A08979	----	Saylors for my money a new ditty composed in the praise of saylors and sea affaires ... to the tune of The joviall cobler / [by] M.P. M. P. (Martin Parker), d. 1656? 1630 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A08979 STC 19267.5 ESTC S5147 38160748 ocm 38160748 29317 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08979) Transcribed from: (Early English Books Online ; image set 29317) Images scanned from microfilm: (Early English books, 1475-1640 ; 1933:4) Saylors for my money a new ditty composed in the praise of saylors and sea affaires ... to the tune of The joviall cobler / [by] M.P. M. P. (Martin Parker), d. 1656? 2 leaves : ill. for C. Wright, Printed at London : [ca. 1630?] Date of publication from STC (2nd ed.). Right half sheet contains "The Second part. To the same tune."; imprint and author's initials, M.P., appear at end. Contains 3 illustrations. Imperfect: cropped, cut in two, and stained. Reproduction of original in: Pepys Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ballads, English -- 17th century. Sailors -- Poetry. Seafaring life -- Poetry. Broadsides -- London (England) -- 17th century. 2002-10 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Mona Logarbo Sampled and proofread 2003-01 Mona Logarbo Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion Saylors for my money . A new Ditty composed in the praise of Saylors and Sea affaires , breifly shewing the nature of so worthy a calling , and effects of their industry . To the tune of the Iouiall Cobler . COuntrie men of England , who liue at home w t ease : And litle thinke what dangers , Are incident o' th Seas : Giue eare vnto the Saylor Who vnto you will shew : His case , His case : How ere the winde doth blow . He that is a Saylor ▪ Must haue a valiant heart : For when he is vpon the sea , He is not like to start : But must with noble courage , All dangers vndergoe . Resolue , Resolue : How ere the wind doth blow . Our calling is laborious , And subiect to much woe : But we must still contented be : With what falls to our share . Wee must not be faint hearted ▪ Come tempest raine or snow : Nor shrinke : Nor shrinke : How ere the winde doth blowe . Sometimes one Neptunes bosome Our ship is tost w t waues And euery minite we expect , The sea must be our graues Somtimes on high she moūteth Then falls againe as low : with waues : with waues : When stormie winds do blow . Then with vnfained prayers , As Christian duty bindes , Wée turne vnto y e Lord of hosts , With all our hearts and minds , To him we flée for succour , For he we surely know , can saue : can saue , How ere the wind doth blow . Then he who breaks the rage : The rough & blustrous seas ▪ When his disciples were afraid Will straght y e stormes apease . And giue vs cause to thanke On bended knees full low : who saues : who saues , How ere the wind doth blow . Our enemies approaching , When wée on sea espie , Wée must resolue incontinent To fight , although we die , With noble resolution Wee must oppose our foe , in fight , in fight : How ere the wind doe blow . And when by Gods assistance , Our foes are put to 'th foile , To animate our courages , Wée all haue share o' th spoile , Our foes into the Ocean , Wee back to back do throw , to sinke , or swimme , How ere the wind doth blow . The Second part . To the same tune . THus wée gallant seamen , In midst of greatest dāgers , Doe alwaies proue our valour , Wée neuer are no changers : But what soe ere betide vs , Wée stoutly vndergoe , resolu'd , resolu'd , How ere the wind doth blow . If fortune doe befriend vs. In what we take in hand , Wée proue our selues still generous Whē ere we come to land , Ther 's few y t shall out braue vs Though neere so great in show , wée spend and lend , How ere the wind doth blow . We trauell to the Indies , From them we bring som spice Here we buy rich Marchandise At very little prize ; And many wealthy prises , We conquer from the foe : In fight : In fight , How ere the wind doth blow . Into our natiue Country , With wealth we doe returne : And cheere our wiues & childrē , Who for our absence mourne . Then doe we brauely flourish , And where so ere we goe : We roare : We roare : How ere the wind doth blow . For when we haue receiued ▪ Our wages for our paynes : The Uintners & the Tapsters ▪ By vs haue golden gaines . We call for liquor roundly , And pay before we goe : and sing : and drinke , How ere the wind doth blow . Wée brauely are respected , When we walke vp & downe , For if wée méete good company , Wée care not for a crowne , Ther 's none more frée then saylrrs Where ere he come or goe , th'elle roare o' th shore , How ere the wind● doth blow . Then who would liue in England And norish vice with ease , When hée that is in pouertie , May riches get o' th seas : Le ts saile vnto the Indies , Where golden grasse doth grow to sea , to sea , How ere the wind doth blow . M. P. FINIS . Printed at London for C. Wright . 
A13446	----	Faire and fowle vveather: or a sea and land storme betweene two calmes. With an apologie in defense of the painefull life, and needfull vse of sailors. By Iohn Tailor. Taylor, John, 1580-1653. 1615 Approx. 25 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A13446 STC 23752 ESTC S102629 99838401 99838401 2777 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A13446) Transcribed from: (Early English Books Online ; image set 2777) Images scanned from microfilm: (Early English books, 1475-1640 ; 1118:13) Faire and fowle vveather: or a sea and land storme betweene two calmes. With an apologie in defense of the painefull life, and needfull vse of sailors. By Iohn Tailor. Taylor, John, 1580-1653. [8] leaves Printed [by R. Blower] for W: B[utter?] and are to be solde by Edward Wright at Christ-Church gate, London : 1615. Signatures: A-B⁴. Printer's and publisher's names from STC. With woodcut title vignette. In verse. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sailors -- Social conditions -- Poetry -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-06 SPi Global Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion FAIRE AND fowle weather : OR A SEA AND LAND Storme , betweene two Calmes . WITH An Apologie in defence of the painefull life , and needfull vse of Sailers . By Iohn Tailor . LONDON , Printed for W : B. and are to be solde by Edward Wright at Christ-Church gate . 1615. To the Iudicious vnderstanding gentleman , and my much approued and esteemed good freind , Maister ROBERT BRANTHVVAITE , Gentleman Taylor of the Kings Maiesties Tower of London . Iohn Taylor Dedicates this his Poeticall Weatherworke , with his best wishes , for your hearts contentment . KInde Sir , my loue to you's ingag'd so deepe , That were I Idle , I were much ingratefull : Or should my thankes , forgetfull , euer sleepe In me , 't were base , vnmannerly and hatefull . Then though I cannot pay you halfe my score , Vouchsafe to take this trifle as a part , As time enables me you shall haue more , And therefore now accept my willing heart . I know , you well doe vnderstand and know The weake defects of my defectiue Muse , Yet doe I hope you will this fauour showe That loue may her vnwilling faults excuse . And so to your protection I commend This Pamphlet , as vnto my deerest freind . Yours in my best imployments to be commended . IOHN TAYLOR . Briefly to you that will Read. NOT vnto euery one can Reade , I write ; But onely vnto those that can Reade right . And therefore if thou canst not Read it well , I pray thee lay it downe , and learne to spell . But if thou wilt be hewing , ( like a drudge ) Hewe on , and spare not , but forbeare to Iudge . Thine if thou beest mine , Iohn Taylor . To his friend and neighbour Maister IOHN TAYLOR . FIerce Neptunes wrath , and Eol's angry spleene Full many a time I haue both felt and seene , In leaking ship , and which hath grieu'd me more , In a long night a darke Moone , and lee shore : But such a storme as thou describest h●ere , Amazeth mee with wonder and with feare And wert thou not both Water-man and Poet Thou neuer couldest halfe so plainely show it , I much reioyce thou safe on shore art come , And bid thee very kindly welcome home . Thomas Smith . To his friend Iohn Tailor . I Cannot tell , how other men may praise The pleasing Method , thy Minerua layes In whatsoe'r it workes on , but to me It offers much desir'd varietie , To passe dull howres withall : with that , affords Much vsefull matter , which with Phrase , and Words . And all the aptest ornament of writ Thy pen doth furnish : This last birth of wit Is witnesse , worth beleeuing . Like the Glasse Great Arts-men vse , in shewing things that passe In parts farre from vs. This presents a Flawe , Or Storme at Sea : for what I red , I sawe . I so may speake . Me thought I had in sight , A Clowd , as blacke as the darke Robe of Night : Saw that dissolue , and fall in such a showre , As ( mixt with lightning , and that voice of power , Makes Towres and Castles totter ) made an howre Full of confounding horrour . Then againe , Mine eyes sad obiect , was the troubled Maine : Sweld vp , and curl'd , with that impetuous breath , Makes Land-men quake , and Seamen oft see death . On this , me thought , I sawe a vessell tost , Higher then ken , and in minute , lost Betweene the Mountaine-billowes : At whose rise I sawe pale lookes , and heard the heauie ayes . Of those sad men that man'd her : After all , I sawe this Storme into a Calmenesse fall , As plaine , and smooth as Christall . In thy Booke All this is seene , as on thy lynes we looke . If where such life is , there can want delight , Though oft I read , I le neuer dare to write . Tho : B. FAIRE AND FOWLE WEATHER . YOV triple-treble , thrice three Nimphes Diuine , Inspire this weake capacitie of mine , Oh let me quaffe of your Pegassian bowle , That I may write of Weather Faire and Fowle . That to the life , my lynes may heere informe , Description of a Calme , and then a Storme : Giue me that power that my vnlearned Verse , The Readers apprehension so may peirce , That though the Weather be exceeding faire , They may suppose a fowle and troublous Ayre . And when they come to reade tempestuous lines Then though the winde sleepe , and Hiperion shines , Yet let them thinke Heauens Axletree doth cracke , And Atlas throwes his burden from his backe I wish my Verse should such Impression strike , That what men Read off , they should thinke the like . For apprehension must be quicke and yare , Imagination must be heere , and there , For if a Tempest be but smoothly read , It shewes the Readers Iudgement dull and dead . Or else to seeme to make the Welkin split , In thundring out a Calme shewes want of wit. Gainst Heau'n bread Poesie 't is the worst offence , To haue it hack'd , and read with sencelesse sence . THen first I will describe Faire weather , chearefull , To make Fowle weather after seeme more fearefull . Vpon an Euening when Apolloes beames Declinde vnto the occidentall streames , As of the day he tooke his kinde adiew , The Clowdes , vermillion , purple , red , and blewe , Put on the radient liueries of the Sunne , ( As quickly lost , as they were lightly wonne . ) To th'under world in hast he tooke his flight . And left th' Horizon all in darkenesse dight : Yet as he stoopt he glaunc'd his glorious eye , And staind the Welkin with a Crimson dye , Which did betoken , ( as old sawes doe say ) An Euening red , foretels a chearefull day . Sweete Philomella , gainst a therne did sing , Exclaiming gainst the lustfull Thracian King , Whilst Progne in the Chimneys top doth keepe And for her selfe-borne selfe slaine sonne doth weepe . Madge-how let whooting cuts the empty skyes , The light she flees , and in the night she flyes . Bright Cinthia rises from her watry bed , And shewes her pale fac'd siluer horned head : Belighted and attended from her porch With many an hundred thousand , thousand torch . She light doth runne , and as she runnes doth light , The vniuersall Arch of pitchie night . Husht silence , ( mortall foe to women kinde , In snoring sleepe did liuing sences binde , That ( but for Rowting , and for drawing breath ) It seem'd that all-deuouring grisly death ) Without respect of person , Sex , or Lawes , Had grasp'd the world in his insatiate pawes . At last the Cocke proclaim'd the daies approach , And Titan call'd for his Diurnall Coach. He kist Aurora , and she blushing red , Ashamed , hid her shamefac'd Maidenhead . Pale Leina is obscur'd , her race is runne , Her light 's extinguisht by the flaming Sunne . The bucksome day , roab'd in a silken Calme , With Zephers downy breath , as sweete as balme Perfum'd the vausty verge of the whole world , When golden Sel his glistring beames had hurld . And guilded tops of proud Clowd-kissing hils , And all the world with radient brightnesse fils . Faire Flora had embrodered ore the field , Whose various colours , various sents did yeild . The gentle winde amongst the leaues did whiske , The Goats did skip , the pretty Lambes did friske . The brookes did warble , birds did sweetly sing , With ioy to entertaine the gladsome Spring . Like heards of Kids the Porposes gan leape , The Seales and Scollopendraes , on a heape Doe vault and caper in such actiue sort That Neptune tooke delight to see the sport . The Mountaine Whale , in his wide yawning chaps , Made shoales of smaller fishes fragment scraps , To fill his endles , bowndlesse , greedie gut , ( For multitudes of littles hardly glut Th'unbottom'd gorge of gaping thirst for more , That pines in plentie , starues in midst of store ) Sterne Nereus slept , rap'd in a pleasant dumpe , Whilst Triton pip'd leuoltoes with his Trumpe . Old Oceanus nimbly skipt and praunc'd , And turne-coate Proteus with faire Thetis daunc'd . The scaly Dolphins mounted on the waues , And sportiue Sturgeons one another laues . The Seahorse did curuet , and kicke , and fling , And without rider , mounts and runnes the ring . Yea all the watry squandrons tooke delight , To see the Sea so still , the day so bright . Was neuer gentler Calme on Neptunes face , All Elements in friendly sort embrace , As if in loue they were combin'd together , To giue poore mortall creatures pleasant weather . BVt what is 't that continues permanent , That bydes belowe the spacious firmament Not any thing at all . Our sweet with sowre Is mixt and paine our pleasures doo deuoure . The pleasant fowntaines toads and aspicks breeds , In fairest fields are most contagious weeds . A minuts Ioy , foreruns a month of trobles , And vnder calmest Sea a tempest bubles . We ( in a merry , humor ) Ankers wayd ; And in a trice our winged sailes displaid . And with a fresh and friendly welcome gale , Into the Maine amaine we mainely saile . Our stedfast course , right North North East we keepe , We found and found the Sea ten fathome deepe . We had not saild aboue a league or twaine , But Eolus began to mount the Maine Of Neptunes Monarchy , and with a troope Of full mouth'd winds , that made great oakes to stoope . With Ceders , Pines , and tall wel-rooted Elmes , And topsie turuie lofty towres ore'whelmes . Resplendent Phoebus hid his glorious light , And day inuellop'd in a Roabe of night Attir'd the world in a blacke mourning towne , As all things had bin turned vpside downe . Ioues lightning flames , and dire amazing flashing , At whom the Sea-God hils of water dashing . Against the Heau'ns did seeme in a age t' aspire , T' extinguish Ioues Celestia 1 dreadfull fire . The spungy Clowds gainst one another crusht , And bursting , violent floods of Raine out gasht . Orion glar'd like a tempestuous Comet . Whilst Skyes , and Seas , did fire and water vomet . The ratling Thunder through the Ayre did rumble , As if Heau'ns frame into the Sea would tumble : Whole gusts of Sea ascends and fronts the Raine , And stormes of raine in fury fals againe , As if the Clowd contending water stroue , Great Neptune from his Palace to remoue . Big blustring Eoll blew confounding breath , And thunders dreadfull larums , threatned death . Downe powres whole floods of Raine and driu'ling sleete , As if Heau'n , Eath , and Sea had ment to meete In desperate opposition , to expire The World , and vnto Chaos backe retire . The rowling ruthlesse Billowes rage and rore , And batter'd fiercely gainst the rocky shore : Who by the rugged Crags repulsed back . With repercussiue anger threats our wracke . Thus whilst the Wind and Seas contending gods , In rough robustious furie were at ods , Our beaten Barke , tost like a forcelesse feather Twixt windes and waues , now hither and now thither , The top-mast sometimes tilting at the Moone , And being vp so soone , doth fall as soone , With such precipitating low descent , As if to Hels blacke Kingdome downe she went. The vncontroled Hipperboroean blasts Teares all to tatters , tacklings , sailes and masts . And boystrus gusts of Eurus breath did hizze , And mongst our shrowds and Cordage wildly whizze . Our Ship no Rudder , or no steerage feeles , But like a Drunkard to and fro she reeles , Vnmanag'd , guidlesse , vp and downe she wallowed , And of the foaming waues lookes to be swallowed . Midst darknes , lightning , thunder , fleete , and raine , Remorceles winds and mercie-wanting Maine , Amazement , horror , dread , from each mans face , Had chac'd away lifes blood , and in the place Was blacke dispaire , with haire heau'd vp vpright , With A shy visage , and with sad affright , As if grim death with his all-murdring Dart , Had ayming bin at each mans bloodles heart . 〈◊〉 〈◊〉 s the Bote-swaine , lower , the top-saile low●● Then vp aloft runnes scrambling three or fewer , But yet for all their hurly burly hast , Ere they got vp , downe tumbles Saile and Mast. Veare the maine sheate there , then the Maister cride . Let rise the foretacke on the larboord side . Take in the foresaile , y are good fellowes , yare , Aluffe at healme there , ware no more beware . Steere South-South-East there , I say ware no more , Wee are in danger of the Leeward shore . Cleere your maine brace , let goe the hollin there , Porte porte the healme hard , Romer , come no neere . Then with a whiffe the winde amaine doth puffe , And then our Maister cride aluffe , aluffe , Clap hard the helme a Lee , yea , yea , done , done , Downe , downe alowe into the bold quicke , runne . The maine bend snackes , the plankes and timbers breake , Pump bullies , Carpenters quicke , at vp the looke . Well pumpt my hearts of gold , who saies ammends . The carefull Maister thus his throat he reads , Contending gainst the winde and weathers force , Till he with gaping and with toyle growes hoarce . But since the Thund'rens high imperious bride , Against AEneaes had her anger tride , ( Excepting this ) a Storme so full of rage , Was neuer seene or heard in any age . BVt when our losse of liues we most expected , Then pow'rfull pow'r of pow'rs vs all protected , The windes grew gentle that had blowne so stiffe , Sterne Eurus hyed him Eastward with a whiffe . And Rugged Boreas , Northward trudg'd a pace , Hamidious Auster , to the South did trace . Sweete breathing Zephirus cride Westward hoe , Thus homeward all the furious windes did goe . And as they scud they swept th'an euen Maine From gusts , and flawes , and leaues it smooth and plaine . Like as the grasse in field , some short , some long . Some greene , some dead , with witherd flowers among , Vnequally in height some high some lowe . Vntill the Mower equall all doth mowe , Where long and short cut downe together lies , And as it liues so it together dyes . Wherewith the sithe ( all sharpe and barbing keene ) The lab'rer shaues all euen , plaine and cleene . So are the billowes , blew , and greene , and white , By the winds home retreat all shauen quite . That Neptunes angry browe , look'd milde and euen , For Stormes and flawes before the windes were driuen : Or as a measure fild with Oates or Rye Vnstrooke and heap'd doth lye confusedly , Till at one stroake the Meater strikes it plaine , And makes the measure equall with the graine . So at one blow , the blowing of each , winde , Stooke Stormes before them , and left Calmes behinde . That as bright Tytan in his Course did passe , He made the Sea his amomours looking glasse . And as himselfe had of himselfe a sight , His shadow seem'd t'eclips his substance quite , That he amazed ran , and ran amaz'd . And gaz'd and wink'd , and wink'd againe and gaz'd , That as Narsissus dyed by his owne error So Titan was intangled in this mirror . Vntill at last a curled woolsacke clowd His glorious substance from his shade did shrowde Great Neptune to his Court descended deepe , And layd his head in Thetis lap to sleepe We presently let no aduantage slip , But nimbly we rerig'd our vnrig'd shippe , Our Courses , Bonnets , Drablers , Malts , and all With speede we merily to mending fall . And by Heau'ns fauour , and our willing paine , Into the wished hau'n we gaine a chaine . Wheare at an Anker we in safetie ride , Secur'd from stormes and tempests , winde , and tide . An Apologie for Sea-men , or the Description of a Marriners paines and aduentures . VP sluggard Muse from Leathe's lazy Lake , And in plaine tearmes , a true Description make , Of toyles , of dangers , and excessiue paines , That Sea-men suffer for the Land mens gaines . The one doth liue : Shore , in wealth and ease , The other surrowes through th' vncertaine Seas . The one in pleasure liues , and lyes at home , The other cuts the raging salt-Sea fome . The one aduentures onely but his goods , The other hazards all , both goods and bloods . Mongst Pirates , tempests , rocks , fogs , gulfes , and shelues , The Sea-men ventures all , and that 's themselues . The Land-man ( dangerlesse ) doth-eate and sleepe , The Sea-man slems and plowes the Ocean deepe . The one fares hard , and harder he doth lye , The other lyes and faires , soft , sweete , and dry . The one with dauntlesse vnrebated courage , Through greatest perils valliently doth forrage , And brings home Iewels , Siluer Gold , and Pearles , Tadorne both Court and Citie Dames , and Girles . They set whole Kingdomes both at wars or peace , They make wealth flowe , and plentie to encrease . The Countries farre remote , they doe vnite , They make vs sharers in the worlds delight : And what they get with paine , they spend in pleasure . They are no Mizers , boorders vp of treasure . The oldest man aliue , did neuer see A Sailer and a Niggards minde agree . No , if their paines at Sea were ten times more , T is all forgotten when they come a shore . And this much I dare publish with my pen , They are the best of Seruiceable men , The wals of Kingdomes , Castles of defence , Against Inuasion of each forreigne Prince . A torch lights not it selfe , yet wastes and burnes , So they their liues spend , seruing others turnes . The Marchant sits at home , and casts vp sums , And reckons gaines and losse , what goes , what comes : To what his whole aduentures may amount , He Ciphers , numbers , and he casts Account . And euery angy boystrous gust he heares Disturbs his sleepe , and fils his heart with feares . His goods at Sea awakes and startles him , For with them , his estate doth sinke or swim . But yet for all this heart tormenting strife , He 's in no daunger of the losse of life By cut throate Sea-theeues , or a world of woes , Which many a Sailers life and state or'throwes . The Mariner abides the desperate shocks Of winde and weather , Pirates , sands and rocks And what they get , they freely spend away , A whole months wages , in a night , or day . Their labours on the Sea , they leaue a shore And when all 's spent then to 't againe for more : And pitty t is there should be such neglect Of such , whose seruice merits such respect . Whole spawnes of Land-sharks , and of guilded Guls , Of painted Mammets , and ilfauourd truls , Will hold their noses and cry sogh and sye , When seruiceable Marriners passe by : And then ( their stomacks somewhat more to ease ) What stinking tarlubbers ( quoth they ) are these . Then Mistris Fumpe troubled with the stitch , She 's poysned with the smell of tarre and pitch . Some Frankinsence , or Iuniper , oh quick , Make haste I say , the Gentlewoman's sicke . And Mounsier Puffepast with the sattin slop , That sits in a Tobacco-sellers shop , And makes a stinke worse then a brace of Beares : When with a whiffe his witlesse worship sweares , How Sailers are Rude fellowes , and doe smell , Of pitch and tarre worse then the smoke of hell . But were the case now , as I erst haue knowne , That vse of men should haue their seruice showne , One Marriner would then doe much more good , Then twentie of these Sattin Milksop brood Of all men then the Nauigator can , For King and Countries cause , best play the man : And howsoere they smell of tarre and pitch , Their painefull toyles doe make great Kingdomes rich . I we by soraine Warre should be annoyed , Then chiefly Marriners must be imployed , They on the Sea must bide the fiercest brunt , Grim death and danger they must first affront . One fight at Sea , with Ships couragious mand , Is more then three great battels on the Land. There men must stand to 't , there 's no way to fly , There must they Conqu'rers liue or Conquerd die . And if they dye not by some launching wound . They are in hazard to be sunke and drownd . The murdring bullets , and the brinish waues , Are many a valliant Sea-mans death and graues . And t is a lamentable case to thinke , How these mens seruiceable number shrinke , Decreasing and consuming euery day , Where one doth breede , at least sowre doe decay , Some the Sea swallowes , but that which most grieues . Some turne Sea-monsters , Pirates , roauing theeues : Imploying their best skill in Nauigation , Gainst their owne Prince , and kin , and natiue Nation , By which meanes many a Marchant is vndone , And Pirates nere the better for what 's won . For if ( like Mosse his Mare ) they be catcht napping . They bid the world their last farewell at Wapping . Which fatall Hauen , hath as many slaine , As could disturbe and shake the power of Spaine : And want of meanes , but ( chiefly want of grace ) Hath made so many perish in that place . But to conclude my Ryme , with heart and speach . I doe my God ( for Iesus sake ) beseech , That he for Sailors will vouchsafe to please , To graunt them good imployment on the Seas . So honest salt-Sea-watermen adiewe , I haue bin , am , and will be still for you . Whilst I liue , IOHN TAYLOR . FINIS . 
A66312	----	By the King and Queen, a proclamation, for recalling and prohibiting seamen from serving of foreign princes and states Proclamations. 1692-10-10. England and Wales. Sovereign (1689-1694 : William and Mary) 1692 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66312 Wing W2603 ESTC R222023 99833262 99833262 37737 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66312) Transcribed from: (Early English Books Online ; image set 37737) Images scanned from microfilm: (Early English books, 1641-1700 ; 2163:4) By the King and Queen, a proclamation, for recalling and prohibiting seamen from serving of foreign princes and states Proclamations. 1692-10-10. England and Wales. Sovereign (1689-1694 : William and Mary) Mary II, Queen of England, 1662-1694. William III, King of England, 1650-1702. 1 sheet ([1] p.) printed by Charles Bill, and the executrix of Thomas Newcomb deceas'd; printers to the King and Queen's most excellent Majesties, London : 1692. Dated at end: Whitehall, the tenth day of October, 1692. Steele notation: other do Us. Reproduction of the original in the Guildhall Library, London. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng England and Wales. -- Royal Navy -- Early works to 1800. Sailors -- England -- Early works to 1800. Great Britain -- History, Naval -- Stuarts, 1603-1714 -- Early works to 1800. 2008-02 TCP Assigned for keying and markup 2008-03 SPi Global Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion monogram of 'W' (William) superimposed on' M' (Mary) DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King and Queen , A PROCLAMATION , For Recalling and Prohibiting Seamen from Serving of Foreign Princes and States . MARIE R. WHereas We have beén Advertised , That great number of Mariners and other Seafaring Men ( being Our Natural-born Subjects ) have betaken themselves to the Service of Foreign Princes and States , in this time of War , when there is occasion to use Men of their Sort and Calling ; We for Redress thereof at present , and for Preventing the like for the future , by this Our Royal Proclamation ( with the Advice of Our Privy Council ) do strictly Charge and Command all Masters of Ships , Pilots , Mariners , Seamen , and other Seafaring Men whatsoever , and wheresoever ( bring Our Natural born Subjects ) who are in Service of any Foreign Prince or State , or do Serve in any Foreign Ships or Vessel , That forthwith they and every of them do withdraw themselves , and depart from such Foreign Services , and return home to their Native Countries . And further , We do hereby strictly Prohibit and Forbid all Masters of Ships , Mariners , Seamen , and other Seafaring Men whatsoever ( being Our Natural born Subjects ) from Entring themselves , and do hereby strictly Charge and Command them and every of them front henceforth to forbear to Enter themselves into Pay , or otherwise betake themselves to the Service of any Foreign Princes or States , or to Serve in any Foreign Ship or Vessel , without Our Special Licence first Had and Obtained in that behalf ; to all which We expect due Obedience , and exact Conformity . And We do hereby Publish and Declare , That the Offenders to the contrary shall not only incur Our just Displeasure , but be proceéded against for their Contempt according to the utmost Severities of Law. And further , We do hereby Authorize and Command all Our Officers and Ministers in Our respective Ports , and all Captains , Masters , and other Officers Serving or Employed in any of Our Ships or Vessels at Sea , to Stop and make Stay of all such Person and Persons as shall endeavour to Transport or Enter themselves into the Service any Foreign Prince or State , contrary to the true intent and meaning of this Our Royal Proclamation ; and also to seize upon , take , and bring away all such Mariners , Seamen , and other Persons aforesaid , as shall at any time after the First day of February next be found to be Employed , or Serving in any Ships or Vessels belonging to any Foreign Prince or State , or to any Merchant , or other Person or Persons , being Subjects of any Foreign Prince or State. And We do hereby further Declare , That in case any Mariner , Seamen , or other Persons aforesaid , Serving in any Ships or Vessels belonging to any Foreign Prince or State , or to any Merchants , or other Persons , being Subjects of any other Prince or State , shall at any time after the said First day of February next be taken in such Service by any Ships of War belonging to the Governments of Algiers , Tunis or Tripoli , they shall be left to remain in Slavery according to the Treaties and Capitulations between Us and the said Governments in that behalf , and are not to expect to be demanded by Us. Given at Our Court at Whitehall , the Tenth Day of October , 1692. In the Fourth Year of Our Reign . God save King William and Queen Mary . London , Printed by Charles Bill , and the Executrix of Thomas Newcomb deceas'd ; Printers to the King and Queens most Excellent Majesties . 1692. 
A76403	----	A loving exhortation and warning to sea-men, and all others whom it doth concern. Bennet, William. 1675 Approx. 5 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A76403 Wing B1892A ESTC R170507 45789154 ocm 45789154 172466 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76403) Transcribed from: (Early English Books Online ; image set 172466) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2632:1) A loving exhortation and warning to sea-men, and all others whom it doth concern. Bennet, William. 1 sheet ([1] p.) s.n., [London : 1675] Signed: William Bennet. Date and place of publication suggested by Wing. Reproduction of original in: Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sailors -- Religious life -- England -- Early works to 1800. Broadsides -- England -- 17th century. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Loving Exhortation And WARNING TO SEA-MEN , and all others whom it doth concern . YOu that go down to the Sea in Ships , that do Business in great Waters , where you see the Works of the Lord , and his Wonders in the deep ; great cause have you to fear and love the great God of Heaven and Earth , who giveth you Life and Being , who is the God of all your Mercies , who in Mercy hath oftentimes preserved you in great Danger and Peril , and delivered You when you have been ready to perish : Oh forget not his Mercy towards you ; but Repent speedily , and Fear and Dread his great Name , and stand in Awe , and Sin no more against him , whose Power is ●ver all , who commands the Winds and the Seas , and they obey him : When sometimes you have been in Great Jeopardy of Your Lives , and the Lord hath ●n Mercy delivered you , how little have some of You Eyed the Mercy and delivering Hand of the Lord therein ; but have been Ready to asscribe the Honour of your Deliverance to the Anchor , Cable and Manhood , more then to the Lord ; and when you have been in Great Danger of your Lives , and saw no Way , but you must perish , have ye not then cryed to the Lord to deliver you ? ( and 〈◊〉 Guilt of your Iniquities being heavy upon your Consciences ) have you not been ready to make Promises to the Lord in your Distress , that if he spared your Lives , ye would repent , and turn unto him , and fear , and serve him , and forsake your Evil Wayes ? And when the Lord hath answered your Desires , and in Mercy hath given you your Lives for a Prey , when you came to Land , have you then performed your Vows and Promises to the Lord ? or have you not gone on in Sin and Evil still ? let God's Witness in every Conscience speak , for unto that I make my Appeal : Consider how greatly it concerneth you Sea-men ( and so it doth all other People ) to mind their latter End , and to be ready for suddain Death ; let every particular One consider seriously how it stands between God and their own Souls : Oh , it is a blessed Thing to be fit to dye , and to feel Peace with God ; it is their Sins and Iniquities that make People unfit for God's Kingdom ; they that dye in their Sins must perish , as Christ said unto some , Except you repent you shall likewise perish ; without Holiness and Purity none can see God : The Soul of Man is Immortal , and can never dye , but must ( when it leaves the Body ) be in a feeling Sence of Joy and Peace , or Wo and Misery forever ; The Wicked and all that forget God must be turned into Hell : Oh that all People , Young and Old , may repent and return to the Lord with their whole Hearts , & he will shew them Mercy ! Prize your time , for it is precious , and you know not how short it is : Oh fear and dread the Eternal God that giveth you Life and Being , and can take it away when he pleaseth ; It is not a talking of being saved and redeem'd by Christ , and of his dying for you , will stand you in any stead , that live in Sin and Vanity ; Christ said , A Man must be born again , or else he cannot see the Kingdom of God : So Dear People , both Young and Old , mind the Pure Divine Light of Christ Jesus in your own Consciences , that which Checketh and Reproveth you , when you speak or act that which is Evil , and come to Obey it ; for it is the Way of Life , and will Lead you , if you obey it , out of all Sin , Vngodliness , and Worldly Lusts , into the Way of Life , and teach you to live Soberly , Righteously and Godlily in this present Evil World ; Then Peace with God will be the Portion of your Souls . Written in Tender Bowels of Vnfeigned Love to your Souls , by a Friend to all People . William Bennet . The 15th of the 3 d Month 1675. 
A68546	----	God be thanked A sermon of thanksgiuing for the happy successe of the English fleetes, sent forth by the honourable company of aduenturers to the East Indies. Preached to the honourable gouernors and committees, and the whole company, of their good ship, the Hope Marchant happily returened: at Deptford on Maundy Thursday last being the 29th of March. 1616. Hereunto are added sundry necessary and vseful formes of prayer and thankes-giuing for the helpe of all such as trauell by sea, fitted to their seruerall occasions. By Samuel Page Dr. in Diuinitie. Page, Samuel, 1574-1630. 1616 Approx. 17 KB of XML-encoded text transcribed from 10 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A68546 STC 19091 ESTC S113745 99848975 99848975 14100 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68546) Transcribed from: (Early English Books Online ; image set 14100) Images scanned from microfilm: (Early English books, 1475-1640 ; 585:3, 1355:13) God be thanked A sermon of thanksgiuing for the happy successe of the English fleetes, sent forth by the honourable company of aduenturers to the East Indies. Preached to the honourable gouernors and committees, and the whole company, of their good ship, the Hope Marchant happily returened: at Deptford on Maundy Thursday last being the 29th of March. 1616. Hereunto are added sundry necessary and vseful formes of prayer and thankes-giuing for the helpe of all such as trauell by sea, fitted to their seruerall occasions. By Samuel Page Dr. in Diuinitie. Page, Samuel, 1574-1630. [4], 32, [4], 14, [2] p. Printed by Nicholas Okes for Simon Waterson, and are to bee sold at his shop in Pauls Church-yard at the signe of the Crowne, London : 1616. "Diuine sea-seruice" has separate title page and pagination; register is continuous. The last leaf is blank. "Diuine sea-seruice" identified as STC 19090 on UMI microfilm reel 585. Reproductions of the originals in the Folger Shakespeare Library and the Henry E. Huntington Library and Art Gallery. Appears at reel 585 (Folger Shakespeare Library copy) and at reel 1355 (Henry E. Huntington Library and Art Gallery copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. Sailors -- Prayer-books and devotions -- Early works to 1800. 2005-10 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2005-12 Andrew Kuster Sampled and proofread 2005-12 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Diuine Sea-seruice : CONTAINING SVNDRY NECESSARY AND VSEFVLL FORMES OF PRAYER AND THANKS-GIVING FOR THE HELPE OF SVCH AS TRAVAILE BY SEA , FITTED TO THEIR SEVERALL NECESSITIES . By SAMVEL PAGE D r in Diuinitie . 1. THES . 5. 17. 18. Pray continually . In all things giue thankes , for this is the will of God , in Christ Iesus toward you . LONDON , Printed by Nicholas Okes for Simon Waterson , and are to bee sold at his shop in Pauls Church-yard at the signe of the Crowne . 1616. TO THE RIGHT WORSHIPFVLL THE Master , Wardens , and Assistants , and the whole Societie of the Brethren of the Trinitie-house , of Saint CLEMENTS in Deptford-Strand . Right Worshipfull and Worthy , BEcause I finde not , that any man hath of purpose endeuoured to helpe the deuotion of the Sea-men , with fitting formes of Prayer and thanks-giuing , applied to their seuerall occasions , I haue addressed these meditations to your vse , and the vse of your Companies at Sea. I doe not herein preiudice the holy libertie of such as are able without these directions , to powre forth their hearts before God , to vse their owne formes , but to giue helpe to such as cannot , beseeching you to recommend these to such , and beseeching Gods Amen to yours , and their deuotions : And to this you shall euer haue the Amen of your euer-louing and thankefull friend , Samuel Page . Deptford May 1. 1616. Diuine Sea-seruice , Containing sundry necessary and vsefull formes of prayer and thankes-giuing , for the helpe of all such as trauaile by sea , fitted to their seuerall necessities . A forme of Prayer to be vsed in our owne land for all our brethren at Sea. ALmightie God , whose eye beholdeth all things in heauen and in earth , and whose gracious prouidence keepeth an eternall watch ouer thy seruants , so that the Sun shall not hurt them by day , nor the Moone by night : wee thy humble and vnworthy seruants confesse and acknowledge , to thy glory , that wee enioy many fruits of thy mercifull fauour , which many of thy deere children doe want : Wee humbly recommend to thy fauour and protection , all those that are for a time depriued of that fulnesse of temporall blessings which wee possesse ; especially we pray thee for all our brethren , that trauaile vpon the seas in their lawfull vocation : giue them the feare of thy name , the loue of thy mercie , peace in their consciences , safety in their ships , health in their persons , mutuall loue amongst themselues , obedience to their Gouernours , contentment with their prouisions , defence against all dangers , successe in their businesse , and safe returne to their owne land , that wee may all ioyne together in the praise of thy name , through Iesus Christ our Lord. Amen . A forme of Prayer to be vsed at the setting forth of any shippes in any voyage to Sea. ALmightie God and most mercifull Father , who hast disposed vs thy seruants in sundry callings in this world , wherein thou hast appointed vs to labour honestly for our liuings , wee humbly beseech thee for thy blessing vpon this our voyage : wee commend the care of our bodies and soules into thy hands , receiue vs , wee pray thee , into thy protection , keepe vs in thy faith and feare , defend vs from the danger of sinne and Sathan , preserue our persons in health and safety , and keepe the goods committed to vs from the hand of the enemie , from the fraud of the deceitfull man , from the violence of fire and water , and from all other euils : goe thou forth with vs , and accompany vs all the way , crowne our honest labours with good successe , and safe returne , that wee may tell the people , what things thou hast done for vs , and praise thy name in the great Congregation , through Iesus Christ our Lord. AMEN . A Prayer to be vsed at Sea for our owne Land. GRacious God , by whose prouidence we are now shipt for a strange land , we thy poore children doe beseech thee to blesse our owne Lands , and therein we pray thee for our gracious soueraigne Lord king Iames , Queene Anne , Prince Charles , the Prince Elector Palatine , and the Lady Elizabeth his wife , and their issue : blesse the whole Councell of state , the Clergie , Nobilitie , Magistracie , and Commons thereof : maintaine amongst them the free passage of thy Ghospell , giue , and continue to them sincere religion , peace , plenty , health , prosperitie , and honour , defend them from secret conspiracies , domesticall contentions , schismaticall and hereticall corruptions , and keepe them all in the vnitie of thy spirit , and in the bond of peace , and loue , through Iesus Christ our Lord. Amen . A Morning Prayer . MErcifull father , by whose watchfull care wee haue beene preserued this night from all dangers , in quiet and comfortable rest : we beseech thee to keepe vs also this day in thy feare and fauour , sanctifie vs by thy good spirit , that neither in thought , word , nor deed we may displease thee : enable vs to do the businesses of our calling , and blesse we pray thee , all our labors therin , make vs more sensible of thy good fauours , more sorrowfull for our sinnes , more thankfull for all thy mercies , more patient in all our afflictions , and more constant in our obedience to thy holy will , through our Lord Iesus Christ . Amen . A Prayer before Meate . O Lord blesse these thy Creatures which thou hast giuen vs for our bodily sustenance , to the maintenance of our strength and health , make vs by them the better able for thy seruice , and the workes of our calling , through Iesus Christ our Lord. Amen . A thankes-giuing after meat . WE giue thee thankes most mercifull Father , for these thy creatures , wherewith thou hast now refreshed our weake bodies , beseeching thee to furnish vs with food conuenient for vs , and to make vs alwaies thankful to thee for the same , through Iesus Christ our Lord. Amen . An Euening Prayer . A Almightie and most mercifull father , we thanke thee vnfainedly for all thy fauours vouchsafed to vs this day past , in our health and nourishment , and in thy powerfull defence from all danger of body and soule : we beseech thee to watch ouer vs this night , and to giue vs such comfortable rest , that wee may bee thereby refreshed , and enabled to the duties , and labours of our calling : forgiue we pray thee to vs , all the sinnes of the day past : suffer vs not to bee ouer-come with drowsinesse , nor dulnesse in thy seruice , but that sleeping or waking wee may bee ready for thee ; and so direct vs by thy good spirit , that we may be more carefull in the day following , to serue and please thee , through Iesus Christ our Lord. Amen . A Prayer to bee vsed in a time of danger , by Stormes , and Tempests at Sea. GRatious God to whom all creatures stoope , and obey thy will , who rulest the raging of the sea , and calmest the furges thereof when they arise , wee thy distressed children , beseech thee to haue mercy vpon vs , to forgiue vs all our sinnes , and to remoue this present danger from vs : Wee haue none in heauen but thee , and wee haue none on earth , whom wee esteeme in comparison of thee : Thou art our refuge against the stormy wind , and the tempest , speake thou the word , and our soules shall liue , visit vs with thy louing kindnesse , defend vs with thy power , say vnto the windes , be still , and to the seas , stay heere your proud waues ; let our liues , and goods be pretious in thy sight . Thou hast commanded vs to seeke thee in the day of our trouble , and thou hast promised to heare the prayers of the distressed , arise O Lord , and helpe now , that we may know that it is thy hand ; if thou helpest not , our soules shall dwell in silence : Hast thee O Lord to helpe vs , O Lord make no long tarrying , O Lord heare vs , and deliuer vs for thy mercies sake : And whatsoeuer become of our bodies , wee beseech thee to prepare our soules for death and iudgement , that whensoeuer they shall depart from our bodies , they may rest in the glory of thy chosen , through Iesus Christ our Lord , Amen . A Thankes-giuing for deliuerance from the former danger of tempest and foule weather . O Lord our deliuerer , who hast brought vs againe from the graue of death , and hauing onely shewed vs our destruction , hast redeemed vs from it : by the power of thy great mercy , thou Lord hast changed our feare into reioycing , and turned our groanings into praises of thy name ; thou hast saued our liues , and refreshed vs with thy mercies ; O Lord receiue from vs the remaine of our liues which thou hast preserued , and sanctifie them to thy seruice , and to the obedience of thy will heere , and crowne them with eternall life with the , in the Kingdome of thy glory , through Iesus Christ our Lord : Amen . A Prayer in danger of the enemie . O Lord the preseruer of all , that put their trust in thee , wee beseech thee to saue vs from the hands of our enemies , protect vs from the power of the cruell man , giue vs not a prey to them that seeke our liues to destroy them , and our goods to possesse them : Wee confesse that our sinnes haue deserued to bee chastised with roddes , but O Lord we pray thee to take the matter into thine owne hand , for with thee there is mercy , and in thy rod there is correction , but not destruction to thy seruants ; O Lord set not vp the right hand of our enemies , and make not our aduersaries to reioyce : Wee humbly commit our bodies and soules into thy hands , for we know whom we haue trusted , and thou dost not faile them that depend on thee : Heare vs O Lord our deliuerer , and haue mercy vpon vs for Iesus Christ his sake , our onely Lord and Sauiour , Amen . A Thankes-giuing for deliuerance from the former danger of the enemie . O Lord our Fortresse , and defence against our enemies , which sought our destruction , we confesse that our sinnes haue iustly deserued , that thou shouldst haue forsaken vs in our greatest feare , & danger , but thou hast exalted thy mercy aboue all our iniquities , and hast giuen vs thy sheild to couer vs in the day of our battell , thy strength hath magnified it selfe in our weakenes , and thy right hand hath done valiantly ; we humbly acknowledge our duty to thee , and offer vnto thee a sacrifice of Thankes-giuing for our deliuerance and victory , beseeching thee to fill vs with thy praise all the daies of our life , to the glory of thy name , through Iesus Christ our Lord , Amen . A Prayer to bee vsed aboard in any visitation , by infectious sicknesse . FAther of mercies , and Lord of life , to whom also belong the issues of death , wee thy children acknowledge against our selues , that it is thy hand which punisheth vs in our health with sicknesse , and it is our sin that deserueth this , and a greater iudgement to bee inflicted vpon vs , O Lord heale our soules , for we haue sinned against thee , heale our bodies which haue beene the instruments of sin , and the weapons of vnrighteousnesse ; command thy destroying Angell to hold his hand , and restore vs againe to the cheerefull light of thy countenance . Clense the corruptions of our defiled soules , and repaire the decaies of our enfeebled bodies , turne our sorrow into ioy , our sicknesse into health ; and that mercy may neuer forsake vs , turne all our sinne into obedience of thy will , and if thou haue now appointed vs for death , prepare our soules we pray thee for that remoue , and season vs for a better life , that wee may cheerefully embrace death , and willingly forsake this world to dwell with thee in life euerlasting , through Iesus Christ our Lord , Amen . A Thankes-giuing for deliuerance from infectious sickenesse . WEe thy humble , and vnworthy seruants , most mercifull Father , whom thou hast preserued and spared in this great and dangerous visitation , do thankfully praise thy name for this mercy , confessing , and beleeuing , that thou onely hast saned vs , & defended vs ; thou hast visited vs gratiously , and corrected vs iustly , but thou hast not deliuered vs ouer vnto death : O Lord make vs more and more thankefull to thee for our liues , and obedient in the whole course of them to thy holy will : Preserue our bodies in health against all sicknesse , and disease , and our soules in holinesse against the infection and dominion of sin , that we may serue thee in all humble obedience to the end of our life through Iesus Christ , our Lord : Amen . A Prayer for their friends at home , to be vsed by them who aduenture their owne persons to Sea. ALmighty God , who rulest all things by thy power , and wisedome , and in whose sight all the inhabitants of the round world do walke : We thy seruants , diuided for a time from our deerest friends , to follow the businesse of our lawfull Calling , do yet most humbly call vpon thee for them : Blesse , O Lord , our naturall parents , our wiues and children , our kinred , and allyance , all our friends , and acquaintance ; preserue them in the true faith of thy Gospell , in the health of their persons , in the loue of their neighbours , in the businesses of their Callings , in all their waies direct and prosper them . Heare their prayers for vs , and our prayers for them , and grant vs a comfortable and happy meeting againe in our owne Land , that wee may ioyne together in the praising and glorifying of thy name through Iesus Christ our Lord , Amen . A Prayer to bee vsed aboard , for the Aduenturers and Owners at home . MErcifull Father , wee thy seruants , employed in the goods of other men , to get the necessaries of our owne liues , do beseech thy blessing vpon the owners and aduenturers thereof vnder our labour and charge : O Lord God of our maisters , we beseech thee to send vs good speed in this voyage , prosper their affaires in our hands , that we may know that thou hast shewed them mercy , & let their holy prayers be acceptable with thee , and effectuall vpon vs : direct and blesse them in all their vndertakings , and returne their aduentures to them with plentifull encrease , to the praise of thy goodnesse , & mercy , through Iesus Christ our Lord. Amen . A thankes-giuing for a faire Wind. GRacious God , we thy vnworthy seruants do confesse to thy glory , that by thy fauour to vs , thy creatures doe vs seruice , the winde and weather aboue vs , and the seas vnder vs , obey thy word and holy will to prosper our voyage : we humbly thank thee for this fauour ; and we blesse thy name with the honor due vnto it : we beseech thee to teach vs also by the example of our fellow-creatures , to learne obedience to thy will , that our vnderstanding , reason and religion , wherein we excell these vnliuely creatures , be not lost in vs ; but as wee in many things are more excellent then they , so especially we may exceed them in the maine end of our creation , which is to doe thee seruice and honour in the obedience of thy will , through Iesus Christ our Lord. Amen . O Lord heare our prayers , And let our cry come to thee . FINIS . 
