into their lives, and see if the accursed thing be not there. Is it not your looseness▪ your profaneness? your swearing? your violation of the Sabbath? your mocking at prayer? your despiseing of ordinances, your cruelty to the Souls of the men under your charge, some of you? Are not those things the causes of the Lords controversy with you? It may be you go on and sin, and never inquire into these matters, until the fatal storm and dismal stroke overtake you, and then perish you must, when you have scarce time to say, Lord for whose sake is this evil come upon us.  
4. Motive, to inquire into the cause of the evils, you meet withal. This will argue, you look higher, than second causes in storms, and distresses, that none of these afflictions arise out of the dust: the winds are his winds, his servants; the Seas his servants, and you must look over from the servant to the Lord. These poor Mariners, you see, did look higher; therefore they pray unto their Gods: this is a Christian spirit, this storm fulfils the will of God, the word of God; and good is the word of the Lord.  
5. Motive, to inquire into the cause of the evils, you meet with, This argues sincerity and integrity of soul, that they all were so willing to cast lots, and find out the Malefactor, argued their uprightness and innocency, as to that extraordinary guilt, that they thought this storm came for. When a poor Seaman can say, with holy David, Lord, search me and try me, and know my heart, and know my thoughts, and see, if there be any wicked way in me: doth not this argue sincerity and uprightness? can any 
Ps. 139. 23, 24.  but a sound heart abide searching, especially Gods searching; Can any but upright hearts desire to know the plague of their own hearts, to desire to know the worst by themselves, to say, is it I Lord? is it I, that have caused this storm? am I the Jonah in the Vessel? am I the guilty Person, this storm is sent after? if Lord I yield to thy most righteous sentence; do what thou wilt with me, so that this storm may become a calm.  
2. Use. Is it so, that inquiry into the cause is our duty, when in distress? then it is a word of direction: O, but says poor Souls, now we shall inquire into the cause of God's controversy with us.  
1. By Prayer: This is the great inquiry; show me wherefore thou contendest with me: this is the only way to find out the controversy. Thus David did, as you have heard, Search me O God, try me, etc. Joshua's prayer found out the Achan, for God, upon it: bid him arise and search out the cursed thing. He knew not of the accursed thing, until he had been enquiring of God, and then all comes out. O, Prayer brings all out: As sometimes God says by Preaching, Thou art the man, as he did by Nathan unto David: so he says sometimes by Prayer, thou art the man; and this is the sin; the cause of such an evil, and of such a trial.  
2. Direction: Would you find out the cause? then you must look into yourselves, as well as look up to God, looking inward, is as necessary as looking upward, you must make a diligent search; you must commune with your own hearts. You must find this, if ever you find it, upon search. O it is not an easy thing to find out the cause of Gods contending with us. And therefore we must be exact in the scrutiny. 1. It is, it may be, some hidden thing; the accursed thing was the hidden thing; it was not in the open field, no, it was in Achans Tent, yea, and it was hid there, therefore we must ransack every corner of our hearts: they have many dark corners, and we must, if we will find out the cause, go from corner to corner, with the light of the Word. You Seamen, search your Ships, for the accursed thing: you Land-men, search your Shops for it, and every one, search your hearts for it. It is not many times visible, there is, it is true, a visible cursed thing many times carried to Sea with you (viz) your drunkenness, your neglect of the worship of God, your swearing, your Sabbath-breaking. But is there not, where these are not, accursed covetuousness, the accursed wedg of gold, accursed defrauding and cheating in a more hidden way, and accursed uncleanness in a more secret way? that, it may be, few know of it. 2. You must search your hearts for the cause of your evils. For, few know their own hearts, who knows them? it is a very hard thing to know them aright: we may think we know them, & be very ignorant of them; if they that search them sometimes, be ignorant of them, how ignorant are they then of them, that never look into them; 
Ps 19 12,  which made David say, who can understand his error? cleanse thou me from secret faults. 3. You must be diligent in the searching out the causes of your evils; for you may very easily overlook them: you may easily overlook in the search, the wedg of gold; it may lie in a little room; and the Babylonish garment, may lie in a little room. 4. You must be diligent in the searches; for, our Hearts are very prone to be partial. We have a Peter within that often calls to us, Master spare thyself. We say of a beloved sin, that usually is the cause of Gods contending with us, as David did of his beloved Son, deal gently with my Son Absolom, for my sake. We are very indulgent to our right hands, and to our right eyes. 5. You must be diligent in your Search; for, while you are upon it, if it be possible, Satan will blow out your Candle, (I mean your Conviction) in the light of which you Search. It may be, God convinces you of your duty, and you fall upon search; but, before you have made any thing of it, you will have Satan blow your light out, and so you will give over; as the woman sought her lost groat, lighted her Candle, and swept her house; so, had you need to do, in this inquiry after the cause of your distresses, and Afflictions.  
3. If you would find out the cause of your Afflictions, and trials, then make Inquiery by the word. Then, is the only Rule to find out the Jonah. This way would these poor Heathen Mariners have taken; but that they were ignorant of any such Rule: therefore, they cast Lots, There can be no search made to any purpose, without the word. It is, upon this account, called a Lamp, a Lantern. If a sin, we seek for evade discovery, and run into the dark corners of our Hearts; we are to follow the search still in the light of the word: And, if guilty Jonah had but been kept awake, to have asked his Soul the Question, O my Soul, Is this according to the word of the Lord, that came to thee? was thy Commission to go to Tarshish? or to Ninevie? Is it according to Rule, for thee to go one way, when God bids thee go another? he had then soon come to a discovery of the cause of this storm upon easy Inquiry. We should in such a case say, as Paul did in that controversy. But what says the Scripture? 1. Make your Inquiry by reading the word. O, that Seamen would Sail by this Compass! and when you meet with a sin (set out in the word, and marked by the Lord) that you would say, Here is a Sea-mark for thee to avoid, here is a Rock that thou must be careful thou split not upon, a Sand thou must be careful thou fall not foul upon. Here is a Gulf thou must be careful thou be not swallowed up in. You talk of the Gulf of Venice, and the Gulf of Lions: but the Word tells you of the Gulf of Drunkenness, and of the Gulf of uncleanness, and of the Gulf of swearing, and Sabbath-breaking. And O, how many are swallowed up, precious Souls of poor Seamen cast away in these Gulfs? Do you in reading the word observe what marks God hath given such, and such sins; and how they have caused his displeasure? As soon as ever the sin of drunkenness came into the world, God set a brand upon it. It came in by a sad hand indeed, even 
●en. 19 ●6, 37, ●8.  by Lott: But O, what a punishment God set upon it, suffering it to be followed with another sin, the great sin of Uncleanness, nay the highest, even Incest. O, what sin came in at this door? what Murders, quarrelings, Passions, Adulteries, even the door of Drunkenness? but see a further mark set upon it, as the sad effects of it? The first Daughter bore a Son, and 
Judge 11 4 2●.  called his name Moab; the other bore a Son, and called his name Ben-ammi, the Father of the Children of Ammon unto this day. Now, this Posterity apostatised to Idolatry, and became both of them as dwelling near Canaan, great Enemies to poor Israel. Some read (Deut. 23. 3, 4.) and was not this a black mark upon that sin, that such a Father should have such a Posterity, begot in the sin, that should in after Generations, be inveterate Enemies to God's people? Take but another Instance (because this is one of the sins of Seamen, that is often a cause of the Lords controversy with you in storms at Sea) 
Esa 23. 1, 2, 3.  Woe to the crown of Pride, and the Drunkards of Ephraim, whose glorious beauty is as a fading flower, etc. Behold, the Lord hath a mighty and strong one, which is a Tempest of hail, and a Destroying storm, as a flood of mighty waters overflowing, shall cast down to the Earth with his hand; The Drunkards of Ephraim shall be trodden under feet. This is a Prophecy of the wrath of God upon the Ten Tribes; for, their drunkenness did much abound, and this mighty strong one as a destroying storm to come upon them, which was made good in Salmaneser the King of Assyria's coming, to beseige Samaria, and carry them Captive, when the Turks carry so many English Seamen Captive into Sally, into Algiers; is it not good enquiring, Is not our Drunkenness the cause of this Evil coming upon us; mark well, then consult the word what it says of Drunkenness. 2. Consult the word in your reading of it, and observe what a mark God hath put upon uncleanness, which I doubt is another Rock that many a poor Seaman's Soul is split upon; Says Solomon, I discerned among the simple ones, among the youths, a youngman void of understanding. Here is a brand upon him! What was he? one that fell in with the strange Woman; what became of him? 
