THE MERCHANTS and MARINERS Preservation and Thanksgiving. OR, thankfulness returned, for Mercies received. Set forth in A SERMON OF Thanksgiving, Preached at S. Andrew's Vndershaft, Sept. 6. 1649. To the R. worshipful, The committee of Merchants, trading for the Eastern India, upon a late return of seven of their Ships together. By Edward TERRY, Minister of the Word, (who was sometime in their service, there) now Rector of the Church at Great-Greenford, in the County of Middlesex.  
In winged ships who passage make,  
And through vast Seas their journeys take;  
See, (while their ships on billows keep)  
God's works, and wonders in the deep.  The Lord on high is mightier than the noise of many waters, yea then the mighty waves of the Sea. Psal. 93.4. Qui nescit orare, discat navigare. 
Octob. 4. 1649. Imprimatur. John Downame.  
London, Printed by THOMAS HARPER. 1649.   

To the Right worshippefull, William COKAYNE Esquire, governor of the Company of Merchants of London, trading into the Eastern India WILLIAM methwold Esquire, Deputy governor, JOHN MASSINGBERD Esquire, Treasurer, and to all the re●● of the Commi●tee for the s●me Company.  
Right worshipful:  
You were pleased of la●e, when I expected it not, to put me unto that most willing t●ske, of Preaching this following Sermon; and now besides your expectation, to testify my respects to you, for your nobleness when I had done my work, do I offer it (with the addition of some few particulars then omitted, for fear of being over tedious) to your eyes, now it hath passed your ears, that so it may sink further, and not rest, neither return void, but prosper in the thing for which it was intended.  
I know that there are a number of things Printed already, more than needs, poor innocent Paper daily receiving such blurs and stains from the press, that make it fitter for the fire then for any thing else But arguments of this kind shall never be but useful, though the iniquity of times should arm thousands with Pen-knives, as J●hoiakim was, when he cut, and so canceled, and then burned the roll of Jeremiah the Prophet, because it told him the truth, which never was, nor ever will be, for every man's turn.  
This I presume may be for yours, wherein through your many straits, perils, extremities, you may clearly read, your escapes, preservations, and deliverances; what you have received from, and what you must return to God for his manifold multiplied, renewed mercies, which are to be seen everywhere, but most of all in the Mount.  
I do not go about to counsel you as a Merchant, as a Divine, I will, to keep God always in your eye, ever in your sight, that whatsoever your Adventures are, whithersoever you send or go, your way may be prosperous, for they that reckon without God, must reckon again; and they travel too far, that leave God behind them; adventuring themselves out of his protection.  
One of the Ancients tells us, that there are four sorts of men, who seem to take four several ways, that in conclusion meet, and bring them all to happiness.  
Some steale Heaven (as it were) and they are such, as can give an alms without a Trumpet, and can pray without a witness, who had rather be good, then seem so; and these performing unto God much service in secret, are afterward openly rewarded.  
There be others again, which are compelled (as it were) to take Heaven, and they are such as are wearied with, and weaned from the World by afflictions, and having the happiness to be taught, as well as chastened, they turn unto him that smites them, they seek the Lord, and by seeking find him enjoy him.  
Some will have heaven (as it were) whether God will or no, they will have it by force. These carry their Estates, Names, Liberties, Lives, in their hands, and will part with them all, rather than with that. The kingdom of Heaven suffers violence, and the violent take it: Ibi rapina non est crimen, crimen est non rapere; 'tis not a fault to be violent in the pursuit of Heaven, of salvation; it is a fault, I and a great one too, not to be so.  
Lastly, there are some that buy it (as it were) and they are such wise Merchants as the Gospel mentions, that will have that pearl of great price, whatsoever it cost them. That hidden Treasu●e, though they pay never so much for the F●eld where 'tis laid up. And this is a justifiable covetousness, which I dare commend unto you, to covet spiritual things, to covet earnestly the best things: To follow peace and holiness, as having them always in chase: To labour after godliness, which brings contentment and gain, great gain, the greatest gain. 'Tis excellent counsel that Solomon gives: Buy the truth, but sell it not, be at any charge for it, but do not part with it for a World, Non Priamus tanti— because there is nothing in the World that can be put in the balance, with it, against it: And when you have tried all Commodities, ye shall find Heaven the best bargain, and worth the having upon any terms.  
'Tis well observed of Jacob that he got one blessing from his Brother by purch●se; a second from his Father by policy; a third and the chiefest of all from God by contention: If by purchase, or policy, or strife, we can get this Blessing, the Blessing, we are happy I shall add nothing further, but my heartiest wishes for your present and eternal welfare, which shall be some of the Petitions daily sent up, from him who is, most Worthy Sirs:  
Yours in all Civil and Christian respects, most ready to do you Service, Edward TERRY.   

Dum in vitâ, sumus in viâ.  
THis life's our way, in which where e'er we be,  
We miss our Path, if that felicity  
Be not our utmost aim; towards which we meet  
With cross-ways, rubs, and straits that cause our feet  
To faint, or else to stumble; yet must we on,  
What ere we meet, until our journey's done.  
We seek a country, cannot find it here,  
Here, in this Pilgrimage, i'th' whole world, where  
The straightest, evenest paths traced by the best,  
Are ways of Labour, trouble, not of rest.  
Our God, and country too, are both above,  
We keep our way, while that we thither move;  
Lose it, when we do not. Let's on, and know  
We have a further journey still to go.  
For though we could with weary Paces get,  
The world's great round our tyresome progress yet  
Were not at end; we must not therefore lie  
Still, and loiter, till God say rest, that's die.  
In Europe, Asia, Africa, have I gone,  
One Journey more, and then I am at home.  
Edward TERRY.   

THE PREFACE.  
Right worshipful:  
YOU that are the Representatives, and into whose hands and trust, the managing of that great business of Trade is put, by that most Worthy Company of Merchants, trading for the Eastern India; you are here met this day to offer up a voluntary, and a willing sacrifice of Praise and Thanksgiving unto Almighty God, for a great, and an unexpected mercy, in safely returning, and that of late, seven of your Ships together, from that long, and tedious, and hazardous Voyage. A greater return at once, for number of Ships, than ever you had, since you looked that way, since you knew that Trade. Now, as I cannot but presume you have already, more than once, sent up your private and particular acknowledgements to God for this great mercy: So you do well, very well, now in public to give him thanks for it, in the great Congregation. thankfulness to Almighty God being a debt, which as it is ever owing, so it must be always paying, as it is continually due. And truly this is a time of good tidings for you, and you should do very ill if you held your peace; but seeing you do not so, and you have been pleased to make me your mouth to God, as (by his most gracious assistance) I must be his mouth to you this day, in the performance of this public duty: I beseech you (that we may presently set upon this work) to turn and to fix your eyes upon that portion of Scripture, unto which God hath directed me to speak on, upon this particular occasion; which will first remember you of the cause of your present joy and gladness, and then tell you that you ought, and therefore must be very thankful for it: the Argument for both these, lies written in   
psalm 107. V. 30.31. 
Then are they glad because they be quiet; so he brings them to their desired Haven, [or to the Haven where they would be.] Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men: [Or as it is more properly to be read from the Original: [Let men praise the Lord for his goodness, &c.  
IN this psalm there is mention made of four kinds, or sorts of men, who are marvellously engaged in that duty of thankfulness unto Almighty God, for deliverances from perils.  