A79030	----	By the King. A proclamation of His Majesties grace, favour, and pardon to all sea-men, sailers, marriners and other water-men. England and Wales. Sovereign (1625-1649 : Charles I) This text is an enriched version of the TCP digital transcription A79030 of text R211316 in the English Short Title Catalog (Thomason 669.f.5[101]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A79030 Wing C2681 Thomason 669.f.5[101] ESTC R211316 99870046 99870046 160814 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79030) Transcribed from: (Early English Books Online ; image set 160814) Images scanned from microfilm: (Thomason Tracts ; 245:669f5[101]) By the King. A proclamation of His Majesties grace, favour, and pardon to all sea-men, sailers, marriners and other water-men. England and Wales. Sovereign (1625-1649 : Charles I) Charles I, King of England, 1600-1649. 1 sheet ([1] p.) by L. Lichfield, [Oxford : 1642] "Given at Our court at Mayden-heath, the tenth day of November, in the eighteenth yeare of Our reigne.". With engraving of royal seal at head of document. Place and date of imprint from Wing. Reproduction of the original in the British Library. eng Sailors -- Great Britain -- 17th century -- Early works to 1800. Merchant mariners -- Great Britain -- 17th century -- Early works to 1800. Great Britain -- History -- Civil War, 1642-1649 -- Early works to 1800. A79030 R211316 (Thomason 669.f.5[101]). civilwar no By the King. A proclamation of His Majesties grace, favour, and pardon to all sea-men, sailers, marriners and other water-men. England and Wales. Sovereign 1642 540 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-03 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion C R HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms BY THE KING . ¶ A Proclamation of His Majesties Grace , Favour , and Pardon to all Sea-men , Sailers , Marriners and other Water-men . WHEREAS ever since the beginning of Our Reigne We have , to the care of the good of Our Subjects in generall , added particular encouragements to such of them as are Sea-men , Sailers , and Marriners , as well by increasing the wages of such of them as served in Our own Ships , placing of Corporalls in every ship for their learning of the Discipline of Warre , and Chaplaines for their instruction in the Protestant Religion , as by diverse other Acts of Grace and Favour to them in generall , farre beyond any of Our Predecessors . Notwithstanding which , We find that by the cunning of some Traiterous and Seditious persons ( who amongst other their false devices , by which they have endeavoured to alienate the hearts of Our Subjects from Us , have suggested that We intended an alteration in Religion ) many of Our Sea-men , Sailers and Marriners have been seduced to keep Our own ships from Us , to contribute towards the maintenance of the Army which is raised against Us ( and which had destroyed Us , if God almighty had not protected Us in the day of Battle ) and have been since drawn on and invited to serve in land-service against Us , though they have ever heretofore been freed by Us , and many of them ( especially those which belong to the Corporation of the Trinity-house ) have had speciall exemptions from any such service . Which Actions of disloyalty We cannot believe they were drawn into by their own inclinations , but by the false informations , or threats and menaces of their seducers . We doe therefore hereby offer Our free and Gratious Pardon to all Our Subjects being Sea-men , Saylors , Marriners , and all other Water-men , for all offences concerning the premises committed against Us before the publishing of this Our Proclamation . Provided that this Our Grace shall not extend to any Person who after notice of this Our Proclamation shall presume to detaine any of Our ships from Us , or to serve in any of Our ships detained from Us , or otherwise serve against Us either by Sea or Land , or shall presume by Loane , Contribution or otherwise to assist the said Army now raised against Us , or to assemble or muster themselves in Armes without authority derived from Us under Our hand , or to enter into any Oath of Association for opposing Us or Our Army . But We must and doe declare , That whosoever shall hence forward be guilty of the premises or any of them , We shall proceed against them as enemies to the publike peace , and Persons disaffected to Us , and to the Religion and Lawes of the Kingdom . ¶ Given at Our Court at Mayden-heath , the tenth day of November , in the Eighteenth yeare of Our Reigne . God save the King . 
A79325	----	By the King. A proclamation for recalling and prohibiting sea-men from the services of forraign princes and states England and Wales. Sovereign (1660-1685 : Charles II) 1661 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A79325 Wing C3402 Thomason 669.f.27[11] ESTC R210263 99869077 99869077 170708 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A79325) Transcribed from: (Early English Books Online ; image set 170708) Images scanned from microfilm: (Thomason Tracts ; 256:669f27[11]) By the King. A proclamation for recalling and prohibiting sea-men from the services of forraign princes and states England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 sheet ([1] p.) Printed by John Bill, Printer to the King's most Excellent Majesty, 1661. At the King's Printing-House in Black-Friers, London : [1661] Dated at end: Given at Our Court at Whitehall, the nineteenth day of April, in the thirteenth year of Our Reign. Annotation on Thomason copy: "Aprill 20". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sailors -- England -- Law and legislation -- Early works to 1800. Naval law -- England -- Early works to 1800. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion C R DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King. A PROCLAMATION For recalling and prohibiting Sea-men from the Services of Forraign Princes and States . CHARLES R. WHereas the Kings most Excellent Majesty hath been advertised , that great numbers of Mariners and other Seafaring men , His Majesties natural born Subjects many of them , by occasion of the late disbanding , and some others before have betaken themselves to the services of Forraign Princes and States , to the great disservice of his Majesty and their Native Countries ; and whereby his said Majesty and his Realms are unfurnished of men of their sort and calling , if there shall be cause to use them : Therefore for redress thereof at present , and preventing the like for the future , The Kings most Excellent Majesty , by this His Royal Proclamation , with the Advice of the Lords of his Majesties most Honorable Privy Council , doth Will and strictly charge and command all and singular Masters of Ships , Pilots , Mariners , Seamen , Shipwrights , and other Seafaring men , whatsoever and wheresoever , being his Majesties natural born Subjects , who are in the service of any Forraign Prince or State , or do serve in any Forraign Ships or Vessels , That forthwith they do withdraw themselves , and depart from such Forraign services and return home to their native Countrys and lawful Vocations . And further His Majesty doth hereby prohibite and forbid all and singular Masters of Ships , Pilots , Mariners , Seamen , Shipwrights , and other Sea-faring men whatsoever , being his Majesties natural born Subjects from entring themselves ; And doth hereby streightly charge and command them and every of them from henceforth to forbear to enter themselves into pay , or otherwise betake themselves to the service of any Forraign Princes , or States , or to serve in any Foraign Vessel or Ship , without Licence had and obtained in that behalf . To all which his Majesty doth and will expect due obedience and conformity ; And doth hereby publish and declare , That the Offenders to the contrary shall not onely incur his Majesties just displeasure , but be proceeded against for their contempt by seizure of their Goods , Persons , and Estates , wheresoever they shall be found , and otherwise , according to the utmost severities of Law. And further His Majesty doth hereby authorize and command all and every the Captains , Masters , and other Officers , serving or imployed in any of his Majesties Ships , or Vessels at Sea , to stop and make stay of , all and every such Person and Persons , as shall endeavour to transport or enter themselves into the Service of any Forraign Prince , or State , contrary to the true intent and meaning of this his Majesties Royal Proclamation ; And also to seize upon , take and bring away all such Mariners , Seamen , and other persons aforesaid , as shall be found to be imployed or serving in any Ships or Vessels , of or belonging to any Forraign Prince or State , or to any Merchant or other person or persons other then to his Majestie or his Subjects . Given at Our Court at Whitehall , the nineteenth day of April , in the thirteenth Year of Our Reign . GOD SAVE THE KING . LONDON , Printed by John Bill , Printer to the KING' 's most Excellent MAJESTY , 1661. At the KING'S Printing-House in Black-Friers . 
A82498	----	An additional article to the laws of vvar and ordinances of the sea. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A82498 of text R211721 in the English Short Title Catalog (Thomason 669.f.17[60]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 2 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A82498 Wing E1173 Thomason 669.f.17[60] ESTC R211721 99870428 99870428 163308 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A82498) Transcribed from: (Early English Books Online ; image set 163308) Images scanned from microfilm: (Thomason Tracts ; 246:669f17[60]) An additional article to the laws of vvar and ordinances of the sea. England and Wales. Parliament. 1 sheet ([1] p.) Printed by John Field, Printer to the Parliament of England, London : 1653. Order to print dated: Friday the Twenty eighth of October, 1653. Signed: Hen: Scobell, Clerk of the Parliament. Reproduction of the original in the British Library. eng Merchant mariners -- England -- Early works to 1800. Sailors -- England -- Early works to 1800. Great Britain -- Politics and government -- 1649-1660 -- Early works to 1800. Great Britain -- History, Naval -- 17th century -- Early works to 1800. A82498 R211721 (Thomason 669.f.17[60]). civilwar no An additional article to the laws of vvar and ordinances of the sea. England and Wales. Parliament. 1653 251 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Mona Logarbo Sampled and proofread 2007-11 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion blazon or coat of arms An Additional ARTICLE TO THE Laws of War and Ordinances of the Sea . THat all Mariners and others imployed , or which have been imployed in the Service of this Commonwealth in their Fleets , or otherwise at Sea , shall after the time of their respective Discharges , demean themselves with all duty and respect to the publique Peace : And if any person who hath been , is or shall be so imployed , hath committed or abetted , or shall commit or abet any Mutinous or Seditious act , whereby the peace of this Commonwealth may be , or hath been indangered ; Every such person shall be proceeded against , and suffer pains of Death , or otherwise , in the same sort and maner , as by the Laws of War and Ordinances of the Sea already established , he might have been proceeded against for any act of that nature , in case of being in actual Service . Provided , That every person comprized within this Article , be proceeded against within Three Moneths after the Offence committed , and not otherwise . Friday the Twenty eighth of October , 1653. ORdered by the Parliament , That this Additional Article to the Laws of VVar and Ordinances of the Sea , be forthwith Printed and Published . Hen : Scobell , Clerk of the Parliament . London , Printed by John Field , Printer to the Parliament of England . 1653. 
A90162	----	An order by the Commissioners of the Admirality and the Navy concerning the payment of the prize-money due to seamen and souldiers, and their widows, that have served at sea in this last years expedition. 16 January, 1653. England and Wales. Commissioners of the Admiralty and the Navy. This text is an enriched version of the TCP digital transcription A90162 of text R211782 in the English Short Title Catalog (Thomason 669.f.17[74]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90162 Wing O368 Thomason 669.f.17[74] ESTC R211782 99870481 99870481 163322 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90162) Transcribed from: (Early English Books Online ; image set 163322) Images scanned from microfilm: (Thomason Tracts ; 246:669f17[74]) An order by the Commissioners of the Admirality and the Navy concerning the payment of the prize-money due to seamen and souldiers, and their widows, that have served at sea in this last years expedition. 16 January, 1653. England and Wales. Commissioners of the Admiralty and the Navy. Desborough, John, 1608-1680. 1 sheet ([1] p.) Printed for Laurence Blaiklock, and T. Hewer, London : 1653 [i.e. 1654] Signed: John Disbrowe (and 5 others). Order to print signed: Ro: Blackborne Secre:. Reproduction of the original in the British Library. eng Sailors -- England -- Pay, allowances, etc. -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. Great Britain -- History, Naval -- 17th century -- Early works to 1800. A90162 R211782 (Thomason 669.f.17[74]). civilwar no An order by the Commissioners of the Admirality and the Navy, concerning the payment of the prize-money due to seamen and souldiers, and the England and Wales. Commissioners of the Admiralty and the Navy. 1654 428 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-07 TCP Assigned for keying and markup 2007-08 Aptara Keyed and coded from ProQuest page images 2007-09 Emma (Leeson) Huber Sampled and proofread 2007-09 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN ORDER By the COMMISSIONERS of the Admiralty and the Navy , concerning the payment of the Prize-money due to Seamen and Souldiers , and their Widows , that have served at Sea in this last years Expedition . 16 January , 1653. By the Commissioners for the Admiralty and Navy . UPon consideration had of the Results of a Councel of Warre , held aboard the Swift-sure , in the Fleet , the first of December , 1653. concerning the Prize-money due to Seamen and Souldiers that have served at Sea in this last years Expedition , It is hereby Declared and Ordered as followeth . 1. That all Seamen and Souldiers that have served in the Fleet in the three last Engagements against the Dutch , and shall list themselves aboard any of the States Ships , at or before the last of March next , shall have for their respective shares of Prizes , twenty shillings . 2. That such as have been in two of the said Engagements shall have thirteen shillings four pence . 3. That those who served only in one of the said Engagements , shall have six shillings eight pence . 4. That all such Seamen and Souldiers as have been disabled by sickness , or wounds received in the Service : As also the Widows of any such Seamen or Souldiers , slain in any of the said Engagements , shall have paid unto them their full shares of Prize money , viz. twenty shillings . 5. That such of the Souldiers as are now again entertained in the Army ( having Tickets for their Prize money ) do produce unto the said Commissioners , a Certificate under the hand of the Captain , under which they now serve : As also a Copy of the last Muster Roll of the Companies to which they respectively belong , Or in default thereof , a Certificate under the hand of the Muster-master , testifying their being in the Service ; whereupon Order shall be given for payment of the shares of Prizes due unto them . John Disbrowe , George Monck , Rob : Blake , Vin : Gookin , John Stone , John Clerke . Ordered by the said Commissioners , that the said Declaration be forthwith Printed and published , To the end , all persons therein concerned , may take notice thereof . Ro : Blackborne Secre : London , Printed for Laurence Blaiklock , and T. Hewer , 1653. 
A94155	----	At a Councel of War held aboard, the 17 of October, 1654. This text is an enriched version of the TCP digital transcription A94155 of text R212327 in the English Short Title Catalog (Thomason 669.f.19[32]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A94155 Wing S6258 Thomason 669.f.19[32] ESTC R212327 99870959 99870959 163370 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A94155) Transcribed from: (Early English Books Online ; image set 163370) Images scanned from microfilm: (Thomason Tracts ; 246:669f19[32]) At a Councel of War held aboard, the 17 of October, 1654. Lawson, John, Sir, d. 1665. 1 sheet ([1] p.) s.n., [London : 1654] At head of text: Present Vice-Admiral John Lawson, Rear Admiral Dakins, Capt. Jonas Poole, Capt. Benjamin Blake, Capt. Iohn Lambert, Capt. Leon Harris, Capt. William Crispin, Capt. Rich. Lions, Capt. Edward Morcock, Capt. Iohn White, Capt. Richard Hodges, Capt. William Hannum, Capt. Clark, Capt. William Vessey, Capt. Henry Fen, Capt. Robert Story, Capt. Hawkes, Capt. Lightfoot, Capt. Hubart, Lieut. Haward, Lieut. Pride, Lieut. Trafford, Lieut. Hall, Lieut. Wilkinson, and Mr. Iohn Bear master of the Falmouth. At end: This was signed by all the abovesaid Persons. Imprint from Wing. Annotation on Thomason copy: "Nouemb: 4 1654". Reproduction of the original in the British Library. eng Sailors -- England -- Early works to 1800. Great Britain -- History, Naval -- 17th century -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. A94155 R212327 (Thomason 669.f.19[32]). civilwar no At a Councel of War held aboard, the 17 of October, 1654.: Lawson, John, Sir 1654 440 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion At a Councel of War held aboard , the 17 of October , 1654. Swiftsure . Present Vice-Admiral John Lawson , Rear Admiral Dakins , Capt. Jonas Poole , Capt. Benjamin Blake , Capt. Iohn Lambert , Capt. Leon Harris , Capt. William Crispin , Capt. Rich. Lions , Capt. Edward Morcock , Capt. Iohn White , Capt. Richard Hodges , Capt. William Hannum , Capt. Clark , Capt. William Vessey , Capt. Henry Fen , Capt. Robert Story , Capt. Hawkes , Capt. Lightfoot , Capt. Hubart , Lieut. Haward , Lieut. Pride , Lieut. Trafford , Lieut. Hall , Lieut. Wilkinson , and Mr. Iohn Bear Master of the Falmouth . UPon notice had of a certain Petition drawn and signed by many Sea-men of the Fleet at this place , and intended to be presented to the Lord Protector ; as also , of several Petitions presented by certain Ships Companies , to their respective Commanders ; it was debated of , and resolved as followeth . Quest . 1. Whether it be lawful for Sea-men to tender their grievances by way of Petion ? Resolved in the affirmitive , none dissenting . Quest . 2. Whether the things alleadged in the Petition be real grievances , or no ? Resolved in the affirmative , none dissenting , that we own them for grievances , except that clause in the fifth head , concerning forraigne service , which we take for no grievance ; in case provision be made for them , as is desired : onely Capt. Poole , Capt. Blake , Capt. Lambert , and Lieut. Haward , are not satisfied that impressing is a grievance . Quest . 3. The Question being put , Whether the Sea-men Petitioning their private Commanders , and delivering their forementioned Petition , with desires that they would please to move the Generals and chief-Officers , be so far owned by us , as to present the same to our Generals with these foregoing votes , leaving it to their Honours consideration for proceeding in it as they shall see cause . Resolved in the affirmative by all ; onely Capt. Blake , and Capt. Lambert , are not satisfied as to the Sea-mens presumption , in Petitioning the Lord Protector ; all the rest understand the Lord Protector is not immediately Petitioned by the same . Resolved , That the Vice Admiral of the Fleet be desired to send these Votes , together with the said Petition and subscriptions , to the Generals . This was signed by all the abovesaid Persons . 
A96076	----	The watermens case, in relation to the bill for increase and encouragement of seamen Watermen and Lightermen of the River Thames (Guild) 1700 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A96076 Wing W1055 ESTC R232340 99900104 99900104 137642 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96076) Transcribed from: (Early English Books Online ; image set 137642) Images scanned from microfilm: (Early English books, 1641-1700 ; 2522:8) The watermens case, in relation to the bill for increase and encouragement of seamen Watermen and Lightermen of the River Thames (Guild) 1 sheet ([1] p.) s.n., [London : 1700] Imprint from Wing CD-ROM, 1996. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sailors -- England -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Watermens Case , In Relation to the BILL for Increase and Encouragement of Seamen . IN the Bill for Encouragement of Seamen , the Register for them is made Voluntary , as fearing that an Act to force them into a Register would be so great an Infringement of Liberty , as might discourage and obviate the future Breeding of Seamen , and cause many of the present , either to decline going to Sea , or betake themselves to the Service of some Foreign State. For which Reasons 't is Humbly hoped , That the said Register may be made Voluntary to the Watermen as well as others ; since the forcing them thereinto , will much Discourage , and be the Ruine of many of the present Company of Watermen , That are more subject to , and have suffered more by the Sea-Service , than any other Society , and may put a great stop to the future Breeding of Watermen . Whereas the said Company now is one of the best Seminaries for Breeding up Youth to the Sea , and is computed to have afforded above 4000 Voluntiers and Pressed Men for the Navy , since His Majesty's Happy Accession to the Crown . It 's therefore Humbly submitted to the great Wisdom of this present Parliament , Whether it might not highly conduce towards the Furnishing the Navy with great Numbers of Able Men , and thereby better promote the good purposes of the designed Registring of Seamen . 1. If the Watermen were allowed to continue their being Registred in their own Company as they now all are . 2. And all Lightermen , Bargemen , and others employed in Rowing on the River Thames ( Fishermen and Trinitymen excepted ) be Incorporated with the Watermen into one Body Politique , and be Registred in the same Manner , and under the same Penalties , as the Watermen now are ; which Register may from time to time ( as required ) be transmitted unto the Admiralty . Whereby a more Exact and full List of all Watermen may be more speedily had , and with less Charge than others can procure , that do not know or are conversant amongst the Watermen . 3. And several Thousands of Stout and Able Men , as Lightermen , Bargemen , &c. will be added , and made forth coming , more than the Registring Bill comprehends , or seems to have any notice of . Which Persons being now subject to no Order or Regulation , withdraw and absent themselves in times of Pressing , and commit many other Irregularities on the River , which cannot by any means be so certainly and readily prevented , as by Uniting such persons unto , and bringing them under the same Orders and Regulations with the Watermen . For the Barges now leave their lusty and able Men at Kingston , &c. and are brought from thence to London with Old Men only . And the Young and Able Lightermen hide and withdraw from their Employments , until the Press is over , which makes Wages very dear , obstructs Trade , and raises the price of Provision , Fewel , &c. which tends to the prejudice of all , especially the poorer sort . 4. A great many more Substantial and considerable Persons will be then added to the Watermens Company ; for want whereof , and good By-Laws , with reasonable Penalties , for punishing Offenders , many Abuses have formerly been committed , the Company 's Stock misapplyed and embezelled , ( none being qualified to Sue for the same ) and the Charities of several discouraged or diverted . Which then it 's hoped will be effectually prevented , and the Income thereby considerably increased , and duly applyed for Relief and Support of the Decayed and Disabled Members of the said Company , and the Widows of such , and in Educating and Breeding up their poor and helpless Children in the Art of Navigation , to the great Increase and Encouragement of Seamen , Advantage of Trade , and Security of the Kingdom . 
B02977	----	Reasons for the taking off the Q--s and R--s in the Navy books; together with proposals humbly offered to the honourable House of Commons for the expeditious payment of saylors. Eccles, William, fl. 1700. 1700 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B02977 Wing E131 ESTC R226258 51784520 ocm 51784520 174930 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B02977) Transcribed from: (Early English Books Online ; image set 174930) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2706:7) Reasons for the taking off the Q--s and R--s in the Navy books; together with proposals humbly offered to the honourable House of Commons for the expeditious payment of saylors. Eccles, William, fl. 1700. Great Britain. Parliament. House of Commons. 1 sheet ([1] p.) s.n., [London? : 1700?] Signed at end "William Eccles." Date and place of publication suggested by Wing (2nd ed.). Reproduction of original in: Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng England and Wales. -- Royal Navy -- Early works to 1800. Sailors -- Great Britain -- 17th century -- Pay, allowances, etc. -- Early works to 1800. Broadsides -- England -- London -- 17th century 2008-05 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-07 Paul Schaffner Sampled and proofread 2008-07 Paul Schaffner Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion REASONS FOR THE Taking off the Q — s and R — s in the Navy Books ; together with Proposals humbly Offered to the Honourable House of Commons for the expeditious Payment of Saylors . I Doubt not but the Greivences of Saylors , touching Q — s and R — s have ( In diverse Modes and Formes ) been already represented to this Honourable House , so that I shall touch very Slightly upon the same , I will only add that . First , No Q — s nor R — s can be taken off to advantage of the whole , unless they are all taken off in General by Act of Parliament . For if the Matter be referred to be Examined , by the Admiralty , or Navy , or any other Person , or Persons , the Saylors are still in the same Condition , being to be Judged , by the same Judges ; or others , that may be Equally Prejudiced , or Byased , and can have no other remedy then what they have already . Secondly , With humble Submission I propose , that the taking off all the Q — s and R — s in General , will be an Encouragement to all Saylors , Encouragement for all Persons to trust them , when in Necessity , and will be for the Honour and Credit , of the Nation . And that the Saylors may with Ease be paid , their Creditors satisfyed , and the Money due from His Majesty in Arrears to Saylors with Ease paid , I with all Humillity propose . That Tickets be made out ( if there be none made out already ) for the Saylors who are Q — d and R — d and also for the future , that at any time , or times , when His Majesty's Fleet shall have ended their Summers Expedition , and shall put into Harbour ; the Captain of each Ship shall there together with other Officers on Board , make out Tickets for Saylors then on Board , and also for such Dead , Discharged , Wounded , or Sick Men set on Shore , or sent to Hospitals , for their Wages respectively due to them ; as also Tickets for themselves from time to time , at the end of every respective Expedition , and their coming into Harbour . That those Tickets so made out , or hereafter to be made out , be sent up to Lon , don , or else where , ( according to the direction of this Honourable House ) to an Office , or Offices , to be Erected for that purpose , where each Individual Ticket shall receive a Stamp , and Indorsement , of the Vallue of each Ticket , with an Allowance of Interests thereon , ( that these Tickets be returned to the Parties in whose Custody they now are , ) or to the said Ship , to whom they belong , and paid to the Saylor as ready Mony , that an Act pass to make the same Current as Specie , between Subject , and Subject , and be adjudged a good tender in Law for any Debt by any Persons due , and that these Tickets be paid in payments for duties to His Majesty , and that a Fund be appointed for the taking of them in ; is most humbly proposed , will make the Saylors Easie , all Persons dealing with them happy , the King quiet , the Nation out of Debt ( in this Affaire ) Funds thereby will be converted to the use designed ( procure a Circulation of Mony ) and stop the Mouths of abundance of People , who being ready to Starve for their Money due to them ( their Poverty being so pressing ) Make Continual Exclamations and Murmors against the Government , will bring our Saylors home from Abroad ; And I hope make this a Flourshing and Happy Kingdom . Which is the Prayers of your Honours most obedient Servant , William Eccles. 
B04822	----	The sea-mans compass or A dainty new ditty composed and pend the deeds of brave sea-men to praise and commend, 'twas made by a maid that to Gravesend did pass, now mark, and you quickly shall hear how it was. To the tune of, The tyrant hath stoln. L. P. (Laurence Price), fl. 1625-1680? This text is an enriched version of the TCP digital transcription B04822 of text R182076 in the English Short Title Catalog (Wing P3382D). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 B04822 Wing P3382D ESTC R182076 47012597 ocm 47012597 174565 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B04822) Transcribed from: (Early English Books Online ; image set 174565) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2691:50) The sea-mans compass or A dainty new ditty composed and pend the deeds of brave sea-men to praise and commend, 'twas made by a maid that to Gravesend did pass, now mark, and you quickly shall hear how it was. To the tune of, The tyrant hath stoln. L. P. (Laurence Price), fl. 1625-1680? 1 sheet ([1] p.) : ill. Printed for F. G. ..., London : [1650?] Signed at end: L. P. Attributed to Laurence Price by Wing (2nd ed.) Date of publication taken from Wing (2nd ed.) Contains 2 illustrations. Right half-sheet contains: The second part to the same tune. Reproduction of original in: University of Glasgow. Library. eng Ballads, English -- 17th century. Sailors -- Poetry. Broadsides -- England -- 17th century. B04822 R182076 (Wing P3382D). civilwar no The sea-mans compass or A dainty new ditty composed and pend the deeds of brave sea-men to praise and commend, 'twas made by a maid that to L. P 1650 737 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-04 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion The Sea-mans Compass OR A dainty new Ditty composed and pend The deeds of brave Sea-men to praise and commend , 'T was made by a Maid that to Gravesend did pass , Now mark , and you quickly shall hear how it was : To the Tune of , The Tyrant hath stoln . AS lately I travelled , towards Gravesend , I heard a fair Damosel a Sea-man commend And as in a Tilt-boat we passed along In praise of brave Sea-men she sung this new Song Come Tradesman or Merchant , whoever he be There 's none but a Sea-man shall marry with me , A Sea-man in promise is faithful and just Honest in carriage and true to his trust Kind in behaviour and constant in love As firm in affection as the Turtle-Dove , Valiant in action in every degree There 's none but a Sea-man , &c , The Sea-men adventures their lives at the Seas Whilst land men on shore takes pleasure and ease The Sea-men at all times their businesse must ply In Winter and Summer in wet and in dry From toyl and pains taking they seldome are frée There 's none but a Sea-man , &c , Moreover I de have you for to understand That Sea-men brings treasure and profit to land Above and beneath ground for wealth they have sought And when they have found it to England 't is brought With hazard of lives by experience we see There 's none but a Sea-man , &c. Sea-men from beyond Seas bring silver and gold With Pearls and rich Jewels most rare to behold With Silks and rich Velvets their credits to save Or else you gay Ladies could not go so brave This makes my heart merry as merry may be There 's none but a Sea-man shall marry with me . The second Part to the same Tune , THe Sea-men brings Spices and Sugar so fine Which serve the brave gallants to drink with their wine With Lemonds and Orenges all of the best To rellish their pallats when they make a feast Sweet Figs , Prunes & Raisons by them brought home be There 's none but a Sea-man shall marry with me . To comfort poor people , the Sea-men do strive And brings in maintainance to keep them alive As raw silk and cotten wool to card and to spin And so by their labours their livings comes in Most men are beholding to Sea-men we sée With none but a Sea-man I married will be . The Mercer's beholding we know well enough For Holland , Lawn , Cambrick , and other gay stuffe That 's brought from beyond seas by Sea-men so bold , The rarest that ever mens eyes did behold God prosper the Sea-men where ever they be There 's none but a Sea-man shall marry with me . The Merchants themselves are beholding also To honest Sea-men that on purpose do go To bring them home profit from other strange lands , Or else their fine daughters must work with their hands The Nobles and Gentry of every degree Are also beholding to Sea-men we see . Thus for rich men & poor men , the Sea-men does good And sometimes comes off with loss of much blood If they were not a guard and defence for our land Our enemiee soon would get the upper hand And then in a woful case strait we should be There 's none but a Sea-man shall marry with me . To draw to conclusion and so make an end I hope that great Neptune my love will befriend And send him home safely with health and with life Then shall I with joyfulness soon be his wife You maids wives , and widdows that Sea-mens loves be With hearts and with voices Joyn Prayers with me . God blesse all brave Sea men from quicksands and rocks From loss of their blood and from enemies knocks From lightning and thunder . and tempests so strong From ship wrack and drowning and all other wrong And they that to these words will not say , Amen . 'T is pitty that they should ever speak words agen . L. P. Finis . London printed for F. G. on Snow-hill : Entred according to order . 
B04898	----	Neptunes raging fury, or, The gallant sea-mens sufferings. Being a relation of their perils and dangers, and of the extraordinary hazards they undergo in their noble adventures. Together with their undaunted valor, and rare constancy, in all their extremities. And the manner of their rejoycing on shore at their return home. To the tune of, When the stormy windes doe blow. / By J.P. J. P. This text is an enriched version of the TCP digital transcription B04898 of text R181454 in the English Short Title Catalog (Wing P441F). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 B04898 Wing P441F ESTC R181454 47012566 ocm 47012566 174533 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B04898) Transcribed from: (Early English Books Online ; image set 174533) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2691:18) Neptunes raging fury, or, The gallant sea-mens sufferings. Being a relation of their perils and dangers, and of the extraordinary hazards they undergo in their noble adventures. Together with their undaunted valor, and rare constancy, in all their extremities. And the manner of their rejoycing on shore at their return home. To the tune of, When the stormy windes doe blow. / By J.P. J. P. 1 sheet ([1] p.) : ill. Printed by T. Mabb, for Ric. Burton ..., London, : [between 1650 and 1665] Contains 3 illustrations. Date of publication suggested by Wing (2nd ed.) Right half-sheet contains: The second part, to the same tune. Reproduction of original in: University of Glasgow. Library. eng Ballads, English -- 17th century. Sailors -- Great Britain -- Poetry. Broadsides -- England -- 17th century. B04898 R181454 (Wing P441F). civilwar no Neptune's raging fury, or, The gallant sea-mens sufferings. Being a relation of their perils and dangers, and of the extraordinary hazards t [Parker, Martin] 1650 821 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2008-04 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-10 Mona Logarbo Sampled and proofread 2008-10 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Neptunes raging fury , OR , The Gallant Sea-mens Sufferings . Being a Relation of their Perils and Dangers , and of the extraordinary hazards they undergo in their Noble Adventures . Together with their undaunted valour , and rare constancy , in all their extremities . And the manner of their rejoycing on Shore at their return home . To the Tune of , When the Stormy Windes doe blow . By J.P. YOu Gentle men of England That lives at home at ease , Full litle doe you think upon The dangers of the Seas ; Give ear unto the Marriners , And they will plainly show , The cares and the feares , When the stormy windes doe blow . All you that will be Sea-men , Must bear a valiant heart , For when you come upon the Seas You must not think to start ; Nor once to be faint hearted In Haile , Rain nor Snow ; Nor to shriek , nor to shrink , When the stormy winds doe blow , The bitter storms and Tempests Poore Sea-men must endure , Both day & night , with many a fright We seldome rest secure : Our sléep it is disturbed , With visions strange to know , And with dreams on the streams , When the stormy winds doe blow . In Claps of roring thunder , Which darknesse doth enforce , We often finde our ships to stray Beyond our wonted course , Which causeth great distractions , And sincks our hearts full low ; T is in vain to complain When the stormy winds do blow . Sometimes in Neptunes bosome , Our ships is tost with waves ; And every man expecting The Sea to be their Graves . Then up aloft she mounteth , And down again so low : T is with Waves , O with Waves ! When the stormy winds doe blow . Then down we fall to prayers , With all our might and thought When refuge all doth faile us , T is that must bear us out : To God we call for succour , For he it is we know That must aid us , and save us When stormy windes doe blow . The Second Part , to the same Tune . THe Lawyer and the Usurer , That sits in Gowns of Firr , In Closets warm , can take no harm , Abroad they need not stirre , When winter fierce with cold doth pierce And beats with Haile and Snow , We are sure to endure , When the stormy windes doe blow . We bring home costly Merchandize And Iewels of great price , To serve our English Gallantrie , With many a rare device , To please the Noble Gentry Our pains we freely show , For we toyle , and we moyle , When the stormy windes doe blow . We sometimes saile to th' Indies , to fetch home Spices rare : Sometimes again , to France & Spain For wines beyond compare , Whilest Gallants are carousing In Taverns on a row ; Then we sweep o're the deep , When the stormy windes do blow . When Tempests are blown over And greatest fears are past ; In weather faire , and temperate aire We straight lye down to rest ; But when the Billows tumble , And waves doe furious grow : Then we rowse , up we rowse , When the stormy windes doe blow . If Enemies oppose us , When England is at Wars With any forreign Nations We fear not wounds and Scars : Our roring Guns shall teach them Our valour for to know , Whilest they reele , in the Keele , When the stormy winds doe blow . We are no Cowardly shrinkers , But English-men true bred We 'le play our parts , like valiant hearts And never fly for dread : We 'le ply our busines nimbly When ere we come or go , With our mates , to the straits , When the stormy winds doe blow . Then Courage all brave Marriners , And never be dismaid , Whilest we have bold Adventurers We ne're shall want a trade : Our Merchants will imploy us , To fetch them wealth I know : Then to be bold , work for Gold , When the stormy winds doe blow , When we return in safety , With wages for our pains : The Tapster and the Vintener Will help to share our gains : Wee 'le call for liquor roundly , And pay before we goe ; Then we 'le rore , on the shore , When the stormy windes doe blow . FINIS . London , Printed by T. Mabb , for Ric. Burton , at the Horse-shoe in Smith-field 
B05675	----	A proclamation for re-calling and prohibiting sea-men from the services of forreign princes and states. At Edinburgh, the seventh day of June, one thousand six hundred and sixty four. Scotland. Privy Council. 1664 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05675 Wing S1897 ESTC R183528 52612332 ocm 52612332 179635 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B05675) Transcribed from: (Early English Books Online ; image set 179635) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2794:29) A proclamation for re-calling and prohibiting sea-men from the services of forreign princes and states. At Edinburgh, the seventh day of June, one thousand six hundred and sixty four. Scotland. Privy Council. 1 sheet ([1] p.) Printed by Evan Tyler, Printer to the King's most excellent Majesty, Edinburgh : 1664. Caption title. Royal arms at head of text; initial letter. Printed in black letter. Signed: Pet. Wedderburne, Cl. Sti. Concilii. Imperfect: stained with slight loss of text. Reproduction of the original in the National Library of Scotland. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng England and Wales. -- Royal Navy -- Foreign service -- Early works to 1800. Sailors -- Legal status, laws, etc. -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion CR HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms A PROCLAMATION For Re-calling and Prohibiting Sea-men from the Service of forreign Princes and States . At Edinburgh , the seventh day of June , one thousand six hundred and sixty four . The Lords of His Majesties Privy Council , having received a Letter from the Kings Majesty , dated at Whitehall the second day of June instant , commanding a Proclamation to be issued in His Majesties name ; bearing , That the Kings most Excellent Majesty hath been advertised , That great numbers of Mariners and other Sea-faring men , His Majesties natural born Subjects of this His ancient Kingdom of Scotland , have be taken themselves to the Services of forreign Princes and States , to the great disservice of His Majesty and their native Country ; and whereby His Majesty and His Realms are unfurnished of men of their sort and calling , if there shall be cause to use them . For remiss whereof at present , and preventing the like for the future , the Kings most Excellent Majesty , both Will and streightly Charge and Command , all and singular Masters of Ships , Pilots , Mariners , Seamen , Ship-wrights , and other Sea-faring men whatsoever and wheresoever , being His Majesties natural Subjects of this His Kingdom of Scotland , who are in the Service of any forreign Prince or State , or do service in any forreign Ships or Vessels , That forthwith they do withdraw themselves , and depart from such forreign Services , and return home to their native Country and lawfull Vocations , or to some of His Majesties Dominions . And further , His Majesty both prohibit and forbid all and singular Masters of Ships , Pilots Mariners , Sea-men , Ship-wrights , and other Sea-faring men whatsoever , being His Majesties natural born Subjects of this his Kingdom of Scotland , from entering themselves ; and both hereby first stre 〈…〉 y Charge and Command them , and every one of them , from henceforth to forbear to enter themselves into pay , or otherwise to be take themselves to the Service of forreign Princes or States , or to 〈◊〉 in any forr 〈…〉 ●essel or Ship , other than the Ships and Vessels belonging to His Majesties Domini●●s without ●●●nce and obtained in that behalf . To all which His Majesty doth , and will , expect due obedience and conformity : And doth publish and declare , That the offenders to the contrary , s●●●l not only incur Hi● Majesties just displeasure , but be proceeded against for their contempt , according to the utmost severities of Law. Therefore , they have ordained , and by these presents ordains Macers or Messengers at Arms , as Sheriffs in that part , in His Majesties Name and Authority , to make publick intimation hereof at the Mercat-cross of Edinburgh , Peer and Shoar of Leith , and at the Mercat-crosses of all Royal Burroughs where there are any Sea-ports , that all persons therein concerned may give due and speedy o●●dience to this His Majesties Royal Commands , as they will answer upon their outmost perils . And ordains these presents to be printed , that none pretend ignorance . Pet. Wedderburne , Cl. Sti Concilii . EDINBURGH , Printed by Evan T●●●er , Printer to the King 's most Excellent Majesty , 1664. 