Pr●. 7. ●, 26. 27.  He was led of her, till a dart struck through his Liver, as a bird hasteneth to the snare, and knoweth not it is for his life; her house is the way to Hell, going down to the Chambers of death. He is a man, a dead man, and a damned man, if not rescued from this snare. O, that poor Seamen would read that Chapter often over? she tells him, She had decked her bed, etc. O, but yet, it was the Chamber of Death. Though the bed was perfumed, and all in bravery, yet it was the way to Hell; well, but after a while, he is struck through the Liver, being the seat of Lust (saith one) therefore the foul-disease, as you call it, is called (Morbus Hepatarius.) The disease of the Liver; Splen ridere facit, cogit amare jecur. Is it not good to say, Is not this the cause of the Lords controversy many a time at Sea? O, how many Seaman's Souls have been swallowed up of this Guloh?  
3. Consult to find out the cause, the Word Preached. A searching Ministry may be a great blessing to Seamen upon that account. The word Preached to you, is to be your Spiritual Pilots, to show you where such a Rock lies, such a Sand lies, where such a Shelve lies; we are to tell you from our Lord and Master, that if you steer a course of sin, you will run a course of Ruin. It was the Lord's Commission to his Prophets, Lift up thy Voice like a Trumpet, cry aloud and spare not: Show unto my people their sins, and the House of Jacob their Transgressions. We are to show your sins, as the causes of God's controversy with you. We show you your danger of such a Rock, such a sin; but, do you bear off? do you stand off from it? if you do not, at your peril; if you miscarry, your blood be upon your own heads. O, methinks, of all men, Seamen should love a searching Ministry, you enjoy so little of it, go many months, and hear not a Sermon; you that run so many hazards and dangers, you love Carpenters for the safety of the ship, and Surgeons for the health of your bodies, and why should not you love Ministers for the good of your Souls? Must ships, must bodies be preferred before precious Souls?  
4. Would you find out the cause, Be then often reading over your lives and Conversations. You keep your Journals, and is it not as necessary to keep Diaries? The book of your lives, you may read every day, when you cannot have time to read other books; nay, it may be some of you cannot read at all. O but this book you may read! and may not you often read, O Lord, my wickedness now doth correct me? doth pursue me; doth, as an Avenger of blood, follow me? This is thy Iniquity that testifies against thee, this is thy sin that now hath found thee out; this is thy drunkenness, thy abominable uncleanness, thy blaspheamous Oaths; thy mocking at Prayer; thy prophaining of Sabbaths! May not you read all this in your lives? men at Land, that would know how it is with them, as to their Estates, will cast up their books; and men at Sea, that would know where they are, and what course they run, will keep their observations and watches. So, should you be often casting up your Books, your Accounts, your Observations, if you would know where abouts you are, for your Eternal Conditions. It may be, the Jonah is in thy Conversation, that brings the storm, than thou must look to Reform that.  
5. Would you find out the Cause? Then, you must set before you the danger of miscarrying. Now they were in danger, they cry out, For whose cause is this evil come upon us? Truly we are seldom either at Sea, or Land, led into our duty, until danger drive us to it. In your storms you are, it may be, saying to yourselves, What if the ship should miscarry? but, do you ever say to your Souls, what if your Souls miscarry? what if the ship be lost, you say? but, if you said, What if your Souls be lost? this would help you in the inquiry after the cause of the Lords Controversy with you. Set thy danger before thee, poor Seaman, that thou may'st find out the cause. 1. If thy Soul miscarry, it is an eternal miscarriage; thou art fixed in that miscarried estate to all Eternity, never to come out of it. It is to go to the Pit, from whence there is no Redemption. There may be Redemption from Sally, from Algiers, nay from Fez, where poor Seamen, when they are taken by the Turks, are so afraid of being sent. O, but poor Seamen, from Hell, there is no Redemption. The King of this Country never gives up his Slaves. 2. If thy Soul miscarry (poor Seaman), it will aggravate thy sin, and misery, that thou hadst so many warnings, but refused them. O, what a fair way wast thou once in? when convinced of such a sin, would be thy Ruin, if thou didst not Repent of it? such a Rock would split thy Soul for ever, if thou came foul upon it; and yet what a bold course didst thou steer, notwithstanding all these warnings. Ministers called to thee, Relations called to thee, Conscience called to thee, Godly. Friends and Acquaintance, that loved thy Soul, called to thee; O, stand off the Rock of sinful Company! O, take heed of such a sin! and such a Lust! but alas all these signified nothing to thee. O, these refused-warnings, will be as oil to make Hell's flames burn more vehemently. 3. If thou miscarry (poor Seaman) thou many times miscarryest on a sudden. They go down in a moment to the grave. O what little time have they to prepare for Death? that little time they have, is to provide for their lives, that they seldom entertain a thought what will become of their Souls? The Seaman's destruction comes upon them, as a whirlwind; suddenly, and often inevitably; suddenly destroyed, and that without Remedy (as that word you read): and, Are not all sudden things sad, and full of astonishment? Is it not a comfortable thing to have time to prepare for your change? now, The sense of your danger, every Voyage you go, should make you find out the cause of God's Controversy with you.  
The last Use is of Trial. How may we conclude what is the cause of God's Controversy with us? what sin is the Jonah? We may pass a false Judgement, then how may we find out the sin and Provocation, to say, This is the cause, why God contends with me, as David, when Nathan said to him. Thou art the man; so, we may say, Thou art the sin: and so single out the particular Provocation to God.  
1. That sin usually, that lies uppermost on the Conscience, is the cause of God's Controversy with us, when we are in any distress, or under any Affliction. When Jonah's Conscience was gotten cured of his Lethargy, it was thus with him, his guilt of fleeing from the presence of the Lord, was uppermost; why hast thou done this, say the Ships Company to him. For, the men knew that he had fled from the presence 
Gen 4●: 21.  of the Lord; for, he had told them. Thus it was with joseph's Brethren. And they said one to another in this wise, Saw we not the anguish of his Soul, when he besought us, and we would not hear: therefore, is this distress come upon us; you see, This sin laid uppermost upon his Conscience. Now, observe it well, what that sin is; you may write upon the head of it, Thou art the Jonah, this is the cause of this Controversy; when the Conscience is humbled, there is a Controversy betwixt God and the Soul. Now sin is very prone to walk in the Conscience, in a day of distress and affliction.  
2. That sin that is thy darling sin, usually is the cause. This usually, of all sins, is the Jonah. This complexion-sin, as that Country-sins, where you, Seamen, go. So you must remember, there are constitutional sins, which you carry; and now to carry your constitutional sins, to meet with other-country-sins, is sad. If you run into them here in England, what will you do when you come into climates, that shall be like sparks to gunpowder. You carry the gunpowder with you; but there you meet with Sparks, viz▪ occasion exciting your corruptions. And, may it not be said then of many a poor Seaman, as of the wild Ass, In her occasion, who can turn her away? God's Controversy frequently either at Land or Sea, arises upon the account of our right-hand, or right-eyes, viz. our dearest and nearest corruptions. Some men's complexion sin, is Lust; others, Drunkenness; others, Passion; and these are often breaking out to provoke the Lord. And O, how good it is to know them! For, there is an especial providence made to such, as Know the Plague of their own Hearts.  
3ly. That sin that we design most to hid, that is the cause of the Controversy, betwixt God and us. The accursed thing you have heard, was the hidden thing. We have it naturally from our first Parents, to hid our Sin. This is like the children of Adam, though the Lord hath expressly told us, that He that hideth his Sin shall not prosper. Man is a proud creature, 
Pro. 28. 13  and cannot endure to leave his own shame; therefore he finds out covers for his sins, although they be but Fig-leaves, which will blow away with the least breath of a powerful conviction: and then the Sinner will see the shame of his nakedness, and cry out of his Gild both before the Lord and others. O poor Sinners consider, Had not you better be ashamed here, than damned hereafter? Had not you better bear your shame now? say as she did, when you are to die, And I am one of the fools in Israel, and whither shall I carry my shame? It will be sad to carry it to Hell with you, and have it upon you to all Eternity.  
4. That sin, that we are most prone to plead for our excuse, that usually is the cause of the Controversy betwixt God and us. And, as we are Adam's children in hiding our Sin; so we are his children in being prone to excuse our Sin. The woman thou gavest me, gave me 
Gen. 3. 11, 12  and I did eat: He puts it off, & the woman, she says, The Serpent beguiled me and I did eat▪ and she puts it off. And thus do we for our beloved sins especially, It is a little one and my Soul shall live; a little Pride, a little Passion, a little worldliness, a little drunkenness; sometimes overseen in drink, but yet no drunkard. O Sirs, it is a dangerous thing to cover your Sins with excuses: Your woe is written upon the head of it. We to them that cover, but not with a covering of my Spirit.  
5. That Sin is the controversy betwixt God & us, which is the Sin we cannot endure should be sharply Reproved. We expect that this Sin should be favoured; therefore when the power of the Word in an Ordinance comes, than the hearts of Sinners swell. As Herod, when John-Baptist comes to his particular sin, to his Herodias, O then John's head must go for it. O, poor sinners cannot bear particular home-preaching, as a profane Gentleman said of a godly Preacher where he lived: He divides his Text like a Scholar; and follow his doctrine like a Logician: but the Devil cannot stand before his Application: O, sinners cannot bear plain dealing, for their Souls can say, spare this sin, deal gently with this sin, for my sake; as David said of his son Absalon.  