The first of these are such as have escaped a dearth, in the 4.5.6.7.8.9. verses of this psalm. Hungry and thirsty, their soul fainted in them, verse 5. And this Famine, this want of food is a most heavy want; Doth the wild ass bray when she hath grass? (saith Job) Or the ox low when he hath fodder? Job 6.5 But if ye take grass from the one, and fodder from the other, ye shall hear them roar; this want of food taming man and beasts. It is the easiest thing in the world for a man to pray for daily bread, while he sees it in his cupboard, but when our own provision fails, when our oil and Meals are both quite spent; Oh than it goes hard. This want of food being the keenest, the sharpest of all temporal judgements, because bread must be had, it is the staff of life; the Prop, the Pillar, that next under the Giver thereof, keeps up these houses of clay: The Pestilence spares some; and some may run away, and make their escape from the sword; but there is no defence against Famine: Poverty may be borne, and pain endured, but the want of bread is intolerable. Many and great afflictions may be digested with Patience, if they be applied by wisdom, but who can stand against hunger? And this was the sad condit●on of the first sort of distressed ones mentioned in this psalm, who when they were ready to faint, to fail, to swoon, like the people of Jerusalem, Lam. 2. 1●. to fall, to die in the streets for want of food, they cry unto the Lord in their distress, verse 9 and are heard, relieved, filled, satisfied.  
The second of those mentioned in this place are Prisoners, or Captives enlarged; and their story is laid down from the beginning of the 10. to the 17. ver. These Prisoners or Captives they sit in darkness, v. 10. They are lodged in dungeons, clothed or clogged with iron,; are in very great extremity, enduring most miserable and hard bondage; and being in this sad condition, when men in general stand aloof, a far off from their help, when enemies will not when friends cannot relieve them, they look further, they look higher, They cry unto the Lord in their troubles, and he saveth them in their distresses, v 13.  
The third sort of those which are mentioned in this psalm, are such as are recovered out of some dangerous disease, they are sick men that languish, that pine away upon the bed of weakness, from the beginning of the 17, to the 23 v. and these sick men here spoken of, are stomacklesses, their soul abhors all manner of meat, v. 18. they did nausceat, loathe it, because they had no appetite to it. The first we mentioned could not eat because they had no food, these because they had no stomach; let me tell you by the way, these are great mercies both; meat for our stomachs, and stomachs for our meat, which these poor sick souls wanted, their stomachs gone, their spirits gone, for they drew near to the gates of death, v. 18. and in this extremity, when they were almost quite spent, visited with some sad disease, out of which few escape; they cry unto the Lord in their trouble, and he delivers them out of their distresses, v. 9  
The last mentioned in this psalm are Seamen, delivered out of some fearful and hideous tempest; and their story is laid down from the beginning of the 23, to the 32. v. They that go down into the Sea in ships, &c. as Merchants, Mariners, others whose business is in the Seas, in the mighty Waters; whose travels are on the watery Main, these see the works of the Lord, opera & mirabilia ejus in profundo, his wonders in the deep, verse 24.  
The Lord saith the wise man, Prov. 30.4. holds the winds in his fists, which when he is pleased to let out, the winds they raise the waves, the waves they raise the Ships, and these winds and waves by their impetuous opposition, many times boil up the unruly waters to such an height, put the Mariners into such extremities, that they know not what to do: They mount up unto the Heavens, saith the Text. v. 6. 'tis an hyperbolical speech, that is, they are carried up very high, than they go down again to the depths; that is, they fall very low: Their soul melts because of trouble, they reel to and fro, and stagger like a drunken man, and are at their wit's end, v. 27. (There is no such lively comment on this place, as the seeing or enduring of an hideous tempest.) They are at their wit's end, saith the Text: all their cunning in Navigation, yea their wit and judgement fails them, they being in such sort astonished, that their art and knowledge stands them in no stead, 'tis gone from them. They reel to and fro like a drunken man, their feet, and hands, and heads forgetting to do their offices, they reel to and fro, without any government or stay of themselves. In this their straight and extremity, aggravated and increased by their own fears, when they look every minute to be buried in those rolling graves, under those huge heaps, those mountains of water, when all hope of deliverance fails, when it is with them as it was sometimes with Israel brought to the Red Sea, Exod. 14. when they had the Sea before them, and the sword behind them, environed, or surrounded (as it were) with death; when their case seemed to be such, as one of the Ancients observes of Jonah, laid up, or buried in the whale's belly, Jonah 1.17. as if salvation itself could not deliver him; They cry unto the Lord in their trouble, and he bringeth them out of their distresses, v. 21. The Lord now appears in the Mount, in those mountains of Water, and will let these poor distressed ones know to their great comfort, that all things are so far from being impossible to him, that nothing is hard. He who before let forth the winds, calls them in again; he who before raised up the waves, commands them to be still, for both winds and waves obey him, Mar. 4 the last verse: so that when these poor men in distress seemed to be past all hope, all probability of help, than doth God appear for their succour, for their deliverance: He makes the storm a calm, so that the waves thereof are still, v. 29.  
Then are they glad, because they be quiet, so he bringeth them to their desired Haven. [or to the Haven where they would be.]  
Let men praise the Lord for his goodness, and for his wonderful works to the children of men.  
And these last words are delivered, repeated, four several times in this psalm, set up as a Standard at the end, the close of all the forenamed great deliverances, to stir up all those that partake of these several mercies, unto particular thankfulness.  
Celebrant apud Jehovam benignitatem ejus, & opera ejus mirabilia apud filios hominum. Let them praise the Lord for his goodness, &c. Let them do it secretly, openly, privately, and before the Congregation. Celebrent apud jehovam. Let them acknowledge this mercy privately unto the Lord. Et apud filios hominum. publicly before the Congregation, before the sons of men: Let them take all opportunities, at all times, in all places, to confess the goodness of the Lord, to extol and magnify his great and glorious Name for all his benefits, to give him the honour and praise that is due to him for all his mercies. And this I must tell you before hand is the general use to be made of this Text, and the principal end of this days solemn meeting. Then are they glad because they be quiet, &c. from which words we may observe:  
First, a preservation or deliverance and this is first employed, and then expressed in the Text; employed in the beginning of the former verse, under the word quiet, which presupposeth some foregoing trouble, then expressed in the latter end of the verse, in enjoying a desired Haven after a fearful storm.  
Secondly, we have the Parties that partake of this preservation or deliverance, and they, we told you before are Merchants, Mariners, Seamen, they are glad he bringeth them to their desired Haven.  
Thirdly, we have here the author of this preservation or deliverance, the Lord, He bringeth them, &c.  
And lastly, we have the result of all these particulars.  
1. In joy and gladness, that comes to men by it.  
2. In praise and thankfulness, which must be returned to God for it. And now we'll wrap up all these foregoing particulars within the compass of these two following plain and unforced observations.  
1. To be delivered from perils, or any straits whatsoever, to enjoy a quiet harbour after dangerous storms, and fears of shipwreck, are mercies that cannot chose but fill the heart with joy and gladness. Then are they glad, &c.  
2. Almighty God, who alone can preserve and deliver in straits, in extremities, must have the honour and praise of all preservations, of all deliverances: Let them praise the Lord for his goodness, &c. These are the particulars upon which through God's most gracious assistance, I shall enlarge myself: first of the first:  
To be delivered from perils or any straits whatsoever, to enjoy a quiet harbour after dangerous storms, and fears of shipwreck, cannot choose but fill the heart with joy and gladness.  
Joy or gladness is a sweet motion of the soul arising from some present or hoped for good; from some good in hand, or some good in hope, from some good in expectation, or some good in possession: For as hope deferred makes the heart sick, Prov. 13 12. So hope accomplished makes it glad.  
Food, ye know, is not so welcome to any, as to the hungry and empty; not so welcome to any, as to those, whose bellies sound like pipes for want of bread: For as the full soul loatheth the honey Combe, Prov. 27.7. so to the hungry soul every bitter thing is sweet; a good stomach making the meanest flesh, the coursest bread dainty to the hungry, and when in this case the hunger is satisfied, how are the spirits refreshed? And how welcome a good entertainment is? how pleasant a soft and a sweet lodging after a tedious and tiresome journey, every one knows?  
A long continuance in the enjoyment of mercies detracts very much from the true valuation of them, and therefore our God only wise, as the Apostle styles him, Rom. 16.27. whose good providence orders and disposes of every thing according to his infinite wisdom and will, hath joined bitter and sweet, mourning and joy; trouble and peace together, that after we have had a sense of both, our miseries might make us to taste our happiness the better.  