A33550	----	An account of the nature, causes, symptoms, and cure of the distempers that are incident to seafaring people with observations on the diet of the sea-men in His Majesty's navy : illustrated with some remarkable instances of the sickness of the fleet during the last summer, historically related / by W.C. Cockburn, W. (William), 1669-1739. 1696 Approx. 221 KB of XML-encoded text transcribed from 98 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A33550 Wing C4815 ESTC R24229 08084223 ocm 08084223 40814 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33550) Transcribed from: (Early English Books Online ; image set 40814) Images scanned from microfilm: (Early English books, 1641-1700 ; 1226:9) An account of the nature, causes, symptoms, and cure of the distempers that are incident to seafaring people with observations on the diet of the sea-men in His Majesty's navy : illustrated with some remarkable instances of the sickness of the fleet during the last summer, historically related / by W.C. Cockburn, W. (William), 1669-1739. [9], 173, [1] p. Printed by Hugh Newman, London : 1696. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Medicine, Naval. Sailors -- Diseases. 2006-07 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Emma (Leeson) Huber Sampled and proofread 2006-08 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion An Account of The Nature , Causes , Symptoms and Cure OF THE DISTEMPERS That are incident to Seafaring People . WITH Observations on the Diet of the Sea-men IN HIS Majesty's Navy . Illustrated with some Remarkable Instances of the Sicknesses of the Fleet during the last Summer , historically related . Libera per vacuum posui vestigia princeps , Non aliena meo pressi pede . Horat. epist . xix . lib. 1. By W. C. of the Colledge of Physicians , London : And Physician to the Blue Squadron of his Majesty's Fleet. LONDON , Printed for Hugh Newman at the Grashopper in the Poultry . 1696. TO THE Right Honourable THE Lords Commissioners For executing The Office of Lord High Admiral of England , Ireland , &c. My Lords , YOUR Lordships having been pleased to appoint me One of the Physicians of the Fleet , I thought my self obliged , to use my utmost endeavours for discharging the Trust you committed to me : and therefore I , not only , kept a Journal of the Mens Names , and a History of their Sickness ; but of the Medicins I gave them , with the Success they had . And when I had considered the way of their living , and other circumstances , there appeared to me a very reasonable View of the Diseases at Sea , which I first committed to Paper for my own Assistance in the Service ; but am now perswaded to submit those Thoughts to the Censure of the World. Yet , in This I shall run no great Risque , under your Lordships Protection , which , I hope , you will not deny me ; since 't is your Lordships gave Them , first , Life , and They have grown up under your Favour to what They are : so that if They obtain the End , I design'd Them for , the publick Good ; 'T is the Publick must thank you for Them. I am , with great Respect , My Lords , Your Lordships Most Humble and Faithful Servant , W. Cockburn . THE CONTENTS . THE Vsefulness of this Work pag. 1 A prospect of it 3 What the Sea Victuals are 5 The consequence of this Victualling 8 Is first the Scurvey 9 Its description ibid. How these symptoms are produc'd 10 How that extraordinary weakness 13 And unequal Pulse 15 How the Inflammation of the Gums 16 Their Rottenness and Itching ibid. How the Scurvy and Melancholia Hypochondriaca are distinguisht 17 What may follow upon the use of their Bread 21 What from their Burgoo 24 And Pease 25 What the Inconveniencies from their Lodging 26 As catching Cold 27 And a Fever 28 Its description 29 An hypothesis for helping us to account for its symptoms ibid. How the weight & heaviness is produc'd 31 How the lesser activity 32 And lesser weakness ibid. How the Coldness over the whole body 33 How the Coldness in the extremities 34 And not in the Brain 35 How the pain is produc'd 36 And such an One as when one is beat 37 Why the Pulse is weak 38 Rare ibid. And depress'd 39 How a want of Appetite 40 And Costiveness 41 How the sleepiness ibid. How the warmth begins 44 The Pulse becomes great and strong ibid. They are restless 45 And very dry ibid. How the roughness of the tongue 46 And its Blackness ibid. Why they are hard of Breathing ibid. How their breath is like fire 47 Why they are light headed ibid. Fevers end in death 48. Or by Sweating , a Looseness , &c. 49 The former supposition is not a meer Hypothesis ibid. This interrupted perspiration makes Diarrheas 51 ▪ And Agues 53 An enumeration of their symptoms ibid. The symptoms accounted for , and first the Coldness after dinner 55 The Paleness of their Lips 56 Their Trembling ibid. Their weak Pulse 57 Why they are insensible , while their external senses are right ibid. How their Bodies like a Corpse 59 And a great drought ibid. Yet in the place of Death comes Warmth and Heat 60 Which ends in sweating 61 Their Pulse stronger and more frequent ib. And a beating in their Head ib. A great drought 62 The Pulse natural for some time 63 Why it recurs every day , every third , or fourth 65 How it ends sometimes in death , and that in the return 70 The Seamens life , as to what concerns their temperance , &c. ibid. A hint at the diseases got nearer or under the line 73 Why I have neglected the common stories of Poyson , &c. 74 Why Poyson ibid. Why the Chymical Principles 77 Why Acid and Alkali 82 The Contents of the Second Part. THE Way of relating these Observations 89 First Observation of a Fever 90 General hints for its Cure ibid. Why the Practice is unsuccessful 91 What my thoughts are about these general hints 93 What of Blee●ding , Sweating , &c. 94 A remarkable history of a Patient of Dr. Willis's 96 The particular Cure 99 Observation 2d of a Fever 101 Observation 3d 102 A Remark 104 Observation 4th 105 Observation 5th 106 Observation 6th 108 Observation 7th 110 Observation 8th of an Ague 112 The General Cure ibid. An Account of the Jesuits Bark 116 A necessary Corollary deduced from this account 119 The Chymists have given no account of its way of working 121 It s astringent power is unaccountable 123 Why the Bark has sometimes so pernicious effects 125 The particular Cure 126 Observation 9th 128 Observation 10th 131 An Examination of Helvetius's Bark-Clyster practice 135 Citations from his Book ibid. The answer 141 Observation 11th of the Scurvy 150 Observation 12th 152 A particular Remark 153 Observation 13th of a Diarrhea or Looseness 154 Observation 14th 155 A remark of a particular Medicin 156 Observation 15th 157 Observation 16th 159 Observation 17th of a Decay 161 Observation 18th of a Clap 164 A singular way of curing it ibid. Observation 19th of a Quinsey 168 Two Remarks 169 PART I. An account of those Sicknesses that are incident to Sea-faring People . THere are none who have us'd the Sea for any time , especially in the Royal Navy , but must be highly sensible how useful an undertaking of this nature is ; and how assisting to most of the Surgeons , who pursue their employments at Sea , and particularly in the Meridian for which this is calculated ; and yet 't was never attempted by any , of what Nation soever , as far as I can learn , either by reading or conversation . Officers and Sailers must needs have their courage ( which is naturally great , besides its being supported by the Applauses and Rewards of Honour ) much augmented , by the security they may have in the suitable provision that is made for their health ; and the Surgeons themselves , having a full view of all the maladies they are to encounter upon that Element , will surely be better provided than when their expectations are more general . It s use , I think , by these small hints , is put beyond all exception ; and I do heartily wish I could have as good help to my practising in Medicin in our world , the warry Element ; but since I can have none , I doubt not but the ingenious will very easily pardon a Treatise of this kind ; and almost any mistakes , I can fall under , since the paths of former Curers are as little perceptible , as the furrows made upon the face of the angry Abyss , by our lofty floating Forts , can prove guides to the Seamen that steer the same course but next hour : for my own part , I should have no more ventur'd upon it , than I should have been the first that put to Sea , were it not that the station Providence has plac'd me in , might seem to demand some testimony of my diligence in the same ; which , I must confess , is not so great as the Service requires . This I was , once , resolved to perform by the way of a Journal of those Sicknesses , that happen ▪ d since my concern in the Fleet ; but thinking , again , that this should be more complete , if I should consider in general , by their way of living , the Sicknesses they might be most subject to , and then year after year , so long as I am to continue with them , to give the particular History of the Sicknesses of that year , with an exact account of the success in the same ; which will be so many confirmations of my general Theory , and evince how well or ill it is established . And therefore I shall first endeavour , to discover such sicknesses as may be peculiar to people that use our narrow Seas ; to distinguish them from those that may be got nearer , or under , the line ; from those that may be common upon the land , to what we have sometimes at Sea ; and lastly , in the history of this year , to denote , in some measure , the Indications for , and the Method of Cure. But that all these may be pursu'd with the greatest exactness imaginable , it will be highly necessary , first to describe the particular way of their living ; that from this we may see and deduce as naturally , as is possible , those infirmities , that most especially follow thereupon ; and this we shall do , first by considering their victuals allowed them for their daily sustenance ; their way of living ; and lastly their life , as to their temperance or debauches . I am not ignorant how useful , yea necessary ▪ it had been , to have had some respect to , and consideration of the temper and constitution of the air , they live in , and how satisfying it would have proved to such as are curious and ingenious , to have made some Remarks upon the differences of that at sea and land : but all I can say upon that head being so general and precarious , and of so little real use in my design , that I have rather chosen to pass it by in perfect silence , and not to offer that to the world , of which I have so little satisfaction my self : yet , this I did not leave quite unattempted , but did carry a very good Baryscope on board with me , and did hang it as conveniently as I could contrive ; yet in the calmest weather , and at anchor , the heaving motion of the Ship did so much disturb my Mercury , that I did conclude it of no use , and perfectly unpracticable , when under sail with the easiest gale of wind ; And therefore to say no more of this , I do betake my self to the considerations I have just now proposed . And first , the victual , allow'd them for their daily sustenance , are Pork and Pease On Sundays and Thursdays ; on Mondays Oatmel ( Burgoo ) Butter and Cheese ; on Tuesdays and Saturdays Beef and Pudding , or all Beef , which they please ; on Wednesdays and Fridays But●er and Cheese , or Oatmeal and Pease , and with all these abundance of Bread. Now all these victuals are so sound , and the meat so well salted ▪ that not only there can be no better found any where , but 't is generally believed , that the Sea-Pork , especially , is the best in England ; and they have a greater allowance of all these in their proper turns , than is sufficient to satisfy an ordinary Eater . So that whatever a Sailer may complain of in the Royal Navy , his victuals are a great deal better , and his allowance larger , than in any Navy or Merchant-ships in the world . Their drink is as good Table beer as any Family in England can drink ; and the quantum is what they will. So that , in the general , if we consider the number of men , the length of the Voyages , in Convoys and Cruisers , the Grand Fleet in the Channel , and their Work ; their Diet will be found , in all these circumstances , to be almost as well provided and adapted , even for the preservation of health , as it can possibly be . 'T is true , salt victuals have been found , by experience , the worst of all other to digest ; and Sanctorius , in his book of Statical Medicin , has declared , that they are the victuals by which we perspire least ; and still less by Pork than the rest ▪ and so , by the laws of Perspiration , it must be concluded to contain the grossest juices and the worst nourishment : but all this will be more plain and evident , than I could here , without a needless digression , demonstrate , if we consider the requisits for digestion and nutrition , which I have laid down very plainly , and in few words , when I purposely treated of that subject , in the beginning of my Aeconomy of the h●man body , printed last year , to which I refer you for a further information . Yet , after all , the bodies of such working people , not only make the best of such solid food ; but this , ev'n , seems necessary for those who are oblig'd to undergo so great labour ; for tho the stomachs of sedentary people , and of those who use little exercise , are not able to reduce such parched and solid food into Chyle , in twelve or fifteen hours time ; and when that is done , this Chyle is so thick , that it is scarcely able to perform its first voyage thro the lacteal vessels , but stops and makes obstructions in those passages , and disposes such people to Dropsies , the Jaundice , and other Cachectical diseases . And even tho it shou'd escape these obstacles , brought its full length , the contraction of the Heart in those , and the force of their Lungs in the exspiration are so faint , and most of their other Muscles being seldom acted , the Chyle , as it is carried along their blood-vessels , is not sufficiently press'd , or broken into small enough particles , that it may become homogeneous , at least to our senses , with the blood ; and so is apt to produce all those inconveniencies , grosser blood or bodies greater than the blood carried about in it , are said to do : yet things being quite otherwise with our Sailers , and in one part of their business or another , scarce one muscle of the whole body being left unimploy'd , their digestion and nutrition not only go as well on with them in this diet , as the most delicate food with Ladies ; but this sort of victuals is , even , necessary for their toyl and labour , and that which is finer and more easily digested , would not prove of long enough continuance for their work . From what has been said , 't is evident , that the greater the work and labour is , in this way of living , the digestion and nutrition will be the better perform'd ; the motion of the blood will be more exact , and the health of the Sailers will be more firm ; and , upon the other side , the less their work is , the hardness of the food , and its saltness , will proportionably have their effects , and the indigestion that follows upon the one , and the fiery heat that attends the other , will be the more sensible and considerable ; and so , all this will fall more severely upon the Seamen of the Royal Navy , than upon those in the Merchant Service ; because their labour and work is abundantly greater than that of the Men of War : tho there is a sort of remedy against that , in their other victualling , as we shall see hereafter ; and in effect , none find the smart of this so much as the Boatswains Favourites ; for the most of them , especially of the press'd Land-men , are very fit Theaters for this Tragedy , which is acted , indeed , to the life ; and their case is just the same with that of the Ape 's Puppies in the Fable ; that which she hates comes to be a lusty strong Monkey , while she overlays the other thro her fondness ; the Seamen , whom the Boatswain turns out to their watch , and who have the fatigue of the Ship , are in perfect health , while his Favourites are over-run with the Scurvy ; which appears first in red spots , which afterwards become blue , and then black , upon the legs and other parts , with an extraordinary weakness , and besides attended with a redness , itching , and rottenness of the gums , and a looseness of the teeth ; their pulse all this while being very unequal , i. e. sometimes weak , and sometimes very great : and all these accompanied with a great many more severe symptoms singled out , and describ'd by ▪ Riverius , and our learned Doctor Willis ; which , therefore , I shall forbear to enumerate , but especially since 't is none of my design to write a Treatise of the Scurvey , but only to give such illustrations , as may be useful for understanding our Sea Sicknesses , and helping us in their Cure. 'T is very evident from the heating properties of Salt , and especially of its corrosive bittern , that 't is that only , which can produce such an extraordinary sense of heat , as we find after a meal of such victuals ; and because that heat cannot be produc'd , without a greater degree of velocity of the blood , and a greater secretion of animal spirits , which contract the heart , and produce this velocity ; and they cannot be separated without a greater attrition of the blood : therefore , since this heat is felt , it is this bittern of the S●lt that makes this attrition ▪ and produces this heat : now in this production , both the parts of the bittern , that divide and break the particles of the blood , and the parts of the blood thus broken and divided , possess a greater space than when they were compact , and before there were other bodies added . So that , in this greater possession of space , rarefaction , and artificial moles , as we may say , the thinner , and more capillary vessels have not cohesion enough to resist this new bulk ; but the blood breaks over its banks , and in as great a quantity as the force of the motion of the rarify'd blood , the greatness of the emissary , and the resistance of the place , into which it breaks , will allow ; so that if this be superficial , if any great quantity is separated , and the blood's motion so weak , that there is not matter enough perspired , which both by its quantity and force may keep it fluxile , and carry off some of the smaller parts of the blood , thus let out by its ow● common motion ; then , the blood , now fallen out , will corrupt after the same manner , we see it , when out of the body ; having , always , respect to the quantity separated , and the place where it is lodged , i. e. the blood being thus separated , is in a state of quiet and corrupts ; and , in the different degrees and transitions in this corruption is blue , black , &c. as we see in this , and cases of the like nature ; only , it is longer a corrupting , because of its small quantity , the fluxility of the perspiring steams , and the temper of the place ; as we might particularly demonstrate if it would not prove too long . And these mechaical intimations will take off the necessity of absorbing that is so much talkt of in this case . Besides , this way of the blood 's possessing greater space , may still be augmented , if we consider , that their victuals , we have just now spoke of , must needs breed very thick blood ; which is not so easily broken in pieces , but ra●ifying in bulk , is more apt to stop , and by its stoppage to make a greater pressure in its channels , and to produce the abovemention'd effects . And since the extraordinary space is possest by this viscid and rarify'd blood , the blood vessels that are so fill'd , compress those parts that are contiguous to them , and have less power to resist , than their sides have to go outward ; and therefore , in this stuffing of the Arteries in the soft brain , their sides , thus bending outwards , will especially press such vessels , that are touch'd by 'em , whether they are veins , arteries , or nerves ; if their resistance be less than the force that thrusts 'em out , and so the liquors stagnating in all those , must press the neighbouring vessels , and hinder the transmission of their liquors , in proportion to those powers by which they are prest . Thus a smaller quantity will be carry'd along their cavity ; and by reason of this compression , the quantity of animal spirits that glides into the cavity of the nerves with an extraordinary weakness is diminisht , because their coats are deprest , and their channels straitned ; so that since by their influx into the nerves , and derivation into the muscles , their contraction is perform'd , and upon this the strength of the whole body depends ; then , in this small distribution of the animal spirits , which is less than what is natural , the contraction of the muscles is not so powerful as naturally it ought to be , and the weakness of the body extraordinary . Moreover , since the heart hath the same properties , and is subject to the same laws , with the other muscles ; and they being more weakly contracted , because of a lesser quantity of animal spirits , that are deriv'd into them ; so must the heart be more faintly contracted too ; and since , by the consent of Physitians , and the evidence of reason , the motion of the blood depends upon the strength of the hearts contraction ; the contraction of the heart being weaker , 't is plain , that this confus'd mixture of viscid and rarify'd blood , will have but a very weak motion ; which is continu'd in the blood , till its return to the heart , bating what it has communicated , in its circulation , to the arteries and blood to be propelled ; but since it is still losing part of its motion , the further it goes from the heart ; the blood will be , on all occasions , apt to stagnate in the smaller and remoter vessels ; and so produce those red , blue , &c. spots , we have spoken of . Besides , since the Pulse is only occasion'd , by the greater quantity of blood propell'd into the narrower sections of the arteries ; and this impulsion depends upon the contraction of the heart , as we have said ; therefore because , in this heated and rarify'd blood , there is sometimes a greater , and sometimes a less quantity of animal spirits separated ; and since the contraction of the heart depends on their separation and influx , that will be sometimes greater , and sometimes weaker , and so the protrusion of the blood being sometimes perform'd in a shorter time , and sometimes in a longer , and in a greater or smaller quantity ; consequently , the Pulse will be quicker and slower , greater and weaker , as we find by experience . Because the blood is thus viscid and rarify'd , and apt to stagnate in the capillary vessels , especially in the remotest parts ; and while 't is thus stopt by a greater power of obstruction , than the following blood has power to drive it forwards , the succeeding blood coming to the place , and not being able to propel the sticking blood , nor to recoil , because of the Impetus of the blood that succeeds it ; it stagnates too , and encreasing in quantity , distends the sides of the vessels , in which it stopt , to their utmost extent . If those vessels are superficial and visible to the eye , the blood will shine thro in its ow● colour ; and because the Gums are such , when they are thus stuff'd , they appear swell'd and red . And since the liquors that are thus slowly propell'd , and subsist , and are wholly obstructed in some parts , the parts , where this total obstruction happens , are ulcerated and stink ; for the stagnating liquors are entirely corrupted , and become too sharp and weighty for their channels , and so break thro , as inulcers . But if , before this total stoppage and obstruction , the parts of the blood now greater than ordinary , can be carried thro those parts by way of perspiration ; yet in their passage they effect the pores , rub upon them , and produce that sense of itching , which sometimes provokes us to scratch those parts ; and , by the bleeding that follows upon that , we frequently prevent a more sudden obstruction . Yet , in all this misfortune , the Teeth losing their security , must needs become loose , and fall out . 'T is from this viscid and weaken'd state of the blood , that we see such swellings of the legs , in chronical diseases , especially in the evening , after it is somewhat weakned , by the little exercise our bodies have in the day ; while it cannot climb up , in its return to the ●eart , the steep precipices of our legs , out stops and begets that swelling we feel in the evening ; till by the adventitious warmth of the bed , and the direct posture of our legs , it goeth off again against morning . After the same manner , by considering the condition of our other liquors , and their motion , I could demonstrate their depravation , and explain , ( tho at too great a length for this place ) the other symptoms that appear . But seeing they may be brought from these fountains , which I have sufficiently dwelt upon ; I think , I have said enough to explain the way , how this sickness is produced with us , and to show that 't is a necessary consequence of an idle life , and of feeding on Salt Beef and Pork ; and therefore I shall proceed to the next proposition , I laid down . Only , I must put you in mind , that I am not for confounding this distemper with the Melancholia Hypochondriaca , as Riverius , and some other Authors do ; which makes us call every sickness a Scurvy or Scorbutical ; because there are some symptoms common to both : For if this principle were allowed , we could have no distinct notions of diseases , but they would all be involv'd in one confus'd and inextricable Chaos . Thus , for example , we frequently see vomiting in Fevers , Scurvys , the Iliac Passion , the Stone in the Kidneys or Vreters , a Fall , and many more ; yet would it not be thought ridiculous to say , that a Fever is an Iliac Passion , the Stone , a Fall , &c. tho they are both attended with vomiting . And ( which is worse ) this would prove very fatal in the curing of diseases : and therefore it were to be wisht , that all diseases were exactly described , brought under certain Classes , and confin'd to their respective Families and Tribes . I cannot upon this occasion omit , what the most expert Physitian Dr. Sydenham says on that subject , in the 307 page of his Practice of Physick , printed at London , in the year 1685 , in the 5th Chapter of that Book ▪ of the Rheumatism . Hic enim ( says he ) obiter , sed & libere tamen dicam , quod licet nullus dubitemquin Scorbutus in his Plagis Borealibus revera inveniatur , tamen eum morbum non tam frequentem , quam vulgi fert opinio , occurrere persuasum mihi habeo ; multos autem ex iis affectibus ( ne plurimos dicam ) quorum nomine Scorbutum incusamus , vel morborum fientium nondum vero factorum , quique nullum adhuc certum induerunt typum , effe●tae esse ; vel etiam infelices , reliquias morbi alicujus nondum penitus devicti , a quibus sanguis , caeterique humores contaminantur , v. gr . &c. By the way I must observe , that tho I doubt not but the Scurvy is really to be found in these Northern Countries ; yet , I am perswaded it is not so very frequent , as 't is commonly imagined ; but that many of those distempers ( if not the most ) we ascribe to the Scurvy , are either the effects of approaching ills , not yet form'd into diseases , or the unhappy relicts of some unconquered sickness , which still pollutes the blood and other humours , v. gr . &c. 'T is true , the learned Dr. Willis has spoke a little more distinctly , when he calls the one a cold , and the other a hot Scurvy : but in this , he has too much sacrific'd to the humour of the Ancients , since the last only deserves that name , and the other does not , really , differ from the Melanoholia Hypochondriaca ▪ Of all Men , I have the least inclination to dispute about words ; but if things were better settled by proper definitions and names , we should not fall into so many mistakes ; and there 's nothing more common , than to see people catching hold of some words , that are apt to mislead them in their practice ; for instance , besides the Banter of Openers , Malignant , and the like , who does not , but at the name of Scurvy , immediately fly to Scurvy-grass , Water-●resses , and Horse-radishes ; but to what advantage , may be easily understood by our foregoing Theory , and is fatally felt by such as are truly Scorbutical ; But I 'm afraid I have wander'd already too far from my subject . And I shall proceed to the next thing to be consider'd in order , which may be sufficiently and easily understood , from what I have said of the preceeding two . The next thing I shall consider is their bread , of which every man is allow'd one pound a day . Moderate eating of bread has , in all ages , been esteemed to contribute very much to the preservation of our health , tho none have approv'd of quantities . Omnis Repletio mala , panis pessima ; a surfeit of any thing is bad , but one of bread is the worst : its substance is tough and tenacious ; and therefore is not so easily broken and divided by the stomach , and if eaten at any time in a greater quantity , than is sufficient to give a body to the Chyle , it is very apt to make way for obstructions , and to breed very thick and gross humours . But an entire abstinence from bread deprives the Chyle of that due and necessary body , that is requisite to make its passage slow enough thro the Guts , that it may be the better thrust into the indiscernible doors of the lacteal vessels : and therefore , in such a famine and scarcity of bread , the body is depriv'd of those juices that are made of our victuals , besides gripings , most troublesome loosenesses , and such other sicknesses as attend them . Having spoken thus much of bread , in the general , I shall neither pretend to determin the sufficient quantities of bread that are to be eaten , nor enquire , whether the crumb of crust of bread are the most wholsome . For these questions are not proper for this place ; since all that concerns us , is the consideration of the effects our Sea-bisket may have upon their bodies , who are oblig'd to make it a part of their daily food . First then , a pound of bread so dry and solid as that must be , that it may be the fitter for keeping , if it were brought to the consistence of common bread , would at least be thrice as big as it is , while in Bisket ; which , I 'm apt to believe , is a little too much for men generally to eat . Besides , after it is ground by the teeth , and sent into the stomach , 't is extremely hard to be digested , if it be not very fine ; and if fine , it so imbibes the small quantity of Chyle , that is made of the other victuals , that the mass of blood receives a very small quantity of it ; and that mash which passeth the guts , where the lacteal vessels are inserted , is so hardned and compact , that people upon that diet but seldom trouble the Stool ; which every one knows to be of very ill consequence , and especially at Sea. From what has been said , 't is not only evident , that the abovementioned victuals , are not fine enough to produce those subtile animal spirits , that make people so easily advert to , and apprehend at sight , whatever is proposed ; and so , not fit to make Wits : but by the grossness of their humours , the Seamen are dispos'd to most Chronical Diseases , so soon as they are in the least overcome with idleness and laziness : tho , otherwise , all the inconveniencies that happen , are excessive costiveness , that troublesom attendant of our sicknesses . So that we may say , that a little too much eating of such bread , not only thickens the humours too much , and so disposes our men to other sicknesses ; but immediately produces that dangerous costiveness , which is apt to produce so many other Maladies , and always obstructs the cure of Fevers . For when our Intestins are stuff'd with a great many days victuals , they are so distended , and the blood vessels in them so prest or straitned , that the circulation through them is very much interrupted , and not only the blood that us'd to flow that way , but even that of the neighbouring parts is forced from its channels , and equally filling the channels of the rest of the parts of the body , that have less resistance , in some degree press the Origin of the Nerves in the Brain , and blood vessels of the eyes ; and so produce that Stupor and Thickness of Sight , people frequently feel in that case . Besides the Chyle must needs be very much interrupted , and kept from being convey'd in a sufficient quantity for recruiting the mass of blood , by the pressure of the lacteal vessels , which are interwoven with the guts : for the Chyle is forced along the whole length of the guts , with the grosser mash ; and so , the body is not only depriv'd of its necessary nourishment , but there 's an eminent hazard of obstructions in the lacteal vessels , which very often produces those dangerous Ascites's that are so seldom cur'd . Touching their Oatmeal victuals ( or Burgoo ) which of it self is very fit to correct that thickness of the humours and costiveness , that are the unavoidable consequences of the abovemention'd diet join'd with the least idleness : for Oats being of a thin substance , and of all the grains we use for victuals , that out of which the greatest quantity of oyl may be drawn , they not only preserve that motion , that 's requisite to make a due perspiration , by adding spirits to the blood , but preserve it in a convenient degree of fluxility ; and by their cleansing power and vertue to keep the belly open , this Burgoo victualling is highly necessary for our seafaring people . Yet , 't is the least lik'd of all their victuals because of the small quantity of Butter , they pretend is allowed them to sawce i● : and therefore perhaps 't were worthy the consideration of those , to whom it belongs to order this supply , and who are every way so careful of the Seamen , to see whether an addition in their Butter might be allow'd ; for I am sure , that if that part of the victualling were made more grateful and agreeable to the Sailers , 't would infinitely contribute to the preservation of their health . What I have said on this subject , is in a great measure applicable to their Pease , which in their own nature are more temperate than Oatmeal , since they are esteem'd by Physicians , and the learned Galen , I De Aliment . Facultat . Cap. 21. A sort of medium between things of good and bad nourishment . And therefore I shall proceed to the next consideration I proposed , which was concerning their Lodging . This is as convenient , warm and easy , as may be at Sea , and for such a number of men ; yet what by the pilfering of Hammocks one from another , their lying on Deck ▪ or betwixt Decks , when they are pretty warm after a Can of Flip ; and the prest Mens real want of Cloaths , they sensibly contract a cold , which is the beginning of most of their miseries . 'T is not necessary , I should demonstrate here , the way how that is catcht ; since 't is evidently so by that heaviness they complain of , pain of their breast , soreness in their bones , and such other symptoms , Physicians have determined to be the constant attendants of a Cold. But since I shall have occasion afterwards to treat more particularly of this subject , I shall at present content my self with putting you in mind , that I have already demonstrated in another place , and have put it beyond exception , in the judgment of very many , that there is no power in the Air , different from its weight or gravity , able to produce those symptoms , that are said to follow upon obstruction , or shutting up of the pores , when we catch cold , and so may disturb and interrupt perspiration , and breed so many fatal distempers , which 't would be needless to insist upon in this place , since the thing is generally agreed upon ; yet I cannot forbear observing , that an untimely use of Sweating Medicines in some , and thickning Lozenges in others , is more frequently the productive cause of Fevers , Phthisicks , &c. and of more fatal consequence than a Cold could have been , if left to the strength of the blood and abstinence , without employing any other Auxiliaries ; but more for the confirmation of this , may be easily collected from what follows in this Discourse . I say , then , since so far is already clear ; and because too , the force of the perspiration is only kept up , by a certain impetus and degree of the velocity of the blood , and that is only interrupted by the falling or diminution of this , 't would be an easy task to give a more genuine and conceivable account of catching cold , than is generally assign'd to be done by ( I don't know what ) nitrosity or nitrous power in the Air ; which , upon various occasions , Authors make use of for making the blood fluxile and tenacious , two very different effects ; tho 't is fit for neither , as I have already prov'd in its proper place . But I shall content my self at present with enumerating those symptoms , that constitute the essence of a cold , and then proceed to consider the effects of this , by the different symptoms that naturally attend it . Since then , I find 't is agreed on by all Physicians , that perspiration in a catch'd cold , is not so free as in a natural state , but is interrupted ; and a great deal of that substance , that is usually sep●rated that way , is detain d in the mass of blood ! That which is so detain'd , will proportionably encrease its bulk , and fill the vessels ; and so becomes the source of all those symptoms that are observed to attend a catch'd Cold , by a necessary consequence I shall afterwards have occasion to demonstrate : The Symptoms that usually appear in this case are these , and in this order . First , a weight or heaviness , a pain in the breast , a less activity over all the body , sudden weakness , a coldness in all the extremities except the Brain , Costiveness , such a pain in the bones , as when one is beat , a weak , sunk , and depressed Pulse , sometimes accompanied with a great inclination to sleep ; in a day or two the Pulse is great and strong , they become very warm , restless , and thirsty ; the tongue is dry , black , and rough , the breathing difficult , the breath striking those that stand near the sick person like Fire ; they are delirious , cannot sleep , and their sickness is terminated in Death , by Sweating , Hemorrhagie , Looseness , &c. Having thus enumerated these symptoms , that appear constantly in our Fevers , and in the same order in which I have rank'd them : I shall now endeavour to evince the necessity of their attending an interruption of perspiration , as I intimated before ; and hereafter I shall endeavour to demonstrate , that that fulness , which gives rise to all these appearances , is more especially to be attributed to an interruption of perspiration than any other cause ; and so the Hypothesis , tho own'd by every one , will be more than one that is merely such . First then , an interruption of perspiration will encrease the Moles or bulk of the Fluids , proportionably to what is left unexpell'd , of the quantity which usually passeth thro the pores ; and because Sanctorius in his Statical Medicin , has taught us that we perspire , according to the different constitutions of our bodies , about forty , fifty , or sixty ounces in 24 hours ; therefore if but a sixth part of this be detain'd , as I could prove it to be ; it must needs produce a very great Plethora in a day or two , in such that were in perfect health before , besides the addition may be suppos'd to be made by our daily food , and , perhaps , rarifying liquors . The blood upon this consideration admitting of a vast augmentation , distends the sides of its Channels , is more unfit for motion , and presseth the neighbouring parts , and so may easily produce the sense we have , and very often complain of an unnatural weight : for in this weight or heaviness we have the same sensation , as when loaded under a great burden , and therefore in this , the parts are the same way affected , as when a weight presses our body ; but by this weight , the Membranes , Nerves and Muscles are so prest , and the Bones so forc'd into their Joinings , that they could not subsist , if it were not for the violent Nisus of the Muscles ; neither could those Muscles be contracted , but by a more abundant influx of the animal spirits overcoming this pressure ; nor could they be propell'd thro the compressed Nerves , unless they were pusht on by a greater force ; and by this greater force is known that by which is meant to press ; and therefore 't is evident , that the blood thus filling its vessels , may easily produce that sense of Weight , as was said . The blood , while in this fulness , because of its bulk and the viscidity it contracts , by this stagnating fulness , both in its own nature , and by reason of the diminution of its motion , is not so capable to separate its subtile parts or animal spirits , because it is not so well divided or broken into such small particles . Now since the abundance and separation of the spirits in the brain , are necessary for the motion of the muscles , upon the contraction of which the strength and activity of the whole body depends ; 't is plain that in such a case , where the motion of the blood is so languid , and the secretion of the animal spirits so small ; there will be a laziness and a diminution of activity over all the body . And because this artificial Plethora , that lessens the activity is very sudden , i. e. in two or three days , this less activity will be sudden too , or a sudden weakness will happen ; which was to be shown . When the blood is thus stopt , and become very viscid , 't is evident that the body must proportionably want of its warmth ; since that is only an effect of the greater liberty the small parts of the blood , that make the heat , have , to disperse themselves over the body ; and this liberty is procur'd by the parts of the blood in their motion , justling and breaking each other into smaller parts . But the blood being viscid or tough , is not so easily , in its nature , broken and dissolved ; and therefore the warmth is still more violently lock'd up and confin'd . Moreover , while the blood is so viscid , its motion is ev'n slower than naturally it should be ; and consequently the heat is lessen'd , and the blood not so well divided , because the breaking of it into smaller parts depends upon its motion . So that according as the motion is diminished , and the force of the viscidity greater , the coldness is proportionably greater over the whole body : and because the blood hath its motion from the heart , and in its whole journey round the body , is still losing part of that motion , ( for the reasons assign'd before ) more or less in respect of the wideness of the vessels thro which it is propell'd , and their distance from the heart ; therefore 't is evident , that that Coldness will not be so sensible in the parts that are nearer the heart , or about the heart it self and the Thorax , as in the parts that are more remote or the extremities of the body ; for , not only for the reasons we have just nam'd , this Coldness is first felt in the parts that are furthest from the heart , but the motion of the muscles in the extremities is not so strong ; and therefore they do not so powerfully press the blood that glides thro those veins and arteries , that go to the composing of these muscles , as in the other muscles , whose contraction is perform'd with greater force and energy ; And consequently the blood too , will be more apt to stagnate in those remote parts than in the other ; so that this coldness will be more sensible in them , as was asserted . Moreover , the vessels in those remote parts , growing always smaller and smaller , the further they go ; this thick blood will be propell'd with the greater difficulty thro these vessels , than if they were wider ; besides , that by reason of the Glewiness of this ●ough and thick blood , 't is more apt to stick to the coats of the vessels ; and so more ready to subsist and to produce the abovemention'd coldness ; but tho this coldness is more apt to begin in the extremities , than in any other parts , and tho there are a great many small arteries in the Brain , as well as in the other parts ; yet this coldness will not be felt in it so soon as in them , because the arteries are but short , and soon discharge themselves into the wide Sinus's ; so that , tho the blood is very apt to stagnate , and produce that coldness in the extremities ; yet that happens not so soon in the Brain . Now , the real continuation of this coldness over the whole body , may be very well conceived , if we consider , that while the blood is thus stopt in the capillary arteries , we can assign no time in the whole circulation , in which a lesser quantity of blood flows not from the arteries into the veins , than would have flown in a natural state ; and therefore a lesser quantity of blood flowing more slowly , in the ordinary time of the circulation than is naturally usual , there will a lesser than a natural quantity come into the heart in every contraction ; and this small quantity will not fill the arteries in that proportion , that is necessary to force it forward , so as to break and divide it , and to display its heat . Besides the blood being in this tough and viscid condition , there will ev'n be fewer of its fine and subtile parts separated in the Brain , and dispos'd of into the muscles of the whole body ▪ and the heart in course will have a fainter contraction , and a weaker power to propel the blood , which consequently will not be so well divlded , nor the heat so well diffus'd . Now supposing that this Lentor or Toughness could consist with the natural motion of the blood , and that the viscidity could not be broken or dissolv'd by the natural motion , it cannot be expected it ever should by a degree of motion , much below that which is natural ; and therefore this sense of cold must be felt in the other parts , and over the whole body . Pain is nothing else but a solution or disjoyning of continuous parts , and while the blood stagnates , and its quantity is constantly augmented , it must needs distend the sides of its channels , where it stops , and ▪ stretch the arteries beyond their ordinary pitch . And therefore those vessels , that have not a natural or an adventitious resistance to oppose this forcing outward of the blood , will have their parts disunited , i. e. this sense of pain will be produc'd in them . Now , the bones in themselves are not affected with pain , neither is there any such sensation produc'd in them , but by the membrane , that surrounds and invests them ▪ called the Periostium : 't is evident , that because this may be affected with any sort of pain , the bones are said to be thus affected ; and in beating there are great contusions , i. e. the vessels have their sides so prest , by the weight and motion of the instrument , by which these contusions are made , that the blood either circulates very slowly , or not at all in those sections of the vessels so comprest . And the Periostium is either so prest by the contus'd muscles , that this feeling is produced in it ; or , having its vessels a little comprest , the subsisting liquors in the comprest part do stop the succeeding liquors in the same channel , that they actually protrude the sides of their vessels , and make this sensation of pain : And since the blood in this accidental fulness and viscidity may affect the vessels after the same manner , 't is but natural to conclude , that such a pain , as when one is beaten , may be produc'd in this state of the mass of the blood . The blood in this state of viscidity , is less capable of separating its fine and subtile parts , as has been said ; and there being a less quantity of them , the contraction of the whole muscles will be so much the weaker ; and consequently , since the heart gives the greatest force to the blood's motion , and its contraction being weaker , the blood will be squeezed out of the left ventricle into the Aorta , and thro the whole series of the Arteries , with less velocity ; and therefore cannot distend the sides of the Arteries , with that force that is usual , but affects our touch more weakly ; so that the Pulse is weak in this state of the blood : for the same reason those spirits being produced in a less quantity , and longer in falling into the muscles , and their contraction not being so frequent : Now the motion of the heart and arteries being synchronical , i. e. the contraction of the first , and the filling of the second , being perform'd at the same time , since the contraction of the Heart is not so frequent , the sides of the Arteries are not so frequently forced outward , and seldomer affect our touch , i. e. the pulse will be that which we call a Rare Pulse . The blood too , in this its thick and viscid state , is less attrited and less fluxil , as has been said ; but its parts being thus penn'd up and compact , cannot possess that space it did , when its parts roll'd more freely one upon another , and were kept at a greater distance , by the impulse of its subtile parts ; and therefore it has not force enough , to sustain the weight of the sides of its Channels , and they falling closer one upon another , diminish , as to their bigness , sensibly , and even to our sight ; so that they being thus contracted , shrunk , and as 't were withdrawn from our touch ; and the pulse being thus removed , is said to be depressed , sunk , &c. While the blood is so viscid , and the contraction of the muscles so weak , so few animal spirits separated , and all the secretions almost stopt ; the musculous Coat of the Stomach will lose a great deal of its force , and the liquor of the Stomach will be separated in a less quantity ; the contraction of the Ventricle is not only weaker , but our victuals that are lodged there , are not dissolv'd , attrited and turned to Chyle ; but putrifie and remain undigested ; and therefore the Stomach being constantly full , there can be no sence of hunger , as our experience tells us . The same Unactivity and want of contraction , we find in the muscles of the stomach , are felt , for the same reasons , in the muscles of the intestines ; so that their vermicular contraction being much abated ; whatever is contained in their cavity , will not be sufficiently comprest , that it may be protruded thro the whole process of the guts ; besides their incapacity in respect of the excrements , that are contained in them ; for these excrements being in a very small quantity , both because of the small supply that is sent from the stomach , and yet smaller from the blood , by the known passages ; they want of that weight , that is necessary to overcome the constriction of the muscles of the Anus ; and little or no secretion being made into the guts from the blood , there 's somewhat wanting of that due fluxility for their easier propulsion thro the intestines , besides what excrements so fluxil may be suppos'd to do by way of Stimulus ; so that upon all these accounts , especially by the help of our Bisket , as has been said , there will be a vast disposition to costiveness . Lastly , if at any time the blood is so viscid , that it is even interrupted , or has a great deal slower motion in the brain than is usual , and keeps the coats of the arteries bent outward ; then , both because of the small secretion of spirits there , and the arteries compressing the origin of the nerves , there cannot be a sufficient quantity of spirits derived thro these nerves ; and consequently is produced that Stupor or Sleepiness we sometimes observe . Now since the warm parts of the blood are confin'd and penn'd up in its viscid parts , and if they be so prest , that the force of this pression ( together with the natural force , that the small , hot , and fiery particles have to extricate themselves ) be greater than the power that confines them ; these hot particles will at last break out , and running along by the sensible parts , excite the sense of heat ; and seeing this viscid blood stagnates and stops in the small arteries , they are so stuff'd up with that constant supply , that is made in the parts where it thus stagnates , that this compression will be very considerable , by the blood that is constantly added , and by the power of contraction in the arteries , that hinder this stuffing and bending outwards of their sides ; so that this compression being continually augmented , at length its power will become greater than the power of cohesion betwixt the viscid and small parts of the blood ; and so the heat will be extricated , and give its sense to the nerves : and after that some part of it is set at liberty , and moves to and fro with all freedom , it must mightily facilitate the setting at liberty of the other small parts from the viscid parts of the blood , by wedging themselves into them , and breaking their continuity ; and making the viscid parts themselves more fluxil . Now since the hot and warm parts of the blood are delivered from their confining viscid parts ; because the power of compression is greater than the power of cohesion , which proceeds from that viscidity ; and since the power of compression is proportionable to the velocity of the blood , and its velocity is greatest in these arteries that are next the heart ; the power then of compression in those arteries , that are next the heart , will be greater than in these that are more remote , i. e. the heat will be felt in the parts that are more remote from the heart , or the extremities , a great while after 't is felt in the parts that are nearer the heart , and they have been warm ; and the coldness in the remote limbs , after the rest of the body has been warm , may last even till the power of compression in their arteries be augmented by the continual afflux of blood , and is able to subdue ▪ the force of the viscid and intangling parts ; and since these two powers are uncertain and undetermined , there can be no time assigned , wherein this coldness may last in the remote limbs , after the rest of the body has been hot ; only we may assert , that the coldness will last the longer in the extremities , the more viscid the blood is , and the more firmly and closely it envelopes and confines the heat . Thus a great deal of heat being set at liberty , it is derived with the other parts , that can easily be dissolv'd and are more fluxile , into the veins ; and therefore this heat being more free , rarifies and warms the blood it meets with in the veins , and excites a great sence and feeling of heat over all the body . The heat then proceeding thus , the blood is more free , moveable , warm and rarified ; and consequently the arteries are fuller , and distend their sides further , and so seem to rise up out of the flesh , and to come nearer the skin : and the vessels being fuller , the pulse will also feel greater ; and because the blood is now more than naturally warm , more perfectly dissolv'd , and carried in a greater quantity to the Brain , there is also a more plentiful secretion of animal spirits , which coming into the heart in a greater quantity and degree of determination , make its contraction the stronger , and consequently propel the blood thro the vessels with more force , and distend more strongly the sides of the arteries , and produce that sort of Pulse we call strong : so that tho the Pulse in the cold fit was not to be felt , either because the blood was not propell'd thro these parts , where we observe the Pulse , or propell'd with lesser velocity than was necessary to affect our Touch : yet the velocity being recovered , the blood circulates thro these parts again , affects our Touch , and makes the Pulse great and strong , as has been said : If we consider in the next place , the extraordinary warmth of which our Patients complain , we shall not need to have recourse to any unnatural contraction of the muscles to account for their Restlessness , and continual tossing about the Bed ; but if we remember either what incites our selves to it , or what our Patients tell us induces them , we may very fairly account for that symptom ; and this is nothing but a constant desire to remove into those places we had not lain in before , for a relief to our scorching heat ; and so as we warm in one place , we cast about and tumble into another , which is truly that Restlessness we may observe . Moreover , in this extraordinary heat there is a less secretion of spittle , and that which is separated is immediately exhal'd by this unnatural heat ; and therefore the tongue and all that neighbourhood being very dry , the sense of thirst is felt ; but because of this dryness , and the particular contexture of the tongue , which has its fibres running across in its composition ; These fibres rise , stare , are stiff and rough , and appear to our touch as if we run our fingers over a grater , so soon as it is depriv'd of its humidity ; and while the fibres and blood vessels stare thus , they cannot be easily contracted , and so the parts of the blood that are drier , cannot move , but stagnate under the surface of the tongue , while its more fluid parts are press'd forward ; and the parts of the blood , that are thus stopp'd , being of a high red colour , appear very easily to be black and a little inflam'd . And if this heat increases naturally or by Art , 't is evident , that the blood will be mightily rarify'd , and flowing thro the lungs in this great and rarify'd quantity , 't will press them