6ly. That is the sin that is the controversy betwixt God and us, which we are so loath to part with: O, it goes to the heart to part with some sins! a sin of custom, or a sin of Interest, or a sin of inclination; O, what struggling and combatting is there in the Soul, before they can give up such sins: other evils, when they see no other way, they can be more contented to part 
Gen. 42. 36.  with; but what? them I say, that hath caused them to laugh, and sport themselves so often? What, their Benjamins? O what a parting was there betwixt the old Patriarch and his son Benjamin: 
Gen. 43. 11.  Joseph is not, and Simeon is not, and you will take Benjamin away: All these things are against me: and at last he came to, If it must be so now. Such a parting there is betwixt these beloved sins, and poor Souls. Pharaoh will not let Israel go, until he see no other way: So it is in this case. Thus I have dispatched the second observation of the Text. That it is our duty to make inquiry into the Cause, when any evil is upon us, either at Land or Sea.     

Jonah 3. 7. And the Lot fell upon Jonah.  
WE have already heard of a Controversy, and of the means that was used to decide that Controversy, viz. by casting Lots; now we are come to the decision of the Controversy, viz. The discovery of the guilty person who had caused this storm; And the Lot fell upon Jonah.  

The Observation is this, God will certainly find out the Jonah that causeth the storm.  
This Lot that found out Jonah, was the determination of God, the finger of God; The disposing of the Lot is of the Lord, says the Wiseman; The guilty person shall not always go undiscovered; though he was gone down into the sides of the Ship, and was fast asleep, yet he is found out.  
But it is necessary we should premise something before we come to follow the Observation, that all stumbling blocks may be taken out of the way.  
1. Persons under guilt may go a long time undiscovered: Jonah for a time we see continues so; yea, though the storm was upon the Vessel where he was, yet he is not discovered. It may be said of many a poor sinner, as is said of the wicked man, He flatters himself in his own eyes, until his iniquity 
Psal. 36. 3.  be found to be hateful. He goes on for the present, and thinks, all is well; but God discovers him sooner or later, and makes his iniquity hateful. Some men's hidden works of darkness are sooner brought to light than others. Judas goes a long time among the Disciples, before he be discovered; Herod hears John, and for a time goes on smoothly before he be discovered; Demas goes hand in hand with Paul, a long time before he was discovered to be such a worldling as he proved; whether he did return again or not (as some think he did) yet his guilt by 
Act. 19 33.  his fall was discovered. Alexander as some think, that stood by Paul in that uproar at 
1 Tim. 1. 20.  Ephesus, yet afterwards apostatised, and 
1 Tim. 3. 14.  so was discovered, and did him much harm. O Sirs, you may cover and conceal your sin for a time, yet a discovering day is coming, the day shall declare it.  
2. Some persons sins are not discovered until they come to the great Reckoning, the great Audit-day. Some men's sins (says the Apostle) 
1 Tim. 5. 24.  are open before hand to judgement, and some men they follow after. Then the hidden things of darkness that escape discovery now, will all be brought to light; and what if you be hid here, this will but harden you; whereas a discovery might be a means to awaken you, and bring you to Repentance: Sometimes poor sinners by shame are brought to true Humiliation for sin, when they are discovered; they are ashamed as a Thief is ashamed, and so are led from the sight of their shame unto the sight of their sin; but assure yourselves, if you be not found out now, yet the day of the Lord will make a discovery of all your hidden sins, at Sea, or at Land, when the Lord comes, He will bring to light the hidden things 
1 Cor. 4. 4.  of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise of God. Not only the secret sins of men's lives, but the secret sins of men's 
Rom. 2. 16.  hearts; therefore it is called, a Day in which God will judge the secrets of men.  
3. Some sinner's guilt comes under more dreadful aggravations than others, and ordinarily the more aggravations that men's sins are clothed with, the sooner God will lay them open to a discovery: This was Jonahs' case, his guilt was not ordinary guilt; the aggravations of it you have heard: As Hypocrites their sins are more aggravated than other men's, therefore usually discovered; he often unveils them, as he did Judas, as he did Demas, as he did Herod, and others; and backsliders, persons that once have tasted of the good word of God, and sweetness in the ways of God, and fall back, these men's sins though sometimes hidden, God makes open discovery of, rips up their sins they never thought should come to light. These men's sins are under great aggravations, and so lie nearer to a discovery; and so poor Seamen that are men of so many mercies, and their Relations, Persons under such ties and bonds of mercy, if they will break all these, and sin in an hidden and secret way against God. Oh this aggravates their sin exceedingly, and God will sooner or later make a discovery of it.  
4. Usually if God discover guilty persons, it is in a more than ordinary way; their guilt is not ordinary, and so the way that God takes for their discovery is not ordinary. God we see sent an extraordinary storm after Jonah, and finds him out by Lots, which was the most extraordinary way of discovery that was used; they are not ordinary Convictions, nor ordinary Afflictions, that usually God discovers such guilty persons by.  
5. Upon their discovery they either grow worse, and are hardened; or they are deeply humbled. Jonah he now upon his discovery, acknowledges and accepts the Punishment of his iniquity. For my sake is this evil come upon you; which was an expression setting out his Repentance and Humiliation. Herod upon his discovery grew worse, and added to all, taking John's liberty and life away, under whose Ministry he did once sit. Thus we see Hypocrites after discovery, often prove profane; and Backsliders often prove persecuters; these Revolters are profound to make slaughter.  
These things premised, the Query for us to look into, will be this, in opening this Doctrine, What ways and means usually doth God take for the discovery of guilty persons? This will contribute very much to the clearing of the Point.  
1. God doth often discover guilty persons, by pursuing them with the Terrors of their own Consciences. Conscience, as God's Avenger doth pursue the guilty sinner, though for a time it may sleep, as Jonah's here did; yet when God awakened him, you see what he says, Cast me overboard, for my sake is this evil come upon you. Though conscience may be for the present seared, and insensible; yet when God once awakens it, Oh it will cause a poor guilty soul to cry out, Oh miserable wretch that I am! O vile brute that I am to provoke such a God to hazard for ever and wound such an Immortual Soul! to run a course directly headlong to my eternal ruin! That word is very considerable you have had hinted; when Moses gave the Tribes good Counsel, that were to inherit on the other side Jordan, if they would not follow it, he tells them, Be sure their sin will find them out; their sin, viz. their punishment 
Numb. 32 23.  for sin should come upon them, as the bloodhound finds out the thief. We read David in great trouble and distress, he was not able to look up, his Heart failed, and was not this sad? Looking up is the Believers last refuge. The case was this, Gild lay upon him, Mine iniquities have taken hold upon me. 
Psal. 40 12.  As the Hue and Cry takes hold of the guilty Malefactor, and then he is discovered that was not known to be the guilty person before. Oh thus, Conscience hath found out many a secret sin, Oh how hath it dogged Sinners! many secret Murders, how 
Was not Savage's murder, Butler's thus?  have they been discovered by the intolerable torment of their own accusing Consciences? Well then poor Seamen, and all poor Sinners, remember when under any temptation to sin in another Country, where you think it will never be known, remember Conscience looks on; and the day is coming that Conscience will speak home, and tell you of it; it is God's Register; may be when you have forgotten, Conscience will give you dreadful and awakening Memento's of it, when God shall open the Seals of this Book of Conscience. Oh what discoveries will there be made! alas now it is a sealed Book, a clasped Book, but yet a day is coming even in this life, in which God will read you many a lecture out of it, all your enditements here, and hereafter, sinners will be taken out of this Book. Whither can guilty Malefactors fly to be hid from Gods finding out? If they hid themselves▪ saith the Lord, in the top of Camel, I 
Amo. 9 3, 4.  will search and take them out thence, viz. If they climb the highest mountain for hiding, God will discover them: O but it may be they will go to Sea; Though they be hid from my sight in the bottom of the Sea. Will sinners ever be found out there? Thence will I command the Serpent, and he shall by't them. Either we may understand it, of commanding Judgements, to find them out; as afterwards, I will command the Sword to slay them; Or, that the guilt of their own Consciences shall by't them, and so torment them, that they shall be discovered by it. O when God commands Conscience to by't, when God sets it on; O how it doth dog and haunt the guilty sinner! it is God's Officer; when he commands it, and gives it a warrant to make a search for the guilty Malefactor you cannot deny it entrance.  