For certainly it is a truth that Bona carendo, good things are never so truly, and so fully valued, as by their want: I might instance in abundant particulars, but some few shall serve. As,  
In the time of a bloody, oppressing, undoing war, when a free born people are enforced to live under the power of brutish, absurd, imperious, unreasonable men, as the Apostle phraseth them, 2 Thes. 3.2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Then they can consider what an happiness there was in the enjoyment of peace, and liberty, when they sat quietly without disturbance, dwelled safely, and neither felt, nor feared evil, under their own Vine, under their own figtree, as Judah and Israel did all the happy days of Solomon, 1 Kings 4.25. And in this case, when God is pleased to turn the Captivity of a people, to rebuke the multitude of the spearmen, and to scatter them that delight in war, as the Psalmist prays, psalm 68.30. how comfortable is it for all those that have lived under the power of such, as carry laws, Liberties, Religion, all upon their swords points, to be freed from that Bondage?  
When a man lies roaring under the extremity of the toothache, or the Gout, or Stone, or Strangury, than he can consider what the enjoyment of health and ease was, what the freedom and exemption from those most sharp tortures and torments is. The consideration of which sometimes made a Mighty, a Potent, and a rich King, to envy the happiness of a poor unregarded shepherd, because he the poor man enjoyed his health and ease, but the King did not. Non vivere, sed valere vita, 'tis health that sweetens, and makes life, life; without it, life is a burden, rather than a benefit; and therefore without all doubt, if Death and sickness could be bribed, they would be too rich. But in this case, when after tortures, and weakness of body health & ease comes, what joy and gladness come with them?  
'Tis well observed of Naaman, 2 Kings 5.1. that he was a captain of the Host of the King of Syria, a great man with his Master the King, and an honourable man, that he was a mighty man in valour, but he was a leper: That stain of leprosy did so sauce the honour, and valour, and power of this man, that the poorest man in Syria would have been loath to have had all his honour, and all his power, to have had his skin too boot: in whose example we may clearly see, that there is no greatness that can exempt a man from the moult wearisome conditions. While Naaman was a leper, he must needs contemplate the joy and happiness of those which were not so: And therefore what joy and gladness must needs he himself partake of, when his flesh came again to him like the flesh of a little child, and he was cleansed from his leprosy, 2 Kings 5.14.  
When men are bound in setters of iron, and holden in the cords of affliction, saith Elihu, Job 36.8. Then they will come to know, and remember, and consider themselves, As 'tis well observed of Manasses, that he never knew himself till he was bound in chains, 2 Chron. 33.12. But when their chain it loosed, and their fetters taken off, their minds must needs be changed from sadness to cheerfulness, with their condition. Such instances as these might be infinite.  
But to come up particularly to you, who are Merchants and Mariners, your dangers and deliverances are laid down at large in this psalm, and consequently your fears and joys. You, I say, who are Merchants, and by being so, hold a correspondency by traffic, with all places that are famed for Trade the world over: You by your Adventures can bring India, and Turkey, and Egypt, nay Europe, Asia, Africa, America, I mean all parts and places the World over, that know Commerce, in their rich and useful Commodities home unto us. Certainly, as your calling is honourable, so 'tis very profitable and useful to all kingdoms and Commonwealths; a calling very lawful, while lawfully used.  
The state of the World cannot stand without buying and selling, traffic and Transportation; Non omnis fort omnia, tellus. No country in the World yields in sufficiency all kinds of Commodities, and therefore there must be a path from one kingdom to another, as there was from Egypt to Assyria, and from Assyria to Egypt back again, to make a mutual supply of their several wants. Mesech the King of Moab was anciently famous for sheep, and consequently for wool. 1 K. 3.4. And Hyram King of Tyre had abundance of Timber and workmen, 1 K. 5. Ophir was famous for Gold; Chittim for Ivory; Basham for Oakes; Lebanon for Cedars; Saba for Frankincense, &c. They anciently called the Island of Sicily the barn of Rome, and Egypt by reason of the fatness of the River Nilus, the Granary of the World. They write proudly of Italy, and I wonder not at it, for there is the chair of pride, filled by the Pope, plena ipso, and the Throne of Satan. They write of Italy that it affords the best corn, and Wine and oil in the world, and that it is so planted, that it looks throughout like a Garden or Orchard: we should not do well to envy either the plenty or pleasantness of that Land, when we consider the wickedness of them that dwell therein; for there is certainly a worm in their pleasant Gourd, that will, when they think not of it, mar all in an instant.  
For us that are Inhabitants of this Island, we may most truly, and thankfully acknowledge in the words of the Psalmist, that our lot is fallen unto us in a fair Land. I am sure that we inhabit a kingdom that is too good for us; for us, that overpass the deeds of the wicked, the Prophet Jeremy speaks it, Jer. 5.28. &c. we may apply it. For us, that have been blinded with Light, and have been sick of being well: For us, that considering the abundant means we formerly enjoyed, to help us to know God, till the gross mists and fogs of error so thickened upon us, and the wings of schism and heresy so blinded our Light: (Though blessed be God we are not without light still, if we can but see it:) For us, that considering the variety of mercies we formerly enjoyed, till we sinned them away; to provoke us to love God, these two particulars seriously considered, we may conclude against ourselves, that the sun shines not upon a more vile, wretched, ungodly people, than we of this Nation are, considered collectively, and together; though we may boldly say too, that if God have a people in the World, he hath a people in this kingdom, and were it not for these, we should be as Sodom, be as Gomorrha. Oh England, once the Glory, sometimes the Honour, and the envy of other kingdoms, how sad will thy condition be, if thou shalt live, to become the scorn, the shame, the contempt of Nations? if thou shalt receive by thine own continued and in bred contentions, so many scars and blemishes, that may make thee look like the man in Lucan, — totum pro vulnere Corpus, who was all wound.  
Yet notwithstanding all our misdeservings, Almighty God suffers us still to live in, to enjoy this good this very good Land, and such a one, that as one sometimes spoke of Athens, that it was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Greece of Greece: So it may be said of England, that rightly considered in itself, it is a kingdom of kingdoms, and there is not a Canaan to be found in Europe, no not in the World, if not in this Island; we enjoying here all the most natural and necessary Commodities, for raiment, and nourishment, that can be desired: A place rich in itself, and for what we want from other parts, God hath made us a way in the Seas and a path in the mighty Waters to bring it in. You that are the worthy Merchants, who with your hazard abroad, supply our wants at home: You know those paths and ways, we named to be deep and dangerous, by reason of Tempests and other Casualties, and though a number of your Mariners are not at all troubled at Tempests, because they have seen, and felt, and out lived so many of them; and therefore are many times insensible of their dangers, yet you that are owners and employers of them, cannot but see their daily deliverances, and therefore you owe very much unto Almighty God for the preservation of their lives, your ships, and Commodities.  
Certainly, what returns you make come to you with very much hazard, as David called the the water of the Well of Bethelem blood, 1 Chron. 11.19. because it was brought through the Army of the Philistines, with the danger of men's lives.  
Those Watery paths in which you tread, are ways so full of danger, that Petticus who was one of those who were called the seven wise men of Greece, could not tell whether he should reckon Seamen among the living, or the dead. Vbique Naufragium, there being dangers of shipwreck everywhere, by Tempests, Gusts, leaks, Rocks, Flats, Sands, Enemies, besides extraordinary calms, that sometime endanger the famishing of whole ships Companies; and sometimes too, by fire happening in ships, and so prevailing, that the poor distressed mariners, if they be alone, if they have no other Company to relieve them in their most sad condition, are put to this woeful miserable choice, either to burn, or drown. And when they escape all these forenamed, sad accidents. (as by God's Providence they many times do) if their voyage be never so long, they live continually within a few inches of death. 
— Digitis â morte remotis  
Quatuor aut sept●m—   
Now all these accidents, casualties, dangers put together, when God is pleased to preserve and to deliver from these manifold perils, the enjoyment of a quiet harbour, after such choice, such variety of dangers, must needs fill the hearts with joy and gladness. And not with these only, but with thankfulness also, unless it be from such, who are most unworthy of the least of the mercies they receive; because they take all the favours and benefits that come from God, as blessings that come by chance, of course, and believe that because God hath done much, he is still bound to do more for them.  