violently on all sides ; so that they will not be so easily expanded , and therefore the Respiration will be also difficult , and the small quantity of Air , that is received into the unexpanded lungs , being warmed with the hot blood which then circulates thro that part affects us so , when expir'd , as the Air of a Chamber that is agitated , by the small parts of our fires , that move among it , and this affects us with heat ; so the breath of those sick , strikes those that stand near like fire . Seeing he blood is driven about in such a hu●●y ▪ the animal spirits separated i● so great abundance , the blood so very fluxile , and these spirits running thro a great many different Tracts in the Brain , present to us so many different Ideas , according to which we express our selves ; and they being different , and of several sorts , our thoughts are found very incoherent and unconnected , which is to Rave , or to be Delirious . That watchfulness too we daily observe , proceeds from these live representations , and velocity of the blood and spirits . And since in all the stages of this Illness , there either may be too great a distension of the blood-vessels in the Brain , and so no spirits deriv'd into the Nerves , which will entirely destroy the contraction of the Heart , and bring Death ; or the blood may be in such a condition , that it can give no supply of such spirits ; and upon this account too , there can be no contraction of the heart , no motion of the blood , which is the want of life it self : and in both these respects 't is evident , how Death may be the fatal consequence of this sickness ; for in the first , the blood being either very viscid in the cold fit , or extremely rarify'd in the hot ( by the patients own constitution , the heat of the place where he liveth , or warming Medicins ) is so interrupted in the Arteries of the Brain , and being augmented by the succeeding blood , it may distend the sides of the Arteries , and produce the named effect ; or if the blood in the cold fit is so viscid , and confines the spirits , that they cannot be separated , or there be a real want of spirits in the blood , which turn to the same account ; there can be no secretion of spirits , where there are none ; and therefore there will none be derived into the Nerves , for the motion of the muscles , and contraction of the heart . By the by , 't is no less evident , that when the blood is thus infinitely comminuted , and still broken down into parts lesser and lesser , by an indiscreet management , and want of drinking of something , that may be a body to the spirits ; the blood is not only depriv'd of that Serum , that should have preserv'd its fluxility , and been that Body , but of its spirits too , and so must needs produce the fore-going effect , and make this melancholy tragedy end at last in Death . Lastly , since the sick must continue in this condition , so long as the state of the blood is in this way , and seeing those parts , which are thus broken in this motion , may be carried off by the Glandules of the Skin , breaking open of the pipes , by the Intestins , &c. and by these means the blood may be rendered more compact , and equal in its motion ▪ therefore 't is plain , that this Sickness may be judged by Sweating , Hemorrhages , Looseness , &c. Thus having demonstrated the necessity of these Symptoms , from the supposition of an Interruption of Perspiration , I would proceed to considerations of the like nature , if I were not first oblig'd to vindicate this Hypothesis from one that is merely such , as I but lately promised : If therefore any one will take one , more , or all of these Symptoms , and let him have no respect to any hypothesis , but read them backward , according to the known and familiar rules of Nature , he shall find them necessarily proceeding from a real or factitious Fulness , which are the same as to their effects ▪ and since we come by this fulness in our ordinary way of living , 't is plain , that 't is not that that is its cause : but there 's no way else we can acquire it , except by retaining somewhat for some time we usually lose ; and since 't is not the first , the last is either by the suppression of the secretions made by Stool , by Urine , in the Respiration , or by the Skin , or Perspiration ; now , we see the foregoing symptoms rendezvous'd into a great number , while neither the Evacuations by Stool , Urine , or Respiration ( the others I name not , they being very inconsiderable ) seem to be much altered from what we see them in a natural state ; and therefore 't is Perspiration only , that is able to produce these effects and this Fulness , as I justly supposed . Moreover , Sanctorius has taught us , by making out the proportions of secretions in the 5 , 6 , 21 , 59 , 60th Aphorisms of the first sect of his Statical Medicin , that secretion by Perspiration , is at least double of all the other secretions ; and therefore , when that is interrupted , it can produce that fulness in as short a time as all the secretions together could , and since they , or the most of them are good , while the named symptoms have grown into a great number ; therefore this fulness has its rise from an Interrupted Perspiration , and so the supposition was just , and a great deal more than a mere Hypothesis , as I was oblig'd to prove . The Perspiration thus interrupted in hotter constitutious , hot Countries , or a warmer season , these Fevers do not begin with so long a continued coldness , but the heat succeeds a great deal sooner , as may be collected from what I 'm to say hereafter , when I give some intimations of the sickness of hotter Countries . Yet , the blood having sometimes that velocity , we assign'd it to have , in another place , when it is most apt to make secretions by the Stomach , Intestines and Pancrea's ; which secretions being sent into the guts , in a greater or less quantity , and finding them less constricted , and the humour thus separated not so viscid as to subsist , it must needs get out the natural way and produce a Looseness : and tho the guts were very firmly shut , yet if there be such a quantity , that the power of its Moles is greater , than the force whereby they are constracted , it will make way to it self by the intestines , as before . But supposing the guts thus shut up , and the quantity so small , that it cannot make its way by the intestines , because of its moles , yet if it 's very thin , sharp , and forced forward , either by its own motion , or the compression of the neighbouring parts , or both ; so that it can dilate the guts , there will be a Looseness , as is evident . But since in our way of living , and in the Channel , where the Air is seldom very sultrie , 't is but rare for our blood to be in these circumstances here required ; and almost never but in scorbutical cases ; therefore we shall trouble you no further about this affair , but mind you , we are to account our Diarrhea's amongst our accidental sicknesses , and to be treated as such in these observations that make the second part of this . Since we have seen , very plainly , these two different ways of the bloods being affected in an interrupted Perspiration , or a catcht Cold ; there 's a third , that in a colder season , with the blood a little weakned ; wherein not only the blood , but the rest of the humours , contract such a lentor and viscidity , as we spoke of just now ; yet , when 't is comminuted , and has past the several stages , as before , returns again by a fresh supply of such matter , that is able to produce the same , or like effects ; and in the discovering of this , I shall use the same method , I did in the former , i. e. I shall endeavour to give a plain and genuine History of the symptoms or appearances in that order they affect ; and I shall unfold them , in a natural , familiar , and conceivable way ; that we may be the better able to make such inferences , that may be useful in our Practice . First then , they feel a coldness after Dinner , their lips are pale , they tremble , their Pulse is weak ; while they are thus affected they have an insensibleness , and trouble of mind , while all the external senses are right , and sometimes the external senses are faulty , when the mind is serene and thinks very clearly , their whole body like a dead Corpse , and have a great drought ; yet instead of death comes warmth and heat , which lasts for some time and ends in sweating ; at this time the Pulse is strong , and more frequent than is usual , they have a beating in their head , a great drought , and after the sweating the Pulse becomes sometimes natural ; It recurrs every day , every third or fourth day inclusive , and acts over the same Tragedy , it ends sometimes in death , and that in the return . We have seen very clearly in the foregoing part of this discourse , that this viscidity of the blood , that confines the hot and small parts , and makes it so apt to stagnate in the extremities , and afterwards in the other parts , is the true and genuine cause of that coldness we observe ; but the blood thus dispos'd , and not actually stagnating , and producing this coldness , is reduc'd to act by any thing that has greater parts than the parts of the blood ; so that they cannot be intimately mixed with the blood , and become one homogeneous body ; and since the chyle is of such a substance as is here requisite , as I have plainly shown in another place ; therefore this viscidity will have its power to make the blood stagnate , after the chyle has entered the blood , and not throughly comminuted by the lungs , so that the parts of the chyle may glide along equally with the parts of the blood . And since the chyle is separated from the other mass into the lacteal vessels in an hour and an half , or two hours after dinner ; therefore in an hour and a half , or two hours after dinner , this coldness is felt . Now in this viscid state of the blood , it is more compact , and distends not its channels sufficiently , and they , as 't were , withdraw and disappear ; and because the vessels of the lips are more superficial , and are only covered with a very thin skin , so that the blood in a natural state , may almost , be seen running in these vessels , and give that fine red we daily see ; yet when the vessels thus subside , and withdraw , the blood is thicker and more compact , and nothing remains to be seen but the genuine colour of the membranes and fibres , that compose these muscles , and they being of a pale and Clay ▪ like colour , the Lips will be pale , as was said . The blood then being so viscid , weak , and having the spirits so confin'd , must needs separate very few animal spirits for the reasons often assign'd ; and so the Nerves will be but not perfectly empty ; now the motion of the spirits I have already prov'd to be alternate , and the continual efflux to proceed only from the abundance of these spirits in the Nerves ; and therefore , when at this time there are so few spirits separated , this fulness of the Nerves ceases , and so must the continual efflux too ; and their alternate influx must be more sensible , i. e. because their motion is alternate , the motion of their propelling power being alternate , they flow alternately into the muscles , these weights which they are to sustain ; and because of that alternate influx , they are contracted alternately , and this alternate contraction of the Antagonistial Muscles being that which Physicians call trembling ; 't is plain that there must be a trembling in this want of animal spirits ; tho Physicians have thought fit to express it quite another way . Now , supposing that this viscidity was so great , that it could even fill up the vessels in the brain , and therefore the viscid blood thus filling those vessels , being not so fit to separate animal spirits , and in this distention of the full vessels they do so compress the origin of the Nerves , that those spirits are not derived into the Nerves , and propell'd in that quantity into the heart , that 's fit to make its contraction able to force out the blood into the Arteries , that they may affect our touch as usually ; and their sides neither being distended so much , as in a natural state , nor with so great a force , make that sort of Pulse which is called a weak Pulse . In the midst of all this viscidity , the spirits are both in a lesser quantity and more confin'd ; therefore in this real want of spirits , the mind cannot execute its office , they being necessary for the functions of the soul . Thus the Patient is insensible , while all the external senses may be in a good state ; tho the converse of this may be true , that , viz. any one , or all the external senses may be faulty , when the mind is in a thinking condition ; supposing that this viscid stuff is huddled up by chance in a greater quantity about any Artery or plexus of Arteries , and if these Arteries involve or go round the Nerve , that serves for Hearing , Seeing , Tasting , &c. These Arteries then being stuff'd up , and fill'd by the continual afflux of new blood , their sides will be more distended and bent outwards ; so that the Nerve that touches with them shall be comprest ; till at length by this continual stuffing , the Nerve is so totally comprest , that it hinders the motion of the animal spirits , or at least interrupts their motion , tho the sides of the Nerve are not quite squeez ▪ d together ; and therefore it may very well happen , that one may be thick of hearing , or perfectly deaf , may not see , taste , &c. and yet recover of a sudden , the coldness being over , and this lentor protruded into the veins . And if this stoppage of the blood in the brain be so great , and its cohesion so firm , ●hat it cannot be dissolv'd by a thousand justlings in the plexus of the Pia Mater ; so that almost no animal spirits flow thro the Nerves , either because there can be no spirits made out of this viscid blood , or that those few that are made , cannot be deriv'd in the Nerves , that are shut up by the force of this stagnating blood ; then those spirits equally distributed into the muscles , keep them equally pois'd , and in this equilibration and viscidity there will be a want of motion and sense with an intense coldness , and these being the conditions of a dead body or Corpse , 't is evident at this time our bodies will be like a Corpse . This lentor being so great over all the body , 't is so too in the Arteries that furnish matter , for the Spittle that is separated in the Glands about the mouth and throat , and no Spittle can be separated from the Arteries in these Glands ; so that in this lesser secretion there can be no afflux of that moisture to these parts , and the want of that occasioning a driness and drought , therefore this stoppage is attended with a drought . Yet tho there is but a small quantity of animal spirits separated in the brain , and they deriv'd into the comprest nerves and muscles very sparingly and disorderly ; so that the actions of the body seem at an end , and the muscles in equilibrio , the heart which has no antagonistical muscle shall have its contraction continued ; and if that motion thus continued can dissolve and attrite this blood not quite stagnating , the body that seem'd dead and a Corpse shall become warm as before , and have its life prolong'd . So the blood being once more free and fluxil , and the body hot , in the way we demonstrated before ; the attrition and comminution , that produce this heat , depending very much upon the velocity of the blood , so that the greater it is , the greater is the solution of heat , and the greater the solution of heat is , the velocity is the greater too ; because there 's a greater quantity of animal spirits separated by this solution of heat ; and so successively , til● the viscid blood thus subsisting is so comminuted and attrited , and acquires that degree of velocity , we determined it to have when fit for perspiring ; and in that the small parts of the blood will be propell'd thro the neighbouring pores in a great quantity , and produce that appearance we call Sweat , so that this warmth is continu'd and ends in Sweat , as we shall see more clearly in the sequel . Yet before this sweating , while the blood is thus commiuuted , there 's both a greater quantity of animal spirits , and this quantity is faster convey'd to the heart , and the heart is oftner contracted , and that with greater force , and therefore the Pulse will be stronger and more frequent , than in a natural state . And because of the great rarifaction and comminution of the blood , and its rapid motion , the sides of the Arteries are distended to a greater pitch and very strongly ; therefore the more superficial Arteries going outward with a great deal of force , affect the parts that are touch'd by them , and produce that feeling and noise , that 's convey'd to us , upon the beating of one body upon another . While the blood is thus hurry'd about in this rapid and impetuous motion , and no great secretions of any sort ; there is a great driness in our mouth , because of the small quantity of Spittle that is separated , and that little is so divided into insinite parts by the force and warmth of the circulating blood , that these parts are left perfectly dry , and they dispoil'd of their moisture , produce that insatiable drought . And since this lentor is at length entirely carried out of the Arteries , they will be of their natural wideness , after it is carried out , and so the blood may be propell'd thro them , without its being more attrited , comminuted or dissolved , or the heat of the blood will not encrease in its progress thro the vessels : and since the blood thus dissolv'd , perspires very easily ; this heat shall not only not encrease , but be diminisht , the Perspiration lessening its quantity . Moreover , the heat thus dissolv'd partly perspires , as was said ; and is partly mixt with the rest of the blood , and is not comminuted , the slowness in which the blood moves thro the veins giving sufficient time for this mixture ; and the heat may easily insinuate it self into the grosser parts , and they may somewhat confine this heat , and restrain its force by opposing this Penetration . Besides , since there 's an abundance of time betwixt both Excursus , the blood must frequently flow thro the Lungs ; and so be frequently dissolv'd , and have its hot parts conveniently mixt with the other parts , and for this reason will be more natural ; from which every thing that 's natural will come ; and therefore the body will be in perfect health , at least for some time . Tho then the paroxism is thus judg'd by the assigned perspiration ; yet if that viscidity that produc'd the first , is not consum'd , but returns in a certain time : or if that is consum'd and purg'd off by some of the known ways of Excretion , or so comminuted , that it is chang'd into the nature of sincere blood ; yet the cause that produc'd the first viscidity , produces its like that can last out the same time , affect with the like symptoms , and be reduc'd to sincere blood like it ; and so there are two ways of making these returns , as we see . Let us suppose then , that there are two returns every day , and at the same hour ( there may be assigned the same reason for the rest , that recurr in the same difference of time ) and the first is produced by a lentor that lasts for one day , and threafter is either purg'd out of the body , or chang'd into sincere blood and the second , by a piece of viscidity of the same quantity and quality with that which occasioned the first then , I say , that either of these lentors , or any other that can invade a● the same hour , and takes up a whole day before it is consumed , may successively and by degrees be stored up in the blood vessels , so that it eithe● flows thither insensibly , or constantly in the smallest particles , or be bre● within the same ; till it can produce ● sense of cold , and the other symptom that attend that . And because , before that this cold and its attendan● can seize us , 't is necessary that thi● lentor subsist in the capillary Arteries which cannot be , unless its quantity i● so great , that it cannot be mixed with the blood , so that it may flow freely thro the Arteries . Therefore , eithe● this great quantity of lentor is bred a● once in the blood vessels , which i● possible ; or is at once derived into them from somewhere else , which i● not unconceiveable : but even this i● evident , that this very quantity ma● flow into the vessels by degrees , or b●bre● by degrees in the same ; and therefore 't is possible , that in the space of one day , either some lentor , or something that may breed this lentor may get into the vessels ; yet in so small a quantity , that only after one day there be such a quantity collected , that is able to produce that coldness with its attendants . And therefore , in the end of the day this coldness will begin again , and will make a new return by this lentor , that was stored up in the space of a whole day ; which lentor if consumed in the space of the next day ; and , in the mean while , an equal quantity of another lentor be stored up in the blood , 't will make a third return , and so it may be said of the rest , not made by the same lentor returning oftner , tho slowly , but made by a new one , the former being quite consumed : but this consumption may be sooner or later , in the same day , according to the different nature of that lentor , the bodies that are mixt with it , and their dissolution in the encrease and height of the disease . It can be no objection that this lentor or viscidity of the blood is collected gradually , and therefore may be exterminated or comminuted , as soo● as it can be collected , since it circulates thro the lungs and other part● some thousands of times in one day but this will seem not so difficult o● hard to be granted , if we conside● some examples of as great difficulty and yet most certain : for there 's non● that can be ignorant , how Nurse● Milk and our Urine retain , mor● than one day , the ● colour an● smell of Asparagus , Onions , Ca●sia , Rhubarb , Turpentine , &c. ● certain argument that there are some what of these bodies carried into th● breasts and kidneys , without ever losing of its nature ; tho it has bee● carried often , and even some thousands of times thro the lungs ; so that i● may be highly probable , that this visci● stuff may be very often carry'd roun● the body , without any considerable alteration . What is better known ▪ than that the poyson of a mad do● shews not itself before the thirtieth o● fortieth day , and sometimes longer so that before its appearing in these forty days , it has circulated some thousands of times thro the lungs , without suffering any diminution of its ●trength ; and therefore if some such ●hing be suppos'd of this viscidity , ●hat is mixt with the blood , there will be no place left for our further doubting . Now , this lentor may be ●upplied by every thing that gives us ●ourishment , passions , &c. which are ●oo remote , to be of any great use to us in knowing them : and therefore I ●hall confine my self to consider this ●entor , either coming from the primae viae in our Chyle or otherwise , or else being supplied by such viscera that are said to contain liquors : and first , if the Chyle or any other humor to be mixed with the blood , should be generated according to nature in the unnatural state of the blood ( which is hard to be suppos'd ) yet this natural humour mixing with the blood would be chang'd into its nature ; and consequently become viscid , that is , a liquor fit to produce that lentor , which if mixt with the blood confusedly and without order , the returns too can have no order ; but if it be carried into the blood in an exact order , the returns will be very exact and orderly : for if the blood have still that unnatural power , and the humour brought into it still retain its natura● power , there will be always the sam● time required , to change that natura● humour into that which is not natural ; and this time may be one , two or three days ; but if any one or all o● them are of a different nature , th● proportion of time will be chang'● and the Returns disorderly ; but ●● this natural humor is deriv'd at different times , from the same or differen● parts , and immediately , or in th● same distance and interval of time , acquires an unnatural power from th● unnatural blood ; there may be abundauce of Returns orderly and disor●ly , as the Derivations are orderly o● confus'd : and if those humors are o● different natures , consisting of par●● of different sorts , every one of the● requiring a different interval of time before they can degenerate into th● kind of lentor ; the variety of Return will be altogether uncertain , and kee● no order . Next , let us suppose that i● the Viscera , that are said to have considerable secretions made in them , th● liquors being viscid are return'd b● their veins into the Cava , and in th● order of the former viscid parts circulate with the blood thro the whole ●ody , till they acquire such a thick●ess or quantity of viscidity , that may make them fit to stagnate in the small ●apillary Arteries , and to produce ●hat Coldness and other Symptoms , ●s before : 't is evident , not to resume our former reasoning , that their Returns will happen in certain intervals of time , orderly and disorderly , accord●ng as the supply is made from all ●hose Viscera , or from any one of them , and as that is mixt in a greater or less quantity , orderly or confus'dly . But if there is so great a quantity of this lentor mix'd with the blood , that it cannot be propell'd from the small Arteries into the Veins ; or tho the quantity be less , yet if its adhesion to the vessels be stronger than can be broken off , so that it cannot be carried thro them : then the blood cannot be propell'd , and in a short time the body will be cold , there will be no blood deriv'd into the Muscles , it either comes not to , or totally stagnates in the Brain , so that there can be no animal spirits separated in the nerves , and consequently there will be an irrecoverable deprivation of sense and motion , or ( which is the same thing ) there can nothing happen but Death since that lentor is suppos'd to be so great , that it cannot be protruded and carried thro the Arteries : and all this happens while this lentor stops in the Arteries , and this stoppage being in the Return , 't is evident , that Death will also happen in the Return . I have been longer upon this consideration than any of the rest , because the difficulties of Fevers and Agues are the greatest ; tho now , I presume , they are clearly demonstrated from the interruption of perspiration , that great and most considerable inconvenience of their Lodging : and now I shall proceed , and reflect upon the other propositions , in that order they come to hand ; and therefore the next thing comes to be considered , is their life , in respect of their temperance and debauches . As to the first of these , 't is certain , as there is nothing more valuable than a temperate life , so that is never more valuable than at Sea ; and if we look a little back , and remember their salt Victuals , Cheese and Bisket , there will be no great Rhetoric requir'd to defend their innocent Saturday night's Cabals , in drinking the Wives ; for without the temperate use of spiritous liquors , their victualling , with all their fatigue , will be little enough to afford necessary Chyle , gross enough to make their thick blood , that cannot be so easily sent round their bodies , without the help of a Bowl of Punch or a Can of Flip : So that , in short , they are so far from being disswaded from such moderate drinking , that 't is to be enjoyn'd for health's sake ; and I doubt not but this way of drinking will not only prevent , in a great measure , the sicknesses we have named , but even keep them from falling into the Dropsie , Jaundice , and Melancholia Hypochondriaca . Yet to speak truth for the honest Sailors , they seldom fail in this point , so long as they can have an occasion to exchange the base Metal for the noble Spirit of Wine : but are oftner very ill husbands , exchanging all at once , and destroying the whole purchase at a down-sitting ; so that being got drunk , and not being able to crawl into their Hammocks , they spend the night fast asleep upon the cold Deck , and contract those sicknesses , that attend an interruption of Perspiration : Only their blood being full of the Spirits of this liquor , they do not lye so long under the Coldness that begins all Fevers , as in Fevers otherwise gotten ; for the small parts of the liquor soone● break and divide the viscid parts o● blood , than when it is without them and because of the comminution o● this lentor , the small parts of th● blood are set at liberty , and the hea● felt over all the body : therefore whe● the perspiration is interrupted , an● the blood full of these Spirits , the attrition and comminution will be sooner perform'd , i. e. the Coldness wil● be sooner at an end , and so the Feverish heat begin a great deal th● sooner , which , according to the constitution and age of the patient , th● time of the year , and way of Cure will make the disease of greater di●ficulty . Thus having ended the discover of these Diseases , that are peculia● to people , that use our narrow Seas which is the first part of my promise I proceed to give an account of thos● that may be got nearer or under th● line ; which it will be sufficient to hint at in short , and leave that to be finished by others , whose peculiar province it may be ; and 't is enough at this time , to have given such necessary views , that may help our curing in the Channel ; tho , in my opinion , the reasoning will hold somewhere else ; but to speak no more of this , I say , that since the Diet and Victualling here and in other places is much after the same way , whatever proceeds from that may reasonably be suppos'd to hold , since that is only to be thought a cause , which , when it is suppos'd , the effect necessarily follows : so that the only difference will be in the Air ; which we know is more se●ene and warm in those places : and therefore , because of its gravity , ( which is always greatest in a serene Air ) the blood and all that 's carried along in it , are more minutely broken and divided in the lungs , as I have demonstrated in another place at great ●ength ; and therefore is more apt to separate its small and fine parts , and so to have a greater motion and all the consequences that follow upon that : besides , the Air too being very warm , the parts of the blood are extreamly rarify'd , take up an infinite space , and distend the sides of their channels to a great wideness , compress the neighbouring parts , induce weakness , and ev'n break thro the smallest and thinnest of their channels , overflow their banks , and produce all the inconveniencies , that might be made out according to the above-mention'd principles , if it was proper in this place . But as for those sicknesses that are not peculiar to the Sea , but are also common to the Land , I shall consider them as interloping diseases in the second part of this Treatise ; where I am to lay down the Indications for , and Method of Cure : but before I leave this part , I shall give a short account why , in this explication , I have not us'd the accustomed story of Poyson , the Chymical Principles , and of Acid and Alkali ; and then proceed to the observations themselves , which make up the second Part. And first , as to that poyson , which some assert to be in the spirits , fit to produce these Fevers , 't is altogether unexplain'd by its Patrons , and is very unintelligible as yet ; neither is it allowable for us to run straight to the animal spirits for the solution of every Phenomenon , and to neglect the blood it self , of which they are made , and which must be always supposed in demonstrating their nature ; and truly there can be nothing found in the most malignant Fevers , that does really distinguish them from any other continued Fever , for the whole difference that can be alledged , is ad majus & minus , and I doubt not but that they may be naturally accounted for , by a greater or lesser quantity of this lentor , it s greater or lesser cohesion , and its different solution . 'T is better then to give laws to that boundless and unaccountable poyson , so much spoken of by some Authors , tho seldom more than by the name , without so much as its counterpoyson for a Cure , which would been very necessary , considering how great differences there are betwixt poysons themselves . But what seems the strangest and most surprizing to me is , that if in a Family of ten or a dozen people , there is one whom we should determine to have the best blood , to be of the most athletick and robust habit of body , before the invasion of this Malignant Fever ; yet this one shall catch it the soonest , and run the greatest Risque in his Life ; while the more sickly , aged , &c. shall never feel it , or if he does , recover without any great care or pains . But , in short , those Fevers that are commonly reckon'd malignant , are not really different from the containing Fevers ; and that they have their beginning from the same lentor that causes other Fevers , may be evident from this ; that the most of those malignant Fevers succeed these very Fevers , both quotidian and tertian , in which there are greater quantities of heat and humidity , that dissolve this lentor ; tho they come not so frequently after quartans , in which the viscidity is greater , and the warm parts more confin'd : so a single intermitting Fever easily degenerates into two intermitting Fevers , coming in the same time that the former did ; they into two containing Fevers per subintrantiam , and they into one , which is quickly call'd malignant . And since all these changes are only certain degrees of this lentor , as 't is more or less tenacious , and sticking to the vessels ; 't is evident , that no more can be said , but that the last of all these Fevers suceeeding in that order , or the formidable malignant Fever , is of the very same stock with the rest : and since they proceed gradually , from the smaller to the greater degrees of this lentor , this can only be said to have its time in a greater degree of the lentor , as I intimated before . As for the Chymical principles , they are so far from being simple , and having the requisite properties of principles , as one of the learnedst Chymists has demonstrated , that 't is strange any man should advise us to assume propositions so unknown , in order to the explaining of Sciences , that have so useful and necessary a practice ; they think indeed , if they can tell us a story of the dissolution of some bodies , and give but a gross guess at the strength of their different menstrua , they may very well undertake the explication of all the phenomena in nature , by their different solutions and coagulations , before they have found out their universal dissolvent , which might prove of very great use : but they must commit infinit mistakes even in this , since they are intirely ignorant of those powers , that give fluxility , solidity , motion and rest to any Body , tho their fermentations , solutions and coagulations depend upon them , as their frequent disappointments in their repeated practices must convince them , if the impudence , as well as ignorance , of the common Chymists were not incorrigible : and we shall find as little truth or solidity in their way of arguing concerning the strength of their Menstrua , if we pursue their ordinary way of reasoning ; so little do they know of their own fam'd and belov'd Menstrua . For when they assert that such a Menstruum is corrosive , and produces such effects by this power , 't is evident , that corrosiveness being the productive cause of those effects , then by adding somewhat else that is corrosive , it should produce them better ; whereas the contrary is so well known , that I shou'd not alledge any proof or instance , if I were not convinc'd they will deny what they daily see . Let us then take Aqua fortis , which , they say , is able to corrode Silver , and dissolve it into the most minute atoms , by its corroding power it has from the Vitriol and Allom , of which it is made ; then , by adding another thing to the composition , that is equally sharp and corrosive , if not more , the Menstruum should in all reason act the more powerfully ; and therefore by adding Sal Armoniac , which is a great deal more corrosive than Allom or Vitriol , it should still corrode the Silver more , which is so far from being true , that it is not able to make the least impression upon it , unless the plate be extremely thin , and red hot , and not much then . And that Nitre and Sulphur , which is so much inflam'd in the blood , when we have a Fever ; mixt together and burnt , make up the Sal prunellae , so much us'd in curing Inflamations and Fevers ; but of this more hereafter : and I shall only add , that if the Chymical principles were allowed to have half the certainty their Authors pretend to , yet they never made them of use enough to us , since they were never able to give such laws , by which we may have any certainty of the degrees and application of Motion in their fermentation and Menstrua : and since it is motion in its different velocities , contacts and occurrencies , with other bodies in a different state , and in their several parts , that constitutes all the variety in the known world ; our work should be to enquire into that , and so we should be better able to judge firmly of things , tho we must not debar our selves of any help , that may assist us in this disquisition . And truly , when a Chymist stumbles upon two or more liquors , that make a curious colour when mixt , he can say iust as much of it , as of a white , red , or yellow Ribband and no more ; he can , perhaps , tell you how he made his Liquors , but how by their combination they came to give this colour , he can give no better account than the Dyer of his Ribbands ; so that while we advance no further , we are like to make a wonderful progress in the knowledge of things . Now because the Chymists tell us , that a Fever is nothing but too great a quantity of sulphur in the blood , or that too much exalted ; let 's enquire into its power of doing this and producing that effect . And that we may proceed with more order and exactness , let us suppose this Rule , which is admitted by all the Philosophers , as most agreeable to the dictates of nature ; namely , If any thing be suppos'd as a cause , and the effect always follows without the help of any thing else ; we may , without doubting , assert and believe , that to be the productive cause of this effect : and on the contrary , if the pretended cause be there , and the effect follows not upon it ; or if that which is said to be the effect , be present without the cause , then that cause never produces that effect . And therefore since adding of sulphureous Medicins to the blood , will not only heighten the power of the sulphur in the blood , but produce more ; 't is plain that upon that addition we must always have a Fever ; yet after the drinking salt and sulphureous Bath ▪ waters , which are intimately mixt with the blood , and dispos'd over all the body , we see no such feverish fits produc'd . Yea in a Suppression of Urine in the Stone , the sharp and pungent ammoniacal salts of the Urine , should infect the mass of the blood , and produce those feverish effects , which nevertheless are never observ'd to happen . Besides , we know that we can pour a drachm or two of Oyl of Sulphur immediately into the blood of a live Dog by his blood vessels ; and after the vessel , into which it is injected , is bound up with a moan or two , and the Dog set at liberty ; he is so free and safe from any Fever , that he skips about full of health , and eats up whatever comes in his way for his purpose : and therefore if the blood , when altered with so great a quantity of Salt and Oyl of Sulphur , is not in the least feverish ; we must acknowledge that an alteration made in the blood by saline and sulphureous juices and spirits , is not the productive cause of a Fever . And lastly , to discredit the principle of Acid and Alkali , it would be sufficient to observe , that they who set up for it have not let us know what it is , when they tell us , that an Acid is that which can ferment with an Alkali ; and we know , that some Medicins both simple and compounded , ferment with such as are declar'd Acids , and then with others that are determined to be Alkalies ; and it might seem very needless to alledge their ridiculous evasion , but that they 'll mumble it over at the reading of the objection ; and 't is this , that that Medicin contains some Acid and some Alkali in its parts , by which , in these two respects , it may ferment with both ; and so by this settlement they make neither Acid nor Alkali , because the bodies are mixt , and all mixt bodies partake and share of all the principles , whatever they be , according to the Philosophers , and are said to be of this or that nature , Acid or Alkali , which ever predominates , and bears the greatest share in the composition ; and if they be suppos'd equal , our noble principles must scuffle for the Mastery . And even tho this were partly allow'd , we might sufficiently disprove this Hypothesis , by considering any one disease , where we may find a vast number of not only antecedent causes , but other symptoms enumerated by Medicinal Writers , that can never be accounted for , either by an Acid or Alkali . Yea so much are its Patrons in the dark about their principle , that we find them daily betray'd into the greatest absurdities . For instance , its great stickler Dr. Blankard , who is follow'd by all the rest , has expresly declar'd , in a whole system of practice he compos'd according to those principles , that all Diseases proceed from the faultiness of the Acid only , which is the most ridiculous thing can be said in a few words : for supposing , that Acids and Alkalies are the true Ingredients or Components of bodies , and that they concurr as principles in their action , and bear contre-parts in this action ; then , because the influence of either upon the other , may be augmented , diminished or lost , and this is to be faulty or vitious ; therefore 't is evident , that either of 'em may have its defects , and consequently that the blame should not be entirely laid upon one . I hope , by this time , no reasonable person will censure me , for not speaking a language , which neither I nor its Admirers can understand , when I declare my thoughts about our Sea-sicknesses ; which I have endeavour'd to dispatch with all the shortness , plainness , and accuracy , I am capable of . The End of the First Part. The Second Part. CONTAINING Some Historical Observations OF THE Diseases in the FLEET During the last Summer . With the Method that was observed in their Cure. PART II. Historical Observations of the Sicknesses of the Fleet the Last Year , IF , in relating our Observations , I should oblige my self to give but the names of those I have visited , since my concern in the Fleet , they would make up a Book as large as these observations ought to be : and truly , considering the uncertainty of the Event , either thro the negligence of some Surgeons in pursuing directions , or sometimes the same Medicins not being given according to order ; it would prove of no use to any body to be inform'd of such a practice ; and therefore I shall confine my self to such Observations , I made on board the same Ship , I was in my self , or in the Hospital , by the help of Mr. M'kie , and Mr. Connel , two careful and ingenious Surgeons on board these Ships . Observation I. Isaac Pett was taken ill , on board his Majesties Ship the Elizabeth , with a heaviness in his head , pain in his bones and thorax , want of appetite , and a sudden weakness ; his Pulse was depress'd , and slower by 8 or 10 strokes in a minute ; about 30 hours after , his Pulse was more free and quick , he had a great drought , and his tongue was very rough . In the Cure of Fevers , we see , that those people , that are left to themselves , and take no Medicins , shake off their Fever by Sweating , Looseness , a Hemorrhagy , Diabetes , &c. which gave the first intimation to practitioners to provoke Sweat ( some with internal Medicins , others in Baths , and the Irish of old by lapping themselves up in Blankets , throughly wet in cold water ) to give Clysters ( for farther their Hellebor , Aloes and Scammony would not allow them to go ) to open a Vein or an Artery with Lancets , or by Cupping with Glasses or Horns ( which some use to this day ) to give Medicins that provoke Vrine , &c. But even all these have been disprov'd in part , in some one place of the world or another ; by observing , viz. in Bleeding , that , because it is more frequently us'd in France and Spain than in Italy , they conclude , that if Bleeding contributed notably to promote the Cure of Fevers ; then , where that is practised , more would recover , than where it is neglected ; and consequently , that if they did recover their Patients in Italy with as great success as in France or Spain , Bleeding may be reckon'd indifferent : And in Turkey , where they cure their violent containing Fevers ( as Physicians call them ) with Abstinence and Sherbett , they condemn us for our frequent use of Diaphoreticks and Sudorificks ; and we return the charge upon them , without any further consideration . But , which is yet worse , men are apt to give up their reason , to such a degree , that they obstinately retain that sort of practice , in which they were bred , where ever they come , and will stiffly and positively maintain that to be the only safe method , and all others fatal and pernicious . But those Countries too , that are settled to one sort of practice , so soon as by some alteration in the Season , ( perhaps to the better ) and other circumstances of Curing , they find their way not to answer , and to be more uncertain ( if any thing can be more so than a set practice ) ; then the Disease is malignant , quite new , mankind chang'd , &c. which would make people believe , that , whatever certainty there may be in Medicin , yet there is little or none in the cure of Fevers . But besides all these mistakes , there is still another more considerable one , of which very many are guilty ; and that is , because we see , that all these different ways of practice , are and have been successful in different Ages and Countries ; therefore we may use them promiscuously , and all at once ; whereas we should also consider the conveniencies for putting them in practice , and the way how we expect they are to produce their effects ; and , because in the abovemention ▪ d methods , the way of performing the one is quite opposite to the other , we shall seldom , if ever , succeed by doing all at once ; and we are to bear with , any method already begun , and endeavour to make the best of it , even tho it is not the most genuine , natural , and convenient ; and must never venture upon any other in acute diseases , of which we speak , if it has been continued for some time . But to return to our subject ; if we reflect upon the Theory demonstrated in the first part of this , 't will be evident , that because this disease proceeds always , with us at least , from an interruption of perspiration , and because the mass of blood is corrupted and vitiated , by the quantity of the steams thus detain'd , that the genuin and natural way of curing this , is by evacuation , either according to the quantity of the detain'd moles ; or at least in such a proportion , as may set the parts of the blood at greater liberty ; and so , because the different secretions depend upon the different degrees of the bloods velocity , when the blood acquires a velocity , like that which is natural , it will also have natural secretions , and in this manner be reduc'd to its natural Contact and Cohesion , i. e. it will be propell'd in its ordinary and natural way , and the Patient will recover his health ; since health is nothing else but the most natural circulation of the blood . Now since Evacuation thus perform'd answers our Designs in Curing Fevers , both by lessening the quantity and altering the mass , 't is certain , that all the consequences drawn from the former intimations are just , and may be put in practice upon reasonable occasions . The next question may be , which of all the mentioned ways may be the most natural and convenient for a general Practice : and since Blooding , Sweating , and Purging , are most commonly received among us , I shall enquire which of these we may most generally depend upon . And first , since both they that allow of Sweating , and they who recommend Purging for the most general Practice , affirm that Blooding is agreeable for both their designs , there is no occasion left for disputing about the Necessity or Usefulness of that Operation , if the necessary cautions be observ'd with regard to the quantity of blood that ought to be taken away , so that the controversy lies intirely betwixt Sweating and Purging , which I shall endeavour to determine with all the impartiality imaginable , and that by enumerating the advantages and inconveniencies of both . And first , because the secretion by the pores , is double of all the other secretions in the rest of the body ; 't is plain , where this secretion can be perform'd , that there may be a greater quantity separated from the blood , in a certain time , than may be by all the other ways together in the same space of time ; so that for that reason it may seem the most convenient and agreeable ; yet since it must be excited by Medicins , that supply the blood with spirits , and consequently unlock the spirits of the blood , that are confin'd by its viscidity ; if those Medicins be given to sick people , that are young , have an abundance of blood , and that very rich , 't is plain that they must so break and divide the parts of the blood , and excite such a velocity , by which few or no secretions of any sort are made , as we see but too often in our daily practice ; and therefore this practice can only agree with those that are older , and have not so rich blood . I need not give my judgment about the other two ways of provoking Sweat , since they are not in use with us ; yet I think it will not be far from the purpose , to remember you of a story Dr. Willis tells us , in his Book of Fevers , of a young woman that lay ill , and was his Patient , and for whom he had prescrib'd a great many Medicins , that might judge her Fever by Sweating , but all to no purpose ; and at last , I think , he gave her two Drachms of the Spirit of Harts-horn , but nothing like Sweating appear'd : on the contrary , her Pulse was higher , she was very hot and delirious ; and among the rest of her idle talk , being doubtless incited by an extraordinary drought , she desir'd to go a swimming , and up she got for her Journey ; but was kept in , till her friends resolving to humour her , concluded to carry her to the water ; and accordingly , they not living far from the River , carry'd her down ( whether with the Doctors consent I remember not ) and when they had secur'd her from sinking , or going too far out of their reach , at length threw her into the water ; and , after she was brought out again , was put to bed , where she sweat off her Fever . Some such like cases happen very often to our Sailers , who , in the time they are delirious or have Calentures ( this word our Surgeons use for violent Fevers , yet 't is only a general word in Spain for a Fever ) when lying in their Hammocks in a calm Summers day , they see the Sea thro the Gun-Ports very plain and smooth , and imagining it to be a green Meadow , get up a walking , and fall into the Sea , if they are not stopt in their way ; but if they get at last into the Sea , and are taken up and laid into their Hammocks , they sweat very plentifully , and shake off their Fever . I do not take notice of these instances , with a design to perswade people to such a practice , while we can perform the Cure a great deal better ; but only to be an example in practice for the proposition I have establish'd in a Theory of the velocity of the blood somewhere else , and nam'd just now . And I think that proposition is very well confirm'd by these instances : since we see , that this rapid motion of the blood in this dilirious and mad state is check'd by the coldness of the water ; and being thus check'd sends out abundance of its parts by sweating , as I alledg'd . Upon the other hand , if purging Medicins can evacuate as much out of the blood , as the moles that 's detain'd amounts to , without heightening , or at least not considerably , the motion of the blood ; then that will be a more certain practice , and no less reasonable than the other . Now , I could make it plain , by a great many experiments , that the detain'd steems , that produce these symptoms , we find in Fevers , do not exceed three or four lib. and since 't is agreeable with our daily observation , that we can give Medicins that evacuate by Stool , a greater quantity without heating the body : Therefore 't is very evident that the administring of Medicins that evacuate by Stool , will be a more certain and safe way of curing Fevers . But whatever may be said on this subject , I admire how that practice can be thought agreeable at Sea , where there is so piercing and sharp an Air for , at least , eight months of the year , that none that 's overheated by any violent exercise , would think it convenient to go into , and far less to take a sweating Medicin in it . This matter then being clear , I proceed to the way of curing our Patient ; and because bleeding not only brings down the moles to a natural quantity , but sets at liberty the spirits thus huddled up ; and his Pulse beating but about ten strokes less than naturally , I order'd twelve ounces of blood to be taken away , and prescrib'd him six grains of Tartarum Emeticum next morning ; that there might be no conveyance of any thing from the stomach , that might confirm the cohesion of the stagnating parts , but might even break and divide those that were already in a stagnating condition ; for the reasons to be mention'd hereafter . Having thus been let blood in one day about ten a clock in the morning , and next day his Vomit working very well ; about four a clock in the afternoon of that next day , his Pulse was at least ten or twelve strokes higher than naturally , and therefore he took a dose of the following Powder , to restrain that growing motion about the evening . ℞ ocul . canc . pptʒ iij. sal . prunel . ℥ ss . crem . Tart. ʒ j M. ac Divid ▪ in IX part ▪ ●eq ▪ Capiat unam ter in die . All the while he drunk as much Barley water , sharpned with Vinegar , as he pleas'd , in pursuance of this design ; and after three days when his Powders were done , I prescrib'd him that which follows to be taken next morning . ℞ Pulver . Cornach . ʒ ss Tart. vitriolat . gr . v. M. ac Ca●piat cum debito regimine . It purg'd him some eight or ten times very gently ; he slept very well that night , and got rid of his Fever : but that he might recover his strength the better , he eat nothing for three days but Burgoo , Water-gruel , and the like , and drunk six ounces of the Deco●tum amarum alterans every morning for that time ; all which he did with the desired success . Observation II. Shelborow Roydon , in the same Ship , a Man of about thirty years of age , and of such a constitution that has a Pulse of sixty strokes , or thereabouts , in a minute , was taken ill with a pain in his head , a want of appetite , a sudden weakness , a costiveness , a depress'd Pulse , which grew more frequent the second day , and then he was very hot , restless , and his tongue dry . I ordered him to be let blood , for the reasons I intimated before ; and because he had not gone to Stool for two or three days , I desir'd he might have a Clyster in the evening , that might purge him once or twice , and next morning six grains of Tartarum Emeticum , with which he vomited five times and purged twice ; he was very easy after his vomi●ing , his pains began to go off ▪ and his Pulse to beat a great deal quicker ; on the third morning he took the first dose of the following Powder . ℞ ocul . cancr . ppt . vel pulver . testar ▪ ovor ▪ non calcinat . ʒ ij Sal prunell . ʒ jss . Sal Tart. ʒ ss aut ℈ ij . M. ac divid . in IX part . aequal . ut capiat unam ter in die . Next morning after the taking all the doses of this Powder , he was purged with that which follows . ℞ Pulver . radic . Jalapp . ʒ ss . Resin . Jalap . gr . iij. Crem . Tart. ℈ j. M. ac capiat hora septima matutina . During the whole progress of his sickness I allow'd him the Barley Decoction acidulated , as before : and while he took the Powders , he had one or two Stools a day ; and after his Purging Powder the Fever was perfectly vanquished : but , that he might recover his strength the sooner , I order'd him twenty drops of Elixir Proprietatis in Barley-water for three or four days ; and to begin to take them a day or two after his Fever was perfectly over . Observation III. Walter Griffin , a man of five and twenty or six and twenty years , and of a bilious Constitution , was taken on the fifteenth of June last with a Shivering and Coldness , that lasted ten hours , his pulse was depress'd , and he was troubl'd with pains over all his body : the same evening he began to be hot ; his pulse beat 90 times in a minute , and he had an insatiable drought ; about the time his Pulse began to rise , and his heat to encrease , he had