2. God many times discovers guilty persons by sending Judgements, and Afflictions after them. These are Gods searchers, Break thou the arm of the wicked, and the evil man; seek 
Psal. 10. 15.  out his wickedness until thou find none; viz. by thy Judgements punishing them for it. Until this Judgement, this great storm came upon Jonah, he lay undiscovered. We read of the Lords people crying out of their sins; they testified against them, they gave in Testimony against them in the Court of Conscience. And as for our iniquities, we know them; Oh now they are plainly discovered 
Isa. 59 12.  unto them; they were at this time under the sad strokes of God. If Conscience be asleep, and the calls of the Word cannot be heard, and the motions of the Spirit, the still voice cannot be heard; then God will lift up his voice in some heavy Calamity, to try if that will do: may be a blow from Heaven will do more, than many a word from Heaven will do; it may be the poor guilty Seaman shall go into Slavery, and in his Captivity remember himself; and if they be bound in Fetters, and be holden in cords 
Job 36. 8, 9  of Affliction; what then? then God showeth them their work, and their Transgressions; now all is laid open, and discovered, and that they have exceeded; or it may be a breach may come upon men's Estates to discover men's sins; when they are brought low, than they may see the fruit of their evil ways; Or it may be some Judgement of God upon their Bodies.  
3. God usually discovers guilty persons, by suffering them to fall into some notorious sin. Secret Hypocrites whose hearts have been rotten, though they have had fair outsides are many times thus discovered : Judas who was one of the Twelve, and carried the Bag, was a close Hypocrite all the while; and you see for a discovery of his secret guilt, what a sin he falls into, viz. to betray his Lord and Master. Thus Herod a smooth Professor, he reform many things, heard John Baptist gladly, (who was no sleepy Preacher) and we find what a dreadful piece of Gild he falls into with his Brother's Wife, and thus is discovered; and then adds one sin to another, in taking away the Ministers life, that he used to hear gladly. And this also is observable, when poor Souls that have had tastes of God, and some impressions and convictions upon them, do wear these off, and cast all seriousness from them; the Lord often suffers them to fall into some very gross and scandalous evil, either to discover some former guilt, that lay hid, unrepented of; or else to awaken their Souls, that they may recover that which they have lost; as a man that sleeps on Horseback, may soon get a dangerous fall, so a poor sleepy Professor may, nay often doth catch, desperate falls, to awaken him.  
4. God discovers the guilty person by giving him up to some gross and notorious error. We read of Heresies being among the Corinthians, 
Cor. 11. 19  That they that are approved might be made manifest; and so God gives up often 
Tim. 1. ●, 20.  unsound hearts to unsound opinions; thus 
Tim. 3. 9  Alexander, who was an eminent Professor; and God says of such, They shall go no further, but be made manifest.  
5. God many times discovers guilty persons by causing the Power and Authority of the Word to seize upon them, and arrest them. Thus God did by Nathan, discover David's hidden 
●am. 12. ● 13.  sin, Thou art the man: and as soon as this Arrest was clapped upon him by the Prophet, David's Conscience cried guilty, I have sinned against the Lord; he doth not deny it, he doth not plead for it; nay, though it was done in secrecy, and covered over with a great deal of art, and industry, he doth not put the Prophet upon proof, For thou didst it secretly, says Nathan; how did Nathan know? The Lord who sees in secret, had informed Nathan. We read a strange word of the Prophet Elisha, that he told the Kings 
●ings 6. 12.  of Israel the words that the King of Assyria spoke in his Bedchamber; it was the Lord that informed the Prophet. Sometimes poor sinners are so plainly told of their sins in the Ministry of the Word, that they think some hath told the Preacher; Alas this is the secret convincing power that goes along with the Word, as the Ministry of Christ to the Woman of Samaria found out her guilt, Him thou hast, is not thine Husband; and see how she was smitten, and taken with it both, I have met with a Prophet that hath told me all that I have done. O poor sinners when the Word thus meets with you, Oh then you should say, Surely God hath a Design of love upon me to humble me, by finding of me out, and by so particular speaking to my Soul; for when God hath a design to convert a Soul, he speaks particularly to it; and when he hath a design to comfort a Soul, he speaks particularly to it.  
6. God many times discovers secret guilt by wonderful Providences. We read of a Bird of the air, telling the voice of the thoughts, and that which hath wings, telling the matter, even the hidden matters of the Bedchamber. The Bedchamber is the secret place, and a thought is the most secret act; A Bird of the air shall carry the voice; Viz. 
Eccles. ult.  It shall be revealed by some unexpected means, as little suspected for the doing such a thing as a Bird is; and also it shall be discovered speedily: God doth it sometimes in both senses, That which hath wings shall tell the matter, (in the Hebrew it is) that which is Master of wing shall carry it abroad; Viz. God will work a miracle to discover it, rather than it shall be hid: By what strange Providences have some secret Murders come out, History is full of; nay, many of your own Observations may be full of; as sometimes in the very places where secret sins, or open sins have been committed, those are the places where Judgements overtakes the sinner; it is a good consideration for Seamen, If thou sin in this place, what if thou suffer in this place? and if thou think no body that knows thee, can know of it; O but that which hath wings shall tell the matter, rather than thou pass on undiscovered, or unpunished.  
7. God discovers guilt, or guilty persons, many times by bringing them to Heart, and Conscience-Examination. Jonah notwithstanding the Lot fell upon him, confesses not, discovers not himself; they are glad to fall to examination, Tell us we pray thee 
●r. 8.  for whose cause this evil is come upon us? what is thine occupation? and whence comest thou? what is thy Country? and of what people art thou? and than he confesses presently, (as Solomon says in that case) Counsel in the 
●ov. 20. 5.  heart of man is like deep water, but a man of understanding will draw it out. So we may say of guilt, it lies deep, but by examination it may be fetched out. As often before a Magistrate when the Conscience of a Malefactor is put to it by a close and judicious examination, much guilt hath been discovered this way.  
1. Reason. Why God will discover guilty persons. Why the Lot will fall upon Jonah? because God hereby gets himself a Name; God by such discoveries brings a revenue of Glory to himself, yea, in the Consciences of poor Heathens; thus it was in this case of Jonah, Then these poor Mariners feared the Lord exceedingly, and offered 
Ver. 16.  Sacrifice to the Lord, and vowed vows. Then (viz.) not only when they see they were delivered, but saw the Lord so righteously deciding the Controversy by the Lot, and discovering the Delinquent. This did commend God to their Consciences: What a name did God get by the discovering of Achan, who had secretly sinned, and the execution of the offender was commemorated; And they raised over him a great 
Josh 7 ult.  heap of stones unto this day, and the sierce anger of the Lord was turned away; wherefore the name of the place was called the Valley of Anchor unto this day.  
1. In the discovery of guilt, God gets his Justice a name. God will be just, and every man a liar: How was God's Justice glorified in the Lot falling upon the grand Delinquent here? He as a righteous Judge passes sentence upon the guilty Malefactor, and the Sentence is justified in Jonah's own Conscience, For I know that for my sake is 
Ver. 12.  this great tempest come upon you. Thus David after he had so hid and covered his sin, you know he did it secretly, and deliberately, endeavoured to conceal it, by his irregular usage of Vriah; but when God fetched all 
●sal. 51. 3. King. 21 10.  out by the confession of his Conscience, than he clears God's righteousness, For I acknowledge my sin, and it is ever before me. It is a custom for the Accuser to stand before the Guilty person; so David here alludes, My sin is ever before me; he was now haunted 
●al. 51. 5.  with it, he saw guilt walk in his Conscience; but Oh how doth he clear God in the case! That thou mightest be justified when thou speakest, and be clear when thou judgest; Viz. Lord, I have so sinned, that thou mayst 
●. Ans●orth.  most righteously perform against me all the things thou hast threatened; That thou be righteous in thy speaking, and pure in thy judging; Viz. in what God said to him by Nathan, (so the Dutch read it) or that thou mayst overcome, (so one reads it), and so the 
●om. 3.  Greek Version takes notice by the Apostle. O now the Soul is overcome, the Lord gets the victory of the sinner; and he cries out Lord, thou art righteous in all that is come upon me; how secretly and covertly soever men commit sin, either at Sea or Land, God is so just a God, he will bring it out to light sooner or later; What you do in secret shall be revealed upon the housetop; as is said in that case of the Disciples. Oh then how good a Check is this to Seamens Temptations! Oh but God is a just God, and he will find me out. God's eye which is a righteous eye, looks on; I think you have something about your Ships, called the 
* A Bloc● in the Ship wherein the Lancers go that ma● fast the shrowds to the Chains.  Deadman's eye; but here I am sure you may say the Living God's eye is upon your Ships, upon your Souls, upon your Sins, yea, upon your secret sins: for even they are set in the light of God's Countenance.  
2: By discovering of hidden Gild, God gets his Wisdom a name; Oh the Lot is disposed of by the Lord: Here was the wisdom of God in the disposing of the Lot upon Jonah; a God of wisdom draws it out: You may say here of the wisdom of God, as the wisdom of Solomon got a name in the 
1 King. ● 28▪  decision of the Controversy about the two Harlots, and the living child; he gave there such excellent Judgement: So doth God get his Wisdom a name in discovering secret guilt.  