Now to give you reasons, to confirm this my first observation, were to bring a torch at noonday to add light to the Sun, were to confirm a truth that will admit of no contradiction; for as it is not possible for any man, unless he be like to Solomon's fool, Proverb. 23. the last verse, who could laugh when he was lashed and feel it not, to have causes to make him miserable, and not to be sensible of misery: so on the other side, for a man to have arguments, to raise up and to keep up his spirit, by reason of joy and cheerfulness, and not to be glad, and cheerful.  
Some thing I confess should be here added by way of inference, or application, on this first point, but I shall reserve that for the close of this exercise: In the mean time I shall entreat you to keep in mind the straits, fears, dangers, and deliverances spoken of in the Text, that you may be the better furnished to return the honour and praise of all your preservations, of all your deliverances unto Almighty God, who alone in these, & all extremities, can preserve, can deliver; which is my second observation, most naturally arising from the Text, which that you may the better remember, we will name it once more.  
2. Obs. Almighty God, who alone can preserve, can deliver in straits, in extremities, must have the honour and praise of all preservations, of all deliverances.  
I am now in a large field, encompassed with such variety of matter that I scarce know where to begin to speak, when to make an end, my short time that I have now left being too too little for to reap the harvest of so copious a point, wherein plenty, if I take not heed, will make me poor. And therefore that I may not lose myself in an endless Repetition of particulars, I shall in this case imitate the Disciples of Christ in another, and in a large Field of corn, pluck but a few ears, to entertain your thoughts, your patience, on this second part of this solemn exercise.  
'tis Almighty God, and he alone, that can, and doth deliver, and that must be praised for all deliverances. For, Whatsoever the Lord pleaseth, that doth he in Heaven, in Earth, in the Seas, and in all places, Psal. 135.6. In whose hands are all the corners of the earth, and the strength of the hills is his also. Psal. 95.4. Ay, and the ebbings and flowings of the mighty waters, the storms, and calms of the Seas are in his hands too. winds and storms fulfilling his word. Psal. 148.8. to do with them, and by them whatsoever he please.  
And therefore it was a most strange, unadvised thing that HERODOTUS writes was sometimes done by XERXES, that great Persian Monarch, who having receved a loss by the rage o● the Helesponte, himself more mad than the Sea, caused fetters, and manacles to be cast into the waters thereof, as if he meant to make the Sea his prisoner, and to bind it with links of iron, at his pleasure. It appears that XERXES knew very little of God to believe, that it was possible for himself, or for any, but the Almighty God, who made the waters, to lay commands on them, to give Rules to them. Canst thou bind the sweet influences of Pleiades, or lose the bands of Orion? saith God to Job. 38.31. 'Twas as if he had said thou canst not. So for a man to think that 'tis possible for him to stop the violences of the Seas, is to do like them, that would go about to make Ropes of sand. To bind up & imprison violent winds in bags. To make a Black-more white by washing. Or by water to think to wash the spots out of the skin of a Leopard; all these being labours in vain, things impossible to be done.  
For it is the Lord that ruleth over all. Psal. 103.19. that can do whatsoever he will do, that beholds at one view, all places, and all persons, and all things. So that if our business be in the Earth, He is God of the whole earth; of the valleys as well as of the hills: If our affairs lie on the Seas, 'tis He that rules in the mighty waters, and appoints that unruly Element its bounds, which it may not pass. So that wheresoever our business is, whatsoever our preservations, and deliverances are, our God, who alone can keep us out of straits, and when we be in them, can deliver us from them, must have the honour and praise of all these his mercies.  
I know that there is none of you (whose particular these truths doth in a special manner concern,) but sufficiently knows already, that it is not the tallness of your Ships, 'tis not their swiftness, nor their manning, nor their ammunition, that can protect them without, or against God. A very learned and reverend man, famous in his generation, within this City, but long since with God, helps me to this notion pertinent to our present occasion. You call your Ships (saith he) sometimes by the names of lions, and Leopards, and Bears; and sometimes go higher, calling them Angels, and archangels; but when you have so done, as Themistocles called the Ships of Athens wooden walls; so these are but wooden Beasts, wooden Angels, wooden Archangels; and woe be unto them that say unto a piece of wood, thou art my helper. Ye call them too Boniventures, and Speedewells, and the like, there being good speed, good hap written upon their names, but many misfortunes happening sometimes in their labours, in their successes.  
The Navy of Tyrus, as the Prophet Ezekiel describes it, Ezek. 27 was one of the most famous fleets that ever furrowed the Waters, but the eastwind (saith the story) broke them in the midst of the Seas, v. 26. And their Merchants, and pilots, and Mariners, and men of war were all ruined, overthrown, and came to nothing, v. 27.  
God hath dealt otherwise with you at this time, having sent and taken you out of many Waters, in preserving and returning home to you in safety a great fleet at once, and not at this time only, but many other times also; and as his loving kindness is come down to you; so your thankfulness must return up to him: your thankfulness being God's custom, his tribute, his due, he looks for it, and he must have it; for as he is a very free, and a liberal bestower of benefits; so is he a most strict, a most severe exacter of thankfulness.  
And therefore the Psalmist tells us, Psal. 65.1. that praise waiteth upon God in Zion, because his people in his Church, are ever waiting and attending there to tender it; to take notice of the favours and mercies that continually fall from God, and to take them as it were at the first bound, that they may presently acknowledge them; the receipt of every mercy making them like Doves, who at every grain of corn they pick up, look upward, as acknowledging from whence it came. Not like the beasts of the field, who take their fill, and always keep their faces downward, not once eyeing the place from whence 'tis sent.  
'Tis very well observed of Noah, that so soon as he set his feet upon the dry Land, after the Waters, that had long prevailed upon the face of the Earth, were assuaged: that the first thing he did was this, Gen. 8.20. he built an Altar for God, not an house for himself, but an Altar unto the Lord, that thereon he might offer a sacrifice of praise and thanksgiving unto Almighty God, who had picked him, with some few others, as so many grains of corn, out of a World of chaff, and preserved them from the deluge.  
In the 17. of Exodus, when the Israelites had been complaining against, and quarrelling with Moses their lawful governor, and their Rebellion was come up to that height, that they were almost ready to stone him, v. 4. presently God sends Amalekites to quarrel with them v. 8. 'Tis very just that such as love to draw the sword, should feel the sharpness of it, and have sword enough. Amalec comes here and fights with Israel, and doubtless had it not been now for Moses, who knew how to stand in the gap, and for some few others, Esau would now have revenged his long conceived, and therefore deadly displeasure upon the Posterity of Jacob, by the hands of his grandchild Amalec: But here let us take notice of the infinite goodness of God, who when Israel in general had forgotten him, yet God will still remember his Covenant made with Israel, not to leave, nor forsake them: Amalec is therefore beaten, and Israel prevails, and what then? The Souldery of the Israelites do not grow high, swell big upon this their Victory, as if they were able to drive the World before them, as if no power either in Heaven or Earth could contradict them; but they build unto God an Altar, and call it Jehovah-nissi, signifying the Lord is my Banner, expressing their deliverance in the very name of of the Altar they built, to offer sacrifices unto God, who was their deliverer.  
And thus in those ancienter times the people of God testified their thankfulness for mercies they received, by pitching of heaps of stones,: by raising of Pillars; by dedication of Feasts, or by writing of books; all Trophies of their mercies, their deliverances, that their children's children by asking what those things meant, might be instructed by, and in the remembrance of God's ancient mercies.  
Arguments or reasons to press home this truth, this duty, yet further might be more than many; this duty must be performed.  
1. Reason, Because it is a good thing, saith the Psalmist, to sing praise unto the name of the Lord, to declare his loving kindness in the morning, and his truth in the night season, Ps. 92.1.2.  