a very large sweating , but without any benefit . He was let xii ounces of blood that morning ; on the 16th he took iv grains of the vomiting Tartar , by which he vomited six or seven times , and went thrice to Stool ; and was a great deal easier the greatest part of that day ; on the 17th he begun to take a dose of the Testaceous Powders I prescrib'd , and continued till he had taken nine doses : but on the 18th his Pulse was very high , and beat more than a hundred in one minute , and he inclined to be delirious . And therefore I order'd him to be let sixteen ounces of blood more , and to continue the use of the Powders : only he took in the evening two grains of Camphire in that Dose , and had a very good night ; on the 19th he took his Powder without any addition , and the following Purgative on the 20th . ℞ Decoct . Tamarind . amar . purgant . an ℥ iij. Syr. de Rhamno ℥ i. M. This purg'd him twelve times very easily , and so he got rid of his Fever : I order'd him all the time of his sickness to drink as much of the following ●ec●ction as he pleas'd ; and he drank at least three quarts in some days . ℞ radic . oxylappath . acetos an ℥ ii hord . mund . M. j. Coq . l. a. in S. q. aq . font . ad lb ij . circa finem addendo passul . Maj. integr . ℥ iij. Colatur . clarae affund . acet . a●errimi q. s . ad gratam aciditatem pro potu ordinario . Now , tho by this method our Patients are speedily recovered , and are never , or very little delirious ; yet all the Winter , and in the beginning of the Spring , ( as I observ'd in visiting the Fleet at Black-stakes ) the coldness lasts four or five days , tho not such a coldness as we feel in Agues ; and therefore there must be a great deal more circumspection us'd in Bleeding , sometimes in a lesser , and sometimes , tho not so frequently , in a greater quantity ; but this must be done with respect to the Patient's constitution and circumstances , provided always , that the powers of the faculties be not lessen'd ; at this time too , 't is sometimes necessary to repeat the Powders and Purgatives a second time , and sometimes to take the following Powder , when the pains are more obstinate and hard to be removed . ℞ Ocul . cancr . pat ʒ ss . Antimon . diaphoret . sal . Absynth . an . ℈ j. M. ac Divid . in 3 part . aeq . quas consumat partitis vicibus eodem die . Observation IV. William Richards , on board the Elizabeth , being about 30 years of age , whose natural Pulse strikes 60 in a minute , was taken on the fifth of July last with a shivering , sudden weakness , a want of appetite , and pains in his bones ; then he grew hot , restless , had a great drought , and could not sleep . He was let 12 ounces of blood on the 6th , by which his Pulse was sensibly rais'd while he was a bleeding . he took vii grains of Emetick Tartar , and being well plv'd with thin Water-gruel , after his Vomit began to work , he vomited five or six times , and went thrice to stool , and was very quiet all that day : I gave him no Paregorick in the evening , as I do in some other cases , because I constantly observe , that all Opiat Medicins heighten the Fever extreamly , and make the Patient sooner delirious ; and therefore he took nothing else that day : but on the 8th in the morning he began the restaceous Powders , of which I ordered nine doses to be prepar'd and taken as before . In the latter part of the tenth day he had a great blooding at the Nose , and lost about twenty ounces that way , tho we had let him blood and vomited him before ; and he had a Stool or two every day while he took his Powders ; yet with his blooding his Fever went off . He continu'd the Barley-decoction sharpned with Vinegar for his ordinary Drink , and took the following Purge on the 14th in the morning . ℞ Decoct . amar . purgant . ℥ iv . Syr. de Rhamn . ʒ ij . aq . Theriacal . ʒ ss . M. This purg'd him five or six times very gently , and he recovered daily . Note , that his Pulse was very high , and his face of a red and fiery color before the Hemorrhagie ; which we did not very much endeavour to stop , tho he bled a Pint. Observation V. About the same time , when we had some very sultry days , John Wheeler , in the same Ship , about 38 years of age , was taken with a coldness , loss of strength , a want of appetite , and a nauseating of his victuals ; his Pulse was depress'd , and he had a pain in his breast : about 12 or 14 hours after came a violent heat , which made him very restless and dry . I order'd him to be let nine ounces of blood on the 9th of July , and that evening he took a Bolus of the Conserve of Wood-sorrel and Sal Prunellae ; next morning six grains of Tartarum Emeticum , which began to work half an hour after he had taken it , and he drunk a large draught of thin Water gruel after every vomiting : he vomited six times , had two Stools , slept four hours after , and was much easier . On the 11th he begun the testaceous Powder , of which he had nine doses for three days , three to be taken every day , all that time he went to stool once a day , and pist a great deal ; on the 14th he took nothing but the Decoction , I had ordered him for his ordinary Drink , and on the 15th he took the following Purge . ℞ Pulv. radic . Jalapp . ʒ ss . resin . Jalapp . gr . iij ▪ Crem . Tartar. ℈ i. M. This Purgative gave him eight Stools , and had done working by 12 a clock , after which he found himself a great deal better , his drought abating , and his Pulse more natural , he called for victuals , and eat a little Water-gruel ; and that evening he lost six or seven ounces of blood at his Nose , and recovered daily . Observation VI. I one John Wallin on board the Hospital Ship , who was put on board her that day ; he seem'd to have been a man of a very good habit of body ; but his Blood running about like Lightning ; his Pulse beat 132 in a minute , he was very dry and delirious : he took that night Conserve Lujul. ʒss . Sal. prunell . ℈ i. in a Bolus with v. grains of Camphire . I ordered a large blistering Plaister to be laid to the Nape of his Neck , and one behind each Ear ; they rose very well , and were removed next morning , and the parts drest with the Empl. de Melil . simpl . and so he was freed from his Delirium : he rested indifferently well that night , and next day took this Powder . ℞ Occul . cancr . ppt . ʒ j Sal. prunel . ℈ ij . Pulver . serpentar . virginian . gr . xv . M. ac divid . in vi p. ae . ac Capiat unam ter in die . Next day in the afternoon , a Clyster was injected , which purg ▪ d him thrice ▪ and made him very easy and sensible ; he drunk what he would of the following Decoction , and recover'd on board . ℞ Radio . Oxylapat . ℥ ij . aoetos . ʒ i Scorzoner . ʒ ss . Hord. mundat . M. j. Coq . in s . q. aq . font . ad Hordei crepituram , circa finem addendo Passul . Maj. integr . ℥ iij. Colaturae , per subsidentiam , clarificatae , adde aceti acerrimi q. s . ad gratam aciditatem . These , by the bye , are the fatal , but almost perpetual , consequences of a diaphoretical practice in Fevers ; especially on young people , in a hot season of the year , or a warm climate : for when they are put into a Sweat , they catch cold in the end , relapse , take new doses of Diascordium , and Venice Treacle , which ( especially when they are not allowed to drink liberally ) dissipate and destroy the spirits and serum of the blood , that it cannot be kept fluxil , but by the hot parts of those Medicins , which break down the almost solid blood , and supply animal spirits to the last drop of blood , and so dye unexpectedly as in Hectick Fevers ; only their Fate is harder , and their Exit not so deliberate , for they are kept mad and delirious all the while , whereas the other dye in their senses . Observation VII . At the same time I saw another who was put on board there , on the 16th day of his Fever ; his Pulse did not beat above 37 strokes in a minute , he could not speak , but star'd , and made signs for drink . That night he had had three such Plaisters , as I mentioned in the former case , applied to his Neck and behind his Ears . He took now and then two or three spoonfuls of a Julep made of ℥ vi . of Barley ▪ decoction , ℥ ss of a Cordial Tincture , and ℥ i of Syrup of Clove-Gillo-flowers . This Cordial Tincture Mr. M ▪ kie told me , he had made of the rad . serpentor . virginian . Cochinel . and Spirit of Wine ; and , when by the use of these Medicins he had recovered his senses , he began to use this Powder . ℞ anʒl pulver . radic . serpentar . virginian . ʒss . M. ac Divid . in vi . p. ae . Capiat unam bis in die . He recovered apace while in the Ship ; but she being ordered for England , our Patient in a day or two was sent ashoar at Portsmouth , to the care of Dr. Smith , and my most ingenious Friend Mr. Heart . 'T would be an easy task to produce many other instances of this kind , but these which are faithfully related , may suffice to convince us , that this Method is surer than the Diaphoretical Practice . And therefore I shall proceed , first to give an account of our other constant sicknesses , and then of our interloping distempers . Observation VIII . Mr. Nobs , Purser to the Elizabeth , was taken after Dinner with a coldness and trembling , which lasted six hours ; his Pulse was all the while extremely depress'd , and beat not above 40 strokes in a minute ; then came the warmth , which first begun about the trunk of his body , and was afterwards diffus'd over all . As it encreased , he grew very restless , and his Pulse became very quick and strong ; till at last he began to sweat , and his heat abated proportionably as the sweating encreased . He was well for the rest of that day and all the next , but was troubled with a looseness ; and the third day he was taken ill again , and suffered over all the former symptoms . 'T is very plain from what I said in the first part of this Book , that that viscid and slimy Lentor , which first stagnates in the capillary Arteries , and then in these larger Vessels , must be broken and divided , that it may be made a substance capable of being carried round the body without stopping or stagnating . And because this Lentor has its supply from the primae viae , the Liver or other viscera that are said to separate liquors , by some or all of these liquors being viscid ; we must endeavour to cut off and intercept that supply , and to break and render fluxil the liquors that are thus tough and viscid . Now from which of all these this lentor proceeds and is supply'd , is not always very evident , tho sometimes it may happen to be so . Let us first suppose then , that this supply comes wholly from the primae viae ; and upon this supposition we may conclude , that those things which empty the stomach and intestines of those impurities will do the business effectually . And because a Vomit performs that work with the greatest certainty , then a Vomit would be all that 's requisit to compleat that Cure , and the more gentle it is , 't would be more for the ease of the Patient and satisfaction of the Physician . But I have proved before , that the other viscera may discharge some of their vitiated liquors into the blood , which not being chang'd into the perfect nature of the blood , they stagnate in the Capillary Arteries in that quantity and way , that are fit to produce the foregoing Phaenomena . And they being in such circumstances , as make them fit to affect the blood , 't is evident that those faulty and vitious humours must be broken and divided , that they may be fitted to circulate with the blood without stagnating ; and that the blood , which is thus affected , must be reduced to a state of greater fluxility . If they had their viscidity from the primae viae , that work could be done very easily ; but 't is certain that the blood may be infinitly chang'd , without any fault in these first passages ; and the viscera , that are now affected , must have their juices altered , or else they will still be in a condition to give a continual supply , supposing the blood to be otherwise in a good condition . Now the only way that liquors , which stagnate in their channels , can be propell'd and made fluxil is , by some power that may compress , break and divide the liquors thus stagnating ; and because this breaking and dividing must be perform'd by somewhat , that contracts or violently compresses the obstructed parts , and breaks the stagnating juices ; and this can only be perform'd by the contraction of the muscles , and their compressing the viscera , that are near them ; therefore the moderate exercise of those Muscles will be very agreeable : but in our natural or voluntary contractions , they have not that violence , that is necessary to make a sufficient compression fit to break and divide this lentor . And since there are a great many Muscles , that are obstructed , and could have sufficiently broken the stagnating liquors in the neighbouring viscera , that cannot be moved and contracted by the power of our Will ; some way must be contriv'd to make such a violent contraction of those Muscles especially , that are able to compress the neighbouring viscera ; and if we examine all the consequences that attend the giving of any Medicin , we shall find none that exercises more Muscles , and that with greater violence than vomiting ; for not only the Muscles of the Thorax and Abdomen are contracted with a prodigious force , and are able , by their contraction , to compress the Lungs , Stomach , Liver , Spleen , or any thing that may be contained in them , and in all their capacity , but even the whole Muscles of the Body are affected ; and therefore 't is vomiting only that can produce the required effect . Thus we have demonstrated the way of cutting off the supply of this lentor , that is made by the primae viae and the viscera , that are said to contain liquors ; so that if there were not such a season of the year , in which the viscidity of the blood is much promoted and augmented , the blood extreamly weakned and dispirited with repeated paroxysms or otherwise , this disease might be conquer'd by these very means . But when the Air is foggy , moist and cold , and the blood weak , we must have respect to that , if we will cure our Patient ; and such things must be given , that may make the blood richer and maintain its fluxility . We have an infinit number of Medicines , that are said to produce such effects ; but the long , tedious and unsuccessful practice of former ages convinces us of the contrary . We heard indeed a great deal of specifick Medicins of opposit powers ; but never saw any thing , that deserv'd that name before the Indian B●rk . We had diapho●etical and warming Medicins , that broke and divided the blood , and made it more fluxil for some time , but were so far from being able to keep it so , that on the contrary having destroyed the native spirits and serum of the blood , they rendred it more apt to stagnate and to be obstructed . The Indian Bark then , or Jesuits Powder , being by daily experience that Specifick we desir'd , we ought not to neglect it , tho it was not found in a Matras . But not to insist upon experience in a thing , where we have so many reasonable proofs , tho that , of its self , is a sufficient proof : for we see how the sinking and languishing Pulse is rais'd by the taking of it , and that without any burning and extraordinary warmth ; i. e. we find it has such a power as is able to introduce a freer motion , which cannot be done but by freeing the confin'd spirits , that they may be separated in due time and proper place . And since this ●●●●ing the spirits at liberty can only be ●●rformed by breaking the viscid blood , and this attrition is the thing required ; therefore the Jesuits Powder , Quinquina , &c. answers our desire , and gives us what we require . Now , tho 't is plain that the Jesuits Powder produces this effect , it is not the Jesuits Powder , as such , or its name alone , that is able to charm and lull asleep this intermitting Fever ; but since we see plainly that it can do so , we should give it in a sufficient quantity to produce that effect ; and when we give it , to be sure it may be carried into the blood : For if this be not done , 't is quite as good , if not better , to keep it in the Paper and look upon it , and from that to expect your Cure , than to take it into a foul stomach , full of thick impurities , there to be clogg'd up in impure matter , and perhaps to be carried out of the body with the excrements , or else to be carried in this condition into the mass of blood to the misfortune of the Patient : or , if neither of these happen , given in the time of a Looseness , to be immediately carried off by Stool , and never reaching the blood to communicate its efficacy and vertue . As to the way how its effect is produced , I know not , nor ever shall , without a revelation from that Being , who knows the determined motion , size of the parts , and the different cohesion of matter , that produce the modified bodies we see ; and yet , I think , there may be sufficient certainty to assist us pretty exactly in doing such things , as the support of our infirm nature may require . For , considering the nature of intermitting Fevers , of which we are as certain as of any thing in Physicks , and that we have a Medicin , that alters the condition of the blood and makes it more fluxil ; and this fluxility being acquir'd in a certain way , therefore the China China is endu'd with a like power to that which makes the blood fluxil . This knowledge ▪ we have of the Barks efficacy , without the knowledge of its constituent parts is so sure , that we can deduce very certain and almost infallible Corollaries from it , and this one for instance ; If this Powder be able to break , divide , and make fluxil our viscid blood , then in a state where the blood is faulty thro its fluxility , richness ; and extraordinary motion , this Powder is never to be given ; so that in a containing Fever , where the blood is such , the Jesuits Powder must be very noxious ; and 't is very obvious to every mans Observation , that the more the blood is in these circumstances , the consequence is always the more fatal . I cannot omit what that candid Relater of Medicinal cases Dr. Sydenham says , in the 36 p. of of his Letters , as they are printed in the Edition of his book in 1685 , at London : At in Peste atque Epidemicis continuis , quae eandem ordine excipient , debellandis , non alios effectus ex ejus usu expectare licet , quam eos , quos hodie in Pleuritide , Peripneumonia , Anguina , ac id genus Febribus inflammatoriis videmus , quibus non tantum non prodest , sed & plane obest . But in curing the Plague and continual Epidemicks , which will orderly follow these , no other effects are to be expected from it , than these we now find it produces in a Pleurisie , Peripneumonia , Quinsey , and such other inflammatory Fevers , in which case 't is not only useless , but evidently hurtful . But whatever may be thought of my pretended certainty ; 't is at least as well grounded as a great many maxims in the Hydrostaticks , &c. which no Ship-Carpenter or Man of sense doubts of ; but on the contrary , finds all his calculations and inferences orderly made , to ▪ answer his expectation in his practice . The Chymists at present are engag'd in an extraordinary bustle and smoak with their fire and menstrua , to resolve by their Instruments which they do not understand , the constituent parts of this Specifick ; and at last tell us that 't is a Rosin , and that its power in curing Agues is lodg'd in its Rosin , which is as much in plain English as the first question ; and we understand just as much , when they tell us of its vertue being in its Rosin , as if they had told us , that it is in the Bark . We know indeed that its tincture , made with any spirituous liquor , is the strongest , and that because 't is the property of Rosins to be best dissolv'd in Spirits ; 't is plain that this Bark contains a great deal of Rosin , which is all that can be concluded from this experiment . But to proceed , let us suppose , that all the vertue is extracted in this Rosin , which cannot be pretended ( because of a like experiment of its yielding its sanative power in common water ) yet we shall still be as much puzzled about the way of this Rosins working , as the working of the Bark in Powder , before it was a Rosin ▪ And if they think they have answered the question , by telling us that it produces these effects , as it is a Rosin , then all other Rosins will do the same ; and therefore , they may trust to the Rosin of Jalap , or any other they 're oblig'd to by their principles ; and we shall have an opportunity to observe the conclusion . The other way , that has been taken , to account for the vertue of the Bark , is by imagining it to be astringent ; a power quite destructive of the requisits , we have clearly laid down for curing an Ague ; and no less repugnant to common observation , as I shall demonstrate . What has been the foundation of this assertion , I could no where find out so clearly , as in a Discourse written by one of the Members of the Royal Society , I think in the year 1678 ; where consuting the power of the Bark in curing Agues , he says , that if the Patient be troubled with a looseness while he is taking the Jesuits Powder , it can have no success ; therefore , says he , the Bark has its power in a contrary way , and is astringent ; then he subsumes for his own purpose , that , because it is astringent ▪ it must be very hurtful in a disease that must be cur'd by evacuation . To pass by at this time , our Author 's neglecting to prove that this disease must be cur'd ●y evacuation ▪ which I very much doubt for the reasons intimated before ; I have said enough already to evince the weakness of his Observation . 'T is strange , that one should expect , that any kind of Medicins , which produce not their effect in a minute , but require some hours , at least , to affect the blood ; should exert their vertue , when they never come thither ; and this being the case of the Jesuits Powder in a Looseness , we may easily conclude , that the Quinquina will not cure an Ague in that case , whether it be astringent or not . By the bye , since I have had occasion to examine this argument against the Barks power of curing Agues , I cannot forbear taking notice of another very good argument this Author brings for the poisonous qualities of the Bark , and that is an experiment from its hindering the fermentation of Yest and Wort ; that , because if a due quantity of the Jesuits Powder be cast into Wort , before the Yest is added , the Wort never ferments , and therefore this Powder is poisonous . I confess , I know not how to answer an argument which I do not comprehend ; but if every thing that hinders the fermentation of Yest and Wort be poisonous ; what must become of us poor Mortals in the poisonous times either of a frosty or very hot season , for the Brewers find their Ale and Beer ferment but very ill in such seasons : and besides , Sugar , Spirit of Harts ▪ horn , &c. poured into Wort in a due quantity hinder its fermentation ; yet they were never reckon'd among the number of Poisons : But , on the contrary , if I thought the Hypothesis of Acid and Alkali tolerable , I should like the Bark the better for the experiment this Author has helpt me to : for in that way , the blood in an Ague is viscid , by the power of the coagulating Acid , which can only be destroy'd by a powerful Alkali , such as this experiment proves the Bark to be . Now as for the astringent power asserted , because it is so , and for no reason yet assign'd , is very ridiculous : and if it cur'd Agues as it is astringent , then as strong , or more powerful astringents would have the same effect , which is contrary to any trial or observation can be made : on the contrary , we know 't is used every day with the best success in Hysterical Fits , and the Suppression of Womens Monthly Courses , where no body ever advised so powerful an astringing Medicin , as they would have the Bark to be . 'T is true , we have seen some ill symptoms appearing after the giving the Powder ; but the Question is , whether these symptoms are the Disease's , the Bark's , or the Physitian 's ; and this I shall endeavour to resolve , by following out Helvetius , a Physitian in France , who has lately writ a Book , he dedicates to the French King , and allows a great many of them to be owing to the Powders being given by the Mouth , and contrives a new way of giving it , and that by Clysters . I shall first then enquire , how far his allowance is good , and to be follow'd , and what 's to be thought of his new practice ; which , I think , will be very obliging . But before I do this , 't will be necessary to shew , that I have not forgot my Observation ; and therefore when I have related one or two more I shall come to those Reflections . And first , because Mr. Nobs was troubled with a Looseness ; and that it might not hinder the Operation of the Vomit , I intended to give him for the preceding reasons , the night before I prescrib'd him the following Bolus to be taken going to bed . ℞ Conserv . Ros . rub . ʒ ss . Sanguin . Dracon . ℈ i. Laudan . Opiat . gr . jss . Syr. de Mecon . Parum ut f. Bolus . Next day , being to have the Fit about two a clock in the afternoon , I ordered him , upon the former design , vi grains of Tartarum Emeticum to be taken about noon ; he vomited five times , and drunk not so much after every Vomiting , as I allowed my Patients in Fevers ; that the compression by the contraction of the Muscles might be the greater , he went once to Stool , and about the ●nd of the working his coldness began , and lasted only two hours ; then succeeded a very sharp heat , which went off sooner than before , by sweating , which was very plentifully : for I had desired him to bear with the hot Fit , and lie very close , that he might sweat , else I would give him no Medicin till the next Fit ; which he did : and being temperate , the blood being now comminuted , and sufficiently fluxil for its motion , I ordered him to begin the Powder I had caus'd to be made up , into an Electuary , that it might be convey'd into the blood in its healthy state ; that it might too , comminute more easily any viscid matter that would be convey'd to the blood by any of its ways of supply ; and in that quantity I thought reasonably could destroy the viscidity of one paroxism , and this he took in as great quantities , as he could easily digest before he took more . ℞ . Pulv. Chin. Chin. subtiliss . pulverat ℥ j Conserv . Ros . rub . ℥ ss . Syr. e Chalyb . q. s . ut f. Electuar . Cujus capiat quantitatem Nucis Myristicae majoris , tertia quaque hora , superbibendo Vin. Hisp . Cochl . ij . In the Dose he took before Bed-time , I ordered him j. grain of London Laudanum . He miss'd of his Fit , and din'd at five a clock in the afternoon upon a Chicken , and drunk a Glass or two of red Wine at Dinner . Next morning he began an Infusion I had ready for him to take of , till his blood was strong and should recover its strength , and 't was this , ℞ . Rad. Gentain . ℥ ij . Scorzoner . ℥ j. Serpentar . Virginian . ℥ ss . Summit at Centaur . Min. M. ij . Fl. Chamom . M. j. Cortic. Aurant . ℥ ss . Winter an ʒ ij . M. ae infundant . per Biduum in Vini Xeresens . generosiss . lb ij . Dein capiat Cochl . v. bis in die . By the use of these Medicins he recovered his Health , without the least suspicion of a Relapse . Observation IX . Mr. — Lient , of the — , was taken ill after Dinner with a Coldness , which lasted an hour and a quarter ; his Pulse was depressed , and beat about 50 in a minute ; for he being of a thin habit of body , his blood very warm , it beats about 80 in that time : he had a pain in his head , then came the heat , which began about the Trunk of the Body , and was sensibly diffus'd over the rest ; it lasted three hours , after which he began to sweat and judg'd his Fit ; it recurr'd the third day inclusive , and had his cold Fit not above half an hour , but the hot Fit lasted some seven or eight hours before he began to sweat ; next day I wa● sent for , and ordered him iij grains of Tartarum Emeticum to be taken an hour and a half at least , before we expected the Fit : he vomited some six or seven times , and went twice to Stool ; I ordered him to drink largely between his endeavours to vomit : when the Medicin was almost done working , the Fit began to seize him and the cold Fit lasted little more than a quarter of an hour , and as it was a going off , I order'd him to take the following Powder . ℞ . Pulver . Gasconic . ℈ i Laudan . opia● . gr . ss . M. After he had taken it about twelve minutes he fell asleep , and slept almost two hours ; but before he was awake he was in an excellent Sweat , so he lay still till the end of the Sweating , and thereafter begun this Electuary . ℞ . Pulver . Quinquin . subtiliss . ℥ j. Conserv . Acetosel . ʒ vi . Syr. e Succ. Citr . q. s . ●t f. Electuar . Molle . Quod capiat ad magnitudinem Avellanae tertia quaque hor a superbibendo Vini rubri Gallici Cochl . ij . vel tria . By the use of this Electuary he miss'd his Fit ; and began next morning to this Infusion , I ordered for the strengthning his blood , ℞ . Rad. Gentian . ℥ j. Scorzoner . Helen . ●n ℥ ss . fl . Chamom . M. ij . Summitat . Cent. min. M. j. Baccar . Juniper . ℥ ij . Cort. Aureant . ℥ ss . Tart. alb . crud . ʒ ij , pp●i● so a. affund . Vin. rubelli lb ij . Stent per biduum in Infusione , dein capiat colat●r . clarae Cochl . iv . bis in die . Repetatur Infusio super eadem Medicamenta ad alteram vicem . He continued in the use of these Medicins , and drunk both the Infusions without any thing of a Relapse . All the time I allowed him to eat any kind of meat that was easily digested and drink a glass of Wine or two in a day . Observation X. Since the last two histories are two different cases , and we see required a different way of giving the Cortex , that it might not overheat the last : now , that I may keep up the variety , which is always delightful , tho perhaps 't were necessary to have two or three of one sort , which is too long at this time , and it may be I may have another opportunity for this : I must ask the liberty not only to go into another Ship , but ev'n go back one year to give you an Observation of a poor Man , that was miserably afflicted with an Ague for eighteen months . This was one Mr. Humble in the Grafton , to whom I was call'd May 1694 , at Spithead , by Mr. Leckie , who was then Surgeon to that Ship. He was first taken with a Tertian Ague , for which he was put ashore ; and after he had staid out his time , he came back with it upon him , for he was some Officer or another , and so would not leave the Service ; and expecting his Cure aboard , he was taking something all that time , but to no advantage . So , when I was call'd he had a Quartan , and his cold Fit used to last him some four or five hours , his hot or Fever Fit one hour , or an hour and a half , and then sweat : he was brought very low . I ask'd him when he expected the next Fit , and he told me to morrow about eight in the morning ; for it shifted forward and backward , from Tertian to Quotidian , from Quotidian to Tertian , from a Quartan to a Hemitritaea , and from that to a Quartan again . I ordered him to take iv grains of Emetic Tartar that morning , about 6 a clock ; which had just done working as his Fit begun to come upon him ; his cold Fit after his Vomit lasted two hours , his hot Fit two hours , and so went off by the Sweating . I had been speaking to the Surgeon about the giving him the Jesuits Powder ; but he told me he had been so often let blood , purg'd , and taken so much of the Powder ashore and aboard , that he could not take more ; and therefore I was resolved to try the Powder , my learned Collegue Dr. Morton recommends in his Book of Fevers . ℞ . Pulver . fl . Chamom . ℥ j. Sal. Absynth . Antimon . Diaphoret . an ℥ ss . ac capiat ʒ ss . tertia quaque hora , superbibendo Vini cujusvis generosi Cochl . iij. He took his Powders very orderly , till he had spent that vast quantity , but without the parting of his eighteen months Companion . He did no more till the next return , but drunk of the following Infusion . ℞ . Rad. Gentian . Raphan . Armorac . an ℥ ij . Zedoar . Serpentar . Virginian . an ʒ ij . Summitat . Centaur . min. Card. Benedict . an M. j. ss . fl . Chamom . M. j. Cortic. aurant . ℥ ss . Winteran ʒ ij . Limatur . Mart. ℥ j. Tart. alb . crud . ℥ ss . M. s . a. ac infund . in Vin. Hispan . generosis . lb iij. Stent per hor as vi . in Baln . aren . ac bibat Cochl . v. ter in die . And that morning he expected his Fit , he took the preceding Vomit , which wrought very well , and his cold Fit lasted not above an hour , and his hot an hour and a half , and judg'd the Fit by Sweating . Things succeeded so well , I desired he would try the Jesuits Powder once more , and if it had no success , he should be at his choice ; he was persuaded , and had it made up in this form . ℞ . Pulver . Patrum ℥ iss . Conserv : Ros . rub . ℥ j. Theriac . Andromach . ʒ ij . Extract . Gentian . ʒ j. Sal Absynth . ℈ ij . Syr. e Chal. q. s . ut f. Elect. molle : cujus capiat quantitatem Nucis Moschatae maj . tertia quaque hora , superbib . Vin. Canarin . coch . iv . And if he scap'd his Fit , to continue with the former Tincture till he recovered his strength ; but the next day , after I left that Ship , I was taken with a violent containing Fever , which lasted five days with the practice before ; and e're I was fit to go abroad , our Fleet was divided , and that Ship went to the Streights in company of the rest , that have made England the Admiration of all Europe , under the command of the Right Honourable Admiral Russel , who must needs make a great figure in the History of after-ages . I enquired , tho , of one of the Surgeon's Mates , after this Humble , who , he tells me , is now in good health ; and recovered , he thinks , before he left the English Air. And thus having ended the Observations , I trouble you with , of Agues , I proceed to the Considerations about Helveti●s's Bark-Clyster Practice . The Reasons , he saith , in the 4th page , made him look out for another way of giving the Bark than by the Mouth , are the complaints some make , of an unsupportable weight and a violent pain in their Stomach : others finding their Thorax chang'd very much , from what it uses to be in a natural state , and such an extraordinary heat in their Breast as it were dried up : and lastly , because there 's an abundance of people , that make resolutions every day never to take it more , tho they have been cured in this way . Passing the known inconveniencies page 5 of the Quinquina , and the general complaint sick people make that way ; besides the particular grievances page 6 of its disagreeable and ill taste , its bitterness , which we can never remove from this Medicin , in whatever way give it , provided we take it in at our Mouth ; and 't is still the more incommodious , that , notwithstanding the aversion sick people declare against it at first taking , yet must needs renew this troublesome and nauseous impression , by taking it a great many times a day , for six weeks at least : not accounting upon our necessity to begin its use a second time upon the occasion of a Relapse . And therefore 't was , that thinking upon the train of disagreeable circumstances , that attend this Remedy , I have discovered this more convenient way of giving it , whereby we may enjoy all its good effects , and evite all that 's troublesom in it . And this way is no other than by giving it in Clysters . page 7 Therefore he says , we must take an ounce of the best Quinquina in Powder , and mix it well , without any addition , with a Quart of milk-warm Water . In Intermitting Fevers this Clyster must be given in the end of the paroxysm , and must be repeated thrice every day , till the Patient is perfectly cur'd , which is not long ●'re 't is done ; for 't is very extraordinary to see another Fit , very rarely two , and I , almost never , see a third . After he is page 8 cur'd , we must be sure to take the like Clysters for twelve days more , one in the morning and another in the evening for the first six days ; and one in the evening only for the last six . And because 't is very necessary , in page 9 this practice , to keep the Clysters as long as is possible ; and there be some people that can keep them but a very little time , we must add for those , half an ounce of the Syrup of White Poppies to the Powder of Quinquina , which will mightily conduce to the keeping the Remedy without any trouble . We must observe , that those that page 12 can keep it but a little time , must continue its use the longer , to do that by a greater number that cannot be done by one , and so to promote the Cure. This must not only be understood of those , that take the whole Dose , but of those too , that take but a part . There 's nothing amongst all the page 15 symptoms that attend Fevers , that page 16 can forbid the use of this Remedy , but the Swelling of the Belly . So there 's no more to be observ'd , but that as there are some people that cannot keep this Clyster ; so there are others that give no further account of it , and they find themselves swoln as 't were , and puff'd up ; and therefore 't will be their best way to take a purging Clyster once in two days , which will help them to disburthen it : and 't is not beside the purpose to take notice at this time , that those Clysters not having a purgative faculty , and not being given for that end , the sick people need not be disquieted or concerned , if they see not an Evacuation of Bile and other Humours ; as in our ordinary Clysters . page 31 'T is evident then , says he , that the sick person shall be no more offended with its bitterness , since he 's to take it no more by the Mouth ; besides he can find that weight in his Stomach no longer , because the thing that produc'd that effect , is no more there . page 32 But to get over the inconvenience of warming the Patient he takes a wonderful way ; A l'egard , says he , de la Chaleur , il est certain , que les parties grossieres du Quinquina , qui en sont la seule Cause , ne sejournant plus dans le corps qu' autant de temps qu' il en faut a la Chaleur naturelle pour le digerer & en tirer ce qu' il a de volatil & de salutaire , le marc qui en reste etant rejette aussi-tot , sans etre oblige passer par toutes les voies qu' il parcourt quand il est pris par la bouche , le corps ne peut que profiter de tout ce qu' il y a ●aisse d'utile , sans jamais etre incommode de tout ce qu' il pourroit avoir de pesant , d'embarassant & de nuisible , qui est ce qui cause le Chaleur dont on se plaint tant . Touching this heat , says he , 't is certain that the gross parts of the Powder , which are its cause , staying no longer in the body than is necessary for the natural heat to digest it , and to extract its parts that are volatile and wholsom ; and the Mash that remains , being cast out of the body , without being obliged to pass all those ways it goes alongst , when taken in by the Mouth : the body cannot but reap a vast advantage from all the useful parts that are left , without being , in the least , hurt by any thing of it that 's heavy , embarrassing and injurious , which are the things , that make all those heats they complain of . He adds in the next paragraph , that the people that have the Piles , are the only to whom he gives not these Powder-Clysters ; either not in so great a quantity , because the rough Powder , rubbing up the vessels in the passing , is apt to provoke the Piles , or else he gives a strong decoction of it , which does almost as well , and entirely prevents this inconvenience , page 39 Then , he rallies all his scattered proofs he had brought for the Cures being more certain by taking the Powder-Clysters , than in any way it can be taken by the Mouth : for first , it is given in a greater quantity than it can be by the Mouth ; secondly , 't is always given in substance , and so has the greater force : and thirdly , the subtil parts , which only act upon the ferment of the Fever , and destroy its ebullition , can insinuate themselves easier into the mass of blood by the orifices of these vessels , that open into the Intestins : and lastly , experience puts this more ready and sure way of curing beyond dispute . Thus having pickt out almost all this Author says , either to the disadvantage of the Q●inquina's being taken in at the mouth ; the benefit of his own way of giving it , and the consequences of that : I must confess the World is oblig'd to any one that endeavours to better any Science by useful and well established Theories , or Intimations to perfect its Practice , by discovering such instruments and helps , that can make it more sure : yet , I think , a man that communicates any thing , may claim and arrogate a little too much to himself ; except the practice or opinion he advances be , without controversy , better than those that were established and thought of before : and therefore to speak my mind freely , without a Navy Physitian 's declaring war against a French Doctor , I think that this Trial may stand us in very good stead , upon the pinch of saving the life of one , who rather chuses to die than taste this Medicin ; and of these there are very few : but I should judge that man very rash , that would recede from the known way of giving the Jesuits Powder he has found so safe , that nothing can be more ; and would go to a practice so very doubtful , and hardly press'd with the same difficulties , can be brought against the taking it by the Mouth , upon any lesser consideration ; as we shall see immediately by the answering his Arguments , which I shall do with as great brevity and clearness as I can . As to the weight and pain some feel in their Stomachs , after having taken the Jesuits Powder , 't is certainly a very great inconvenience ; but shall be judg'd by all the world , if that swelling they feel in their Bellies be not quite as ill , and can sooner breed a Dropsy , Jaundice , &c. than any disease that can be so soon brought on by it : besides , if we will be at the trouble to look back to what I have said , in the first part of this Book , about that symptom of an Ague , the weight in the Stomach ; he shall see it clearly made out , that this weight is nothing but a heap of undigested and slimy stuff that 's lodged there ; and therefore of it self is apt to make the necessary supply , to keep up the force of the Ague ; and intercept too , any Medicins that are given in by the Mouth for its Cure , as I have said since I begun to speak of Agues . And if he would persuade us to the using his Clysters in these circumstances , we shall never be able to cure this Ague , tho they were supposed to have a hundred times the force he pretends to : whereas if we give a Vomit to make a clear passage , we shall fell no such inconvenience , but especially if the Fit were well judged before we began our Medicin ; and so this complaint comes more from the neglect of something th●t ●hould been done , than from any defect in the Bark ; unless , perhaps , it may add its own quantity to this nasty mass , and rarify that too by its subtile parts . And so the Argument will go no further than this . Opium , Steel , Antimony , &c. have been given in very ill times , and too great quantities , and no doubt there 's been abundance kill'd so ; but for all that , should we leave off the use of these Medicins ? no surely ; and they will prove useful and noble Medicins in good hands . But why may not our Author try , what a decoction of the Powder he uses for Clysters upon certain occasions , can do , to shun this inconvenience of the Powder ; especially since our learned Collegue Dr. Morton , had published , some two years before this Author wrote his Book , such a decoction for this very end ; which would have prevented most misfortunes from that hand , when we know not this fit time to give a Vomit . Then for the second inconvenience , 't is much of the same kind ; and if any one will consider the proof I brought for the way how the Bark had its effect , and the Corollary I deduced from it , shall not be very much puzzl'd to find out , that 't is only those that are of thin habits of body , and whose blood is thin , easily rarify'd , and incline to be hectical , that find this burning Heat our Author assigns , and after they have taken the pure powder ; and I dare appeal to himself , or any man of practice , if ever they found this accident but in these circumstances ; and a wise Physician can easily provide against that , as I have endeavoured in part , by giving the Cortex as in my 9th Observation . but to see what a miserable shift he takes to weather this difficulty is wonderful , from what he says in the 32 page ; and if he had done any thing he should first told us , what the ferment of the Fever is he talks of in the 39 page ; how the parts , and what parts are fittest to bring it under ; and lastly , what vessels these are that have their mouths open into the Intestins ; none of these things he has told us any thing of , yet they were necessary to be known ▪ and of all things in the world I doubt most of his certainty in the citation from the 32 page ; and would have thought the gross parts of any body the least capable to produce heat ; and to guide all this right , he tells us , that Nature keeps it just so long , and not one half second longer , than was necessary to separate those sanative parts from its grosser hot parts ; this is indeed wonderful , but she that can do all this , why did she put him to the trouble of contriving Syrup of White Poppies , to cause some to keep their Clysters longer , and purging Clysters to help others off with theirs ; I 'le help him out for once , and remember him that Nature 's of the she-kind , and he 's an old man. But of this Banter too much . The rest of his Citations are about the way of giving it , which I have nothing to do with here ; tho I thought fit to shew them , if any one be for them ; and all the rest may be comprehended in this , that they may be better given his way , because , as he says , the Bark is given in substance , and in a greater quantity . And first , I believe all the Physitians in France , at least all or most here , give it in substance , and have done these thirty y●●●s , as well as Helvetius ; and in a way too , that our six Drachms must turn to a greater account than his three ounces , and allow him ten more ; and this we shall make very plain , by considering that betwixt the lower end of the Duodenum to the end of the Ileon , there are infinite numbers of Lacteal Vessels to be seen , whereby this Powder , its Tincture made in the Stomach , and other parts , may be very easily carry'd into the blood , and by which is carry'd of one substance and another , at least , 3 , 4 , 5 pounds in a day , and so may be a very good way for 3 drachms , ℥ ss , ʒvi , or ℥ j , of this Powder , however digested and prepared in a clean Stomach ; whereas in his way , all the Lacteals that are said to be there , are supposed upon ill made experiments , and not one to be seen ; and so , I think , our six drachms can produce more powerful effects than his thirteen ounces , we have allow'd him ; but suppose all the Colon were as full of Milky-Vessels , as the Milky-way is full of Stars ( which we see he ●ust not pretend to ) yet I 'm in the opinion he could not much better himself ; for his Clysters could get no great length ; which will be very evident to any one , that will bring into his thoughts , or lay before his eyes the Guts in their natural posture , and any one with a Clyster-Syringe impelling the Liquor ; I say , if he considers this , he shall have no great difficulty to agree to my assertion : for first , if they were supposed full , then 't is evident the resistance of the Excrements were to be accounted for ; and perhaps this would do the business : but now , we 'll suppose them perfectly empty , and their sides flaccid , as we see them at that time ; then , upon the one hand let us remember , that the motion they have is from the Stomach downward , and that they are ten●ile ; then next , that the Colon , where it joins the Straight Gut , lyes not rectum with the cavity of the Straight Gut , but cuts it at oblique angles ; and upon the other hand all the force this impell'd liquor has , is only by the compressing the sides of a Bladder , or a more valid propulsion by the Syringe ; and therefore passing the small resistance from the motion of the Guts , there 's first so much motion lost by raising the sides of the Straight Gut , whereinto it may be propell'd without any other ; but so soon as it comes to the joining of the Colon , it must reflect at every section of this Gut , and the reflection too , is to be made upon a soft , tensil body , which is more than enough to overcome a ten times greater force , than can be conceiv'd to be given to this liquor by the propulsion by the Syringe . And therefore , since the Straight Gut has no lacteals , and the Colon were supposed to have ; yet his Clysters not going any length there , could turn to no great account ; at least , not the twentieth part , very modestly speaking , as the other way . But next , for the convenience of this Practice , I think 't is the most inconvenient could have been contriv'd ; for who can bear fifteen Clystering days , and to take about twenty four Clysters in that time ; and then as many in case of a Relapse ▪ this is not only one of the most troublesom Practices , but the most expensive that can be by the Jesuits Powder ; for supposing an Apothecary should let us have them at Crowns apiece , this is no less than 12 l. for these 48 Clysters , besides other Medicins , which is a great deal too much for the most that grudge 4ss . and a Crown for an ounce of the Powder , which always cures them with the help of such a tincture I have spoke of in my Observations : and therefore by this time 't is plain , that Helvetius's Practice is neither so reasonable , nor so convenient , as the giving the Powder by the Mouth ; and the misfortunes complain'd of are truly the Physician 's , and none of the Bark's : but we must allow him that the taste will not be so ungrateful , as when taken our way ; tho in so many Clysters it will be felt , as I have found in curing of some very tender People of Claps by Clysters , which in three or four days became almost as nauseous , as if they had taken Medicines by their Mouth ; yet at best this is but an inconvenience to a few , for a settled inconvenient , expensive , and unreasonable Practice . Observation XI . George Manning , aged 27 years , of a bilious Constitution , and a thin habit of body , was taken , on board the Elizabeth , with an out-breaking of abundance of red spots upon his Legs and Arms ; a great many of those upon his Legs became of an olive colour , yellow , blue , and black . 'T is evident from what I said before of the Scurvy , and as that is really distinguished from the Melancholia Hypocondriaca ; that the ●retty , rarify'd , and disunited parts are to be made closer , and of a stricter cohe●ion : and thus the small parts of the blood , not being separated in so great a quantity , in the brain , by the perspiration , into the Intestines , &c. there can be no such feverish affections , faintings , quick and slow pulses eruption upon the skin , &c. as we see every day . Now this compactness and stricter cohesion , can only be acquired by such Medicins , that , by their quantity , or of their own nature , can give body to the blood , or make that more compact ; which must be in a natural state , and produce every thing that is natural , so soon as it acquires this natural cohesion . Now , ashore , we have really great numbers of Medicins , that answer this design , which can produce wonderful effects , when given in time , and in a way that this view shews us . Those are all the Medicins , we call temperate , besides those that are Analeptical , and mostly prescrib'd in Hectick Fevers , into which this disease naturally runs , tho sooner when helpt on by the use of the common Antiscorbuticks . But at Sea , where all the victuals , that are for their nourishment , encourage this sickness so much , and encrease it : and all the provisions of Medicins , that is made for our Sea-sicknesses , have no respect to that : I think it not unreasonable to acknowledge that disease not to be cur'd at Sea. Yet I was willing to make the best I could of our Patients in Scurvies ; and therefore , that the Medicins we have might have the better effect , and the Chyle , that 's very often the best alterative , might be convey'd in its full force ; I order'd him a Vomit of ʒss Sal vitriol . in ʒiij of Oxymel of Squils , to be encouraged with large draughts of thin Water-gruel ; he vomited three times , and an abundance of nasty stuff : then I ordered him to take as little of his Beef or Pork , for his Meal , as possible ; and rather to live upon Burgoo , or Water-gruel ; his ordinary Drink was Barly Decoction , to every quart whereof I ordered ℥ ij of Syr. de Alth. to be added ; and for Medicins , I prescrib'd him the following Electuary to be taken of thrice a day . ℞ . Pulp . Passul . maj . ℥ iij. Cons . fl . Cynosbat ℥ ij . fl . Lujul. ℥ iss . ●c . 69 ppt . ʒ iij. Syr. e Suc. Limon . q. s . ut f. Elect. After these Medicins were taken for three weeks , which time he was very exact in following directions , he recovered apace , and came to his perfect health . Observation XII . Thomas Leonard , in the same Ship , and much of the same habit of body , and constitution with the former , was troubled with red , blue , and black spots , which run into one , swell'd and became a stinking fetid Ulcer . His Ulcers were drest , and he had the same Diet , and Medicins , with what else the place would afford , to that design : he was a little better , but having no prospect of a perfect Cure was sent ashore , where he recover'd his former health . These being all that had a true Scurvy , in the whole Summer I was in that Ship , I very willingly leave off this melancholy Practice of a disease , that 's put out of our power to be cur'd at Sea ▪ and at Land too , is one of the most troublesom , as every one , that knows its practice , unanimously acknowledges . But , before we leave this subject , I 'm oblig'd to remember my Brethren of the Navy , that of all the sicknesses in Medicins , Evacuation is to be done here with the greatest discretion . There is no sickness where blooding can do more harm , and is of greater advantage ; vomiting and purging Medicins work more violently , and in lesser doses ; and every purgative that has Aloes or Scammony , for their ingredients , in any quantity , are intollerable ; and heighten the disease beyond what we can think . And all other ways of evacuating are not so much as to be dreamt of . Observation XIII . T — B — was troubled with a Looseness , that he went to ftool some 15 times a day , for two days . On the third I saw him , and ordered him next morning the following Medicins . ℞ . Rha. b. el subtil . pulv . cina●n . an . ℈ i. M. ac capiat mane cum regimine . This Powder seemed not to make him go more frequently to stool than he had formerly , and rather not so often , for he had only eight Stools by it ▪ yet , in the evening , I prescrib'd him the following Julep . ℞ . Aq. Plantag . lact . alexiter . an ℥ ii . cinam . hordeat . ℥ i. Syr. Myrtil ℥ ss . Diasc . Fracaster . ʒ i. Confect . de Hyacinth . ʒ ss . M. ac capiat Cochl . 3 vel 4. singulis horis . He slept very well that night , and had but two Stools all the next 24 hours , and thereafter continued in a natural way , without any further help . 'T is true those kinds of Medicins serve our purpose pretty well , when the cause of Diarrhea's is confin'd to the first passages , yet when they are produc'd in hot Countries , in people of a thin habit of body , and that very hot , &c. they are not quite so certain , but we must depend upon Medicins of greater force , and blooding to the strength of the Patient . 