3. The Omniscience of God gets a name, by discovering hidden guilt. Nothing is hidden from him; you do not consider, when at Sea, who looks on; what if Relations-eyes be not upon you, or Father's eyes, or Friends eyes be not upon you, nor Ministers eyes, who dearly love your Souls, and cannot cease to pray for you? yet I will tell you whose eye looks on, God's eye always is upon you. Oh this melted the heart of the poor Prodigal, when he first repent, and returned to his Father, Father, I have sinned 
Luk. 15. 18.  against Heaven and before thee: This was the consideration that gave check to joseph's Temptation, which might have been yielded mighty secretly, How can I do this wickedness 
Gen. 39 11.  and sin against God? The secrecy of the Temptation she thought would have brought him over; There was (saith the Text) none of the men within: Oh, but Joseph knew there was an allseeing God within, and this graciously awed his Soul. What though you Seamen go to the ends of the earth, God's eyes run to and fro from one end of the earth to another.  
4. God by discovering Gild, gets his Omnipresence a name; If I go, saith David, to the bottom of the Sea, thou art there. Can you go whither you sail from under the reach of God's eye? or from under the reach of his hand? Can you go out of God's Dominion? The Kings of the Earth, one hath one part of the Earth, and another hath another; but the Lord is Universal Monarch, his Dominion reaches to the ends of the Earth. And as the Egyptians in their Hieroglyphics, give for Magistracy a Sceptre full of Eyes: So indeed the Sceptre of this Universal Monarch is full of Eyes; He is Omnipresent to behold all things done in the Earth: Is not the East-Indies, Guiny, the West-Indies all God's Territories? Is not he present there? Alas, poor Jonah would fly to Tarshish from the Presence of the Lord, but the Lord met him at Sea.  
5. God by discovering hidden Gild gets his Word and Truth a Name, he magnifies his Word in it. The word of his Threaten against sin though never so occultly committed; not one of his Threaten, no more than one of his Promises shall fall to the ground: [as she said of John Knox's Threaten, when he had denounced the wrath of God against a Scoffer at the people of God.] Oh then, how true will all God's Threaten prove! Hath God said, your Sin shall find you out, and will he not be as good as his word?  
2. Reas. Why the Lord will discover Gild? To bring poor Souls to shame, and so to Repentance, and all this while he hath a design of Love to the Soul in this discovery; other poor sinners go on in secret ways of sin, and their iniquities are concealed, upon which they are hardened in their sinful secret haunts, until they be arrested, and summoned to appear before God's righteous Tribunal. It is said of the guilty Children of Israel, As a Thief is ashamed when he is 
Jer. 3. 26.  found, so is the House of Israel ashamed. Now how is that? We read of some in Job that are cried after, As a Thief (or as some reads 
Job 30. 5.  it) they hooted over him as over a Thief. This sets out the shame of discovered guilt; and now what will the sinner do in this case when his shame appears? he many times by it is brought upon his knees, and to say with poor penitent Ephraim, After that I was instructed I smote upon my Thigh and was ashamed, and confounded, because I did bear the Reproach of my Youth. Therefore Repentance is thus expressed in many places of Scripture, We lie down in our shame, and 
Jer. 3. ult.  our confusion covereth us, for we have sinned against the Lord our God, etc. And being impenitent, as it is expressed by being impudent, and shameless. Oh poor sinner, had not you be better ashamed than damned; bear your shame here, than carry it into Hell upon you.  
3. Reas. Why God discovers Gild. Why the Lot falls upon Jonah? Because he will have some persons made cautions and examples, and Sea-marks to others. Jonah was now set up as a  to others. David as I have already shown you, was discovered, that he might be a caution unto following Ages. So sinners should say, The secret guilt of such an one is come out, God hath laid open all, although he thought himself safe enough; and Oh now shall not I hear and fear falling into the same; lest my sin should be aggravated, having such fair warning? Therefore we read of them that made their iniquity to be remembered, 
Ezek. 21. 24.  in that their Transgressions were discovered; i. e. that in all their do, their sins did appear. This was to warn others they sinned not in the like kind.  
4. God discovers guilt, secret guilt. That that the world may know that he will testify his displeasure against sin, here the Heathen Mariners had a clear Testimony against the sin of Jonah. When God doth wink at the sins of men, they themselves and others begin to think that he sees not, or that he is like themselves; according to that of the Psalmist, These things hast thou 
Ps. 50. 51.  done, and I kept silence; thou thoughtest that I was altogether like thyself; but I will reprove thee, and set them in order before thine eyes. You think because I do not manifest your guilt for the present, but suffer you to go on, that I am not displeased with your sin: it is spoken of secret sins, as Theft and Adultery, both which used to be carried on and managed covertly and hiddenly; but says God, I will now discover them, and bring you to account for them, set them in order before you. And thus God gives in the Testimony of displeasure against Sin; and what follows? Consider this all you that forget God. So here it is, that others might take notice of it. God we see is impartial too in his Testimony against Sin, though it be in a Jonah, one that is dear to him, yet he will discover his displeasure against it; if it be in a David, one after God's own heart, yet he will discover it, and bear an impartial Testimony against it; he will not let it go undiscovered in his own Children.  
5. God discovers secret guilt, or guilty persons, that the rottenness of many hearts may appear, and may no longer go on to deceive others. Sinners are prone to walk in their disguises and masks; now God will put these off, that men may appear in their proper colours what they are: The word Hypocrite signifies a Stage-player, one that acts in a Comedy, and they you know, are clothed to the part they Act; they may act the part of a Prince, and attired in such a Garb; and when this Garb is put off, they are pitiful contemptible wretches. Oh, God will unclothe sinners, although they go in the garb of Saints and Believers; yet the Lord will in his time let the world see what filthy Ulcers, and what rotten hearts they have under their goodly outsides; thus he did by Judas, though it was a great while first; as God says of them, They shall preceded 
2 Tim. 3. 9  no further, for their folly shall be made manifest unto all men. Here is an ample and an open discovery made of them; they shall proceed and deceive no more. We read of a terrible threatening of God, that God in this case often fulfils in this present life, They that turn aside to their own crooked 
Psal. 25. 5.  ways; viz. of Hypocrisy as well as Idolatry, shall be led forth, or walk forth (as the Hebrew reads it) with the workers of iniquity; viz. shall be discovered to be in no better a condition than the very profane persons are, they shall be led forth to punishment, or execution with them; for it seems to hint at such a leading forth as when Prisoners go to condign Punishment. Oh, persons may go on, as we have heard, smoothly a great while, but the shame of their nakedness shall appear, and God will turn men's insides outmost; and then, happy is he that proves upright in the sight of God, and in the sight of others.  

APPLICATION.  
Is it so that the Lord will certainly discover guilt, the Lot shall fall upon Jonah? then it is a word of Information. 1. It informs us that God is an allseeing God. God's eye was upon Jonah when he lay fast asleep, as well as when he fled from his Presence at first God's eye followed him at Sea. So I say to you poor Seamen, God's eye is upon you at Land, at Sea, at the beginning of your Voyage, and the progress of your Voyage, and the finishing of your Voyage. Behold the eyes of the Lord are upon the sinful Kingdom. So I say the eyes of the Lord are upon all sinful Kingdoms where ever you come; you cannot go from under his eye, you cannot sail out of his observation. There is no Doctrine more proper, nay, of choicer Advantage to Seafaring men, than the Doctrine of God's Omniscience; therefore I will a little make bold to enlarge upon it; nay indeed it is an useful Doctrine for all sorts of people whatsoever.  
1. The Omniscience of God lays an Awe of God upon Spirits. Can thou say or think that God looks on and venture to sin? what to sin in the Presence of God? as he said, Will he force the Queen in the Presence of the King? Oh what a height of impudence in sin is it for a person to steal before the face of the Judge! What poor Seaman, when thou art in a foreign Country, though the eye of Friends, Relations, godly Acquaintance do not look on, yet that eye looks on which should ten thousand times more awe thee, than the eye of all the Relations thou hast in the world; the eye of God. The eye 1. of an holy God looks on, who cannot behold iniquity but with abhorrency; and darest thou sin under such an Eye? 2. The eye of a righteous God, will not this awe the Soul? The eye of a righteous Judge, Oh poor sinner, is upon thee. 3. The eye of the great God, who hath power not only to strike thee dead, but damned in every act of sin: What not the greatness of God awe thee poor sinner? how will the greatness of Persons awe a man's Spirits, and make them very cautious of their deportments, and shall not the greatness of God strike sinners with an holy awe of his Majesty? to awe men's Spirits in his Worship, we read this reason, given why they should look carefully what they offered up to God, For I am a great King, and my 
Mal. 1. ult.  Name is dreadful among the Heathen. 4. The eye of that God looks on, before whom thou must solemnly appear. O did poor sinners but think, shortly they must give an account of these actions of theirs to that God that now is a Spectator; would it not awe their spirits? He sees thee now that must judge thee ere long. Now thou art running on in sin, there is no stopping thee; thou art Sermon-proof, and casts the Word of the Lord behind thy back, and hatest to be reform; Well poor sinner, it will but be a little while and thou shalt stand trembling before God's Tribunal, receiving thy Sentence for these sins that thou thought were secret, and hidden. 5. The eye of that God looks on that hath been a God of many preservations and salvations to thee; who is it that gives thee thy Life every storm, every Voyage, nay every moment? who hath been thy old friend to carry thee out, and bring thee home again? to rescue and redeem thee so many times from the very brink of the Pit? Was it not God? may not you call him the God of your Salvations? How often hath he given you large Commentaries upon the Word, Salvation belongeth unto the Lord. 