1. It is a good thing in respect of the action; for it is better to bless then curse, to give thanks then to give out the voice of grudgings.  
2. It is a good thing in respect of the act, for God commands it, and besides we hold all in capite, from the Lord, who is the giver of every good gift, as the Apostle tells us, James 1.17. and therefore as all Rivers run into the Sea, from whence they were taken; and all Plants at last fall to the Earth, that gave them nourishment: So all our praises must return unto God, who is the God of all our mercies.  
3. It is a good thing in respect of the acceptance, he that gives me praise and thanks (saith God) he honours me, Psal. 50. last verse; and what a thing is it to consider, that so good, so glorious, so great a God, should think himself magnified by the praises that proceed out of Polluted lips? And therefore the reason given by Divines, why David was called a man after God's own heart, was, because he had a breast so enlarged in praises, in thanksgivings unto God.  
4. And lastly, 'tis good in respect of the consequence; for never any lost by a faithful performance of this duty, offer unto God thanksgiving, and pay thy vows unto the most high, and call upon me in the times of trouble, and I will deliver thee, Psal. 50.14.15. as if he had said, I that have, will still deliver thee, it being the only way to have mercies renewed, and continued unto us, to be thankful for those we have formerly received.  
2. Reason, This duty of rendering praise and thanks unto Almighty God must be performed, because it is a most delightful duty; for first the Saints, the holy men of God have ever delighted in it, as we have showed, as we might show further most abundantly: Secondly, God delights in it likewise; for we told you even now, that he esteems himself honoured by it.  
Those golden viols of sweet odours, Revel. 5.8. that are so pleasing unto God, what are they? but the prayers and praises of the Saints. Let me hear thy voice (saith Christ to his Church,) Cant. 2.14. for it is sweet: no tender father is so pleased to hear the voice of his beloved son, as God is to hear the voice of his servant.  
3. Reason, This must be performed▪ because it is a most prevailing duty. In the second of Chronicles the twentieth, when the children of Moab, and the children of Ammon came up against Jehosaphat in very great numbers, and the King and people knew not what to do, God instructs them, and encourages them in the Chapter, and tells them, that they should not need to fight, but stand still, and see the salvation of the Lord, v. 17. And the King appointed fingers unto the Lord, to praise him whose mercy endureth for ever, v. 21. and in the next verse, when they began to sing, and to praise, The Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which were come against Judah, and they were smitten, and the King Jehosaphat, and his people delivered.  
Lastly, it is a duty that must be performed, because it is a most heavenly duty, for there shall be nothing heard in Heaven but Hallelujahs, nothing but praises expressed by new Songs, new Thanksgivings.  
Oh thou admirable illimited and unexpressible goodness of Almighty God, what shall I now say of thee? and what shall I say to thee, oh thou Preserver of men? The Prophets praise thee; The Apostles praise thee; The Martyrs praise thee; The Church of God throughout the World, have, and shall for ever acknowledge thee.  
The Lord (saith the Prophet Esaiah) spans the Heavens, Esay. 48.13. he keeps the Earth and Waters within a Circle: The mountains upon the balance; The sun within Tropics; but what number, or measure, or bound, can be set to the goodness of God? He that had wisdom like a flood, that Preacher of Preachers, Solomon, who considering the emptiness that is in all sublunary things, calls them vanity of vanities, all but vanity, Eccles. 1.2. How everlastingly might he have preached upon the goodness of God, so great, so admirable, that no affection in Nature, no height, breadth, depth, in any of the creatures can in any measure express it.  
The Majesty of God that astonisheth us; his Glory beats us down; his greatness strikes us dead; we adore his Omnipotency; admire his wisdom; stand in awe of his Justice; his Vengeance makes us fly; it is his Mercy, his goodness, his goodness and mercy, and they alone that represent unto us, how amiable, how good, how gracious our God is.  
Grace, grace, as the Prophet Zachary speaks, 4.7. All is grace, all is mercy, we live wholly upon it; for 'tis this mercy that formed us in the Belly, and left us not when we were upon the breast, that accompanieth, and grows up with us from our youth, and forsakes us not when we are gray-headed, 'tis this that gives us our daily bread, our hourly breath; 'tis this that preserves from continual dangers in life, that can comfort us in death, and crown us afterward.  
I shall desire to live and die in the meditation of mercy, of that mercy of God which is like a bottomless fountain, which cannot be drawn dry; like the measure in the Gospel, full, and pressed down, and shaken together, and running over, Luke 6.36. that is like a f●i●hfull breast, which the more 'tis drawn, the more it yields. The Lord, saith the Psalmist, is good to all, and his tender mercies are over all his works, Psal. 145.9. The veriest miscreant in the world, enjoys many a mercy from God, which he takes no notice off. These common mercies, blessings of God's left hand, Prov. 3.16. they reach all, for which God is to be acknowledged: But that mercy of mercies, which reacheth to the pardon of sin, is the mercy for which he is to be admired, as he shall one day be in all them that believe, 2 Thes. 1.10. Now the Angels that retain their first purity, they stand in no need of this mercy: Those infernal Spirits which are doomed to chains in everlasting darkness, with all wicked and ungodly ones, who have been turned into Hell in their several generations, are all uncapable of this mercy: Oh Lord what wilt thou do with this mercy, this great boundless illimited mercy, if thou bestow it upon poor sinners, which want it, crave it, importunately beg it, and know they shall perish everlastingly without it?  
Oh, the meditation of this goodness and mercy should make us while we are on Earth, to be still extolling, and lauding, and magnifying our God in Heaven, joining ourselves to that multitude of the heavenly Host, Luke 2.13. In praising God, and saying, Glory be to God in the highest, on earth peace, good will towards men. Glory be to God on high, who brings peace, and happiness to Earth, by his good will towards men.  
We come now to Application. You had before (for you have heard all along) the reason of this present meeting: And now in the first place, let me tell you, that if you be in earnest and hearty in this business, and do not make a compliment of it, you shall receive comfort in it.  
But pardon my jealousy, for I must needs tell you again, and 'tis a sad, an horrible truth, that this Land hath abundant cause to be humbled, for fastdays, and Thanksgiving days too: First, for fastdays, because when we have sinned, and fasted, we have sinned in fasting. 'Tis a very easy thing to act the part of a Penitent, to hang down the head like a bulrush: The hardest Flint, and Marble will sometimes stand in tears, but they are Flint and Marble still. Ahab as bad as he was, could play the part of a Penitent. 1 Kings 21.27. where we may see his sorrow, but not his repentance, a sorrow for the judgement denounced against him, not a repentance for his sin; the very devils howl to be tormented: grief is not always a sign of grace: Ahab could rend his clothes, but his heart that remained unbroken still; for he lies in his Idolatry, while he lies in sack cloth; he put on sackcloth, but not amendment, and therefore fasts and humbles himself to no purpose. 'Tis one thing to Say, another thing to Pray Prayers; one thing to Fast, another thing to be Humbled. Secondly, for Thanksgiving days; for when we have received mercies, and given thanks, we have sinned in thanksgiving; these holy, serious duties, both of humiliation and thanksgiving, having been performed after such a formal, careless & unholy manner, by a number, by most, whom neither fullness of joy for mercies received hath made them thankful, nor a fullness of sorrow which they should have expressed for sins committed, hath made them humble; but have been like Cymbals, whose very emptiness makes them sound. For, this failing in the manner of doing duty, makes thankfulness, ingratitude, as Jehu, in the like case, doing what God commanded, was punished as disobedient, Hos. 1.4.  
But I am persuaded much better of you, believing that that God, who put this resolution in you to perform this duty, will so assist you in it, and carry you through it, that you shall not lose this day's meeting.  