'T were a work of Supererogation to unfold the nature , and different states of this sickness , after the way of the former , since it is not , so much , our constant Companion ; and therefore , it should be a little from the purpose : yet , in short , I must advertise my brethren ( contrary to the most of practice ) that the most powerful Medicins given in a liquid form , and in any quantity , cannot prove half so successful , as Medicins of half the force in the contrary circumstances . Observation XIV . George Gardner , was taken ill with a Looseness , for ten days , by which he went above thirty times a day , for all that time . When I saw him his Pulse was weak and frequent , his tongue full of deep chinks , he had a great drought , and was a very Skeleton . I ordered him a drachm of a Powder , I give in such cases , made into Pills with a little old Conserve of Red Roses ; which he took about bed time , and drunk none for two hours after ; tho I allowed him as much of the Decoctum album as he pleased to drink , when that time was over ; he slept indifferently that night , and had not a Stool all next day , but recovered daily ; tho 't was at least ten days before he recovered his flesh or colour . I conceal this Medicin , because I think it better than the Fr. Ipicochoana it self , by which Helvetius has made so plentiful a fortune ; for I dare affirm with all modesty , that I have tried it with above 200 , when I thought a Diarrhea was to be stopt , without ever missing of the success , and that without any vomiting or violent consequences that attend the other , and a great deal more certain . Yea I have given it with Bals . capoiv . Opobals . Bals . Peruvian . and the like , with wonderful success , in Dysenteries themselves , and but seldom was oblig'd to give a second dose . But it s further confirmation , I leave to experience , and the trial of others . I tried it for stopping Gonorrheas , in their proper time , but it did not answer expectation . Observation XV. James Graham , of a thin habit of body , and very hot blooded , fell into a most violent Looseness , such as Physicians commonly call a Colliquative Diarrhea , he went some eight or ten times to stool every day . Having no symptom , that could signify to me any thing of an indigestion , or of those impurities in the Guts , that are said to , and may maintain , and produce a Looseness , and his blood being of that nature , and velocity to make considerable secretions that way ; my design was to alter that cohesion and velocity by letting him blood : and therefore I ordered him to be let eight ounces of blood , which was all I judg'd he could spare for that end , and that the powers of the faculties might not be lessened ; accordingly all that day he had no Stool , and was very regular ▪ that way thereafter ; but the Rectum and Anus being very much excoriated by the sharpness of the humour , which he complained of , as a violent heat in that part , three days after ; and therefore to prevent any Inflammations and their Attendants , as a Sphacelus and Gangrene , I thought it most reasonable to prescribe him the following Clyster . ℞ . Aq. font . moderat . tepidae ℥ x. Syr. de Alth. Fernel . ℥ iij. M. f. enema . He kept this Clyster two hours , and then rendered it , and was very easy and well . Now , when I relate this , it brings into my memory a pretty singular sort of a case that happen'd last year , when I was on board the Vanguard ; and because 't will not want its use , I shall presume to go back so far to relate it . Observation XVI . Mr. Moxum , a very brave and good Officer , then a Lieutenant in the Vanguard , had a Looseness for a day or two , about the time the Fleet was at Diep ; it went off , but he was troubled with a most violent Tenesmus , or a desire to go to stool . At that time I had been aboard the Royal William , attending the Marquis of Carmarthen in a Fever , and was commanded for England , at his desire , to perfect that Cure ; so I knew nothing of that Gentleman's illness at home , till about eight days after the Fleet came to Spithead ; and then I admir'd what a change was upon him , in ten days or a fortnight since I had seen him : he was a perfect Skeleton , he could not rest a nights , and his Tenesmus coutinued ; I advis'd him to go ashore for his Recovery , which he did ; but the Fleet sailing six days after to the Downs , he followed the Fleet in the Ship 's Pinnace , which happen'd to be ashore when the Fleet sailed , and came to us six or seven hours after we came to an anchor in the Downs ; he was then worse , and complained of an inflammatory sort of a pain in his Intestines , which was very troublesom , when he grew warm in bed . He told me he could but die , and that he would do aboard , under my care , if I would not order him Medicins ashore ; so he went ashore by Capt. Fairborn's leave , and before he was four days in Deal , he was a great way in his Recovery , by the use of the following Medicins . ℞ Decoct . fortior . brassic . & fl . Melilot . in aq . commun . ℥ x. Syr. de Alth. ℥ ij . Terebinth . Venet. Vitel. ovi solut . ʒ ii Sal prunel . ʒ j. M. f. enema , quod injiciatur quoque mane hora nona , ac hora quinta pomeridiana . At bed times he took this Bolus . ℞ Bals . Lucatel . ʒ ss . nitr . corollat . ℈ j. Laudan . opiat . gr . j. Syr. de ros . sicc . q. s . ut f. Bolus . His ordinary Drink was a small Decoction of Sarsa and new Milk , and his Diet , Bread and Milk , or Bread and Whey ; but after 4 or 5 days I allowed him Chicken , and such Victuals as are easily digested ; and about eight days after , he came aboard in perfect health , and only took those Medicins for six or seven days more . Observation XVII . — Follen , a Servant of Capt. Greenaway's , in the Elizabeth , was ill of a spitting and vomiting of blood a whole year , by which he was brought very low and weak ; the night before I saw him he had vomited up a great deal , and was a spitting of blood that day . When I saw him I intended to make a Revulsion , and preserve the full force and determination of the blood into some other part by letting him blood , yet in such a quantity that he should not be further weakened ; and therefore he was let seven ounces of blood in his right Arm , with the Orifice of the Wound wide enough to allow the blood a quick and free passage ; all which succeeded so very well , that he declar'd he was a great deal lighter ; and easier while a doing , and spit nor vomited any more all that day : yet to make the blood thicker for some time , that the broken capillaries might the better unite , I prescrib'd him the following Electuary ▪ ℞ Conserv . ros . rub . antiquar . ℥ j. acetos . germin . querc . an ℥ ss . sang . Dracon . ℈ ij . Lapid . haematit . ppt . ℈ j. syr . de ros . sicc . q. s . ut f. Electuar . De quo capiat quantitatem nuc . myristic . major bis in die . He consum'd this Medicin in ten days ; in all which time he had nothing of his vomiting or spitting of blood . The next thing to be done , was to repair this Skeleton , whose Pulse was very frequent , and in every seven strokes intermitted the time of two ▪ and this I endeavoured by the following method . I first ordered him this P●isan for his ordinary drink . ℞ Rad. Sars . ℥ ii . Symphit . ℥ j. chin . ℥ ss . lign . Sassaf . ʒ ii . Coq . l. a. in s . q. aq . font . ad lb ij . circa finem addendo passul . maj . integr . ℥ iv . Colatura clara reponatur in lagaena vitrea pro usu . He took this Electuary for six weeks . ℞ Pulp . passul . major conserv . flor . cynosbat an ℥ ij . radic . helen . condit . cortic . aurant condit . an ℥ ss . Theriac . Andromach . ʒ ij . nitr . corollat . ʒ j. syr . alth . q. s . ut f. Electuar . mollior consistent . Capiat quantitatem nuc . avellan . bis in die , superbibendo vini Canarini cochlearia d●o . 'T was surprizing to see the change was made on him in a ●●rtnight or three weeks ; he recovered his flesh , strength and colour , till in the latter end of the year he got the Kentish Disease in the Downs , and was put sick ashore at Deal . Then I ordered him first to be vomited , next to take the Jesuits Powder , as I have prescribed it in the 9th Observation ; and then to begin the use of his former Medicins , so soon as his Ague was removed , but to take the following Infusion , after his Electuary , in place of the Canary . ℞ Radic . Gentian . ℥ ss . fl . Chamomil . summitat menth . an M. ij . cortic . aurant peruvian . an ℥ ss . pptis s . a. affund . Vini rubelli lb ij . Stent per biduum in infusione ; dein capiat cochl . 3 vel 4 tempore dicto . He miss'd of his Ague by these Medicins ; but I can say no further about his Recovery , the Ship I was on board of being ordered to the Buoy of the Nore . Observation XVIII . K — B — of the — was troubled with a pain in his Yard , after an impure copulation ; which very soon appear'd in a running , and that but very small , at first ; but encreas'd daily , and was of a green colour , he had an Chaude Pisse , une chorde , and the erection was very painful . He complain'd of it to me when at Sea , and I cured him of the Gonorrhaea , and its Appendices , in a fortnight , without taking one grain of Mercury , Mercurial Preparations , Turpentine , Decoctions of Woods , Injections , and other Medicins , that are generally prescribed with all the uncertainty imaginable . I could very willingly communicate this way of curing for publick use , if I might in honour ; being no longer at my own liberty to dispose of it , since I have communicated this method to a learned Member of our College , in lieu of a practice he values very much . Yet without any breach of Faith , I assert , that the tedious , uncertain , and dangerous practices in this disease , have proceeded from the misunderstanding Physicians are in about it ; whereas if its place , force , and way of communication were more sensible and obvious , we might soon discover more certain , genuine , and more natural ways of curing ▪ and those be , even , improved , beyond what any Man has hitherto thought of . But it not being convenient , upon this occasion , to evince those mistakes too particularly , for this place ; I will content my self to prove , that the cause of this Disease is not entertained in the Prostatae , vesiculae seminales , or any ways further than the Yard it self ; without going too deep into the argument , or answering the Objections may be reasonably made against its being there , thinking it the first part of knowledge not to be imposed upon , and the second the putting things to rights ; and tho we are not able to do this , and are sure of the first , yet ought we fairly to confess our ignorance , that very substantial piece of Humanity , rather than to speak things of which we have no thought , and a great deal less , to build our other reasonings and practice upon so sandy foundations : Now that we may do the first , and discharge our thoughts of such a cheat , let us call into our memory the Hypersarcoses we daily see , and let us but compare this spungy flesh , that thus fills up the passage of the Urine , with any thing else we find upon other occasions ; and I 'm sure a Man that sees like another , and has the sense to compare , can find it not much different ( but especially in its growing ) from the like Excrescencies that happen , in curing wounds , ulcers , &c. a certain Argument that there is a solution of unity in the part , where those Mushrooms sprout , which cannot be kept down and checkt like other fungous flesh , and is seldom to be prevented in the healthiest people by a disorderly practice . I know it may be said , that there may be little ulcers bred in the Urethra , by the sharpness of the matter that flows that way , from the affected parts , and they may make this false flesh , tho these ulcers can never supply this running : but to drive this argument no great length , and not to outshut a common sight , I shall demonstrate very plainly , that these ulcers are begun only in the Yard , and afford this running from it ; and at some other time make it plain , that this running comes not from above three inches within the Yard , and how that is done . For the present purpose let us remember , that our Anatomy teaches us , that there is a valve placed at that end of the Penis that 's next the belly , that hinders the Regurgitation of the the Urine ; and in the second place that Runnings can be stopt by Injections , tho very often to the misfortune of the Patient . Now these Injections , at best , are as solid , if I may so say , as our Vrine , and this valve hindering the repassing of the Urine , we may conclude , that it hinders the passage of a body not more fluxil than the Urine : but since these Injections stop a plentiful running , and yet not going out of the Yard , we may conclude , that it is in the Penis they have their effects ; and if so , then it 's from the Penis this supply is made , which was to be demonstrated , against the common Hypothesis ; and therefore it is no wonder , that Men are not able to better the Practice , from so unthinking Theories . I foresee distinctly , the inconveniences can be alledged against what I hint at , yet I should think it an unpardonable digression to obviate them in this place , and do promise to demonstrate , even to a certainty , the seat and nature of this Disease , about which Physicians are as much in the dark , if not more , as about the time it was first known in the world . Observation XIX . Captain Poulten , then commanding the Charles Galley , was taken with a violent Quinsey , on our Voyage to St. Malo ; for which his Surgeon gave him some things ; but that day being in very hot service , and being oblig'd to speak very much , in giving his necessary orders , the pain and inflammation were very great , and he could not sleep all that night : next day , being Saturday , he sent for me in the morning ; and finding that he was sick three days before , my business was to discover the state of the Disease , and to what height it was come , that accordingly as the symptoms of suppuration appeared , o● not , I might proceed in the Cure. Finding , then , no intimations of the suppuration , and a sufficient revulsion being made , by the blood his Surgeon let him but two days before ; considering too the violence of the other symptoms . I ordered him to be let ten ounces of blood out of the Jugular Vein of the most inflam'd side ; which being done , I troubled him not with Gargarisms , which are not always so safe , ev'n when they can reach the part affected ; but ordered him to keep the part warm , to eat only Water-gruel , and to use the following decoction for his ordinary Drink . ℞ Rad. Bardan . ℥ iij. acetos . ℥ j hord . mundat . M. j. Coq . s . a. in aq . font . q. s . ad crepituram horde● . Colatur . per subsidentiam depurat lb ij . add . mel . opt . q. s . ad gratiam . And next day he took this purging Potion . ℞ Fol. Sen. sine stipitib . ℥ ss Rad. Rhabarb . el. & incis . ʒ ss cinnamom . acerrim . ℈ i. Infund . per noctem in decocti passularum majorum ℥ vi ▪ Colaturae per expressionem factae add . Syr. de Spin. Cerv. ʒ iij. M. ac bibat h●ra septima cum regimine . It purg'd him ten times very easily , and he was mightily relieved ; he could swallow any thing down , and talk'd with any body if convenient . The Inflammation being thus vanquished , I begun the use of such Powders that promote the fluxility of the blood , but wrapt them up in a convenient Syrup , left they should offend the parts , in the passing , by their roughness . ℞ Ocul . cancr . ppt . coral . rub . ppti , an ʒ ss antimon . Diaphoretic . gr . xv syr . alth . ℥ ij . M. ac Capiat tribus vicibus , superbibendo cochlear . julapij sequentis , quod ℞ Aq. Spermat . ranar. fl . chamomil . ( seu eorundem decoct . ) an ℥ ij . aq . cinnamom . hordeat ℥ ss sal . prunell . ʒ ss syr . capil . vener . ℥ i. M. f. julap. He continu'd the use of the Ptisan prescrib'd for his ordinary drink , and on the Tuesday took his purging potion as before , and was perfectly well thereafter . There are two things I would have observed in this disease ; first , that the Medicins upon the past design be never given till we be convinc'd that the obstruction in the capillary arteries , of the part thus affected , is not so powerful ; for when they are given before that time , as a great many Authors perswade us , they only squeeze out the thinner part of the blood , and leave the rest despoiled of a vehicle fit to maintain its fluxility , and so very convenient to heighten the obstruction , which causes this inflammation and its consequences : and therefore he must be sure to blood plentifully , and the right way , before we think of giving internal Medicines . The other is , that we busie not , nor amuse our selves with the idle , and not only idle , but useless , and impracticable distinction the Authors make in this disease ; when they tell us , that since 't is an inflammation about the Throat , if that be of the internal muscles of the Larynx it must be call'd a Cynanche ; but if of the external muscles , a Paracynanche : and if on the internal muscles of the Pharynx , a Cynanche ; if on the external muscles of that part a Paracynanche . And that this distinction is impracticable , is evident to any one that knows the Anatomy of these parts ; how small the proper muscles of the Larynx are , and how near the internal and external muscles are one to another ; and they only divided and parted by a thin membrane , which cannot only not hinder the inflam'd muscles of the one sort to press hard upon the other , but is even itself affected with this Inflammation . But they should have told us too , the symptoms of This part 's being affected , and such signs whereby we may distinguish the Inflammation of the one sort of these muscles from That of the other : but of this too much . Thus I have run over , with an indifferent exactness , my Disquisition into the marine diseases , and the History of those in the Fleet last Summer ; which , I presume , may correct a great many errors and mistakes in that affair , and highly contribute to an amendment of others , of the same nature : and cannot doubt , but that the Candor of the ingenious will very easily cover any pieces of Frailty I may have committed in this first Essay ; and for that favour , I shall endeavour to better it , if I find encouragement suitable to the Undertaking . Yet , all these things will better appear , in the Histories of the next years service , that are to be continued with this . FINIS . Books lately Printed for Hugh Newman , at the Grashopper in the Poultry . OEconomia Corporis Animalis . Autore Gulielmo Cockburn , Collegii Medic. Lond. Perm . Ac Classis Sereniss . Regis Magnae Britanniae Medicorum Altero . Octavo , price 1 s. 6 d. Chirurgorum Comes : Or , the whole practice of Chirurgery . Begun by the Learned Dr. Read ; continu'd and compleated by a Member of the College of Physicians in London . To which is to be added , by way of Appendix , two Treatises , one of the Venereal Disease , the other concerning Embalming , Octavo , price 6 s. Dr. Sydenham's Compleat Method of Curing almost all Diseases , and description of their Symptoms . To which are now added , five discourses of the same Author , concerning the Pleurisy , Gout , Hysterical Passion , Dropsy and Rheumatism . Abridg'd and faithfully Translated out of the Original Latin. With short and useful notes in the former part , written by a late Learned Physician , and never printed before , Twelves , 1 s. 6 d. 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Philosophical Dialogues , concerning the principles of Natural Bodies : Wherein the principles of the old and new Philosophy are stated , and the new demonstrated more agreeable to Reason , from Mechanical Experiments , and its usefulness to the benefit of Mankind . Twelves , price 1 s. 6 d. Medela Medicorum : Or , an enquiry into the Reasons and Grounds of the Contempt of Physitians , and their noble Art ; with proposals to reduce them to theit wonted Repute ; maintaining the joynt Interest of Doctors , Chirurgeons , and Apothecaries , against all Intruders . Twelves , price 1 s. Medecina Magnetica : Or , the rare and wonderful Art of Curing by Sympathy : Laid open in Aphorisms ; proved in Conclusions , and digested into an easie method drawn from both : Wherein the connexion of the Causes , and effects of these strange Operations , are more fully discovered than heretofore . All cleared and confirmed by pithy reasons , true experiments , and pleasant relations ▪ Preserved and published as a Master piece in this Skill . Octavo , price 1 s. 6 d. Every Man his own Gauger : wherein not only the Artist is shown a more ready and exact Method of Gauging than any hitherto extant . But the most Ignorant , who can but read English , and tell twenty in Figures , is taught to find the Content of any sort of Cask or Vessel , either full or in part full ; and to know if they be right siz'd . Also What a Pipe , Hogshead , &c. amounts to at the common rate and measure they buy or fell at . With several useful Tables to know the Content of any Vessel by . Likewise a Table shewing the Price of any Commodity , from one pound to an hundred weight , and the contrary . To which is added , the true Art of Brewing Beer , Ale , Mum , of Fining , Preserving and Bottling Brew'd Liquors , of making the most common Physical Ales now in use , of making several fine English Wines The Vintners Art of Fining , Curing , Preserving all sorts of Wines , of making Artificial Wines . Distilling of Brandy and Spirits from Malt , Malasses , &c. Together with the compleat Coffee-Man , teaching how to make Coffee , Tea , Chocolate , Content , and the Richest , Finest Cordials , &c. Of great use for common Brewers , Victuallers , Vintners , Wine-Coopers , Distillers , Strong water-men , Coffeemen and all other Traders . Twelves , price 1 s. P. Ovidij Nasonis Metamorphosem Libri XV. Interpretatione & notis Illustravit Daniel Crispinus , Helvetius , ad usum Serenissimi Delphini Recensuit Joh. Freind Aedis Christi Alumn . 80. Romae Antiquae Notitiae : Or , the Antiquities of Rome , in 2 parts . 1. A short History of the Rise , Progress and Decay of the Commonwealth . 2. A description of the City , an account of the Religion , Civil Government , and Art of War , with the remarkable Customs and Ceremonies , publick and private , with Copper Cuts of the principal Buildings , &c. To which are perfix'd two Essays : Concerning the Roman Learning , and the Roman Education . By Basil Kennett of C. C. C. Oxon , Dedicated to his Highness the Duke of Gloucester . 80. FINIS . Tractatum hunc cui Titulus [ An Account of the Nature , Causes , Symptoms and Cure of those Distempers that are incident to Sea-●aring People , &c. ] dignum judicamus qui imprimatur . Samuel Collins , Praeses . Tho. Burwell , Rich. Torlesse , Gul. Dawes , Tho. Gill , Censores . Datum in Comitiis Censoriis ex Aedibus Collegii , Febr. 21. 1695. Notes, typically marginal, from the original text Notes for div A33550-e2640 The usefulness of this Undertaking . It s order . Their Victuals . The consequence of this victualling . Is first th●● Scurvy . With an extraordinary weakness . And an unequal Pulse . Their Gums inflam'd , Rotten and stinking , And Itching . The Scurvy and Melanchol . Hypochon . are not the same . Their Bread. Their Burgoo . Their Pease . Their Lodging . The Symptoms of our Fevers . An Hypothesis . The weight or heaviness . Less Activity . Sudden Weakness . Coldness over the whole body . A Coldness in all the extremities ▪ Except the Brain ▪ ●● Pain . As when one is beat . A weak Pulse . A Pulse that 's rare And depressed . A Want of Appetite , And Costiveness . Sometime● a Sleepiness . They are very warm . Their Pulse great and strong . They are restless , And very dry . Their Tongue is rough And black . The Respiration difficult . Their Breath's like fire . They are delirious , and cannot sleep . They end in Death . Or the sickness cur'd by Sweating , Hemor . Looseness . The Vindication of the Hypothesis . Diarrhea's may be . They feel a Coldness after Dinner . Their Lips are pale . They ●emble . Their Pulse is weak . They may be insens●ble , the external senses being right . Their Body like a Corpse . A great Drought . In place of Death comes warmth and heat , And ends in sweating . The Pulse stronger and more frequent . They have beating in their head . A great Drought . The Pulse natural for some time . It recurrs every day , every third , or fourth , &c. It ends sometimes in death and that in the Return . Their Life , as to what concerns their temper . &c. The diseases got nearer , or , &c. Why I have neglected the common stories of Poyson , &c. Why Poyson . Why the Chymical Principles . Why Acid and Alkali . Notes for div A33550-e7960 Observ . I. Hints for Curing Fevers . The reason of unsuccessful practice . What our thoughts are about the former intimations . What of Bleeding , Sweating and Purging . Observ . 2. Observ . 3. Observ . 4. Observ . 5 ▪ ●●●erv . 6. Observ . 7. Observ . 8. The General Cure. observ . 9. Obser . 10● . Places marked from this Author's Book , p. 4. Obser . 11. The Scurvy . Obser . 12. Obser . 13. Obser . 14. 4. Obser . 15. Obser . 16. Obser . 17. Obser . 18. Obser . 19. 
A15681	----	The true honor of navigation and navigators: or, holy meditations for sea-men Written vpon our sauiour Christ his voyage by sea, Matth. 8. 23. &c. Whereunto are added certaine formes of prayers for sea trauellers, suited to the former meditations, vpon the seuerall occasions that fall at sea. By Iohn Wood, Doctor in Diuinitie. Wood, John, d. 1625. 1618 Approx. 322 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A15681 STC 25952 ESTC S101875 99837678 99837678 2016 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A15681) Transcribed from: (Early English Books Online ; image set 2016) Images scanned from microfilm: (Early English books, 1475-1640 ; 1017:09) The true honor of navigation and navigators: or, holy meditations for sea-men Written vpon our sauiour Christ his voyage by sea, Matth. 8. 23. &c. Whereunto are added certaine formes of prayers for sea trauellers, suited to the former meditations, vpon the seuerall occasions that fall at sea. By Iohn Wood, Doctor in Diuinitie. Wood, John, d. 1625. [8], 128 p. Imprinted by Felix Kyngston, dwelling in Pater-noster-row, neere the signe of the golden Cocke, London : 1618. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sailors -- Religious life -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-11 Judith Siefring Sampled and proofread 2003-11 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE TRVE HONOR OF NAVIGATION AND NAVIGATORS : Or , HOLY MEDITATIONS FOR SEA-MEN . Written vpon our Sauiour Christ his Voyage by Sea , MATTH . 8.23 . &c. Whereunto are added certaine formes of Prayers for Sea trauellers , suited to the former Meditations , vpon the seuerall occasions that fall at Sea. By IOHN WOOD , Doctor in Diuinitie . PSALM . 34.17 . The righteous crie , and the Lord heareth ; and deliuereth them out of all their troubles . LONDON , Imprinted by Felix Kyngston , dwelling in Pater-noster row , neere the signe of the golden Cocke . 1618. TO THE HONORABLE AND WORTHIE KNIGHT SIR THOMAS SMITH , GOVERNOR OF THE EAST-INDIA COMPANIE : To the Right Worshipful Master Maurice Abbot , Deputie ; Master William Harison , Tre●surer ; The Committies , and all the rest of the Honorable and worthie Aduenturers of the same Societie . HAuing for many yeeres together bin an eye-witnesse of your great care , in prouiding all manner of necessaries both for the bodies and soules of those men that you haue sent and imployed in your seuerall fleets into the East-Indies : I haue longed to expresse my loue for many fauours receiued from you ; but had no other meanes , but by adding to your great prouisions for the Sea , these Meditations following , fitted especiallie for Sea-men . A worke wherein I know not any man that hath gone before me , and therefore I hope the better to be accepted : In which I haue onely broken the y●e , and giuen the onset , to encourage some more skillfull workeman to vndertake it in some better fashion ; seeing there is such varietie and plentie of heauenly meditations in this argument , as in no other particular that I know of : And yet amongst the great multiplicitie of learned workes in all other matters , this only hath bin neglected , and not thought of . The substance of these Meditations were purposed to haue been Preached at the setting forth of your last fleete , aboard the ROYALL IAMES , as a farewell-Sermon ( as I had diuers times before , vpon the like occasions , done the like office ) . But God then otherwise disposing of it : As our law condemneth malefactors that speake not for themselues , to be pressed to death ; so I contrariewise haue thought fit , to presse this benefactor to Sea-men ( as I hope ) to a further life : that the things that then escaped the eares of a few , may now bee in the eyes and sight of all that please ; and may not onely bee a meanes to them to beguile some idle howres , but teach them in all places of the world , to make spirituall vse to their soules , of all occurrences that either by Sea or Land they shall meete withall . The great blessings of Almightie God vpon our little Iland ; since the shaking off the superstitious Idolatrie of the Church of Rome , and the sincere Preaching of the true Catholike Faith amongst vs ; as they appeare in the vniting of the two Kingdomes of England and Scotland , and the vniting of the hearts of both the peoples , hauing One Lord , One Faith , One Baptisme , One God and Father of all : So by your meanes and Christian care , in the sending forth of your great Fleetes vnto the furthest parts of the earth , Our Faith is published thoròugh the World ; and our Land made famous vnto the remotest parts thereof : And yee cannot but thankefully remember and acknowledge , to the honour of our great God , how hee hath poured out his blessings more aboundantly vpon your Fleets , then vpon any of our bordering neighbours . I humbly beseech him not onely to continue , but to increase and multiplie his goodnesse and mercy euery day more and more toward vs , maugre the malice of all our enemies . I know that some secretly ( through enuie ) doe repine and murmur at your prosperous successe : and some haue publikely in Print taxed and traduced your Trading , laying foule and scandalous imputations and aspersions vpon it , as preiudiciall to the State and Common-wealth : and it were easie for me to shew the ridiculous vntruth of those cauils which they obiect : but that I am therein preuented both by a worthy Knight in his defence of Trade , as also by a reuerend Diuine in his holy Pilgrimage ; vnto whose writings I referre them that desire satisfaction . I must needs set downe what I know and see daily , of your great bountie and liberalitie , to the honour of God , and your further encouragement to doe good : viz. that as God hath greatly encreased your store , so yee haue not been backward to impart much , and more then any other Societie ( that euer I could heare of ) to the supplie of the wants of his poore members : your dailie reliefe of poore Ministers of the Gospell , your charitie to Prisoners , to Widowes , to Orphans , and to all well minded poore people that you find to stand in neede of your helpe , cannot but pleade for you in the eyes of God and all good men . Goe on therefore ( in Gods name ) in your noble designes , and rest ye still vpon his blessing , who ( I doubt not ) hath many more in store for you , and so long as you conscionably seeke to honour his name among the Heathen , and ( vnder him ) to aduance the State wherein yee liue ; will ( no doubt ) affoord you many comfortable assurances of his loue and fauour , both to your bodies and soules here in this life , and crowne you with eternall glorie with himselfe , in the life to come . And thus recommending your selues , your ships , your men , your goods both abroade and at home to Gods blessed protection ; with my dailie Prayers to God for you all , and more specially for that Fleete which is now shortly to be set forth , I beseech you kindely to accept of this little Newyeeres gift , and I shall be bound to rest Readie to doe you seruice , IOHN WOOD. TO ALL HONEST PROFESSORS and practisers of Nauigation , and more specially to all Nauigators to the East-Indies . NOble Spirits , that dare euery houre looke death in the face , and runne thorough the difficulties of the vast Ocean ! I haue in this short Treatise taught you , how to become truly religious , and thereby to be truly honourable and couragious : and my purpose in writing these meditations , was to instruct you , by these few , how to raise vnto your selues spiritu●ll and heauenly meditations , in all other passages of your liues at Sea and land , so as you may reape the sweetest comforts to your soules and consciences , both in the whole course of your life , and especially at the houre of death . To this end I haue set downe at the end of the booke certaine formes of prayer and thanks-giuing , fi●ted both to the former meditations in the booke , and the most vsefull occasions that I could thinke of . I desire not to tye any man to those set formes , for , whosoeuer can in the inward feeling of his owne misery and Gods mercy , poure foorth his soules desires according to his sensible feeling ●ither of Gods iudgements in time of danger , or of his gracious promise in the time of his deliuerance , shall certainly finde the best assurance of Gods gracious assistance , by the spirit of adoption dwelling in him , whereby hee is bro●ght ●o ●●ie Abba Father . But the formes of prayer by me set downe as they are intended for their helpe , that for want of knowledge vnderstand not how to pray , or in the time of feare be so distracted and astonished , that they cannot vtter their mindes but confusedly and out of order : so the best men may make good vse of the most of the Prayers , being meditations gathered out of the booke of Psalmes : to reade ouer that booke againe and againe , and gather from thence such profitable meditations as may fitly be applied for comforts vpon all occasions . My request to God for you all is , that you may finde as great comfort in the reading and hearing of these meditations , as I haue done in the writing of them . And my request to you is , that both before your Voyages ( while yee may enioy the ordinarie preaching of the Word ) you labour thereby to season your hearts with grace , that yee doe not like Epicures say , Let vs eate and drinke , for to morrow we shall die : and that hauing finished your Voyage , you neither forgèt Gods merciful preseruation of you , ( whilest you haue seene many of your fellowes perish before your faces ) nor your prom●ses and vowes made to God in your greatest extremitie● : So shall ye be sure to make a good voyage , which I heartily desire for you at Gods hands : and so commending you to his sacred pr●tection ▪ I rest Your true Remembrancer vnto God , IOHN WOOD. HOLY MEDITATIONS FOR SEA-MEN . It is written , MATTH . 8.23 . And when he was entred into the ship , his Disciples followed him : And behold , there arose a great tempest in the sea , so that the ship was couered with waues , but he was asleepe . Then his Disciples came and awoke him ; saying , Master , saue vs we perish : And hee said vnto them , Why are you fearful , O ye of little faith ? Then he arose and rebuked the windes and the sea , and so there was a great calme . And the men maruelled , saying , What man is this , that both the windes and the sea obey him ? IT hath euer bin the vse and custome of Gods best Saints and dearest children in their holiest meditations , either of his creatures , or of their owne or others actions , to lift vp their mindes aboue their senses , and to make spi●ituall vse to their soules of whatsoeuer they did see , heare , reade , or doe . The heauens ( saith the sweet singer of Israel ) declare the glory of God , and the firmament shew forth his handie workes . And in another place ; When I behold thine heauens , euen the workes of thy fingers , the Moone and the Starres which thou hast ordained . What is man say I , that thou art so mindfull of him , and the sonne of man , that thou visitest him ? And this was the reason that the Prophets and Apostles , and especially our Sauiour Christ himselfe taught the people so much by way of parable , that the sight of a little child , nay of the Oxe and the Asse , nay of the Storke , the Crane , the Tur●le , the Swallow ; yea euen of the little Ant , or Emmet , may affoord vs holy and heauenly meditations , and teach vs Christian and religious duties ; that the plowman breaking vp his ground , may be put in minde of the necessity of repentance , thereby to breake vp the fallownesse and hardnesse of his heart : that the husbandman throwing his seed vpon the ground , may therein consider the nature of the word of God , the necessity and vtilitie thereof , and the chiefe reason why many times it taketh no better effect : that the beholding of tares and weedes in the field , should instruct him of the state and condition of Gods kingdome in his Church militant : that the Merchant searching diligently for pearles and precious stones , and paying dearely for them , should remember a more precious pearle , to wit , to haue Christ become his , and be content to sell all he hath , to get possession of him ; that a poore woman sowing a graine of mustard seede , or laying her leauen , may be taught therein the nature of the kingdome of heauen . Master Bradford , an holy Martyr , in the bloody daies of Queene Mary , hath left behind him many comfortable meditations , for the particular actions of the whole day , from the time of our awaking in the morning , to our lying downe to rest at night . There is a spirituall awakeing , and a spirituall light more to be desired then the corporall . There is spirituall arising from sin , and clothing of our selues in our Sauiour Christ. There is spirituall talking to edification , and a spirituall walking in loue . There is spirituall meate , and spirituall drinke to be laboured for ; and there are spirituall workes that were ordained for vs to doe : our sleepe which we : nightly de●ire , should put vs in mind of our death , and our beds of our graues , and the rest we desire for our bodies , of eternall rest . But all these may seeme to bee meditations for men on land : Indeed they● bee such as belong both to land and sea : ●nd the sea-trauelle● hath heere the aduantage , that they haue many holy meditations proper to themselues : They that goe downe to the sea in ships , and occupiely the great waters ▪ They see the workes of the Lord , and his wonders in the deepe . And of such sea-meditations fit for sea-men I purpose to discourse . Wherein if any shall taxe me , as Hannibal the great Captaine did Phormio the Philosopher , for reading a lecture of martiall discipline before him ( my selfe neuer hauing passed the seas , and yet writing these things for their sakes and vse , that are the greatest trauellers in the world ) ; My answere is , that I onely purpose to relate the obseruations of the ancient Fathers , and such as doe arise from the sea-voyage of our Sauiour Christ , before propounded , that accordingly all trauellers ( by sea especially ) may raise vnto themselues spiritual meditations , from the seuerall occurrences that at any time they shall meet withall . In the Text I obserue these two things : The history . The mysterie . The history hath these foure parts : First , a sea voyage of our Sauiour Christ and his Disciples : wherein , 1. For our Sauiour Christ , He entred into a ship . 2. For his Disciples : His Disciples followed him . Secondly , the danger of the voyage , consisting in two things : 1. A tempest arising , wherein is to be obserued , 1. A note of admiration or attention , Behold . 2. Secondly , the nature of it in the name , A Tempest . 3. Thirdly , the measure of it , Great . 4. Fourthly , the place : In the Sea. 5. The effect it wrought : The ship was couered with waues . 2. In Christs being asleepe : But he was asleepe . Thirdly , the miracle , and in it two things : 1. The occasion in the Disciples , wherein I note , 1. What they did , viz. 1. They came to him . 2. They awoke him . 2. What they said : Master saue vs , we perish . 2. The miracle it selfe wrought by Christ , and in it , 1. A preparation , in a reproofe of his Disciples : Why are ye fearfull , O ye of little faith ? 2. The meanes : 1. He arose . 2. He rebuked the winds and the sea . 3. The worke : There followed a great calme . Fourthly , the successe in the beholders , in 2. things : 1. What they did : The men wondred . 2. What they said : What man is this , that both winds and sea obey him ? The second generall part is the mysterie . For by the iudgement of the Fathers : 1. The sea is an image of the world . 2. The ship is an image of the true Church of Christ , militant . 3. The tempest an image of the rage and furie of heretickes , schismatickes , and persecuting tyrants against the Church . 4. Christ his sleeping , is an image of his death . 5. His arising is an image of his resurrection . 6. The Calme that followed , is an image , not onely of that peace of conscience , & ioy in the holy Ghost , which the Church receiueth as the benefits of his resurrection in this life : but also of that eternall rest and happinesse which they receiue thereby in the life to come . Before I come to the handling of the particulars , the whole history doth deliuer vnto vs the truth of a generall doctrine , concerning a chiefe Article of our Christian faith , of the coniunction of the two Natures , the Humane and the Deuine in one person Christ , to make him a compleate and absolute Mediatour and Sauiour of mankind . In that he entred into a ship , vsed it as a meanes to crosse the sea , his ship was subiect to the violence of the tempest , and himselfe so sound a sleepe ; all these shewed him to be perfect man : and in that by his owne onely word , rebuking the Windes and the Sea , there presently followed a Calme ; this shewed him to be perfect God. Which point of doctrine is the summe and ground of the whole Gospell , which doth so set forth Christ vnto vs , that by it wee may firmely beleeue , that the Word was made Flesh ; that When the fulnesse of time was come , God sent forth his sonne made of a woman , and made vnder the Law , That he might redeeme them that were vnder the Law , that wee might receiue the adoptiō of sons . And without controuersie , great is the mysterie of godlines , God manifested in the flesh . To this end the Euangelists in the whole historie of his life & death doe purposely intermingle such things , as may shew the truth of both these Natures in one person ; As , He was conceiued , and so he was man : but he was conceiued of the holy Ghost , as no other man was , and therfore God. He was borne , and so he was man : but He was borne of a Virgin , as no other man was , and therefore God. He was hungry , which shewed him to be Man : but he fed 5000 with fiue barly loaues and two fishes , & yet there remained of the broken meat twelue baskets full , which proued him to be God. He was thirsty , which shewed him to be man : but he had the water of life to giue , of which whosoeuer dranke should neuer thirst , and therefore he was God. He was weary , and so a man : but he had ease to giue to all that were laden ▪ and so he was God. He was Dauids sonne , and so a man : but he was Dauids Lord as he was God. He died as he was a man : but he raised himselfe from death by the power of his Godhead . At his birth he was laid in a cra●ch as a man : but a starre in the heauen shewes him to be God. At his death ▪ though ●e suffered on the crosse as a man : yet he made a de●d of Parad●se , as he was God. No maruell therefore if the Apostle call it a great mysterie ; for The Ancient ●f dai●s to be borne in time ; for him , by whom all things were created , to become himselfe a creature ; for him , whom the Heauens could not containe , to bee contained in the wombe of a Virgin ; for him , that was equall with God the Father , to take vpon him the forme of a seruant , to bee made like vnto men , and to bee found in the shape of man , yea , to bee tempted in like sort as we , yet without sinne . This mysterie it pleased God from the begi●ning of the world to keepe hid in himselfe . And as it was beyond the compasse of the diuels knowledge ( though he knew much ) , for he would neuer haue endeuoured the fall of man , if he had vnderstood the redemption of mankind by Christ to a more happy estate : so it was not fully reuealed to the elect Angels , no , not to the chiefest of them , the Principalities and Powers , vntill his manifestation in the flesh , when they were made the first Preachers of it . And though it were in part reuealed to the Fathers in the old Testament , both by the word of promise to Adam presently after his fall , and after to Abraham , and to Dauid ; as also by many types and shadowes ; and lastly by Euangelicall prophecies , that a Virgin should conceiue and beare a sonne , and they should call his name Emmanuel , that is , God with vs. Yet was this reuelation made but darkely , and they saw , and b●l●eued in Christ a farre off : so that we say with the Apostle to our comfort , At sund●ie times , and in diuers m●nners God spake in the old time to our Fathers by the Prophets ; In these last daies he hath spoken vnto vs by his Son●e , &c. Hence it comes , that the diuell hath euer since laboured to stirre vp diuelish minded men to oppugne this maine article of our faith , so that all heresies are reduced either to those that denie the truth of his Diuinitie or of his Humanitie , or of the coniunction of both those Natures in one person , to be our onely true Mediatour . Some of these heretickes granted him to be God , but not before hee was borne of the Virgin Marie , who were confuted by that of the Euangelist . In the beginning was the Word , and that Word was with God , and that Word was God : and for confutation of them , was that clause added in the Nicen Creede ; Bego●t●n of the Father before all worlds . Some affirmed him to bee the same person with God the Father , who were confuted by his owne speech ; There is anoth●r that b●ar●th w●nes of me . Some thought him to be a kind of God , but not of the same substance with the Father : who are likewise confuted by himselfe , where he saith , I and my Father are one . Some acknowledged the Father and him to bee of one substance , but yet that there was no equalitie betweene them , who were confuted by that of the Apostle ; He ●hought it no robberie to be equall with God. These were the maine Heresies touching his Godhead . Some againe denied him to be man , who are confuted by that of the Apostle ; There is one Mediatour betweene God and man the Man Christ Iesus . Some thought and taught , that he had no true , but a phantasticall body , who are confuted by himselfe , saying ; Behold my hands and my feete , handle me and see , for a spirit hath not flesh and bones , as ●e see I haue . Some held , that in respect of the manhood , he had no soule , but that the body was in animated by the Godhead , who are confuted , where he saith ; My soule is heauie , euen to the death : but his Diuinitie was not heauie , neither could it suffer . Lastly , some denie the coniunction of these two natures in one person , that he was not perfect God and perfect Man , who were condemned by such proprieties of speech and phrase in the Scripture , where that is spoken of his Godhead , that belonged to his Manhood , and that of his Manhood , which is proper to his Godhead , as , Feede the Church of God , which hee hath purchased with that his owne blood . There is blood attributed vnto God , which hee had not , but as hee was man. So on the other side he saith ; No man ascendeth vp to heauen , but he that hath descended from heauen , that Sonne of Man which is in heauen . Where that is ascribed to the Sonne of Man , namely , to be in heauen , which was proper vnto him as he was God. This article therfore of our faith is the ground of Christian Religion , and affordeth many comforts to all Christians : but especially to Sea-men , and those that vndertake long voiages amongst Heathens & Infidels ; and I could wish none might be admitted to go , vntill they be well grounded therein , which would afford many heauenly meditations . For first , whereas these men resoluing to leaue their natiue Countrie , and to trauell to the furthest parts of the World , doe expose themselues to more perils and dangers then other men ; what sweeter meditation can they haue for the arming of themselues , euen against death it selfe , the last enemie , then to know , that they are in the right faith concerning their Sauiour and Redeemer , that whatsoeuer shall become of their bodies , they haue before prouided for their soules , and so are ready ●o liue or die in that faith ? Secondly , when they see preparations made for them ( by the Merchants and Aduenturers ) of goodly tall ships , with all manner of fit prouisions ; when they obserue the skill and art of their chiefe Leaders and Commanders , that haue been trained vp by long experience , not only to guide and gouerne those great Vessels , but themselues also in their seuerall places ; that they trust not in any of these secondarie meanes , but to Gods blessing vpon those meanes by and through Christ ; for Except the Lord build the house , they labour in vain● that build it : Except the Lord keep the Citie , the watchman watcheth but in vaine . It is Christ God and Man , by whom wee receiue all good . When they are in the greatest perils , to meditate , that Christ their Sauiour is God , and therefore can ; and Man and therefore will deliuer and free them , if it stand with his glory and with their good . 4 When they come to remote places , and find Infidels that haue not heard of Christ , to remember that they themselues are such by nature , and that they haue deserued no better at Gods hand ; nay , they haue deserued much worse , because they haue abused Gods blessings , yea , a his long suffering and patience that should lead them ●o repentance . And therefore to consider , of the great loue of God toward them , that passing by so great and huge nations , and leauing them in incredulitie , hath afforded them the meanes of saluation . 5 To meditate , that the best way to make a good voiage indeede , is to labour by all meanes possible , to reduce those Infidels , or any of them , to the profession of the same faith in Christ : there being both b a commandement from Christ to doe it , and c great promises to them that obey that commandement . 6 That aboue al they take heed , that leauing Christendome , they forsake not this faith in Christ , they proue not Apostataes , they make not d shipwracke of faith ▪ and of a good conscience : for such e falling away is the high way to the sinne vnpardonable against the holy Ghost . And thus much of the generall doctrine , we come now to the particulars of the historie , wherein first ●as obserued , a Sea-voyage by Christ and his Disciples . First , of him , He entred into a ship . Where it may be demanded , why Christ would passe the sea , when he might haue staid on land ? For the Philosopher said , that a shipman had but foure inches ( the thicknes of the board● of his ship ) betwixt him and death . And it was one o●●●e 3 things that Cato in his old age repented him of , that he had trauelled by sea , when he might haue gone by land . It was the charge that Antigonus gaue to his sonnes ( hauing escaped a dangerous tempest at sea ) that they should neither aduenture vpon any such danger againe themselues , nor forget to aduise their posteritie after them , to take heede ( by their example ) of that which was like to haue cost them so deare . It was the speech of one of the seuen wise men of Greece , that Sailers at sea were neither to bee reckoned for liue men , nor for dead , but betweene both . And in Diuinitie it may seeme ( or at least the diuell will suggest it ) that to aduenture to trauell by sea , is a kind of tempting of God. And indeede without a lawfull calling , and vsing the meanes which God hath appointed to preserue vs , it is as vnlawfull for to trauell by sea , as it is for a man in the time of the plague , wilfully to run into an infected house , or to thrust himselfe into any vnnecessary danger . For answere therefore to the former obiection , why Christ would enter into a ship , if hee would needes goe ouer the sea , who could by his word haue diuided the sea into two parts , that hee and his might goe ouer as vpon drie land , f as he did the Read sea for his peoples sake , by the minis●●ry of Moses ; or could haue walked , as he did g anothe●●●me vpon the water , as vpon firme ground , yet he rather taketh the ordinary course to enter into a ship and saile ouer , for these reasons . 1 He hauing after his long Sermon on the Mount , in the three former Chapters , done diuers great miracles in this Chapter vpon the land , as the clensing of a Leper ; the curing of the Centurions seruant ; the healing of Peters wiues mother ; the ●●sting forth of diuels out of many that were possessed with them , doth now ( that hee may shew himselfe h not only the God of the Mountaines ▪ but of the vallies ; not only the G●d of the Land , but of the Sea ) enter into a ship , that thereby he might shew his authority and power on the winds and seas in this miracle . 2 Hauing done the fo●●er miracles in his Apostles sight only , he thought now to doe a miracle vpon themselues , whereof being partakers , they might be more sensible . 3 i He was faine by ●his meanes to auoide the presse of the mult●tude that followed ●im ; and therefore vpon such occasions sometime he withdrew himselfe int● a Mountaine , and sometime to the Desert , and sometime to a ship at sea , as his places of refuge . 