Psal. 3. 8.  And this God looks on, and dare you ven-venture to sin under the eye of such a God?  
2. The Omniscience of God truly studied and observed is an argument of sincerity, and integrity of Soul. Hypocrites act from the eye of men, both as to their sins, as well as services; they did all, it is said of the Pharisees to be seen of men: So if the eye of man be over an unsound heart, it may be he is awed. O but the eye of God hath an awful influence upon a sincere gracious Soul; O says this poor soul as Joseph did, How can I do this and sin against God; although the temptation was advantaged with so much privacy and secrecy. Therefore we read of that word of God's to Abraham, Walk before me, and be perfect; (viz.) be upright: The eye of God is much considered of by an upright Soul.  
3. The sense of God's Omniscience usually makes the Soul conscientious as to thoughts. What thoughts poor souls take in; Oh that is a wicked Proverb, Thoughts are free. Oh no, saith a poor gracious soul; God's eye is upon every thought of the heart; as soon as it springs up in a conception in the soul, is falls under his cognisance: That which is said of the Word, much more may be said of God, It is a discerner of the thoughts and intents of the heart; discerns it as a Critic that passes censure what is to be approved, and what refused, (so the word is) he doth not only discern the thoughts, 
Heb. 4. 1●  but critically discern them; he passes his observations upon them. It speaks a great deal of Spirituality in the heart, to be careful of our thoughts: It may be poor Seamen may at Sea be plotting sin, what they will do when they come to their Port; Oh the Lord knows this. God saw that the 
Gen. 6.  wickedness of man was great upon the earth, and that every thought of the imagination of his heart were evil continually. Figment of the thought; viz. what the mind fashioneth within itself by thinking.  
4. The sense of God's Omniscience will raise a spirit of watchfulness in the Soul against all sin, but especially against the right hand-sin. Who are so watchful over their own hearts as those that live under the sense of God's allseeing Eye, being upon them? But there is one sin above all we should be very watchful against, and that is the sin of our Complexions that we are so very prone to fall into: Oh the eye of God awes the Soul as to this; if it be drunkenness; if it be that ordinary sin of poor Seamen, Swearing.  
5. The sense of God's Omniscience will preserve your Souls against Atheism. This is an Age that never more abounded with Atheists than at this day: What is the language of them? How doth God know? can he judge through the dark Cloud? thick Clouds are a covering to him, that he seethe 
●●b 22. 14  not. This is true of wicked men, though it was not true of Job. The Psalmist tells us of them, That they say in their heart, God 
〈◊〉. 10. 11.  hath forgotten, he hides his face, he will never see it: And if you forget God's Omniscience, you presently may be brought to a denial of his Being; you had need have cautions against Atheism at Sea, even where you see so many of the Wonders of the Lord.  
2. Branch of Information. Is it so that God will discover the guilty person sooner or later, than it informs us what a folly it is for poor sinners either at Sea or Land, to think to hid and cover their sin from the eye of God are there not many poor sinners run into guilt at Land, and then to cover it and conceal it, they will go to Sea as Jonah did, who fled from the presence of the Lord, and he would hid all by going to Tarshish, but you have heard how God followed him. It is true, The heart of man is deceitful above all things; and will be covering and hiding its fin from God: But says he, I the Lord search the heart, and try the reins, even to give every man according 
Jer. 17. ● 10▪  to his ways, and according to the fruit of his do. We read a sad story of a professing people, even the Ancients of the House of Israel; Son of man seest thou what they do in the dark; every man in the Chambers 
Ezek. 1  of his Imagery, for they say the Lord seethe us not, the Lord hath forsaken the Earth. And yet you see God's eye was upon them all this while. These Chambers were the secret places, where they had Idolatrous Pictures, and did there privately worship them, (as most conclude upon the place): though Achan's wedg of Gold was hid in the Tent, as hath been hinted, God discovered him.  
3. It informs us then, If God will discover the guilty person, of the wretchedness of our sinful deceitful hearts, and in what doth their wretchedness and deceitfulness appear more than in this thing, viz. to go about to hid sin, when we have committed sin: Oh than the next step that Satan treads in towards us, is to excuse sin; this is as natural to us as it is to sin, this hiding of sin we derive from Adam, he excused the matter of his eating the forbidden fruit, and put it in a sense upon God, The Woman thou gavest me, etc. Is not this to add sin unto sin? Oh see the wretchedness of hiding or going about to hid our sin by way of excuse, in these Particulars.  
1. This is a continuance and persisting in sin, and this always greatens guilt. It is dangerous to step into a sinful way; but it is more dangerous to continue on, and walk on in it; We read of a dreadful threatening unto him that walks on in his Trespasses; God will wound the hairy scalp of such. A godly man may step into a way of sin, but he is not hence denominated an ungodly man, because it is not his course; and so an ungodly man may step into a way of holiness, but he is not for this called a godly man, because it is not his course. Now every man is denominated from his course, but now when a poor sinner doth go on in his sin, this speaks it his course.  
2. Our sin and wretchedness in excusing our guilt, doth appear in this, it carries a face in it, as though we could mock God; nay, is it not an endeavouring to mock God? And hath not the Apostle cautioned sinners against it? Be not deceived, God will not be 
Gal. 6. 7.  mocked. What though you may deceive Relations, and mock them; and delude them; but thus you cannot do with God, God sees you, and will find you out: If you will seek to mock God, I must tell you the day is coming that he will mock at you; He will laugh at you when your desolation comes as a whirlwind; yea, he will mock when your fear comes.  
3. A woe is written upon the head of this sin; Woe unto them that cover, but not with a 
Isa. 30. 1.  Covering of my Spirit; that they may add sin unto sin. And sure they are no small sins that God writes his woes upon the head of: Though it is true the literal sense of it is, The Covering of the Kings of Egypt's Protection; yet it holds true in this sense. For he hath said, He that hideth his sin shall not prosper. 
Jer. 2. ul●  You may be confident in this Covering and the other, but in such confidences you Souls shall not prosper, for God will lay open all.  
4. Our sin and wretchedness appears in this, When we go about to hid our sin, it argues a great measure of Judicial obduracy, and hardness of heart, to be upon us; is not this a hard heart, that yields not to the Testimony of Conscience? and stands it out against inward checks and convictions, nay it may be against terrors, and horrors of Conscience: It may be when the Soul looks within itself, is a Magor-missabib, a terror to itself, yet it falls not down in Confession before the Lord. Oh poor Soul what if God should leave thee sealed under this hard heart, and say of thee as of Ephraim, He is joined to Idols, let him alone. And he that is filthy, let him be so still; and he that is unclean, let him be so still?  
5. Our hiding of sin doth lead into great Temptations: Thus David's hiding his sin did; you see what Temptations to cover sin was he led into; one sin brings in and brings on another; seldom doth one sin go alone; David's Adultery must be hid with making Vriah drunk, and sending a Letter to Joab to put him in the Front of the Battle; how often is committing sins covered with lying, And then I know not the man, with standing in it, and then clapping an Oath upon the back of a lie; and thus one sin clapped for a cover upon the back of another; We see how Adam seeking to hid his sin, brought him into further guilt.  
4. It informs us then, what a dangerous condition Hypocrites are in if God will discover the guilty person, many persons go on smoothly, and carry the fair side forward, and yet the Lord sees, within is rottenness; Oh poor souls, a day is coming that will discover the thoughts of many hearts; when God will turn men's inside outward, & cause them to wear their hearts in their faces; O then will the Soul approved in the sight of God, be a blessed Soul! alas, he is not a Jew that is one outwardly, but he is a Jew that is one inwardly, whose 
Rev: 2. 23  praise is of God, and not of man. Therefore it is we read God telling the Church of 
Ver. 13.  Thyatira, He will make all the Churches to know that he is a God that searches the reins, and heart. He will find out all the hollow hearted, rotten Hypocrites that creep into Churches: For Jesus Christ is there described to have Eyes like a flame of fire; viz. to make exact discoveries, both of things and persons: Oh what discovering days and dispensations hath God already brought upon us of late years, and yet greater discoveries are behind!  