I told you before from that part of this Text, which remembers you of that duty of thankfulness, upon the receipt of mercies, that Almighty God must have the sole praise of them. Celebrent apud Jehovam benignitatem ejus, & opere ejus mirabilia apud filios hominum, that God must have private and public acknowledgements for the same. For the latter you are come hither to perform, and that you may do it the better, let me exhort you to borrow those words of David, which you may find, Psal. 9.11. And sing praises unto the Lord, which dwells in Zion, in his Church by his goodness, presence, power and providence. He dwells in Zion; he is the Patron the protector of his Church, his people where ever they be: Hence it is, that when Empires have fallen, the Church of God hath continued, and shall continue, so long as he hath a people upon earth. Declare among the people his doings, who hath now, as many times before preserved you factors, pilots, Mariners, Ships, Goods, in journeying often, in perils of waters, in perils of robbers, in perils by your own countrymen, in perils by the Heathen, in perils in the Sea, in perils amongst false Brethren, as the Apostle speaks upon the like occasion, 2 Cor. 11.26.  
And here (though my witnesses are in Heaven, and in my own bosom, that I have oftentimes done it before this day) I shall take leave in this Congregation to tender my own particular thankful acknowledgements, for the very self same mercy, that preserved me, with many others, returning from that your service, in your good Ship the Anne with that most Noble Gentleman, Sir Thomas Row, Lord ambassador to the Great Magol, (a Gentleman of very choice and eminent parts, that deserved much honour while he lived, and now dead, a very fair and lasting remembrance) which safe return from those remote parts was, now this present month, thirty years since. And I look upon it as a very great favour from God, to let me live to acknowledge it thus publicly at this distance, so long after. And truly I were most unworthy to live a minute longer, if I did live to outlive the memory of this, or of any other great mercy I have received.  
So that now you may take notice of my preservation, as well as your own; and many of us here assembled may join together, and literally apply that to ourselves, which the Psalmist speaks, Psal. 66.12. we went through fire, and through water, and thou broughtest us out into a resting place, transivimus perignem & aquam, we went through fire, in those exceeding hot and parching Climates, not very agreeable with our constitutions, we went through water, many waters, through a very long, and a very great part of the vast Ocean, transivimus, non mansimus, we went through that fire and that water, we did not continually abide in them. Tu eduxisti nos, adrefrigerium, thou broughtest us to a place of refreshing, to the place where we would be; and therefore let us say further with the same Psalmist in the 16. verse of that psalm: Come and harken all ye that fear God, (for such as fear him not, they take no notice at all of such mercies as these) but come and harken all ye that fear God, and I will tell you what he hath done for my soul; that is for me, saith David, and for me say I, and for you, and for many thousands more, whom he hath preserved from shipwrecks, and from many sad accidents and casualties beside, which others have felt, when the Sea in respect of us and them, was as the Red Sea to the Israelites and Egyptians, it shared life to the one, and death to the other.  
Now I might tell you that there is Naufragium in portu, shipwreck in the Haven sometimes, shipwreck a shore, as well as at Sea, which most evidently appears in many thousands in the World, who sail (as it were) upon the dry ground, and by steering their course, as if they knew neither Coast, nor compass, consequently fall upon many dangerous Rocks and Shelves upon which many times their estates, lives, I and souls too, do most fearfully miscarry.  
There are many dangers on shore, as well as at Sea, which would fall upon us most directly, as most deservedly, were it not for that power and Providence of Almighty God, which doth continually support us: Man in general, being like an ill calked Ship, and were it not for this power and providence, he would daily receive that in through the little poares of his body, which would destroy him. And besides this, we carry in our bodies a Sea of abounding, noxious humours, that might daily drown us. And were it not for this power, and goodness, and providence of God, we should often meet with death in a mouthful of air, or in a bit of meat, or in many other small things beside, we take no notice of, there being nothing so little but can hide death under it.  
But there is a more dangerous shipwreck to be met withal on shore then all these, the worst of all shipwrecks, and 'tis that the Apostle writing to Timothy, 1 Tim 1.19. speaks concerning some of those times, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, who made shipwreck of faith, and so consequently of honesty, conscience, Religion; and in this sense we of this Nation, I, and in this Nation too, have either known, or heard of abundance of these wracks of late, more by far than any other former time ever knew, since the light of the Gospel was discovered unto us; and 'tis a very great mercy for any of us, in these last, and worst times, wherein Satan (hath as it were) broke his chain, and is more diligent than ever in seeking whom he may destroy, to be delivered from this shipwreck, likewise.  
Now therefore in the second place we are all hence to be admonished, that have seen and tasted the goodness of the Lord, after the enjoyment of such variety of mercies, to take heed of unthankfulness, that we do not give God cause to enter an action of ingratitude against us, that we be not like unprofitable ground that drinks in, and receives much seed, but returns no crop. Ingratum si dixeris omnia, Ingratitude is a sin exceedingly sinful, because the unthankful man is every thing that is bad; and truly my beloved, this sin, so loathed both by God and man, is too too common amongst us. Ingràtus est adversus unum beneficium, &c. saith Seneca, is a man unthankful for one favour received? a second will bring it into his remembrance; doth he forget that too? a third will make him remember all: And oh how many single, double, multiplied favours have we been partakers of, which we have forgotten? we think ourselves sure of what we have, but where is the tribute of thankfulness paid for the mercies we have received?  
Ten Lepers are cleansed, Luke 17.18. and but one of them gives thanks, and he a stranger from whom our Saviour did least expect it: When we want any thing that is good, we are ready to grow impatient under our wants, ready to call and to cry, Lord make speed to save us, Oh Lord make haste to help us, and make no long tarrying o God: But where are our thanks, when our turns are served? Oh this is a wonderful failing in duty, for us all to consider of, to lay to heart, and lament: Let us consider further, that 'tis for unrighteous men to vanish and pine away in their graceless ingratitude, and so become as the dung on the earth; 'tis for such to forget the God of Heaven, that the God of Heaven may forget them: But let the righteous always rejoice, for it becomes well the just to be thankful, and praise is comely for the upright, Psal. 33.1. Early and late let us bless his holy Name, though not with Lutes and harps, and Instruments of ten strings, yet with the best members we have, with our hearts, and with our tongues, evermore acknowledgeing the goodness of our God, for present, and forepassed mercies.  
And to you who have been the occasion of this present meeting, give me leave to speak this further, that as your preservations, and deliverances, and returns have been real, so must your thankfulness be. God I thank thee, in this case, is not enough, he looks for some farther, and some other expressions of your thankfulness. It was an excellent commendation that St. Ambrose sometime gave of Theodosius the Emperor, that he then thought there was a courtesy done to himself, when he was entreated to show favour, and do courtesy to others: Let this be your commendation, I need not tell you that these miserable times, which will endure, abide many sad epithets, and do them no wrong, have brought thousands into most grievous straits, even to morsels of bread; you can look no way, but you may meet with many objects of pity. But in the first place those poor Families should be in your thoughts, whom your employments have made fatherless and widows.  
I know how that you which are Merchants are wont to harken very much after advices, and therefore I shall take leave a little further to advice you. Inferioris concilium aliquandò opportunum est, because the counsel of an inferior is not always to be despised.  
Now that which I would advise you too in the first place, that God may bless you in your Factories abroad, & in your returns home, (which for my part I shall ever wish and pray for) is, as much as in you lies carefully to take heed that you employ such precedents, Ministers of the Word, Factors, and other servants, residing in all your remote places of Trade, as may take special care to keep God in your Families there: for let me tell you, that it is a miserable thing for such as profess themselves Christians in places where Christ is not known, or if heard of, not regarded, Gentes agere sub nomine Christianorum, to play the Heathens, nay to do worse, and that under the names of Christians, per quorum latera patitur Evangelium, to shame Christianity by professing of it, by whose miscarriages, the Gospel, Christianity itself suffers.  