4 But principally ( as I take it ) he entred into a ship , and sailed in it , that by his example he might both giue warrant to those that haue a lawfull calling , to aduenture th●mselues and their liues at sea , depending vpon Gods protection ; as also to shew the necessitie that his Apostles should be tied vnto , to take that course afterward , when they receiued commission to k goe preach the Gospell to all Na●ions ; which they could not doe ( especially to Islanders ) but by passing of the sea . Here then we obserue the honour of the Art of Nauigation , and of the professors and practisers thereof , graced ( in this place ) by the presence and practice of our Sauiour Christ , and this miracle wrought by him at sea ; for as we account it none of the least dignities of that honorable estate of Matrimonie , l that Christ adorned and beautified a Marriage with his presence , and first miracle that hee wrought , at Cana in Galile : so must we think it a great honour to Nauigation and Nauigators , that Christ himselfe vouchsafed to enter into a ship , and therein to worke a greate● miracle : and certainely the honours of Nauigators by sea are very great . For ●irst , howsoeuer they trade and spend the best part of their liues in another ●lement , then the ordinary course of other men doe ; yet is that element of water , nothing inferiour , but rather more excellent then the earth , the lowest and basest of all the rest : and in the opinion of a m great Philosopher , this is the Element of Elements , or the first matter whereof al b●dies were made ; whose opinion in the iudgement of n one of the best Diuines of our age , is most agreeable to the truth deliuered by Moses ; o That the Spirit of God moued vpon the waters : where the word ( mou●d ) being a metaphor , ta●en from birds sitting vpon egges to hatch their young , doth shew , that God p out o● those waters , as out of the first matter ▪ did produce all bodies as well celestiall as terrestiall : for the word heauens in originall , being a compound , doth signifie nothing else , but q ( there water ) answerable to that which followeth in the historie of the Creation , of the waters beneath and aboue the firmament : vnto which if we shall adde for the dignitie of this element , r That the earth was specially cursed for the sinne of man : s That in the generall destruction of all liuing creatures in the deluge , the fishes , the inhabitants of this element , escaped : t That our Sauiour Christ did chuse fishermen , for his principall Apostles : That he ordained this element , as the matter of the Sacrament of baptisme : and that u by his owne vndertaking this Sacrament in ●his element : Hee sanctified the Flood Iordan , and all other waters to the mysticall washing away of sinne . All these doe shew the dignitie of this element aboue the earth . Secondly , whereas the difference of excellencie in Trades , doth best appeare in their dependance vpon Gods prouidence ; insomuch as the greatest argument of the Fathers against Vsury , is that the Vsurer will not relie or depend vpon Gods blessing and prouidence , but vpon such security as their wits can find out , of Bonds , Statutes , Morgages and Pawnes : This is the second honour of Nauigators and Merchants : that of all other men , they most rest and trust vpon Gods blessing and protection . In which respect if we will call to mind , the blessings that God hath bestowed , especially vpon this our Nation , in this last age of the world , more then euer since the beginning of the world , for the perfecting of the Art of Nauigation , and for the discouery of new Nations ( which may in comparison be called ne● worlds ) : so that those cold parts of the world , towards the Poles and hot Zone , vnder and neere the Line , which by ancients were thought to be inhabitable , are now as familiarly gone vnto , as from Douer to Calice ; we cannot but admire Gods mercie and goodnesse , to reserue this honour to this last and worst age of the world , that we may at last learne to crie out with the Prophet ; x What shall I render vnto the Lord for all his benefits which he hath giuen me ? Thirdly , whereas amongst men the degrees of honour consist in the difficulty and hardnesse of the atchiuement , so that the greatest honour is the hardest to be obtained , & is best esteemed by hardnesse in getting it : this is the third honour of Nauigators , especially in great and long voyages , that they purchase their honour the hardest of any other , they indure and ouercome more apparant difficulties and dangers , then any other men in the world , and therefore their honour so deare bought to be highly preferred , Fourthly , whereas in all professions , they are most honourable which bring most knowledge and vnderstanding , ( because reason , and the true vse of it is held the specificall difference betwixt men and beasts . ) And among all humane learning the Mathematicall sciences haue had the precedence , both for certainty , because they are grounded on demonstration , and also because they acquaint vs with all the courses , motions , & proportions of the celestiall and elementarie bodies . This is the fourth honour of Nauigators , that they haue the most and best vse of all Mathematicall discipline : Arithmeticke , Geometry , Astronomie ; and as it is set downe as a commendation of Moses , y that he was learned in all the wisedome of the Egyptians , and therefore powerfull in words , and in deeds : and this wisedome of the Egyptians was in the Mathematicall sciences , especially in Astronomie , whereby they obserued , not only the distinction of the Planets from the fixed starres , but their site or place , their magnitudes , their coniunctions and oppositions , and their influences and forces vpon bodies beneath the Moone ; the ingendring of all meteors , the cause of the ebbing , & flowing , and saltnesse of the sea , and such like : so this cannot but adde to the honour of Nauigators , that they not only examine the truth of former obseruations , but doe daily encrease knowledge in the world , concerning these most excellent speculations . Fifthly , antiquitie hath euer been held a true badge of honour , especially in those artes and professions which were first found out by men famous & renouned in their times . And this is the fifth honour of Nauigators : for howsoeuer prophane historians in their histories , doe ascribe both the inuention of shipping , and the art of Nauigation , to one of themselues , one Atlas , a Moore , ( whom for his skill in Astronomie , the Poets faine to beare vp the heauens with his shoulders ) as if he were the first inuentor , and in part a perfecter of this excellent Art ; yet we Christians , ( as we reade in the Scripture ) do hold , that the first vse of shipping , and the Art of Nauigation , came both immediately from God himselfe ; and were reuealed to Noah in forme of an Arke , which hee was not only z commanded to make , but had particular directions , both for the matter whereof , and ●he forme or manner , the length , the breadth , the heighth , the cabbins , the window , and the seuerall decks , Seeing therefore Nauigation hath so honourable an author , of such antiquitie , it may not be despised , but highly esteemed . Sixthly , true religion is the best marke of true honour , as may appeare in that a noble title , giuen by the holy Ghost to the faithfull of Berea . And wee see that God himselfe hath passed his promise , b Those that honour me I will honour . This then is the sixth part of the honour of Nauigators , that they haue the best meanes to bee truly religious and sincere Christians , without hypocrisie : For howsoeuer it is true , that the ordinary meanes to beget faith , is c the word preached ordinarily : which many of these Nauigators doe want ; yet ( God be thanked ) there is care had in those Fleets , that are sent into the East Indies , for the furnishing of them with honest Ministers to supply that want , so farre as conueniently may be . And as I am perswaded , that Gods blessings haue been the more multiplied vpon the Merchants aduenturers , for their Christian and religious care in this point : So I hope that the sense and feeling of those blessings from God , will cause them , not only to continue still , but to encrease daily in that holy care . But howsoeuer , the thing , I aime to shew , is , that the men that are sent to those parts , especially the Commanders , being men of wit and vnderstanding , and hauing such helpes and meanes as I know they haue , not onely of the Bible , which is the chiefe and principall , but of the best bookes that are now written in our owne language , to helpe daily to encrease their knowledge ; as they cannot in perusing the great booke of nature ( the fabrick of the world ) by God , but breake out into that holy admiration with the kingly Prophet : d O Lord , how manifold are thy workes , in wisedome hast thou made them all , the earth is full of thy riches ! So is the sea great and wide , therein are things creeping innumerable both small beasts and great . There go the ships , yea that great Le●iathan , whom thou hast made to play therein : All th●se waite vpon thee , that thou m●y●st giue them food● in due season . And liuing in that element , e from whence all riuers come and returne into it againe , and yet cannot fill it , how can they but meditate of him ? f Tha● gaue his decree to the sea , that the waters should not passe his commande ment , when hee appointed the foundations of the earth . g That shut vp the sea w●th doores , when it issued and came forth as out of the wombe ! That made the clouds as a couering thereof , and darknesse as the swadling bands thereof : That stablished his commandement vpon it , and set barres and doores : And said , Hitherto shalt thou come ▪ but no further , and here shall it stay thy proud waues . And if these considerations worke not vpon their hearts , God speakes by the Prophet Ieremy , h Feare ye not mee ( saith the Lord ) or will ye not bee ●fraid at my presence , which haue placed the sands for the bounds of the sea by the perpe●uall decree , that it cannot passe it ; and though the waues ●hereof rage , yet can they not preuaile ; tho●gh they roare , they cannot passe ouer it . And yet besides all these meditations , the Prophet D●uid telleth vs , that , i They that goe downe to the sea in ships , an● o●cupie by the great waters ; they see the workes of the Lord , and his wonders in the deepe : For he commandeth and raiseth the stormie wind , and it lifteth vp the waues thereof . They mount vp to the heauen , and d●scend to the deep , so that their soule mel●eth for trouble : They are tossed too and fro , and stagger like a drunken man and all their cunning is gone , &c. This teacheth vs , that Nauigators cannot but see and acknowledge more then other men , the omnipotencie , the infinitenesse , the iustice , the goodnesse , and mercy of God , both in the variety of creatures , exceeding them vpon earth , and in the variety of administration of all things , himselfe remaining vnchangeable ; and how can these men then in re●ding good bookes ( wherof they haue plentie ) but apply them to their hearts , and so liue , as they should euer bee prepared to die ? Seuenthly , it is a great honour to men , to supply the necessities , and to bring profit and renoune to the state and Common wealth wherein they liue . And this is the seuenth honour due to Nauigators , especially amongst vs that are seated in an Iland , and separated round about by the ocean sea , from the continent or firme land ; that without the vse of Nauigation should bee depriued from all commerce and trade with other Nations : whereas now , by the vse thereof , our land is not onely as famous as any other , to the remotest parts of the world ; but those merchandizes wherewith wee abound , and which wee can well spare , are exported for the benefit of other countreyes : and those things which we want , and without which wee could not conueni●ntly liue , are returned : as corne ( in time of dearth ) wine , oyle , spices , drugs , siluer , gold , precious stones ; and that which must not be forgotten , fish , to the reliefe of many poore , as we daily see with our eyes . But lastly and aboue all , the honour of Nauigation and Nauigators appeares in this , that Christ our Sauiour liuing vpon the earth , though he were borne at Bethlehem in Iurie , yet had his whole education at Nazareth , a towne of Galile , not far from the sea ; and when hee began to shew himselfe to the world , hee k for sooke Nazareth , and went and dwelt at Capernaum , which is neere the sea , in the borders of Zabulon and Nepthalim ▪ and not onely tooke pleasure to l walk by the sea of Galile , and from thence to call Apostles , while they were casting their nets into the sea to catch fish ▪ and promising to make them fishers of me : but likewise made choice of a ship , somtime as a pulpit , out of which he might m best instruct and reach the people : & here as a passenger , & as a place to rest & sleep in ▪ and therein to wo●ke that great miracle that followeth in this story . The vse whereof vnto all Nauigators is , that this honour done vnto that profession then , doth not cease now : but as he was then , bodily and visibly present in this ship ; so he is , as hee is God , present in euery ship , in what place of the world soeuer it bee ; and with his children , as a speciall protector in their societies , assembled in his feare and name , according to his promise , n Wheresoeuer two or three are gathered together in my name , there am I in the middest of thē : or as he promised to his Apostles when hee sent them to preach to all nations : o Behold , I am with you alway to the end of the world . To teach Nauigators when they enter into their ships , to take Christ along with them , and to be sure to keepe him , not onely in their ships , but in their harts , without whom they can make no good voyage : for if they think to leaue him behind them , or to fly from him : shall not God finde them out ? as he did Ionah . p If I take the wings of the morning , and dwell in the vttermost parts of the sea : euen thither shall thine hand leade me , and thy right hand hold me . And thus much of the first point : Christ entred into a ship . The second followeth , to wit , his company in this voyage : His Disciples followed him . For the Scripture is wont to describe his Disciples by that terme of being his Followers , as of Simon Peter , and Andrew his brother , that he said vnto them , q Follow me , and I will make you fishers of men . And they straight way leauing their nets , followed him . And of Iames and Iohn the sonnes of Zebedee , that were mending their nets , that he called them . And they without tarying , leauing the ship , and their father , followed him . So of Matthew , r si●ting at the custome , hee said vnto him , follow me . And he arose and followed him . It is Christs owne rule to his Disciples ; s If any man will follow me ▪ let him forsake himselfe , and take vp his crosse , and follow me . And it is Peters profession of himselfe and his fellowes : t Behold wee haue f●rsaken all and followed thee . And it is our Sauiours censure , u Whosoeuer beareth not his crosse and commeth after me , cannot bee my Disciple . So that it is no maru●ll , if hee entring into a ship his Disciples followed him . For whom should the souldiour follow , but his Captaine ? whom should the seruant follow , but his master ? whom should the disciple follow , but his teacher ? This example of the Disciples here , and their obedience in following their Lord , doth teach vs , that x God is the God of order , and hath made degrees and differences amongst men ; some to rule and gouerne , some to serue and obey , as well in the Church , as in the Common-wealth ; as well in warre as in peace ; as well at sea , as at the land ; as wel in priuat houses , as in al publike states ; yea euen in euery particular body : y If all should bee head , or any one member , it must needs become a monster . It was therefore a rebellious conceit and speech of Corah , Dathan , and Abiram , against Moses and Aaron : z Ye take too much vpon you , seeing all the congregation is holy euery one of them , and the Lord is among them : Wherefore then lift ye your selues aboue the congregation of the Lord ? And we see the fearfull iudgement of God against them , That the ground claue asu●der that was vnder them : And the earth opened her mouth and swallow●d them vp , with their families ; and all the men that were with Corah , and all their goods : So they , and all that they had went downe aliue into the pit , and the earth couered them , so they perished from among the congregation . It was the first tentation , whereby the arch-enemie of mankind , the diuell , set vpon our great grand-mother Eue , and by it brought sin into the world , to draw her from her subiection to her creator , by insinuating vnto her , that God had no good meaning toward her and her husband , in a abridging them of their free liberty to eate of all the trees of the garden , telling her , b that by eating she should be like to God. So doth he still suggest vnto inferiours , the hard dealing of their superiours , that by procuring them to take some course for further liberty , he may bring them to disobedience , which breeds disorder , and is the high way to vtter confusion . For as the fowlers lay not meate in the shrapes for birds ; nor fishers so carefully bait their hooks , to feed those fowles or fishes fatter , but to catch and make prey of them : so the diuell vnder these pretenses and faire shewes , doth aime to bring men to disobedience and destruction . Here therefore in this example , of Christs Disciples following their Master into the ship , all inferiours are taught a lesson of obedience vnto their superiours , that as the Centurion in this Chapter before , saith of himselfe , c that he had souldiers vnder him ; And he saith to one goe , and he goeth , and to another come , and he commeth , and to his seruant doe this , and he doth it . So all that are vnder authority , should acknowledge subiection , and bee directed by their superiours . But specially it is a fit meditation for Sea-men , ( for whose sake principally I haue written this discourse ) who in their ships and Fleets , are a body and a kind of Common-wealth seuered from other men ; consisting of diuers orders and degrees , of which , some are to command and gouerne , and others ( according to their seuerall places ) to obey and take direction : Amongst whom there cannot come a greater plague , then mutinie and rebellion in the inferiour sort , which hath been the ouerthrow of many voyages and discoueries ; and cannot bee otherwise without carefull and speedy preuention . As it is fit therefore that the Commanders in long voyages should haue large Commissions , to represse disorders in this kind : so it is necessary for the common sort of sailors to be conscionably instructed in their duties of obedience , which they see practised and performed by the Apostles and Disciples of our Sauiour Christ in this place , toward their Lord and Master . But yet secondly , the Apostles rule of obedience being this , d Follow me , as I follow Chris● . And the bounds of obedience ( as they are obserued by Diuines out of the fifth Commandement , Honour thy father and thy mother ) being comprised in these two : 1. First , that though the superiour bee neuer so wicked , yet his lawfull commands are to be obeyed . 2. Secondly , that though he seeme neuer so good , yet if he command others to doe that which is wicked , hee is not to bee obeyed . In this respect let vs learne with the Apostles , in all things to follow Christ as our chiefe Lord and Commander ; and so farre as any of our superiours shall command nothing contrary vnto Christ , wee are bound to obey them ; but if they command any wicked or vnlawfull thing , our answere is with the Apostles , e Whether it be right in the sight of God , ●o obey you rather then God , iudge ye ? For our obedience f to all manner ordinance of man , is for the Lords sake . And as g children are bound to obey their parents but in the Lord : So h our obedience to principalities and powers , consists in this , to bee ready to euery good wo●ke . And yet it is expedient that we be not our owne iudges , and censurers of our superiours commands , carping at euery light and slight thing ; but rather obey , if it bee in our power , though the thing bee doubtfull : as Ioab , i though hee saw no reason to number the people , yet obeyed Dauid commanding . For sometimes to an vniust commandement , there may bee iust obedience . As it was more then k Caesar could require of Christ , being free , to pay tribute ; yet rather then he would breake quietnesse , he gaue it . So wee must part with our owne goods to our superiours , rather then breake quietnes , according to Saint Augustines rule , vt illum reum facit iniquitas imperandi , me innoce●tem facit ordo parendi : that is , As he makes himselfe guiltie by vniust commanding , so I preserue my innocency by orderly obeying . And thus much of the first generall head of the history of Christ his voyage to sea in a ship , and his Disciples following him . The second followeth , which is the danger of the voyage , appearing in two things . 1. First , the arising of a tempest in the Sea , so that the ship was couered with waues . 2. Secondly , that Christ was asleepe : both which put together , gaue occasion to the Disciples both to bee in great feare , and to awake and call vpon their Master . Of both these it is the common receiued opinion of diuines , that they were extraordinarie , the tempest being either then raised by our Sauiour Christ , and by the power of his Godhead ; or at the least foreknowne and foreseene of him , and his voyage purposely vndertaken at that time , to shew his power and command ouer it . And his sleepe being voluntary and of purpose , thereby bringing his disciples into further danger , and so not only making triall of their faith , but arming them against future perils . First , for the tempest and the danger of it . It is first set downe with a note of admiration , or at least of attention set before [ Behold ] . Secondly , the nature of it is comprised in the name here giuen it [ A tempest ] . Thirdly , the measure of it [ great ] . Fourthly , the place of it [ In the sea ] . Fifthly , the effect it wrought [ the ship was couered with waues ] . First , Behold and wonder : for is it possible , the wind and tempestuous storme should be so audacious , as to disturbe either the sea , or the ship , in which the Lord both of heauen and earth was carried ? The Psalmist telleth vs : l That vpon the vngodly God shall raine snares , fire , and brimstone , and stormy tempest , this is th● portion of their cup : but for the Sonne of God , no sooner to be put forth to sea , but to bee seazed thus on by wind and weather , cannot but worke amazement to all that consider it . Behold . 2 Againe , Behold and attend diligently : Here is a matter worth your consideration ; for Diuines obserue of these two wor●s ( ecce ) and ( absit ) , Behold , and God forbid ; that wheresoeuer they bee found in the Scripture , they are as Land-markes to sea-men ; as some Steeple , or Beacon , or high tree , by which Saylers doe shape their course , to arriue safely in their hauen , and escape rocks and sands . Wheresoeuer we find this word ( behold ) , there is safe sayling without danger ; there is some comfortable doctrine , to direct vs to our hauen Heauen , as m Behold , a virgin shall conceiue a child ; and , n Behold the Lambe of God , &c. But where we find the other word ( God forbid ) , there take heede , and feare danger ; there is some rocke , or sand , or shelfe , to cast thee , and thy goods , and thy ship away . As , o What though some did not beleeue ? shall their vnbeleefe make the faith of God without effect ? God forbid . And againe : p Shall wee continue in sinne that grace may abound ? God forbid : and wheresoeuer we find this word vsed , it is to crosse some position of wicked men , and giue vs warning to take heede of that . Heere then the other word ( behold ) doth stirre and moue vs to attention , promising not onely some strange and wonderfull matter , wherewith the heart of man is naturally affected : but also some such excellent thing , as euery one should desire to see and heare ; from whence these two meditations doe arise . 1 First , to consider the hardnes of mans heart , which neither Gods promises , nor threatnings , neither his blessings , nor his iudgements can worke vpon ; but had neede of him continually to call vpon vs , and stirre vs vp . 2 Secondly , the mercy and goodnes of God , who not onely doth great things for the good of his children , but vseth all meanes , to rouse them vp to the due consideration of what he hath done for them , that he may iustly expostulate ; q What could I h●ue done any more to my Vineyard , th●t I haue not done vnto it ? And thus much of the note of admiration and attention ( ●ehold ) . Secondly , the nature of the danger is set downe in the next word , A tempest . Now a tempest is a violent and furious wind bringing , or at least ●●reatning danger and hurt wheresoeuer it commeth . And concerning the nature of the winde . If ( with B●za and most of the Greeke Fathers ) , we interpret that speech of our Sauiour Christ to Nicodemus : r The wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cōmeth , or whither it goeth . It may seeme that it is a secret which God hath reserued to himself , and not reuealed vnto men , what and whence the winds are . But as learned Zanch●us hath well obserued that speech of our Sauiour , ( which the whole current of the Latin Fathers do not expound of the wind , but of the Spirit of God ) if it be to be vnderstood of wind , is onely meant of a concealement of the nature of it , from the vulgar sort and ordinary men : for the Philosophers by the light of nature , haue found out , that the winds bee Meteors of the aire , the matter whereof are drie exhalations , drawne out of the earth by the force of the Sunne ; which exhalations , when they come into the middle Region of the aire , and are not only cooled , but beaten back by those thicke clouds which they there meete withall , doe not only trouble the aire , but are caused to disperse and scatter themselues ; and being hindred by those thicke cloudes from ascending higher , and kept by continuall ascending of more exhalations from descending downeward ; according to the thicknesse of the cloudes with which they meete , they are driuen with some violence from one part of the aire vnto another , as from East to the West , and from the North vnto the South ; euen as the raine that falleth vpon the earth , when it can neither descend lower , nor yet ascend vp againe , is forced to seeke a passage , and leaues not till it cau●e a violent streame or flood . It is true that a reuerend Prelate of our Church hath obserued , concerning the originall of the winds , that neither with the Painims it must be ascribed to Aeolu● , whom they made the god of the windes ; nor with ignorant men to chance and fortune , which is nothing but the opinion of fooles , that looke not to the true causes of things ; nor to Witches and Coniurers , and their compacts with the Diuell : it is God onely that is the true efficient cause both of windes , and of all other Meteors ; as the Prophet saith , s He bringeth vp the cloudes from the en●s of the earth , and maketh the lightnings with the raine . He draweth forth the wind out of his treasures : but he doth ordinarily doe all these by secondary meanes , so that the generation of the cloudes , and of the lightnings , and of the winds , may be found out by them that search into them . And hitherto we haue discoursed of the naturall causes of all windes , which if they be temperate , doe t coole and refresh the earth , and the creatures therein , and are things which the Sea-men desire , and without whose helpe their ship can make no way , so that a fresh gale whereby they may sayle before the winde , is that which giues them the best content : but here this winde , is called u a tempest , that is , a violent and furious winde , such an one ( as the word in the originall here signifieth ) as if it get into the hollow parts of the earth , wil make way before it , x and shake the very foundations of the earth , and make an earthquake , it will shake , yea , and rent the rockes asunder ; and therefore for the measure of it , it is here called ( which was the third consideration in this point of their danger ) A great tempest ; such as whereby the Prophets describe the fiercenesse of Gods wrath against sinners ; y As the fire burneth the forrest , and as the flame setteth the Mountaines on fire : So persecute them with thy tempest , and make them afraid with thy storm● . And againe , z Our God shall co●e , and shall not keepe silence , a fire shall de●oure before him , and a mighty tempest shall be moued round about him . So that we may say , a The Lord hath his wa● in the whirlewind , and in the storme . This made the Wise man in that sort to denounce the iudgements of God against t●e wicked : a Destruction shall come vpon them like a ●●●rl●wind . And it caused the Prophet Dauid to wish , b O ●hat I had the wings of a Doue , then would I flie away a●d re●t . Behold , I would take my flight far off , and lodge in the wildernesse , He would make haste for my deliuerance , from the stormy wind and tempest . By these phrases of the Scripture , wee may gather the nature and condition of this great tempest . To which if we adde that which is here set downe in the fourth place , that it was in the sea , which is ( as a reuerent B●●hop hath obserued ) a champian and plaine channell , an open ●l●●●e ▪ where there was neither hill , nor forrest , nor a●y other impediment , to breake the force of it ; this mu●● ne●des increase the greatnesse . But we nee●e ●ot seek for amplifications , when in the fifth place the effect of the storme is set downe in the Text , tha● th● sh●p was couere● w●th wau●● ; that is that it was so neere sinking , that withou● Christs ●resen● helpe , the Disciples themselues , that had been brought vp at sea ( at least some of them ) saw no other way of escape . And seeing ( as was said befo●e ) the fiercenesse of Gods wrath against sinners , is vs●●●ly in the Scripture set down in the termes of such tempests , no mar●ell if I●nah flying from the presence of God , and from the execution of the duties of his calling , were thus encountred : but that Christ himselfe c going about his Fathers business● , and to whom d it was meat and drink to do his will that sent him , and to finish his worke : and for his Disciples , e that left all to follow him ▪ that they should be brought to such extremitie of danger , may seeme strange . For the first meditation therfore arising vnto sea-men from hence . As ●he woman of Samaria said vnto Christ , f Art thou gr●ater then our Father Iacob ? So say I , Art thou greater or better then our Sauiour Christ and his Disciples ? we see what estate and condition he and they were subiect vnto , let vs prepare our selues for the like . Secondly , seeing the Apostle telleth vs , g That it b●ho●●d h●● in ●l ●hings to b● ma●e l●ke vnt● his breth●en , that h● might be m●rciful , and a faithful High-Priest in things concer●i●g God that he might m●ke rec●n●●liation for ●he sinn●s of the ●e●ple : For in that he suffer●d , and was tempted , he is able to su●cour them that are ●empted . This is an excellent meditation for sea-men , in their greatest dangers by stormes or tempests , or any other meanes , not only to consider , that Christ himselfe did vndergoe the like dangers in the daies of his flesh : but the reason why hee did so vndertake them , to wit , that he hauing had experience of them in himselfe , might be the more mercifull to vs , and the readier to make intercession for vs , and as he is God , to helpe and deliuer vs. And this meditation , will breede Christian fortitude and patience , as the Apostle saith , h There hath no tentation taken you , but such as appertaine to man , and God is faithfull , wh●ch will not suffer you to be tempted aboue that you be able : but will euen giue the issue with the tentation , that y●e may bee able to beare it . The third meditation , is the extremitie of danger that God doth suffer his children to fal into , that they may see and acknowledge themselues past all worldly helpe , before he free them . The Patriarch Iacob , though i God loued him before he was borne : yet we see to what straights he is driuen , before he could enioy the blessing promised . His brother k Esau threatens to kill him . He is in Ishmaels case , l ca●t forth of his fathers house . For his mother that loued him dearely , m is faine to send him away priuately ▪ while his wicked brother stayes at home to hunt at his pleasure . Neither goes he ( as his grandfather n Abrahams m●n went ●o seeke his father a wife ) wi●h h●s Cammels , and his furnitur● : but he is faine to o goe alone ouer Iordan with his staffe in his hand , and to take vp his ●●dging in the op●n field , and make a stone his pillow , before he had that co●fortable vision of the Angels , a●d God s●e●king to him . And yet all this comfort may seeme to be but a dreame : for after this he is faine to endure painefull seruice in his churlish Vncle L●ba●s house , the space of twentie yeeres , who as he deceiued him of his daughter ( whom hee had promised him after seuen yeeres seruice ) so Iacob doth tell him to his face ; p I was in the day consumed w●th heate , and with frost in the night , and my sleepe departed from mine eies . Thus hau● I been twent●● yeeres in thine house , and serued thee fourteene ye●res for thy two daughters , and sixe yeeres for thy sheepe , and thou h●st changed my wages ●en times . And yet for all this good seruice , he was f●ine to steale away from h●m by Gods command●ment , and was purs●ed by him , wi●h purpose to haue done him hurt ▪ if God himself had not preuen●ed him . Neither did this holy Patriarchs troubles thus end , for q he was after en●ountred by an Angell . And after that r by his brother Esau with foure hundred men . Then was he troubled with the s murther of the Sichemites by his two so●nes : and after that t with the death of his beloue● wi●e Rach●l in childbed . And yet more with the losse of u Ioseph his eldest sonne by her . And lastly , with x enduring two yeeres of famine . No maruell therefore if he stiled his whole life , y the dayes of his pilgrimage . And his good sonne Ioseph sped little better , who was z enuied by his brethren , threatned to bee killed : cast into a pit , drawne forth and sold as a sl●●e to the Ishmaelites , carried by them into Egypt , and sold to Putaphar : a falsely accused by the harlot his Mistresse , vnius●ly cast into prison : b whose feet they h●ld in ●h● s●ockes and he was la●d in irons . And lastly the fauour he did to the Kings Butler , which was cast in prison , to him , c though he earnestly entreated to be remem●red , was quite forgotten . This then is the state and condition of Gods dearest children , and not to instance in any more particulars , we may obserue it to be his dealing commonly with his Church : for thus hee dea●t with his people the children of Israel , when ( by his mighty power and out-stretched arme ) hee had made the Egyptians weary of them by those ten seuerall plagues inflicted vpon them by the ministery of Moses ▪ insomuch that d they forced them to goe away in hast , saying ▪ we dye all . And so deliuered them from that slauery and bondage which they had endured foure hundred and thirty yeeres ; yet let vs consider to what straights they are brought : e They had the Red se● before them , the mountaines on each side , and Phara●h with a great Host of Horses and Chariots p●rsuing them . So that the p●ople are in despaire of any escape , and therefore say to Moses : Hast thou bro●ght vs to die in the wildernesse , because there were no graues in Egypt ? Wherefore hast thou serued vs thus , to carry vs out of Egypt ? Did we not tell thee this thing in Egypt , saying : Let vs be in rest , that we may serue the Egyptians , for it had been bet●er f●r vs to serue the Egyptians ▪ then that we should d●e in the wildernesse : Then , and not till then , was it time for God to shew himselfe ; and therefore Moses doth then answere for God : Feare ye not , stand still and behold the saluation of the Lord , which he will shew to you this day ; for the Egyptians , whom ye haue seene this day , ye shall neuer see againe . The Lord shall fight for you , therefore hold you your peace . And presently hee diuided the sea , so that the Israelites went through the midst of it vpon the dry ground , and the waters were a wall vnto them on the ri●ht hand , and on the left : but Pharaoh , and all his host were d●owned in pursuing and following them . I haue been the longer in this meditation , because it is of most vse for Sea-men , that finding it ordinary with God , to haue dealt thus with his best Saints , f they m●y neuer faint ( be the danger neuer so great ) but wait and expect Gods leasure for deliuery . For God as hee knoweth the best time : so he is the best obseruer of time ; and though the ship be couered with waues : yet g cast not away your confidence . Say with holy I●b : h Though he ●ill me , I will trust in him : & resolue with the 3. children : i B●hold our God whō we serue is able to d●li●er vs , & when he please , he will. I would here end this first point , of the danger in respect of the tempest , but that , ( by consideration of that which we find in the other Euangelists , reporting this history ) we finde in Saint Marke , that k there wer● with him other little ships : and yet wee finde not that those ships , or any of them were in the like danger ; for this ship was couered with waues , and both Saint Marke , and S. Luke say , that it was filled with wat●r : l and they both vse a word for the tempest , which ( in the Originall ) signifieth m A whirle-wind , which is a violent and strong wind , descending downe right , and turning and winding round about ; so that when such a wind shall light vpon such a ship at sea , it carryeth it insta●tly round about , and wheeles it vnderneath the water . So that this word imports , that though the whole sea were troubled , and so the other ships not free from danger : yet this tempestuous whirle-wind did specially aime at this bottome , in which our Sauiour and his Disciples were . And whether this tempest was raised by Christ himselfe as he was God ; or whether Satan , whom the Apostle calleth n The prince that ruleth in the aire , was permitted to raise it , as hee o was to raise such another tempest , whereby hee smote the foure corners of the house , wherein Iobs children were eating and drinking ▪ and killed them . It is certaine that the end , for which Christ thus suffered this tempest thus directly to seaze vpon his ship , was , not onely for the triall of their faith , ( which was yet but weake ) , but also for the confirmation and strengthening thereof , by that great miracle which he then wrought : To teach all men at sea and land , to depend vpon Gods prouidence in their greatest dangers , knowing that p a sparrow c●n●ot fall ●o the ground ▪ nor an haire from their he●ds without him ; and therefore submitting their wils to his will in their most extremities , to say with El● , q It is t●e Lord le● him do what ●●eme●h him good . And thus much for the first point , of the danger . 2. We come now to the second point , But he was asl●ep● . When Christ told his Disciples concerning Lazarus , r Our friend Laz●rus sleepeth , b●t I goe to w●●e h●m . Th●y answere ▪ Lord if he sleepe he shall be s●f● . But Christ spake there of his death , by the name of sleepe . And heere ( in as great danger of death , as flesh and blood can imagine ) the Disciples plainly se● , that their m●sters sleeping , is the greatest cause of their danger ; for as Mar●●a saith of her brother , Lord if thou ●a●st b●en here ▪ my bro●her had not bin d●ad : so might the Disciples haue said , Lord , if ●hou hadst not slept , wee might haue preuented all this danger . Strange it is therefore that ou● Sauiour should be so sound asleepe , when his Disciples were so watchfull . It was not so with him in ano●her da●ger , when indeede he was to die , when withdrawing himselfe from the rest , and making choyce of his ●hree pillars of the Apostles , u Peter , Iames , and Iohn ▪ to wa●●h with him ●he ●ight before his passion : as he could not , or would not sle●pe himselfe , so he could not keepe them awake , ●ho●gh hee warned and charged them againe and againe ; though he t●l● them of the danger of that right , that x ●he shepheard should b● smitten , and the sh●epe scattered , yet he found , that h●wsoe●er the spirit was willing , yet the flesh was weake . The one ( the spirit ) was like a forward dog , that cannot be holden backe from his game : but the flesh was like a curre in his couples , that will neither goe hims●lfe , nor suffer his fellow ( that is coupled with him ) to goe neither : It was fit for them as they were Christians , to bee watchful at all times , but at that time especially it concerned them to be y as wise in their generation as the children of ●his world , who z if they kn●w certainly at what houre th● theefe would come , would surely watch . But they ( though forewarned ) neither looke to ●ndas a who was a ●heefe ; nor to Satan , b who was a murther●r f●om the b●ginning : for when they should assist their Master in his greatest agonie , they are fast asleepe . Alas our Sauiour Christ knew , that the danger of this tempest was nothing ; and although he tooke our nature vpon him , that in it he might die , yet hee was sure that his c houre was not yet come : and when it did come , he knew what death he should die ; as hee told Nicodemus , d As Moses li●t vp the serpent in the w●ldernesse , so must ●he sonne of man be lift vp : yea he told his Disciples directly , e tha● he must bee deliuered into the hands of ●he Gen●i●es , to mocke , and to scou●ge , and to crucifie him . So that though his countrey-men at Nazareth , f wou'd haue thrown● him head●o●g from a sleepe hill , wheron thei● towne stood . Though the Iewes g would ha●e stoned him , h Herod would ●●ue killed him , and here he be in a great tempest , to all shewes in extremitie of danger : yet no maruell if hee sleepe securely , knowing that no harme could come to him . And here ( not to enter into any philosophicall discourse , concerning the nature and causes , and necessity of sleepe ) it is certaine , that as Christ thereby gaue assurance of the truth of his humanity ; so it was specially for the encreasing of the danger to the greatest height , that thereby there might bee i a triall of their faith which is much more precious th●n gold ( though tried with the fire ) : and that the Disciples might thereby be drawne more earnestly to call vpon him for helpe and succour : for we haue no promise of hauing without asking ; or opening , without our knocking . The vse then of this is to all Sea-men in their greatest dangers , that as Christ did here , animate and encourage his Disciples , by these extremities , to endure whatsoeuer crosses af●erward might fall vpon them : So wee must know , that Christ doth suffer now al●o his best children many times to come in great danger , as the Apostle doth report of himselfe : k Brethren , we would not haue you ignorant of our affliction , which came vnto vs in Asia , how we were pressed out of measure , passing strengt● , so that wee altoge●her doubted euen ●f life : yea wee re●eiued the sentence of death in our selues , ●ecause wee should not ●●u●t in ou● sel●es , but in God which raiseth ●he dea● ▪ who deliuered vs from so great a ●ea●h , and do●h ●el●ue● 〈◊〉 , &c. This is the case of all Gods children : and howsoeuer wee are apt in our extremities , to thinke that God is farre from vs , that he doth not see , nor know , or else would not suffer vs to be in such danger : yet let vs comfort our selues with the consideration of this particular : that Christ ( being present with his Disciples , in this great storme ) would yet sleepe , as though he regarded it not : And certainly as hee was present with them , as hee was man ; so hee is alwaies present with his children , as he is God ; as hee promised Iacob in his vision : l Behold I am with thee , and will keep● thee whither soeuer thou goest , and wil bring thee backe into this land , for I will not forsake thee , till I haue performed that which I haue promised thee . So also hath hee promised , not onely his presence , but his assistance , to all his children in their greatest necessities ; as he speaketh in the Psalme : m Who so dwelleth in the secret of the most high , shal abide in the shadow of the Almighty . And the issue therof is set downe in the same Psalme : I will bee with him in trouble , and I will deliuer him , and glorifie him . He n that s●w his Disciples troubled in rowing , when the wind was contrary to th●m in the fourth watch of the night , and came himselfe to helpe them : he seeth and knoweth our troubles also , and when he seeth time will free vs from them , though he seeme to vs to bee asleepe , and to haue little care of vs : for o He that formed the eye , shall not he see ? And though he seeme to vs to stay long before he helpe vs , yet he will come quickly , and in conuenient time : for p his m●rcy is ouer all his workes . And therefore if in shewing his iudgements , q hee be not slacke of his promise , as some men count slacknesse : But , r in comming he will come , and will not tary . Then much more in his promises of mercy are we patiently to endure and expect the performance , knowing , that s he is faithfull that hath promised . The conclusion therefore of this part is , that the resolution of all men ( but especially of Sea-men ) in extremity of danger , must be that of the Prophet Dauid : t God is our hope and strength , and helpe in tr●●bles ready to be found : Therfore will we not feare though the earth bee moued , and though the mountaines fall into the middest of the sea : Though the waters thereof rage and be troubled , and the mountaines shake at the surges of the same . Sela● . And thus much shall suffice for the second generall part : The danger of the voyage . We come now to the third generall head , viz. the miracle wrought by Christ : and in it , first , the occasion therof in the Disciples , both in that they did : They came and awoke him : And in that they said , Master saue vs , we p●rish . First , they came : and it may seeme it was high time to come , for they were in great ieopardy . The windes whistled loud ; the sea went high ; their ship was ful of water ; both passengers and mariners were all at their wits end . Their case seemed desperate , as may appeare both by their cry to him , and his reproofe of them in the next verse : no maruell therefore if they came . It is Christs owne precept : u Come vnto me all ye that labour and are heauie laden . And though the best comming to Christ be spiritually by faith , yet while he liued vpon the earth there was also a bodily comming to him , commended in the Wise men , x that came from the East to Ierusalem , by the conduct of a star , to see and worship him , presently after his birth , and y commanded to the shepheards , by the ministery of an Angell ▪ and a signe giuen them , by which they should finde him . And it is noted as a fault in Nicodemus , that he came to Christ , z but he came by night for feare of the Iewes , as not daring to ●uouch his comming to him . And there is yet an outward comming to Christ required of Christians , that although hee be present in all places , and at all times , as he is God ; yet hauing set apart certaine places and times , to religious duties & seruices , our comming to those places , at those times , doe declare & testifie to the world , that a we are not ashamed of him bef●re men : but specially in cases of extremity , we must not onely be ready our selues , but stirre vp and prouoke others , not onely to come , but to runne vnto him for reliefe and succour . And indeed , whether , or to whom should they come in their necessities , but to him , as the text speaketh ? For as the Psalmist saith , b Whom haue I in heauen but thee , and I haue desired none in the earth with thee : My strength faileth , and my heart also : But God is the strength of my heart , and my portion for euer : For loe , they that withdraw thems●lues from thee shall perish ; Thou destroyest all them that goe a whoring from thee : As for me , it is good for me to draw neere to God , therefore haue I put my trust in the Lord God. As therefore when after the comfortable sermon to the Capernaites , c Many of his Disciples went backe , and walked no more wi●h him : And Iesus said to the twelue : Will ye also goe away ? Peter answered : Lord , to whom shall we goe ? thou hast the words of eternall life : And we beleeue and know , that thou art the Christ , the Sonne of the liuing God. So in any extremity , whosoeuer seekes for helpe of any other , is deceiued . Wee reade in Ionah , that in that great tempest , when the ship was like to be broken , and the mariners were sore afraid , that d euery man cryed vnto his seuerall God : that is , either to Neptune , or some of their sea-gods , as they were held ; or else to the gods of their seuerall countreyes ▪ And in Poperie superstition hath brought in such imitation of the Heathen in this kind ; that as they appointed to euery seuerall countrey their seuerall Saints , to be prayed vnto for helpe , and so in euery sicknesse a sundry Saint . So they had also their Saints for the sea . Erasmus in a dialogue which h● intitles , The Shipwracke , doth pretily set down their superstitious idolatry in this kind : Some praying to the Virgin Mary , terming her the starre of the sea , the Queene of heauen , the Lady of the world , the hauen of health : some praying to the sea it selfe , powring oyle into it , and bestowing vpon it many sweet phrases , therby to calme it : some calling vpon Saint Nicholas , Christopher , Vincent ▪ Katharine : Some making vowes to the Lady of Walsingham , and Iames of Compostella ; if they might escape . But the Disciples knew first , that as the Prophet saith , e All the Gods of the Nations were either diuels or idols : ( for the word may be interpreted either way ) . And for the Saints depart●d , howsoeuer they knew , that Noah had been preserued a who●e yeere in the Arke from the danger of the Floud ; and f Moses had his name giuen him , for his being saued or drawn● out of the water ; and Ionah , though he were cast into the sea , yet g God prouided a great fish to saue him : y●t they seeke to none of these for helpe ; for h to which ●f the Saints should they turne ? i Abraham is ignorant of vs , and Israel knowes vs not ; and therefore they take a better course here , they come directly to Christ , whom they find able and willing to helpe them . But not content with comming , the text addeth , They awoke him . This is the second part of their action , wherein they may seeme somewhat bold and saucy with their Master , to trouble and disquiet him ; especially seeing he reproues them in the next verse : but it is not their awaking of him , but their too much timerousnesse ioyned with incredulitie , which hee reprehends in them , as wee shall see in the handling of that place . In the meane time as it was a special commendation to the Master of Ionahs ship , that in k a dangerous tempest , he was not only watchful● , and carefull , and painefull in his calling , for the sauing of his ship , himselfe , his men , and goods ; but also would suffer none in the ship to be idle , no not Ionah a passenger , but rouzed vp the sluggard : So though it may seeme a b●ld part in the Disciples heere , to trouble and disease their Master ; and ( in a manner ) to vse force and violence towards him & disturbe him ; yet seeing in ships of all other places , and in the time of tempests of all other times , the safety of all doth depend especially , vpon the carefull vigilancy of the Commanders ; who by their experience and authority , are able to doe more good , then many other ordinary men , as this example of the Disciples doth giue warrant vnto inferiour persons , if they find their superiours negligent and sleepy , not onely dutifully to aduise ▪ but also to prouoke and stírre them vp , crauing their aides and assistance in time of danger ; so doth it teach the best Commanders , not to think scorne of good counsell from the meanest of their followers , and as l Naaman , h●●kening to the aduice of a silly girle ▪ was by that meanes freed from his leprosie ; so they may by the seruice of some meane person ( if God so see it good ) m who w●r●eth his own purpose many times by very we●● meanes , free themselues and ships , and men from many dangers . But howsoeuer , the violence and force here vsed by the Disciples to their Master ( comming by entreaty and praier to craue his helpe ) is such , as he cannot but well like and approue of . For himselfe telleth vs , that n the kingdo●e of heau●n suffereth violen●e , and the violent take it by force . And if o Iacob meete with an A●gell , or with God hims●lfe , offering to wrastle wi●h him , he must hold hi● hold fast , and say with him , p I will not let thee goe , except thou blesse me , and this shal cha●ge his name to Israel ▪ th●t is , a preuailer with God. Our Sauiour telling his Disciples , q That they ought alwaies to pray , and not to waxe faint : doth confirme it by a parable of an vnrighteous Iudge , that neither feared God , nor reuerenc●d man ; who by importunitie of a poore widdow , was drawne to doe her iustice . Whereupon he inferres , Shall not God a●●nge his elect , which day and night crie vnto him ? yea , though hee suffer long . Wee reade how the poore Cananitish woman is commended , that would receiue no repulse at our Sauiour Christs hands , r neither by his silence , nor by his crosse answeres , telling her he was not sent to her , and call●ng her dog : yet she continuing her suite , had her desire granted , wi●h this commendation ; O woman great is thy faith : contrary to the check giuen here to the Apostles , O ye of little faith . Now for the manner of their awaking him , whether the Disciples in comming to him touched him , as the s Angell did Eliah , or smote him on the side , as the t Angell did Peter , I cannot determine , because the Euangelists doe not report any such thing : I thinke rather , it was their outcrie in their prayer , occasioned by their feare , whereby they awoke him : and indeede prayer in it selfe is so excellent , that as the word of God is the foode of the soule , so thi● is the exercise of the soule , for the obtaining , keeping , and increasing of all spirituall grace . So that as a man cannot keepe his body for any long time in health and strength , vnlesse he vse some exercise , yea , though he fill it with good meate , and feed it most carefully : So although a man doe heare the Word of God euery day preached v●to him , and so feede his soule with the foode of life , yet vnlesse he doe by this spirituall exercise of praier , draw the said heauenly food into the seuerall parts of his soule , he shall sensibly feele his faith , hope , loue , patience , & all other spirituall graces , to decrease by little and little ; yea , as ●he exercising of the body , doth not onely preserue it in the naturall vigour , but also ●ncreaseth the strength of it , by keeping it from growing fat and foggy , and preseruing it from sicknesse ; so by the daily vse of prayer , we shall find , that the Lord will increase in vs all spirituall graces farre aboue our owne expectation , or the opinion of any other . Yea , euen in this life hearty and feruent prayer comming from a faithfull man , is health in sicknesse , riches in pouerty , safety in danger , comfort in aduersitie , and makes supply of all temporall defects and wants whatsoeuer . But aboue all the sea-man ( ●specially in long voyages ) being for the most part debarred of the spirituall food of his soule ( that is , the Word of God ordinarily preached ) , should labour to redeeme and recouer that losse , both by reading the Word of God , and learned mens workes : but specially by hauing continuall recourse to God in prayer . For it is the end of our preaching to teach men how to pray , and there is not a more infallible signe of a true childe of God , then the spirit or gift of prayer , whereby a man is made able , and willing , and ready , to pray aright vnto God , as the present occasion doth require . Art thou by distance of place , imprisonment , trauell , or otherwise remoued from the ordinary hearing of the Word preached ? haue daily recourse vnto God by prayer , u three times in a day with Daniel ; x seuen times in a day with Dauid ; y alwaies as Christ teacheth , and z continually , as Saint Paul commandeth , Offer vp this sacrifice morni●g and euening ▪ and say with the Prophet , a Let my prayer ascend vnto thee as the incense , and the lifting vp of my ha●ds as the euening sacrifice . Let it be thy first and thy last worke euery day ; for this is b clauis die● , a key to open the day ; and it is Sera noctis , a locke to shut vp the night : it is c Signaculum cibi , that which makes thee looke for a blessing on thy meat , thy prayer , or grace , before and after m●ales , and whatsoeuer thou goest about , though thou haue not time to conceiue a prayer in words , yet learne of Nehemiah , d to lift vp thy heart vnto the Lord. Art thou tempted to any euill ? pray to God to giue the● grace and strength to ouercome the tentation : and if thou receiue it not at the first , pray with Saint Paul e the second and third time . Hast thou giuen way , and art thou ouercome by the tentation ? pray for repentance and faith , that thou maist bee reconciled vnto God againe . Dost thou find that thou hast deserued Gods iudgements , and that they hang ouer t●y head for sinne ? pray that ( if it be his will ) they may be turned away from thee . Hath God found thee out , and are his iudgements vpon thee ? rip vp thy heart , consider thy former life , confesse thy sinnes vnto him , pray for deliuerance , either to remoue his iudgements , or to lessen them , or to encrease thy strength and patience to beare thē . Again , dost thou find any want of any spirituall grace in thee ? f pray to him that is only able and willing to bestow it vpon thee . Dost thou find any comfort by any grace already receiued ? pray for the continuance and increase in it , and for multiplying and increasing of more graces ; g Gi●● al● diligence to ioyne vnto your faith vertue , and with v●●tue k●owl●dge , and with knowledge temperance ▪ an● with temperance patience , and with patience godlinesse , and with godlinesse brotherly kindnes , and with brotherly kind●esse lou● . &c. Pray not only for thy selfe , but for others , both with thee , and farre from thee : Frater si prote solùm oras , solus pro te oras ; si pro omnibus ores , omnes pro te orant : Brother ( saith Saint Augustin● ) if thou onely pray for thy selfe , thou alone prayest for thy self ; if thou pray for all men , all doe pray for thee . A man in the remotest parts of the world should not onely remember his friends at home , but his enemies abroad , and pray for all , that they all may pray for him . Now for the necessity of this duty of prayer , if we consider Gods commandement , h Call vpon me in the day of thy trouble . This is all that he requires , and therefore we say with Naamans seruants ; i If the Prophet h●d commanded thee a great thing , wouldst thou not haue done it ? how much rather then &c. This commandement of God were a sufficient reason , by the k Centurions rule . And Christ speaking of an obedient seruant ; l Doth his Master ( saith he ) thanke him for doing this . But secondly , our owne wants and necessities do constraine vs ; for m wee haue nothing of our selues , but what wee receiue of him ; neither haue we any promise of receiuing any thing without prayer ; n Aske and you shall haue . Thirdly , our enemies are , first , strong like o the strong man armed that holdeth possession in peace . Secondly , many , euen p principalities , powers , worldlie gouernours , princes of darknesse , &c. Thirdly , crafty , for q the diuell is a deepe polititian . And r lest we should be circumuen●ed , wee must not be ignorant of his enterprises . As that sometimes hee s transformes himselfe into an Angell of light . And there is more heede to be taken of him , when t he comes in the wilie serpent , then when he comes with open mouth u roring like a Lion. We see when he came to tempt our Sauiour Christ , he comes ( as it we●● ) with his Psalter in his hand , and x scriptum est in his mouth , It is w●itten ( saith he ) as though he had Scripture for his warrant . Seeing then God commands vs , our necessities compell vs , and our enemies are so strong , so many , and so craftie , and wee can haue no helpe but of God , and no meanes to obtaine helpe from him , but by prayer , to which he hath annexed his promise , and y he is faithfull that hath promised . Seeing that which Saint Iames telles vs , that z the prayer of a righteous man preuaileth much ▪ is confirmed by examples in holy Scripture , that no dutie hath wrought such miracles , not onely in the Elements ( as a the opening of the earth to swallow vp Corah , Dathan and Abiran , at the prayer of Moses ) . And in the waters at his prayer , b not onely the mak●ng of bitter waters sweet , but c deuiding of the sea in two . And in the aire at the prayer of Eliah , d the middle region shut vp from raine for ●hree yeeres and sixe moneths : and at his prayer the e fire descending to consume the Captaines and their fifties ) : but also in the Heauens , the f Sunne to stand still at the prayer of Ioshuah ; and the g strongest diuels to bee cast out by this and fasting . Yea , seeing this duty doth worke vpon h God himself , to withhold him from pouring downe his i●dgements . All those doe not onely excuse the Disciples , but commend them , in comming to their Master to awake him , and call vpon him for helpe : and doe teach all good Christians ( by their example ) neuer to forget , or neglect the performance of this dutie . But we consider further here , the manner of the Disciples comming vnto Christ , by the extremitie of danger whereby they were driuen , not onely presently and suddenly to call vpon him , but with exclamation and outcrie to crie and roare to him , thereby to re●eiue present helpe , lest it come too late : for in the great dangers of fier and water ( which two elements are said to haue no mercy ) there must be neither dallying , nor delaying , but without present helpe there is no hope . As therefore if a man shall see his house on fire , hee comes not coldly and faintly to entreat his neighbors help , & to yeeld them reasons : but breakes out into exclamations , Fier , fier ! water , water ! ladders , ladders ! helpe , helpe ! we are all vndone , &c. So in this place , in this extreme perill of water , it may wel be presumed , that the Disciples being in great feare , skreeked , and made a pitifull noise to awake their Master . And howsoeuer the prayers of the godly are neuer vnseasonable , and are therefore to be vsed