2. Use. Is it so that God will discover the guilty person? then it is a word of Caution, Then take heed you do not hid your sin; Oh, poor Seamen of all men in the world should stand clear here! should be cautioned here as well as others; Therefore Joshua speaks thus to Achan, Confess and give glory to God, tell me what thou hast done, and hid it not 
Josh. 7. 19  from me. This we are very prone to, as hath been already hinted. We read of some that are said, To hid it like a sweet morsel under 
Job 20. 12 13.  their Tongue. Though he spare it, and forsake it not, but keep it still within his mouth: What then? Yet his meat in his Bowels is turned, it is the gall of Asps within him. Though they be mightily taken with it, and so as Children keep it as a sweet bit under their Tongues, and there hid it, yet it is bitter when down, like the poison of Asps, that kills suddenly. Oh poor Seamen take heed of hiding your sweets bits.  
1. If you go about to hid sin, God will reveal it in his anger, he will speak to you in his wrath, and vex you in his sore displeasure; God's anger reveals Jonah's guilt: What was the matter the storms and winds were so high? Oh God was angry! What was the matter the Vessel had like to have been broken in pieces? Oh God was angry with one aboard, that was hiding of his sin! If once Gods anger be up, and be upon searching work for guilt, he will find it out, he hath strange ways to do it in. The Sea shall rise up against poor Sinners one while, and the Earth another: We read an observable word of the wicked; Terrors 
Job 20. 26, 27.  are upon him, all darkness shall be hid in his secret places; which some understand, his hiding places, where he thought to keep himself close, and covered in the dark, shall be light and discovered; by hiding places, (are meant) private corners, and secret places, or means of retiring, or sheltering, which the wicked endeavour to find out, for the avoiding and escaping of the Judgements of God: The meaning of it then, is this, that they shall be so far from finding any help, and shelter in those hiding places, that they shall be discovered, and meet with nothing but misery and calamity; and this seems to be the sense of the place, by what follows, A fire unblown shall consume him; viz. The wrath of God here is compared to fire. But shall his sin go hid now, the Lords anger is up against him, and his Family for it? shall it go ill with him, that is left in his Tabernacle? now it is like to go ill with the House-Company, or Ships-Company? Why what is the matter? Oh God is about discovering work; The Heaven shall reveal his iniquity, and the Earth shall raise up herself against him. Some understand it, That all the Creatures, Celestial and Terrestrial, animate and inanimate, shall be ready to minister and serve God in the executing of his righteous Decrees and Judgements against wicked men. As the Stars fought against Sisera, so God can cause the Stars in their influence to fight against poor Seamen; the Stars that so much befriend you. God raises up the Sea against you, the Winds against you to discover the very guilt that you go about to hid.  
2. Poor Seamen take heed of concealing and hiding your sin, when God shall set it home upon you, you will then cry out so much the more of it. It is like poison; if it be not vomited up, the person dies for it; as is said of some wicked men, They have swallowed down Riches, and they 
Job 20. 15.  shall vomit them up again, God shall cast them out of his belly. Thus may it be said of poor sinners, that hid their sin from God, when Conscience shall come and cause the secret poison to work; Oh than what Confessions will there be to the Lord! as David, I have sinned: I said I would confess my sin, etc. He did not go about now to hid it as formerly he had done. He had lain three quarters of a year in that fit of the Lethargy, the sleepy disease; but now when God awakened him, Oh what Prayers and Confessions, and Tears doth he pour out to God Thus Achan, though he had contrived 
Josh. 7.  to hid all, God you have heard brought out all, and then he confesses. So Jonah, here now God hath found him out, confesses all; it may be in a storm at Sea, so will you do, or on a sick bed in a strange Country; so will you do it may be going down into the bottom; Oh then why should you now go about to hid it?  
3. Let poor Seamen take heed of hiding their sin; for they think to make the Sea a hiding place to them; yet Gods right hand can reach them where ever they sail; they cannot sail beyond the reach of God's right hand. Oh God will make a long arm after you, but he will find you out: God's right hand can reach beyond the Line. Thine 
Psal. 21. 8.  hand shall find out all thine Enemies, where ever they are; at Sea, or at land, secret, or public Enemies: Thy right hand shall find out those that hate thee. Some carry it, Thy hand shall find vengeance for thy Enemies, for all thine Enemies. Thine hand, (one observes 
Mr. Ainsworth.  that the Chaldee reads it) the stroke of thine hand. Oh cannot this hand find you at the East-Indies, or the West-Indies? or where ever you go? O poor sinner, thou that at present dost not feel the weight of thy own guilt, it may be ere long wilt feel the weight of God's stroke.  
4. Oh let poor Seamen take heed of hiding their sin, for this doth aggravate their sin: this is to add sin unto sin. When men do sin, and confess, and presently are brought upon their knees for it, before the Lord; he is ready to forgive sin. I said I would confess my sin, and thou forgavest me the iniquity of my sin: But when men conceal and deny, Oh this aggravates and greatens it exceedingly.  
5. O let poor Seamen take heed of hiding sin; for God hath said, such shall not prosper, whether they be Landmen, or Seamen, the word of the Lord stands sure, They 
Prov. 28. 13.  shall not prosper. They may prosper for a while as the wicked, which the Psalmist says, flourishes like the green Bay-tree; But however he prosper in the world, he shall not prosper in his design of covering his sins; for they shall be laid open and discovered to his shame; but he that confesses and forsakes▪ shall find mercy. You see Jonah had success, and things hit with him for a while, as in finding a Ship ready to set sail when he came to Joppa; yet, we see, he did not prosper in his design.  
6. Oh let poor Seamen take heed of hiding guilt, for this will bring terrible and dreadful storms. Gild usually is a stormbreeder; it was so here with Jonah; it was Jonah's secret guilt that did raise this storm; and Oh then poor Souls, what will you do, when ready to sink, and your hidden unpardoned guilt looks you in the face! will not the Mariners than be afraid, the stout hearted Mariners? will not they then be terrors to themselves? and terrors to all round about them? Oh what terrible Lectures will Conscience read poor guilty Seamen, when they are in their distresses?  
3 Use. Is it so that God will find out the guilty person; than it is a word of Exhortation to all Seamen, and other poor sinners, that they would confess their sin to the Lord. I bespeak you, and beseech you in the language of Joshua to Achan, My Son confess, and give glory to the Lord. You have heard it is in vain to hid it from him: Oh therefore come to the Lord with that humble confession of the Church in Ezra's days. O Lord God of Israel, thou art rightoous, for 
Ezra 9 15  we remain yet escaped, as it is this day; behold we are before thee in our Trespasses, for we cannot stand before thee, because of this. O how many poor Seamen may say we are yet escaped; escaped such a storm, such a fatal tempest unto others, and yet we are before thee in our Trespasses, and cannot stand with comfort and confidence before the Lord, because they have again broken his Commandments after their eminent deliverances and salvations: And that you may fall down before the Lord in humble confession, consider these following Motives.  
1. This is usually the beginning of a kindly effectual touch of grace upon the heart: The poor Prodigal upon his first return unto his Father, says, Father, I have 
Luk. 15. Act. 19 18  sinned against Heaven, and before thee; his first work upon his return is Confession. We read of a great success the Gospel had in Paul's day, and many believed; and as soon as the Gospel touched kindly their Souls, they confessed, and shown their deeds, (saith the Text) viz. laying their heinous sins by way of humble confession, as Ephraim did, so it will be with a poor sinner, As a Bullock unaccustomed to the yoke, he confessed he had been. Lord, will the poor Soul say, what a vile wretch have I been; with Paul, of sinners I am chief; a Blasphemer, a Persecuter, an injurious person. When Paul was humbled, Oh how he confesses then, what a wretch he had been!  
2. This puts poor Souls under a promise. O now upon thy knees poor sinner, while thou art confessing thy sin, thou mayest put into plea and suit God's promise; and Oh what an excellent way is this of dealing with God, to be bewailing your sin, and at the same time be pleading Gods promise for pardon; this is right Evangelical repentance to have one eye upon sin to humble you; and another eye upon the promise to quicken you up to believe your pardon: usually legal sorrow keeps an eye upon guilt, but forgets to keep an eye upon the Promise. Now poor Soul it is thy only way to confess under a Promise, If we confess 
1 Joh. 1. 9  our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Oh now he is engaged as a faithful God, to pardon poor souls: Oh Faithfulness is his name, and he will not, nay, cannot deny his name; and now he can be just in the pardoning, as well as in the punishing of sin.  