I never think of that story which you may find in the 20. Chapter of Genesis, where Abimelec reproves Sarah; but me thinks it is very sad to consider, that an Abimelec, an heathen should have cause, I, and a just one too, to reprove a Sarah, Sarah the Wife of Abraham, of Abraham the Father of the faithful: So for a Mahometan, or an Heathen in India, observing the very loose lives of many of the English there, the very foul misdemeanours of those that profess themselves Christians: to say of Christianity (as I have sometimes heard) Christian Religion, devil Religion, Christian much drunk, much Rogue, much naught, very much reached. I speak this in their language, that is in that broken English those Indians speak, who live in those places who most converse with the English: And truly 'tis sad to behold there, a drunken Christian and a sober Indian; an Indian to be eminent for devotion in his seducing way, and a Christian to be remiss in that duty; for an Indian to be excellent in many moralities, and a Chistian not so, for one who professeth himself a Christin, without which profession there is no salvation to come short of them, which come short of Heaven, what can be more sad than this?  
How therefore doth it concern all those that live abroad, and profess Christ crucified, especially such as live in those remotest parts? in Mese●k, in the tents of Kedar, if they love God and Religion, to be most exemplary in their lives, to be blameless and harmless the people of God without rebuke, as the Apostle counsels, Phil. 2.15. amongst Mahometans and Heathens with whom they are mingled; that by this means (if God shall honour them so far▪ so much) they may be instrumental to turn some to Christianity there, now so many turn Atheists, Infidels, unbelievers here.  
And for you that live here at home, and profess yourselves Christians, indeed in earnest, for to be so only in name, is nothing, it will but further a man's condemnation, it being all one (as one of the Ancients well observes) to deny the faith, and not throughly, sincerely to profess it; for when the power of Religion is separated from the profession thereof, I know no great difference betwixt a baptised English man, upon whose face that precious water of baptism hath been spilled, as well as sprinkled, and an unwashen Indian. The earth, saith the Apostle, Heb. 6.8. that wants neither moisture, nor manu●ing, yet beareth thorns and briars is rejected and nigh unto cursing: it is all one to be a bramble in the wilderness and a barren tree in God's Orchard, for both are to be bound up together in the s●me bundle of condemnation. For any of you therefore, or for any others, who have given up their names unto God, to be charged by debaushed and wicked men, that they are proud, censorious, covetous, cruel, implacable, unmerciful, irreconcilable, men that love to tarry long at the Wine: Or the like, and these or any of these charges true, Oh this doth not adorn, but shame Religion!  
It therefore concerns every one very much, who can see further than earth, to look about them. First, in regard that people are not so much led by Precepts, as by Examples, and therefore a Christian must be circumspect, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ephes. 5.15. 'tis a very short but a very full precept; walk circumspectly, or exactly, that is, go to the utmost, the end, the extremity of every duty that God requires at your hands, and this must be done. Secondly, because there are so many eyes upon us, as the eyes of God, the eyes of good, and the eyes of bad men.  
First, the eyes of God who takes a strict notice of us wherever we are, who doth most exactly observe whatever we do, to bless, or not to bless our actions accordingly. Secondly, the eyes of good men who rejoice when they see men walk as becometh the Gospel, and grieve when they observe the contrary. And lastly, the eyes of bad men, who do nothing but lie at the catch to observe our failings, and consequently mischeive, nay everlastingly undo themselves by this means.  
Now my second advice to you which are Merchants is, in regard that there are many fears which accompany your hazardous adventures, that you would labour for to get more and more acquaintance with God, that the Lord may be with you in your outgoings, and returns, and say to you as sometimes he did to Moses Exod. 33.14. My presence shall go with you, and then you need not fear.  
And further know this for a certainty, that while you tender thankfulness, you may ask Faith as the Apostle did, 2. Tim. 4.17.18. I was (saith he) delivered from the mouth of the lion; there is his thankful acknowledgement, and the Lord shall deliver me; there is his faith. So you making him your pattern, who have oftentim●s been delivered out of the mouth of dangers shall be delivered still. Thou hast, thou shalt deliver; they are sweet arguments which are drawn from experience. Be thankful for what you have received, and fear God, and learn more and more to depend on him in the lawful use of means, and then all your other fears shall be swallowed up in the fear of Him. fear not their fears, saith God by his Prophet Isaiah, the 8.12. but sanctify the Lord of Hosts, and let him be your fear, let him be your dread, as if he had said, fear not the fears of wicked men, that fear not God, but learn to fear God more, and then you shall fear every thing beside him less.  
Fear him, and then floods and dangers shall fear you, and the winds shall blow you happiness, and shipwrecks shall not be known in those paths of the Sea wherein you steer your courses. Fear him, and the Spirit of God, as at the beginning, Gen. 1.2. shall be ever moving upon the Waters, for your support and comfort. mountain's may be removed, and Hills cast into the Seas, Psal. 46.2. But I am sure that those which fear the Lord shall never miscarry. The fear of the Lord shall harbour your ships in the Havens where you would have them to be, and after all your hazards and adventures, harbour your souls in his everlasting kingdom.  
I am now come to my third and last advice; wherein while I shall (by God's further assistance) enlarge myself a little. I will not at all despair of your Patience; because, as the Feastmaker in the Gospel, John 2.10. kept his best Wine till the last; so have I reserved my sweetest, my most comfortable matter for my conclusion.  
I know how that you who are Merchants love to hear of places that are most advantageous for Trade, and I can tell you that there are richer places to be found then both the Indies, better Ports than Surat or Bantam, or any beside that can be thought on in the World. In the Land of Havilah, saith Moses Gen. 2.11. th●re is Gold. In the Land of the living there is d●rable riches to be found, which no violence can plunder, nor Rust nor Moth, nor fire, nor time can consume. There is a New Jerusalem described. Revel. 21. and to make it more taking, more desirable, the Spirit tells us there, that the very Pavement is Gold, and the walls are precious stones.  
The Prophet Habbacuck 2.6. speaks thus to covetous worldlings: you that load yourselves with thick Clay, how long? where he calls Gold and Silver, which are so much doted on, Clay, thick Clay, and so 'tis indeed rightly considered, nothing but the self same Earth we tread on better hardened, refined, and coloured. You that load yourselves with this thick Clay, how long? As if he had said▪ do you ever think to fill, to satisfy your souls with this? The barren womb the merciless grave, and unsatiable death will sooner be satisfied, than the soul of man with these things: The heart of a covetous man being like a bottomless purse, that cannot be filled. And as those places that afford the richest Mines and minerals are most barren; so are those hearts that most affect them, that most seek after them. Those Treasures which are concealed in the bowels of the Earth, are there laid up secretly, and basely; basely that we might not overvalue them, and secretly that we should not spend too much time in the search after them.  
'Tis miserable to consider what a very great deal of pains a number in the World take to go to Hell, what hard labours they undergo, what desperate hazards they run into, and if you ask them why? they'll tell you this to get means: Now ought we not much more to be industrious for to attain the end, to attain the end of our being, and that is eternal happiness: And they are borne in vain, and live to no purpose, that do not most seriously think of, and most earnestly desire after this.  
It cannot be denied, but that there are many places, many things here upon earth that may seem to give much contentment unto those that enjoy them; but if we look upon them with good eyes, the sight of them should draw up our thoughts higher. As Fulgentius, when he had sometimes observed the Glory, of the Court of Rome, cried, quam pulcrum Caelum. Oh how much more glorious is the Court of Heaven? These things we sometimes see here may appear very pleasant and full of beauty; But the things we see not, but believe are much more: And if the outward Court of Heaven; I mean that which containe● all the splendour and glory in the World. doth appear, seem to be so glorious, what shall we think of those parts yet unseen? If the sun in the Firmament hath such brightness and majesty in it, what shall we think of the Glory of the Maker thereof? Certainly this place of our Pilgrimage, though it minister never so much outward contentment, is miserable in respect of our home: And therefore 'tis nothing but infidelity which causeth a number of men, (who can trust God no further than they can see him) to make so much of, to be so far enamoured with Earth, and so little with Heaven; and hence it comes to pass, that most in the World because they do (as they did in the Market, Mat. 20.) laze and loiter here, are so doubtful, (as well they may be) of receiving their Penny hereafter.  
The enjoyment of that quiet Harbour in my Text, after so many straits and fears, fills the heart with joy and gladness. And now to apply this particular, (as I promised you before) there is another Harbour or Haven, which these earthly harbours, and Havens do but point at, the possession whereof will ten thousand times more glad the soul. An Haven much better than those which are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the fair Havens, Acts 27 8. which lead into that City of refuge, which saves from, the destroyer, wherein the Righteous shall for ever sit, and sing out of a most comfortable experience, that great is the mercy, the goodness of the L●rd. A City whose builder and maker is God, Heb. 11.10. to which we may apply that (spoken by the Psalmist, Psal. 87.3. of the earthly) to that heavenly Jerusalem, Glorious things are spoken of thee, thou City of God. Glorious great things are spoken of it, but greater things conceived, where our thoughts far exceed our words, and both of them come exceedingly short of the thing we would apprehend and speak of: And shall do so, till the time come, where the Saints in Heaven shall say, enjoying the end of their hope, as they did in another case, Psal. 48.8. As we have heard, so have we seen, (I and abundantly much more) in the City of the Lord of Hosts, in the City of our God: A City, a place, a rest, an happiness which cannot be found anywhere, but there above; and we throw away our lives, if we do not continually aim at it.  
Now while we are in this life, we are but in our way towards that better, and in this passage we may conceive ourselves to be like Passengers in a ship under sail, enjoying a fair Gale of wind; so that whether they eat, or drink, or sleep, or whatsoever they do beside, are still going on to their Port. Beloved, there are many of us here assembled that have been far, we have one journey more before we can be at home; for Pater & Patria, our God that made us, and the kingdom for which we were created, if we were not borne out of due times, are both above. And further, many of us here in this Congregation may consider that time hath Snowed upon our hairs, and the end of our journey cannot be far off, and therefore it is very seasonable, now after many travels and troubles to think of, and prepare for our rest, to think of our anointing to the burial, to think of finishing our course, in bringing, our lives as well to an happy conclusion, as to an end, to stand carefully upon our watch, that when we be summoned, we may not be surprised, that when God shall please for to call any one of us by his messenger Death, we may have nothing to do but to die: and thus having a plaster ready before we receive the blow, we shall lose nothing by dying, but what we may well spare, our sin, and corruption.  
And that we may be the better prepared for that great business, we must labour to be like ships abroad, far from their home, that are well furnished and fitted, and richly laden, In readiness to return unto their country, and want nothing but a wind to carry them thither.  
Hence the Holy men of God in all Ages, who were able to look further than earth, could never find so much comfort in any thing beside, as in the meditation of Heaven, who having seen the promises (concerning Christ) a far off, and being persuaded of them, they embraced them, Heb. 11.13. the word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they kissed them, they hugged them, as resting most abundantly satisfied with them. And the Ancient Fathers in naming the day of the death of the faithful, the day of their Birth, and the day of their martyrdom, the day of their Nativity, did show how much esteem they had of the life to come, so excellent and glorious above this life that is present; be a man's condition here never so great, so seemingly happy, that there is no comparison betwixt them.  
In this life there is much delight taken in changing of Places, apparel, food, Company, Recreations, and the like, in seeing, and being seen: But in Heaven our Felicity will consist in rest: Blessed are the dead which die in the Lord, they rest from their labours, Rev. 14.13. I say the happiness of the blessed Saints above shall consist in rest, in not longing after any other condition, because there can be no change of that, what the Saints there enjoy, without much loss.  
Here the thoughts of men are distracted, and disquieted with thousands, and thousands of actions, and cares and fears, like a ship at Sea, tossed up and down by winds and Waves. Domine cor meum inquietum est, etc, said that Ancient Father, Oh Lord I am not, I cannot be quiet till I come to rest with thee: here in this life one misery overtakes another, as one Wave of the Sea doth another; there is no weeding up of these tares, no removing of these annoyances from the life of man; for it is our portion as we be men, more as we be God's people to suffer in one kind or other, while we be here; the Gospel propounds nothing so much as the cross; the cross and the crown are fastened here together, not to be separated till death part them; man and misery being terms convertible. Man that is borne of a Woman, is of few days, and full of trouble, Job 14.1. but this is the comfort of every godly man, that, as his miseries are great, so his life is short, and no good man shall carry his own cross further, than Simon the Cyrenian did the cross of Christ, Mar 15.21. to Golgotha, to his Grave: For as death begins the miseries of the wicked; so it puts an end unto all the miseries of the godly. I count, or I reckon, saith the Apostle, that the sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed, Rom. 8.18. as if he had said, when I have considered the cross, with all its encumbrances, when I have considered profit, and loss, what I may suffer, and what I shall be sure to gain, it amounts all to this that the eternal weight of the crown doth exceedingly outweigh the momentary weight of the cross; so that when the godly have done that here which God hath appointed them either to do or suffer, when they shall have accomplished as an hireling their day, then shall they lie down in peace and receive their penny, and take their rest, after all their labours, troubles, sorrows, sufferings; times of refreshing will come from the presence of God, and then all tears shall be wiped from their eyes, all sadness from their spirits.  
And therefore how will the souls of the blessed admire themselves when they shall come to that much desired and longed for Haven we here commend unto you, and see themselves disburdened of all their toil, and Trouble, and fear, and Care, in a moment? when they shall enjoy Peace without trouble; Joy without any mixture of grief; happiness without measure; Felicity without end; Contentment without any interruption; when they shall enjoy that Good which satisfies all desires, and excludes all fears. Then Faith shall be no more, for we shall have Sight, Fruition. And Hope no more; for we shall enjoy the things hoped for: And Patience shall be no more, for there shall be no more pain; nor Mercy, because there shall be no more Misery; the only Knowledge of God shall fill our understandings; & the Love of God shall wholly possess our affections.  
Oh how will the souls of the blessed be then, and there transported with joy! who after they have gotten safe through the storm, shall see themselves in a place where they shall hear the holy Name of God no more blasphemed, nor his dear people scorned; nor his precious Ordinances any more trampled under foot; nor his sacred truths any more perverted, nor yet slighted by the groundless conceivings, and perverse mistakes of men, who are like froward or teachy children, that deserve the rod rather than the spoon or breast, because they kick at, or kick down that good nourishment, which if they knew how to taste, or relish it, might make them thrive.  
Oh how will the souls of the blessed be then ravished with comforts, with contentment! when they shall enjoy the society of the blessed Saints, and Angels, where they shall have new company, join in new thanksgivings and sing new songs, which none can understand but those which sing them, when they shall enjoy fullness of delight, in enjoying God, in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore, Psal. 16.11. When I shall behold thy Face in righteousness I shall be satisfied with thy likeness, saith David, Psal. 17.15. and no marvel for this a Face that is all eye, a Face that doth transform into its likeness all that do behold it; as a lookingglass exposed to the sun, seems to have the sun in it; We shall be like him, saith Saint John 1 Joh. 3.2. for we shall see him as he is, and they that look upon him are lightened, Psal. 34.5. they shall not only see light, but be light; not see light as we see that brightness of the sun by our eyes, but as if we were all eye throughout, our bodies shall receive light on all sides: And this blessedness which God hath prepared for his people, non Minuitur multitudine possessorum, sed tanta universis, quanta singulis, shall not be diminished with the multitude of possessors; but is shall be as much to every one as it is to any one, every one above enjoying it, as every one here below, having eyes, enjoys the light of the sun: And as Jonathan (before faint) received some strength, and had his eyes enlightened so soon as he had tasted of the honey, 1 Sam. 14.29. So the faithful who have been long wearied, and toiled with evils here, and been ready to faint under the burden of them, shall then recover strength, and have the sight of what they formerly believed; after that they have tasted of the sovereign good, the goodness of the Lord in the land of the living: the meditation of that unexpressible happiness, prepared for all that live in the fear, and die in the Favour of God, is like that Tree cut by Moses, and cast into the bitter waters which presently made them sweet, Exod. 15.25. Oh these are thoughts to live and die in! I might enlarge myself much more on this most comfortable and copious subject; but much speech is weariness to the flesh. These are good thoughts to leave you in, and therefore in this good meditation, I will leave you.  
FINIS.