3. Motive to Confession of sins: you have comfortable precedents upon record, of great sins, and sinners pardoned upon confession, nay, upon the serious purpose of humble confession: We read of God's readiness to pardon, even in a case of great guilt; this we have in David, I said I would confess my sin, and thou forgavest me the iniquity of my sin; which was a piece of guilt highly aggravated, and circumstantiated. Marry that was such a poor Penitent that we 
Luk. 7. 4. 47.  read, she washed the feet of Christ with her Tears; (and must not here be most eminent Confessions poured out with these Tears?) And it is said of her, Her sins that are many are forgiven her, for she loved much.  
4. Motive to Confession of sin; if you deny it, it will be proved against you; and Oh what a folly is it for a Prisoner to deny the fact before the Judge, when he knows it will be proved against him. Thou hast set our iniquities before thee, our secret sins in the light 
Psal. 90. 8.  of thy Countenance. As it is the comfort of God's people that he keeps a Book of Remembrance of their Sufferings: So it is the terror of wicked men that he keeps a Book of Remembrance of their sins. There is the Conscience of the poor sinner will be called in as God's witness against the guilty Malefactor at the Bar; that is an observable place in the Prophet, We roar all like Bears, and mourn sore like Doves; we look 
Isa. 59 11, 12.  for Judgement, but there is none; for Salvation, but it is far off from us: For our Transgressions are multiplied before thee, and our sins testify against us. They did bear Testimony against them. Oh poor Seamen, have not you many times in your extremities and distresses at Sea, felt the terror of this Testimony? have not the iniquities of your heels compassed you about?  
5. Motive to Confession of sin. The King of Israel is a merciful King; It is this merciful King tha● the Soul presents itself before in humble Confession. This was the motive to the Servants of Benadad, We have heard that the King of Israel is a merciful King; and they came with Ropes about their necks. Oh poor Souls, if you come to this merciful King with ropes about your necks, Confessing you deserve to be turned off the Ladder, and to have a righteous sentence executed upon you, he will meet you with a Pardon in his hand. This King sits upon a Throne of Grace upon the Mercy-seat, giving out his Pardons daily to humble Penitents. Now we read that the Book of the Law, which contains all in it, all poor sinners Enditements, it was put into the Ark, and the Mercy-seat covering it was above it. Oh this was shadowed out by it. Mercy triumphs over Justice in the Lord Jesus Christ. Oh then poor sinners bring your Confessions to the Mercy-seat.  
Oh let all poor guilty Seamen, and all other poor guilty sinners confess their sins over the head of the Lord Jesus Christ. The Priest was to confess all the iniquities of 
Exod. 25▪ 20▪  the people over the head of the Scape-Goat; noting to us, that we must take Christ into our Confessions; all poor sinners Confessions, should fall upon the head of Christ. Now poor sinners, and poor guilty Seamen, ask your own Consciences, Whether you had not better carry your Gild before the Lord in humble Confessions, than have the Lords just and righteous lot find it out, either to the confusion, or condemnation of your immortal precious Souls. O let this Text never be forgotten by you when you come under Sea-temptations, or Land-temptations. Oh, but the Lot fell upon Jonah.     
FINIS.  

Books sold by Dorman Newman at the King's Arms and Bible in the Poultry.  

Folio.  
THe History of King John, King Henry the Second, and the most Illustrious King Edward the First; wherein the ancient Sovereign Dominion of the Kings of Great Britain over all persons in all causes, is asserted and vindicated: With an exact History of the Pope's intolerable usurpation upon the Liberties of the Kings and Subjects of England and Ireland. Collected out of the Ancient Records in the Tower of London. By William Prinn, Esq of Lincoln's Inn, and Keeper of his Majesty's Records in the Tower of London.  
A Description of the Four parts of the World, taken from the Works of Monsieur Sanson, Geographer to the French King; and other eminent Travellers and Authors; to which is added the Commodities, Coins, Weights and Measures of the chief places of Traffic in the World, illustrated with variety of useful and delightful Maps and Figures. By Richard Blome Gent.  
Memoires of the Lives, Actions, Sufferings and Deaths of those Excellent Personages that suffered for Allegiance to their Sovereign in our late intestine Wars, from the year 1637, to 1666, with the Life and Martyrdom of King Charles the First. By David Lloyd.  
The Exact Politician, or Complete Statesman, briefly and methodically resolved into such Principles, whereby Gentlemen may be qualified for the management of any public trust, and thereby rendered useful for the Common-welfare. By Leonard Willer Esquire.  
A Relation in form of a Journal of the Voyage and Residence of King Charles the Second in Holland.  
The History of the Cardinals of the Roman Church, from the time of their first Creation to the Election of Pope Clement the Ninth, with a full account of his Conclave.  
Moors hominum, the Manners of Men described in sixteen Satyrs, by Juvenal; together with a large Comment, clearing the Author in every place, wherein he seemed obscure out of the Laws and Customs of the Romans, and the Latin and Greek Histories. By Sir Robert Stapleton, Knight.  
A Treatise of Justification. By George Downham▪ Dr. of D.  
Fiftyone Sermons, Preached by the Reverend D. Mark Frank, Master of Pembroke-Hall in Cambridg, Archdeacon of S. Alban, Prebend and Treasurer of St. Paul's; being a course of Sermons beginning at Advent, and so continued throughout the Festivals; To which is added a Sermon Preached at Pauls-Cross, Anno 1641, and then commanded to be Printed by K. Charles the first.   

Quarto.  
The Christian man's calling; or, a Treatise of making Religion one's Business: wherein the Christian is directed to perform in all Religious duties, Natural actions, particular Vocations, Family-directions, and in his own recreations in all relations, in all conditions, in his deal with all men, in the choice of his Company, both of evil and good, in solitude, on a weekday, from morning to night, in visiting the sick, and on a dying-bed. By George Swinnock.  
Mr. Caryl's Exposition on the Book of Job.  
Gospel-Remission; or, a Treatise showing that true Blessedness consists in the pardon of sin. By Jeremiah Burroughs.  
An Exposition of the Song of Solomon. By James Durham, late Minister in Glasgow.  
The real Christian; or, a Treatise of effectual calling; wherein the work of God in drawing the soul to Christ, being opened according to the holy Scriptures, some things required by our late Divines as necessary to a right Preparation for Christ; and a true closing with Christ, which have caused, and do still cause much trouble to some serious Christians, and are with due respects to those worthy men brought to the balance of the Sanctuary, there weighed, and accordingly judged: to which is added a few words concerning Socinianism. By Giles Firmin, sometimes Minister at Shalford in Essex.  
Mount Pisgah, or a Prospect of Heaven; being an Exposition on the fourth Chapter of the first Epistle of St. Paul to the Thessalonians. By Tho. Case sometimes Student in , Oxon, and Minister of the Gospel.  
The virtue and value of Baptism. By Zach. Crofton.  
The Quakers spiritual Court proclaimed; being an exact Narrative of a new high Court of Justice; also sundry errors and corruptions amongst the Quakers which were never till now made known to the world. By Nath. Smith, who was conversant among them 14 years.  
The Sinners Sanctuary, or a discovery made of those glorious privileges offered unto the penitent and faithful under the Gospel, unfolding their freedom from Death, Condemnation, and the Law, in forty Sermons, on the Eighth of the Romans. By that eminent Preacher of the Gospel Mr. Hugh Binning, late Minister at Govan.  
A Treatise of Miscellany questions, wherein many useful questions and case of Conscience are discussed and resolved. By George Gillespie, late Minister in Edinburgh.  
An exact Concordance to the holy Bible, according to the last Translation, composed in a new and most comprehensive method. By John Jackson Minister of the Gospel at Moulsea in Surry.  
A Discourse of Prodigious abstinence occasioned by the twelve months fasting of Martha Taylor the famed Darbyshire Damsel; proving, that without any miracle the texture of humane bodies may be so altered that life may be long continued without the supplies of meat and drink. By John Reynolds.   

Octavo, and Twelves.  
Vindiciae Pietatis, or a Vindication of Godliness from the imputation of folly and ffancy; with several directions for the attaining and maintaining of a godly life. By R. Allin.  
Heaven on Earth, or the best Friend in the worst times; to which is added a Sermon preached at the funeral of Thomas Mosley Apothecary. By James Janeway.  
A Token for Children, being an exact account of the conversation, holy and exemplary lives, and joyful deaths of several young Children. By James Janeway.  
A Token for Children, the second part, being a further account of the conversion, holy and exemplary lives and joyful deaths, of several other young Children; not published in the first part by James Janeway.  
Justification only upon a Satisfaction. By Rob. Ferguson.  
Lazarus Redevivus, being a collection of several Sermons. Preached by N. Blakie. Minister of the Gospel.  
Fellowship with God, or 28 Sermons on the 1 Joh. 1. 2. By Hugh Binning, late Minister at Govan.  
Mysterium Pietatis, or, the mystery of Godliness. By William Annand.  
A brief Exposition on the Epistles of Paul to the Galatians and Ephesians. By James Ferguson.  
The life and death of Dr. James Usher, Archbishop of Armagh, and Primate of Ireland.   
FINIS.