at all times , and vpon all occasions ( as was said before ) , yet certainely they are neuer so earnest , so feruent , so hearty , and consequently so effectuall , as in extremity of trouble . This therefore is a principall reason why God doth suffer afflictions in this life to seaze vpon , and euen to be ready to ouerthrow his owne dearest children . For though many other reasons hereof are giuen by the Fathers , as first , i To shew his iustice against sinne , of which no man is free in this life . Secondly , to terrifie the wicked ; for k If iustice begin at the house of God , what shall , &c. Thirdly , to exercise their patience , of which they haue neede : no patience but in afflictions . Fourthly , to make m conformable to the image of his sonne ; for as Christ saith of himselfe ; n Ought not Christ to suffer these things , and so to enter into glory . So Saint Paul of his children ; o All that will liue godly in Christ , must suffer persecution . Fifthly , to weane them from the world , as the nurse annoints the teate with bitter things . Sixthly , to make them know , that their disease is not incurable . As the Physitian to a desperate patient , wil giue leaue to eate what he list : but to him whom he hath hope to recouer , he denies many things , hee must keepe diet . Seuenthly , to assure them , p that they are sons not bastards , being partakers of correction . Eightly , to stop Satans mouth , that is ready to say , q Doth Iob serue God for naught . Ninthly , to purge vs from the drosse and corruption of our natures : for that which the r flayle is to the Corne , to bring it from the straw ; that which the file is to the yron to take off the rust ; that which the fier is to the gold , to purge it from drosse : that is tribulation and affliction to Gods children , to do them good . Tenthly , but aboue all other reasons , the last remaineth , that they may s call and crie vnto the Lord , renouncing themselues , and resting and relying vpon his protection . This is the reason that the Prophet Dauid desireth of God t that his prayer may ascend as the incense . For as incense can send vp no smoke or sweete perfume , till it come into the fier . So the prayers of the Saints , do neuer ascend so forcibly , as in their fiery trials : Oratio sine malis , est sicut auis sine alis : Prayer vntill affliction stings , is like a bird without wings : it cannot raise it selfe to mount and flie vp to heauen : for if we examine our owne harts , we shall find , that euen the best men that pray vnto God ordinarily euery day , either publikely with others , or priuately by themselues ( which duty is too much neglected by too too many ) , doe while they are free from troubles , call vpon God , but weakely and coldly , and faintly , rather for fashion and custome , then with any sound and sensible feeling of their owne miseries , a they offer the calues of their lippes : And b draw neere vnto God with their mouthes , but their hearts are farre from him : and are therefore attended and accompanied with so many wandring imaginations , and vaine and idle thoughts , euen in the middest of this holy and religious duty , that when they haue done praying , they had neede begin to pray againe , for forgiuenesse of their negligent and carelesse carriage therein . But in affliction when the iudgements of God are vpon vs , and wee are thereby brought , either to the true sense and feeling of our sinne , and of the waight & burden of it pressing vs downe to hel , or to be deiected by any extremitie of sickenesse , or any other danger that may threaten death : this cannot but worke feare and terror : and howsoeuer many of the wicked , that neuer had care to serue God in the daies of their peace , are thereby brought either to murmur and to repine against God , as the Israelites in the wildernesse ; or to reuile the meanes , and seeke reuenge , as dogs , that bite at the stone that is throwne at them ; or fall to open blasphemy against God , as Iulian the Apostata , crying at his death , d Vicisti Galil●e , O Galilean ( meaning Christ ) Thou hast ouercome ; Or lastly , fall into despaire , and make away themselues , as e Achitophel and f Iudas : yet if they be not past all grace and hope , the iudgements of God wil work remorse in them . Wee reade of hard-hearted Pharaoh , that at the first would not acknowledge God , and therefore said to M●ses and Aaron , g Quis est Iehoua , Who is the Lord that I should heare his voice ? Yet afterward though he could not for the hardnesse of his heart pray himselfe , yet when the plagues of God were vpon him , he h entreated Moses and Aaron to pray for him . And againe , i Goe not farre away , but pray for me . It is admirable to consider , how the feare of Gods iudgements wrought vpon the Niniuites at Ionahs preaching ; for the text saith of them , that though they were a Heathen people that knew not God , and a great people ; k for their Citie was of three daies iourney , l and there was in it sixe skor● thousand that knew not their right hand from the left . And they had m fortie daies liberty to bethink themselues before the destruction should come : yet at one dayes preaching , of one Prophet , one short Sermon : The men of Niniueh beleeued God , and proclaimed a fast , n and put on sackcloth from the greatest of them to the least of them ; for the word came to the King of Niniueh , and hee arose from his throne , and he laid his robe from him , and put one sackcloth , and sat in ashes , &c. No maruell therefore if our Sauiour say of the men in his time , that o the men of Niniueh shall rise in iudge●ent with this generation , and co●demne it : for they repented at the preaching of Ionah . But much more may it be said of our generation now : for we are not Heathen as they were , we haue heard not one onely , but many Ionahs , not one day , but many daies , and yeeres , preaching and threatning Gods iudgements : We haue not liberty of forty daies granted vs , before we are to expect his iudgement except we repent ; we haue seene and felt many iudgements , both vpon our neighbours and our selues , and yet we are so farre from ioyning together from the greatest to the least , to repent and humble our selues in prayer and fasting , for the diuerting his iudgements , and to p turne from our euill wayes ( as they did ) ; that we continue in sinne , and daily multiply our sinnes , to prouoke him to hasten his iudgement : yea , many of vs ( I feare ) may bee accounted among those , that the Apostle prophecied of , that in the last daies should be mockers which would walke after their owne lusts , and say q Where is the promise of his comming ? for since the fathers died ▪ all things continue alike from the beginning of the Creation . But to all such mockers of Gods iudgements denounced by his Prophets , let that one example of the Iewes ( Gods owne people ) be sufficient ; of whom we reade , r That the Lord God of their Fathers sent vnto them by his messengers , rising vp earely , and sending : for he had compassion on his people , and on his habitation . But they mocked the messengers of God , and despised his words , and misused his Prophets , vntill the wrath of the Lord arose against his people , and till there was no remedy . We see how the good thiefe in the Gospel , rebuked the other thiefe that suffered with him , and railed vpon our Sauiour Christ ; s Fearest thou not God ( saith he ) seeing thou art in the same condemnation . The feare of which condemnation did so worke with him , that in the next verse , after hee had acknowledged his owne sinne , and Christs innocency , he entreateth of Christ , Lord remember me when thou commest into thy kingdome : And receiued this comfortable promise , This day shalt thou be with me in Paradise . Now if the feare of Gods iudgements worke so powerfully vpon the wicked to be in some of them , t the beginning of wisedome ; that is ( as Saint Augustine compares it ) u as a needle to draw in the thread of the faith and loue of God , wherby the rent is sowne vp betwixt God and them . How is it possible , but the iudgements of God vpon his owne Saints , shuld make them cleaue vnto him , and call , and crie , and roare , and neuer giue ouer , till they haue deliuerance ? and if their griefes and sorrowes bee so great , that they cannot expresse them in words , it being true of griefes , Le●es loquuntur , ingentes tacen● , that light griefes may bee vttered in words , but extreame griefes doe astonish and depriue men of speech : yet euen in the greatest , with Anna , the mother of Samuel , x They doe in their troubled spirit poure out their soule before the Lord : or with Hezekiah , y They chatter as a crane or a swallow , and mourne as a doue . And when we z know not what to pray as wee ought ; the spirit helpeth our infirmities , and maketh request for vs , with sighes and grones which cannot be expressed . But hee that knoweth the heart , knoweth what is the meaning of the spirit , for he maketh request for the Saints , according to the will of God. And thus wee see how the deuotions in our prayers are quickened and excited , and stirred vp , by the sensible feeling of Gods fatherly corrections , which all his children are partakers of . The vse whereof vnto sea-men , ( nay their aduantage by occasion and necessity ) is , that seeing they spend their liues in continuall dangers : so that they may say with Saint Paul : a In iour●eying often , in perils of waters , in perils of robbers , in perils of mine own nation , in perils among the Gentiles , in perils in the Citie , in perils in the wildernesse , in perils in the sea , in perils among false brethren . The more perils they vndergoe , the oftner they should , and shall repaire to God by prayer , in Iesus Christ , seeing hee hath made two promises ; the one , that b whosoeuer asketh shall receiue : and the other , that c whatsoeuer ye aske the father in my name , he will giue it . If wee ioyne these two that whosoeuer asketh , whatsoeuer h● aske , shall bee granted , that will make vs like children , in all dangers to run vnto our father , and call and cry to him with assured trust to be deliuered . And if we d cleaue fast to God , and haue continuall recourse vnto him ; and then most especially , when we are in most danger : then are we sure , that e nothing shall separate vs from his loue ; neither tribulation , nor anguish , nor persecution , nor famine , nor nakednesse , nor perils , nor sword : No neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord. But heere may bee demanded and obiected , Shall any man whosoeuer , receiue any thing whatsoeuer he shall aske of God in Christs name ? To this Saint Iames makes answere : f Let him not aske ami●se , to consume vpon his owne lusts . And againe ; g Let him aske in faith and not wauer : for a wauering minded man is like a waue of the sea : And as our Sauiour Christ saith , h let him know what he askes : expounded by Saint ●ohn , i If we aske any thing according to his will , he heareth vs. Not as the theese that Saint Chrysostome speakes of , that going to rob , prayed that he might not be taken , and was taken so much the sooner : For conclusion of this point , we obserue two things . 1. That it is no certaine signe of Gods grace and fauour , to haue a request granted at Gods hand . For when the Israelites would needs haue flesh ; the Psalmist telles vs , k That he rained fl●sh vpon them as dust , and feathered foules as the sands of the sea . And hee made it fall in the middest of their campe , round about their habitations . So they did eate and were filled , for he gaue them their desire : They were not turned from their lusts , but their meat was yet in their mouthes : when the wrath of God came vpon them , and slew the strongest of them , and smote downe the chosen in Israel . l So God gaue them a King at their request , but in his wrath . And the very diuels sometimes haue their request granted , as vers . 32. of this Chapter . 2. It is not a signe of reprobation to haue our sute denied ; for the sonnes of Zebede m are so serued : and Paul himselfe was not heard at the first , n but was faine to pray three times . God doth not grant presently , to make vs to depend vpon him the more . For the delaying of desires , doth make men the more earnest , and things easily granted , are lightly esteemed ; but hee neuer denies any thing that stands with his glory , and his Churches good : And thus much of the occasion of their carnestnesse . Now for the prayer it selfe , it is very short , but three words ; and I consider in it three things : first , the title they giue him , Master , or Lord. Secondly , their request , Saue vs. Thirdly , the reason , We per●sh . In the first , I obserue their humility , in calling him , Lord and Master . In the second , I obserue their weake faith , yet calling to be saued . In the third , their faint hope , and almost forlorne , Wee perish . 1 And first for the title or name wherby they call him ; The three Euangelists ( which all report this miracle ) doe all differ therein . For the word here vsed by our Euangelist , signifies , o Lord , acknowledging his rule and authority ouer them . Saint Marke vseth a word which signifieth , p Master , or Teacher ; signifying that they had left their former trades of life , to become his Disciples , and depend on him as their master . Saint Luke vseth a third word , which signifies , q one that was set ouer , and had taken care and ch●rge of others : a terme giuen to shepheards , in regard of their sheepe ; and to Commanders , both in peace and warre . In the comparing of which words we may conceiue , that there was a kind of confused noyse among the Disciples , striuing ( as it were ) by their outcries , who should wake him first , and who should giue him the best title , whereby they might , not only put him in minde of the dutie that belonged to him toward them , as he was their Lord and Teacher , and Master ; but also to shew , that they in this misery depended vpon his only help and assistance , to deliuer them . And here ( seeing that our Sauiour Christ approuing of these titles , saith vnto them in another place : r Ye call me Master , and Lord , and ye say well , for so I am ) : I might take iust occasion to speake of names and titles , and shew , that as God himselfe in the first giuing of names , to s the day and the night , the heauens , the earth , and ●he seas . And as Adam afterward in giuing particular names t to all the creatures , by Gods commission and appointment , did make their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , did giue them proper names according to their seuerall proprieties of nature ; So it behoueth euery one , in what place & calling soeuer he be plaeed , to consider what name doth properly belong to his place ; whether it be of rule and gouernment , or of subiection and obedience , and to be stirred vp by those names , to performe those duties that belong to their seuerall callings : whether in the Magistracie , or in the Ministery ; whether as a husband , as a father , as a master ; and on the other side , whether as a subiect , a scholer , a wife , a childe , a seruant . That seeing seuerall duties doe belong vnto each of these places , and they fitly expressed in the names giuen to euery one , they may learne to make their names and dispositions answerable and sutable : that the argument giuen by the Apostle , preferring Christ aboue the Angels , ( to wit ) u That he was made so much more excellent then the Angels , in as much as hee hath obtained a more excellent name then they , might teach all men to studie to excell others in goodnesse , as they are aduanced to higher places , and receiue more honourable names : but the especiall thing that I obserue in these titles , is the humility of the Disciples , acknowledging themselues to bee his vassals , his scholers and seruants , that being now in extreame misery , do relie only on his mercy and goodnesse for their deliuerance , that they may seeme to say with the Prophet : x Behold , as the eyes of seruants looke vnto the hand of their Masters , and as the eyes of a maiden vnto the hand of her mistrisse ; so our eyes waite vpon the Lord our God , vntill he haue mercy vpon vs. Now for the vertue of humility : as pride it was not onely the first sin , both in y the Angels , and z in man , but was , and is , the mother and root of all sin , and the bane and poyson of all vertue : So humility it was the first lesson taught to Adam after his fall ; a Dust thou art , and to dust thou shalt returne . And it was the principall lesson that our Sauiour taught his Disciples ; both by precept , b Learne of me , that I am meeke and humble of heart : and by his owne example ; c Behold I haue giue● you an example . And by demonstration , setting a little child in the middest of them , and telling them , d Except ye be conuerted , and become as little children , ye cannot enter into the kingdome of heauen . But as this vertue is necessarie for all Christians , at all times , so is it most necessary in prayer of all other things , as may appeare in the prayers of the e Pharisie and Publican ; where the pride of the Pharisie ouerthrew al the good deeds that he boasted of : and the humble confession of the Publican made him to goe away more iustified : And indeede in the duty of prayer , whether we consider : 1. God , and his excellencie , his maiesty , his omnipotency , and other attributes : 2. Our owne corruption , our weaknessa , our wickednesse , euen of the best men , in their best actions , that euen f our righteousnesse is as a filthie and polluted cloth : That our best workes are fitly compared to starres , which haue a little light , but not of themselues , but from the Sunne : and that light may be discerned in the night and darke ; but when the Sunne ariseth doth not appeare . So our workes , if we compare them with the workes of the wicked , g the workes of darknesse , they shew somewhat ; but compared with the h Sonne of righteousnesse ▪ ( from whom wee receiue all the light we haue ) they vanish and are nothing . I say , if we either consider God to whom we pray , or our selues ; wee cannot but in all humility acknowledge our selues to be but i dust and ashes ; to bee k nothing , nor nothing worth : to be l base , wretched , miserable , contemptible : as the Heathen haue confessed , not to bee worthie to looke vp to heauen , nor to tread vpon the earth , nor to call vpon his name , considering m our consciences doe accuse vs , and he is greater then our conscience , n hee trieth the heart and the raines . Hee hath found , o that the cogitations of the thoughts of our hearts are onely euill cont●nually : p that we were conceiued and borne in sinne . q that wee haue not power of our selues , as of our selues , to thinke a good thought : How then can we dreame or imagine , but to haue r our prayer turned into sinne ; and in stead of s a blessing , to receiue a curse ? if we present not our selues and our praiers vnto him in humility , acknowledging him our Lord , our Father , and Master ; and therefore denying and renouncing our selues , and resting vpon him ; who as a Lord and Master is able ; and as a tutor and teacher is willing to deliuer vs in his good time . And so much for the terme giuen , Lord or Master . The second followeth , that is , the request , in these words , Saue vs. The sense whereof is plaine , that the Disciples when they came to Iesus , that is the Sauiour of the world , when they cry vnto him , saue vs ; doe not speake of eternall saluation of their bodies and soules : but onely of the sauing of their liues from that imminent danger wherein they now are ; being ready to bee drowned as they thought . And indeed this life is very sweet : and as the diuell said of Iob , t Skin for skin , all that a man hath will he giue for his life . u The Philosopher can tell vs , that death is of all terrible things the most terrible : and Christians doe account of x death as their last enemie : and we know how vnwelcome such an enemie is to any , that spares no man , and hath a y statute for it , that all must become his subiects . They know also that z death is the reward of sinne , and consequently , a that after death must come a iudgement , when as euery man must receiue the things that he hath done in the flesh , according to that hee hath done , be it good or euill . As for this life , they know it to be a blessing of God , and the prolonging thereof promised to the obseruers of the 5. Commandement . Wheras iudgements are denounced to the wicked , b they shall not liue halfe their dayes . So that if c the death of Gods Saints be precious in his sight : and d Hee hath giuen his Angels charge ouer them , to keepe them in all their waies , that they dash not their foot against a stone : no maruell if they call to Christ , for the sauing of their liues . But on the other side if life bee so sweete , and death so bitter , how commeth it to passe , that the godly many times desire death ? not onely in impatiency vnder the crosse , as Iob e cursing the day of his birth : and Eliah being persecuted by Iezabel , f that he desired to die , and said : It is enough , O Lord , take my soule ▪ for I am no better then my fathers : And the Prophet Ionah , after the Lord had spared the city of Nineueh , prayes ; g Now therefore , O Lord , take I beseech thee my life from me , for it is better for mee to die then to liue : But euen in a Christian resolution , the Apostle Paul saith , h I desire to bee dissolued , and to bee with Christ : and old Simeon prayes , i Lord now lettest thou thy seruant depart in peace according to thy word . To this we answere ; that for Iob , and Eliah , and Ionah , they shewed themselues to be men , subiect to passion , and are not therin to be imitated and followed by vs : and for Saint Paul , and Simeon , and all holy Martyrs , that haue in their desire to be freed from sinne , and to bee with Christ , ( waiting Gods leisure , when it may best stand with his glory , and with their good ) been desirous to die , that is a thing that we should labour and long for , k not to be vnclothed , but to be clothed vpon : that is , not to be wearie of this life , for any crosses or afflictions in it : but to haue Christian resolution , patiently to endure all , that God shall thinke fit to lay vpon vs. But our hope of a better life , ( with which we cannot be clothed , till we be vnclothed of this ) makes vs desire , when God sees it good , to make vs wearie of the pleasures and delights of this life , which are vaine and transitorie in comparison of the other , which are eternall . I conclude therefore that it is not onely lawfull and conuenient , but necessary for a man in extreame danger of death , to call vpon God for deliuerance from the danger ; so that he referre his will to Gods will , and be resolued of a better life , if it please God to take away this . Euery Christian , though weake , is willing to liue , and patient to die , as God pleaseth : but the strong Christian is patient to liue , and willing to die ; for being assured of the mortality of the soule that it dies not , and of the resurrection of the body : he knowes that l They are blessed that die in the Lord , they rest from their labours ; and being wearied with the great burthen of his sinnes , he desireth that rest . But here in these words , Saue vs , we haue before obserued , the faith of the Disciples , acknowledging his power to saue them , and expecting it though very faintly . It was their faith , whereby they thought hee was able to saue them ; but the weaknes of their faith , that they imagined he could not saue them , except he were awake . And no maruell if their faith were yet weake , ( for the confirmation wherof this miracle was chiefly wrought ) being yong schollers , fresh-water souldiors , newly entertained by our Sauior Christ , & not fit to be sent forth yet into the world as may appeare in the tenth Chapter of this Gospell . Much more fearfull seemes to be the case of Saint Peter , who hauing seene this miracle , and in it the command that our Sauiour had ouer the winds and sea ; and hauing receiued commission as a chiefe Apostle , not only m to preach the Gospell , n but himselfe to worke miracles , doth yet after all this , at another time being at the sea , and our Sauiour Christ not with them , and the ship tossed on the sea with waues , and a contrary wind ; when first hee and the rest were afraid of Christ walking vpon the sea , crying out for feare that he had been a spirit : and Christ had so comforted them , that Peter desired to walke vpon the water to meet him , and had warrant from his Master so to doe , and accordingly walked vpon the water : yet the text saith , That when he saw a mighty wind , he was afraid , and as he began to sinke , he cried , saying , Master saue me : So immediately Iesus stret●hed forth his hand and caught him , and said vnto him ▪ O thou of little faith , wherefore didst thou doubt ? If therfore Saint Peter , after many more experiences and trials of his Masters power , and after commission receiued from Christ , did not so venterously desire to walke vpon the water , as cowardly stagger in his faith at the sight of a great wind , his Lord and Master being so nigh him and awake ; though it cannot excuse , yet it may lessen somewhat the fault and weakenesse in the Disciples faith in this place , that may seeme to bee in greater danger , and their Master asleepe . For the vse of this point , I say with the Apostle . p All these things came to them for ensamples , and were written to admonish vs , vpon whom the ends of the world are come . Our Sauiour Christ would teach them , that they were but men , and so weake and feeble in themselues , that they ought both to acknowledge their weakenesse , and labor continually to increase their strength : but therein not to trust to themselues , but to depend vpon him , and say with the man in the Gospell , q Lord I belieue , helpe my vnbeliefe . And if the case were so with them , that were specially called out of the world by our Sauiour Christ , and enioyed his presence , let vs take heede , that we arrogate not too much vnto our selues , and whatsoeuer measure of grace we haue receiued , remember the Counsell of the Apostle : r Be not high-minded but feare . I write this the rather , because that which I find in S. Chrysost. concerning saylers and seamen in long voyages , that a tempest to them is nothing , they haue seene and felt and ouerliued so many tempests , that they are growne familiar with them . They are as old beaten souldiers that feare neither blowes nor bullets , and as Dauid , because t he had killed a Lyon and a Beare perswaded himself that he could kill Goliah ; So they hauing been in as great dangers in other voyages as may be , haue now ( they thinke ) such resolution , that they cannot feare to meetwith death it self . But take heed thy resolutions be truly grounded in Christ , lest it proue presumption . Be not too rash , nor foole-hardy vnder the name of courage ( better called curre-rage ) ; but know that thou art a man , and thy faith in God onely makes thee truely couragious : rest therefore in his protection , and striue by all meanes to increase and strengthen thy faith ; crie with the Apostles , u Lord increase our faith , and then neither storme , nor tempest , nor x raine , nor wind , nor flouds , shall hurt thee : for though thou bee in a mouing house , yet thou art builded vpon the true rock● , against which y the gates of hell shall not preuaile . But of the small measure of the Disciples faith , and the wants in it , more in the next verse Christs reproofa . We come now to the third and last point of their praier , the reason , We perish . Wherein was obserued their faint , and almost forlorne hope of deliuerance from their present danger : for they say not , we shall perish , or we are like to perish : but in the present , We perish . As if they should haue said ; We haue hitherto waited and expected in hope , that the tempest would haue ouerblowne : we were loth to trouble and awake you so long as the danger was not desperate ; but now the tempest continues , the ship is full of water , and is ready to sinke , euen at this instant ; we haue onely time left to tell thee in a word we perish . It appeares by this in what pitifull perplexitie they breake out into this complaint . The Prophet Dauid indeuoring to expresse the great danger of the people of God , and Gods mercy in deliuering them , doth make choice of this comparison whereby to set it forth ; z If the Lord had not been on our side ( may Israel now say ) , If the Lord had not been on our side , when men rose vp against vs , They had swallowed vs vp quicke , when their wrath was kindled against vs ; Then the waters had drowned vs , and the streame had gone ouer our soule : Then had the swelling waters gone ouer our soule . As if the greatest danger that could befall men in this world could not be greater , then to be swallowed vp quicke , to bee drowned and ouerwhelmed with water . But let the danger be neuer so great : a good Christian must be sure to retaine hope , as a the anchor of the soule both sure and stedfast , as the Apostle speaketh , which laying fast hold vpon Christ , can neuer be moued : for as the body liues spirando by breathing , so the soule liueth sperando by hoping , and as expirare to leaue to breathe , is the death of the body ; so desperare to despaire and leaue to hope ▪ is the most miserable estate of the soule . The Heathen man can say , Dum spiro spero , that is , while I breathe I hope . But the Christian goeth further , & saith , Dum expiro spero , when I leaue to breathe I hope still . Holy Iob telleth vs , b that the hypocrite hath no hope if God take away his soule : but of himselfe hee is confident , c Though the Lo●d kill me ●et will I trust in him ▪ And so speakes Salomon , The righteous hath hope in his death . And againe , e There will bee an end , and thy hope shall not be cut off . How comes it then to passe , that the Disciples here are so dismaied at the danger of death at the most ? f Orig●n writing on this place makes answere by way of dialogue , first speaking thus to the Disciples ▪ How can you possibly feare danger , that haue the Sauiour of the world aboard you ? you haue life with you , and are you afeard of death ? are ye afraid of a tempest , that haue the Maker and Creator of tempest with you ? Dare you awaken him , as if he could not deliuer you while he slept ? To this he makes answere in the Disciples names ; We are weake and young Christians y●t ; our tendern●sse makes vs tremble ; we haue not yet seene Christ crucified , nor been confirmed by his passion , and resurrection , and ascending into heauen , nor by his sending , and the descending of the holy Ghost vpon vs ; therfore we are weake ▪ and heare that reproof● of our Lord , O ye of little faith , which we willingly beare and s●ffer . Thus farre Origen . But to leaue both him and them . The vse that we are to make vnto our selues , is to bee warned by them , neuer to forsake our hold for any danger , be it neuer so great : but g to keepe the profession of our hope without wauering , for hee is faithfull that hath promised . And let vs be assured , that there is no depth of danger either outward to the body , or inward to the soule so great , but if we sing with the Prophet Dauid , a De profu●dis as he did , with a true heart , and cry , h Out of the depth haue I cried vnto thee O Lord : Lord heare my prayer ▪ &c. If when all other helpes faile ▪ we reserue the anchor of hope , to cast forth vpon the Lord Christ , he wil not leaue vs , nor faile vs , nor forsake vs , but our greatest crosses shall bee our greatest comforts vpon our deliuerance , whether he see good to doe it by life or death : for i Christ is our life , and death is to vs aduantage . And seeing sea-men doe , or should determine before they ship themselues , to see euery day ▪ death before their eyes , they ought to arme themselues with Christian resolution , depending vpon Gods prouidence , without which a haire shall not fall from their heads , so to encounter the greatest difficulties , by this that they know their hope to bee in Christ , and k if it were onely in this life , then were Christians of all other the most miserable : but now they are so farre from perishing , that l God so loued the world , that he ga●e his onely begotten sonne , that whosoeuer beleeueth in him should not perish , but haue life euerlasting ▪ Hitherto we haue seene the occasions of the miracle , Christ being fast asleepe , and by reason of the extreme danger , now newly awaked by the crie of his Disciples . It remaines that wee come to the miracle , and the meanes whereby it was wrought ( to wit ) his word onely , rebuking the winds and the sea . But yet our Sauiour makes no such haste , but that first he reprehends his Disciples and ●aith , Why are you fearefull , O ye of little ●aith ? And yet some writing vpon this place , doe thinke it to bee no reprehension ; but rather , that before he will calme the sea , hee doth onely strengthen , and encourage his disciples in their faith and hope , which was yet very weake , and rid them of their feare and fainting . And ( if we do so vnderstand it ) the meaning is , that as in the m apparitions of Angels to holy men and women bot● in the old & new Testamēt , they were strucken ordinarily with such feare , that they could not deliuer their messages , till they had rid thē frō that feare , and therfore began their speeches so ; Feare not , or Be not afraid . Or as our Sauiour doth himselfe afterward to his Disciples at sea , when they were n troubled , and cried out for feare , thinking him to be a spirit . He saith to them , Be of good comfort : It is I , be not afraid . So according to this interpretation , it should be a speech , to raise vp their deiected harts and spirits , and to relieue and comfort them . And if wee vnderstand the meaning in this sense , then we learne here , the difference betwixt this , and other of Christs miracles ; for that in them he cured the bodily diseases , of the leprosie , paulsey , blindnesse , deafenesse , lamenes : but in this he cured the inward afflictions of the mind , in immoderate griefe , feare , fainting , and distrust of his mercie ; which are farre greater then bodily sicknesses . And herein he teacheth vs , that though their faith was very weake , o that he doth not breake the bruised reede , nor quench the smoaking flaxe , but comfort and nourish , and cherish the least desires of goodnesse in his Saints and children . And in that hee doth this before he worke the miracle , he not onely sheweth , that he hath more care of their soules then of their bodies : but withall teacheth them ( and in them all Christians ) to be principally carefull for the health of their soules , without which they are p dead spiritually while they are aliue . But I take it rather ( as the current both of the ancient Fathers and new Writers doe agree ) to be a reprehension or reproofe of the Disciples , containing , first , a question , Why are ye fearefull ? Secondly , an answere , O ye of little faith . The question may seeme strange ; for how should they not be feareful , that saw the danger of present death before their eyes , as they verily thought ? They were men subiect to passions , and imminent perils cannot but produce the passion of feare , they must be either Stoicks or stocks that are not moued with such apparent danger . But it was not their feare , but the excessiue measure thereof that our Sauiour reprehends ; and therefore Saint Marke renders it so , q Why are you so fearefull ? that is , though the danger be neuer so great , yet you ought not thus to be faint-hearted and dismaied ; you might call vpon me , but not with such exclamations ; you might awake me , but not so ouercome with passion , as if you were in despaire of helpe ; your extreame feare and want of faith doth you more harme , then either the winds or the ●eaes : Why are you so feareful● ? Now to let passe the nature and necessity of feare in generall , and to hold me to the text . It was necessary at this time for them to feare . For without it there would haue been little occasion , and small vse of the miracle following ; neither could it haue wrought such impression in them as it did . Neither are Christians to behold Gods iudgements but with feare . r The Lyon hath roared , who will not be afraid . And Moses at the giuing of the Law with lightnings and thunders said , s ● feare and quake , much more the people , of whom t God saith , O that there were such an heart in them , to feare me alway . Now howsoeuer the Scripture telleth vs , that u Christ hath deliuered vs from the hands of our enemies , that wee being deliuered , may serue him without feare , in holinesse and righteousnesse before him , all the daies of our life . And againe ; x That we haue not receiued the spirit of bondage to feare againe , but we haue receiued the Spirit of adoption , whereby we crie Abba Father . And so Saint Iohn ; y There is no f●are in loue , but perfect loue casteth out feare . In which respect our Sauiour giueth this charge ; z Feare not little flocke : for it is your fathers pleasure to giue you a kingdome . Yet these and all such places , as they are to be vnderstood of a seruile and ●lauish feare , not of that filiall and childlike feare , wherby children stand in awe of their parents , and dare not offend them , especially while they are young , for feare of correction , yea , for feare of disinheriting : so as Salomon saith ; a There is a time for all things , there is a time in Gods children for seruile feare , and that is in their first beginning of their repentance and conuersion vnto God. For no man can truly repent , vntill the Spirit of God by the shrill trumpet of the Law , and the punishments due vnto the breakers of the law contained in that one sentence ; b Curs●d is euery man that conti●ueth not in all things that are written in the booke of the Law , to doe them : which is a fearefull sentence if we obserue the words , that they are not only miserable and wretched , but accursed ; not onely some or many , but euerie one ; not onely that doth not begin , but that doth not continue , and constantly perseuere vnto the end ; not onely in some points of the Law , but in all things written in the booke of the Law ; not onely to affect and desire , but to doe them . This ( I say ) is a fearefull sentence , and vntill it haue rowzed vp the ●inners drowzie conscience , and both set before his eyes his manifold breaches and transgressions of Gods commandements , and presented him with the fearefull spectacle of eternal death and condemnation , due vnto him therefore : so that the poore sinner holding vp his hand ( as it were ) at the barre of Gods iudgement seat , being selfe-conuicted and condemned , doth ( in a manner ) find himselfe in hell , feeling the terrors of God fighting against him , that he is faine to crie out c Miserable man that I am , who shall deliuer me ? Til then there is no place for repentance , nor no way for faith , to apprehend and lay hold of the sweete and comfortable promises of God in Iesus Christ. And though where faith and loue are entertained ( after our conuersion ) according to the measure of grace which we receiue in thē , this seruile feare of hell and condemnation , be expelled & cast out , as S. Iohn speaketh : yet seeing we can haue no perfection in any grace in this life , and Gods best children doe still carrie with them concupiscence , the body of sin , and as they are daily subiect to infirmities , so many times fall into grosse ●innes . As a leaking ship had neede of continuall pumping ; and a beggars rotten coat of continuall patching ; ●o our liues haue neede of continuall repenting , which cannot be without the beholding of Gods iudgements with feare : and therefore as the Prophet willes vs , to d serue the Lord in feare , and reioyce in ●rembling . So the Apostle aduiseth vs , e To worke out our saluation in feare and trembling . And as Saint Peter and Saint Iude doe propound the iudgements of God against f the Angels , against the old World ▪ against Sodome and Gomorrha ▪ because ( as the Poet saith ) Oderunt peccare mali formidine poenae , that is , Euill men abstai●e from doing euill for feare of punishment . And Saint Augustine ; Si non potes propter amorem i●stitiae , fac propter timorem poenae : If thou canst n●t abstaine from sinne for loue to righteousnesse , yet doe it for feare of punishment . So the feare of punishment breedes abstinence from sinne ; and that abstinence a will and desire to doe good ; from thence a delight and pleasure in goodnesse . And thus Gods best children doe make good vse of that feare , that proceedeth from the meditation of his iudgements , as a bridle to restraine them from sinne , and a spurre to set them forward in the seruice of God. It was therfore the excesse of feare that our Sauiour here reproued in his Disciples , that they were so discouraged and dismaied , that they were euen in a maner past hope of deliuerance , notwithstanding his presence . The feare of death is naturall , and so far from being sin , that our Sauiour Christ himself had the sense thereof , when before his Passion Saint Matthew reporteth , g that hee began to bee sorrowfull , and grieuously troubled . And S. Marke saith , h He began to be troubled , & in great heauines : which the Apostle expoundeth thus ; i That in the daies of his flesh he did offer vp prayers and supplications with strong crying and teares , vnto him that was able to saue him from death , and was also heard in that which he feared : and if this were the case k of the greene tree , what can we expect of the withered . If Christ himself were so affected with the sense of death , no maruell though his Apostles now in the time of their minority , do cry out with the Prophet , l Mine heart trembleth within me , & the terrors of death are fallen vpon me ; Feare & trembling are come vpon me , & a horrible feare hath couered me . And again , m I am afflicted & at the point of death , from my youth I suffer thy terrors , doubting of my life . Thine indignation goeth ouer me , and thy feare hath cut me off . So that our Sauiour doth here not simply reproue them for their feare , but for the exceeding measure thereof , proceeding from their want of faith : as himself witnesseth in the words , following : O ye of little faith : wherin he answereth to the question before propounded by himself , and sheweth , that in stead of their exclamation before ( we perish ) , they should rather haue said with the Apostle , n We are afflicted on euery side , yet not in distresse : we are in doubt , but yet despaire not : we are persecuted , but not forsaken ▪ cast down , but we perish not . Now the question is , what faith it is , the want whereof our Sauiour doth here charge the Disciples withal : and I vnderstand it , not of iustifying faith , but of the faith of working miracles , that they beleeued not in Christ , that he was able miraculously to deliuer them out of the danger , though it were neuer so great . For as to work a miracle , there is faith required , as Christ speaketh to them afterwards : o Verily I say vnto you , if ye had faith as much as a graine of mustard seede , ye shall say to this mountaine , remoue hence to yonder place , & it shall remoue , and nothing shal be vnpossible vnto you . So must there be faith in thē vpon whom the miracle is wrought : and therfore when the father of the child that was possessed , said to Christ : p If thou canst doe any thing , help vs , and haue cōpassion on vs : he answereth him : If thou canst beleeue , all things are possible to him that beleeueth ▪ and therfore that which our Euangelist saith of Nazareth where our Sauior was brought vp , q That he did not many great works there for their vnbeleefes sake . S. Marke expresseth thus : r He could not there do any great works , saue that he laid his hands vpon a f●w sick folk , & healed them . And he maruelled at their vnbeliefe : for as faith s can draw vertue from Christ vnawares for the working of miracles , And t make Christ wonder ; So infidelity & vnbeleefe doth not only eclipse and darken , but also let and hinder , the powerfull working of Gods grace , from doing vs any good , either to our bodies or our soules . And therfore S. August . doth fitly compare faith , to the mouth of a vessel , whereby the sweet liquor of Gods grace is poured in ; and infidelity to a couer or stopple , that hinders the entrance of any such liquor . So that the meditatiō of this point is that of the Apostle : u Take heede brethren , lest at any time there be in any of you an euill heart of vnbeleefe , to depart away from the liuing God : but exhort one another daily , while it is called to day , lest ye bee hardened through the deceitfulnesse of sinne . Let no man say in his extremity with the wicked ; x Tush , God hath forgotten , hee hideth away his face and will neu●r see : or with Iobs wife : y Curse God and die . But let vs rather as the Apostle willeth vs , z hold the profession of our faith without wauering . a Let vs not cast away our confidence , which hath great recompence of reward . Let vs , b being compassed with a great cloud of witnesses , cast away euery thing that presseth downe , and the sinne that hangeth so fast on , let vs run with patience the race that is set before vs , looking to Iesus , the author and finisher of our faith , &c. And wheras miracles are ceased , and therefore in that kind no such faith required of vs : yet our true iustifying faith ( which is proper to Gods children ) shall giue vs c such peace with God , and peace in conscience , that we shall be d as bold as Lions , and not feare any perils , nor death it selfe : e whose sting is now taken aw●y by Christ : but as the fishes are fresh in the salt waters , so are wee free from hurt in the greatest perils ; and as the Apostle saith , f bee more then conquerors . And thus much of Christs reproofe of his Disciples . Now followeth the miracle it selfe , wherein I obserue these particulars : first , the time , Then : secondly , the manner , He arose . Thirdly , the meanes , He rebuked the winds and th● sea . Lastly , the worke , There was a great calme . And first for the time : we see that howsoeuer our Sauiour Christ hath hitherto carried himselfe like a meere man , and lay still , as if he neglected the danger , wherein both hee and his Disciples were : yet now hee will abide no longer , it is time , and high time that he shew himselfe to be God , and giue them deliuerance . To teach all men in extremity of danger , as to fly to God by pra●er , and depend vpon his helpe : so not to set or prescribe him a time , but to wait and expect his leisure ; knowing , that as he best vnderstands the most seasonable times ; so he will not ouerslip one minute , when he sees it may most make for his glory , and his childrens good . Diuines doe impute it for a great fault vnto g Ozias , and the Bethulians , that would limit their expectation of deliuerance at Gods hand , to fiue dayes , and if they had not helpe by that time , then to waite on God no longer , but to deliuer their City into the hand of the enemie . But certainly Christians , as in all their necessities , they referre themselues to Gods mercies ; so likewise they referre the time to him when hee sees best : and therfore Christ in the working of his miracles , would not be aduised by his mother ; for when she told him at the marriage in Cana of Galile , h They haue no wine ; his answere is , Woman , what haue I to doe with thee ? Mine houre is not yet come . As if he should haue said ; Mother , I know that thou desirest that I should miraculously supply the want of wine whereof thou speakest , and my purpose and meaning is so to doe ; but I know my time best when to doe it , and I wil performe it in his due time : and so it may be said of this miracle , that till now his houre or or time wherein to doe it was not come : but now all things being fitted and brought to an head : as we see in diseases many times , Vbi desinit medicus incipit Deus : that is , When the Physitions giue ouer their patients for desperate , God will shew his power to cure them . So when the Disciples were brought past all hope of life , ( except by way of miracle ) Then , and not till then , the text saith , He arose : which is the second part in the miracle , containing the manner . Now for this arising of Christ , the Prophet Dauid , in the person of God , may seeme to describe it . i Now for the oppression of the needy ( saith hee ) and for the sighes of the poore : I will vp saith the Lord , and set at liberty him whom the wicked hath snared ▪ And as the Psalmist saith in another place , k If God arise , his enemies shall be scattered , they also that hate him , shall fly before him : As the smoke vanisheth , so shalt thou driue them away : and as the wax melteth before the fire , so shall the wicked perish at the presence of God : which Psalme Athanasius called flagellum diaboli , the scourge of the diuell : as if the recitall of it were able to make the diuels in hell quake . The Prophet Dauid doth therefore in his greatest crosses and distresses repose his chi●fest hope in Gods arising : and to that end serue all those short eiaculations ( as the Fathers call them ) or piercing prayers , l O Lord arise , helpe me my God : and againe , m Arise O Lord in thy wrath , and lift vp thy selfe against the rage of mine enemies , and awake for me , &c. And in another place , n Vp Lord , let no man preuaile . And againe , o Vp Lord , disappoint him , cast him downe . In all which places , and the like , ( which are very ordinary in the booke of Psalmes ) the Prophet doth call vpon God , as if he were asleepe , and had need to awake and arise . Indeed Eliah doth by an holy Ironie , m●cke the Prophets of Baal with their God : p It may bee ( saith he ) that he sleepeth and must bee awaked : But our Prophet tels vs of our God , q That he that keepeth Israel doth neither slumber nor sleepe : hee doth not so much as slumber , much lesse sleepe ; but he doth seeme to be many times as carelesse of his Church , suffering it to runne into extreame danger , as if he were asleepe , and to bee awaked and called vp , by the supplication of his distressed children . But here our Sauiour ( as wee haue shewed before ) was truly asleepe as hee was man ( though hee could not sleepe as he was God ) ; and being awakened , though hee could haue wrought the miracle and laine still ; yet to shew his readinesse to doe his Disciples good , and his authority ouer the windes and seas , He arose . Therby both giuing exceeding comfort to the deiected spirits of his Disciples , when they see him so yare and ready to bestirre himselfe for their sakes ; and in shewing himselfe to the windes and the sea , not onely as the commander , but the creator of them : daring ( as it were ) the one to blow , or the other rage and swell against him any longer : and thus he doth shew his power and authority ouer them , which will be more fully expressed in the words following , containing the meanes of the miracle by his word onely : He rebuked the wind and the sea : which was the third particular obserued in the miracle . In which words wee obserue , that Christ doth not in this miracle as in the raising of Lazarus , r betake himselfe to prayer to his Father ; nor vse any other meanes whereby to effect it , but onely by his bare word , commanding these insensible creatures to be quiet ; and Saint Marke sets downe his words : s Peace and be still . So that herein he shewes and proues himselfe to be God : according to that of the Prophet Dauid , t Whatsoeuer pleased the Lord , that did he in heauen and in earth , in the sea , and in all the depths . And againe , u Thou rulest the raging of the sea , when the waues thereof arise , thou stillest them . And in another place : x The waues of the sea are mar●ellous , through the noyse of many waters , yet the Lord on high is more mighty . From which places , and other such like , I gather , that the sea ( especially being troubled by winds and stormes ) is an vnruly creature , not to be controlled or kept vnder but by God onely . It is true that Moses , y by stretching out his hand on the red sea , diuid●d the waters : but the text telleth vs in the same place , that Moses did it not by his owne power : For the Lord caused the sea to run backe by a strong East wind all the night , and made the sea dry land . z The waters of Iordan gaue way also to the feet of ●he Priests , and were diuided , till all the people went ouer vpon dry land . And the same a Iordan was diuided by the striking of it with Eliahs cloake ; both by Eliah him selfe , and by Elisha . But of these miracles wee may well say with the Prophet , b What ailed thee , O thou sea , that thou fl●ddest , and thou Iordan that thou wast turned back ▪ And we may answere with him , The earth trembled at the presence of the Lord , at the presence of the God of Iacob . For all men that haue receiued power from God to worke miracles , must confesse of themselues , as Peter and Iohn after the curing of the cripple that lay at the gate of the Temple , called Beautifull : c Yee men of Isra●l , why maruell ye ●t this ? or why looke ye so stedfastly on vs ? as though by our owne power or Godlinesse we had made this man goe . The God of Abraham Isaac and Iacob , the God of your fathers , hath glorifi●d his sonne Iesus , whom ye betrayed , &c. And a little after : And his name hath made this man sound , whom ye see and know , through faith in his name : And the faith which is by him , hath giuen him perfect health in his whole body , in the presence of you all . So Paul and Barnabas , vpon the like miracle wrought by them vpon another cripple at Lystra , when the people and Priests would haue honoured them as Gods ; d rent th●ir clothes , and ran among the people , crying and saying , O men , why doe you these things ? we are euen men subiect to the like passions that ye be ; and pr●ach vnto you that ye should turne from these vaine things vnto th● liuing God , which made heauen and earth , the sea , and all that in them are &c. Now then as no man can worke any miracle but as an instrument , by whose hand and ministery God worketh whatsoeuer hee pleaseth in all places : so much lesse can any coniurers , or sorcerers , or witches , or the diuell himselfe , worke any miracle : for though the Pharisies blasphemously charge our Sauiour Christ in his working of miracles , e that he casteth out diuels by the power of Beelzebub the chiefe of the diuels : yet it is certaine , that the diuell , though he hath power to doe many things which are wonderfull to ignorant men ( that vnderstand not the causes of things , and f seeke not into the depth of his subtilties ) , yet hee had neuer power to worke any miracle : for the greatest extent of the diuels power , is either in Illusions , or true workes . By Illusions he may g d●ceiue the senses of men , either by casting a mist before the eyes of men ; or by tempering , or rather distempering of the humours in the eyes . For true works , he may h moue windes and thunder , not to create them , but the matter being before , he is able to stir them vp ; he is able to i infect the creatures , as the riuers , and the fishes in it : he is able to take k the shape of a man being dead : yea l to present himselfe like an Angell of light . He can m corrupt the vnderstanding , by taking away the seede of Gods word , that is sowne , out of our remembrance . He can n hinder the preaching of the word in Gods Ministers . He can blind the mind of man , o by signes and lying wonders : he can p work● outragious affections in men ▪ as in Saul , and in q those that we reade were possessed in the Gospell , as in the 18. verse of this Chapter . And lastly , he r can bee a lying spirit in the mouthes of false prophets , to deceiue wicked men ▪ to bring them to their end ; as in the case of Achab , pe●swading him to goe fight against Ramoth in Gilead . But all this power of the diuell is confined and limited within two bounds : the first ▪ that he is able to doe nothing without Gods permission and sufferance ; as appeareth in s Iob , in t Saul , in u ●hab ; and in the end of this chapter , that the diuels could not enter into the herd of swine , vntill they had gotten leaue of our Sauiour Christ. The second is , that they can doe nothing , but that is agreeable to nature , and therefore can worke no miracles , which are aboue nature . The diuels may , in respect of their great knowledge in naturall things , being of a spirituall nature , not troubled mole corporis , by any hinderance of x a body corruptible , to presse downe their soule ; and by their long experience of the causes and effects in nature , they may know and foretell some naturall things to come : but their knowledge is ioyned with much ignorance ; they vnderstood not how God did worke the saluation of his elect in the fall of Adam , and in Christ : they were not sure when Christ came into the world , that it was hee : they know not the thoughts of mens hearts , but onely by their outward actions they iudge of their inward inclinations : For y God onely is the searcher of the heart and raines ; and though as Gods ape , hee doe striue to imitate his miracles , yet could hee neuer worke any true miracle : as the raising of the dead ; the staying of the course of the Sunne : the causing of women that are past children and barren , to conceiue : A Virgin to beare a sonne : the preseruing of men from burning , being in a ho●e fierie furnace : or , the calming of the sea from tempest , as it is in this place . The which argument I haue handled the more at large , because of a strange opinion of many men both at sea and land , concerning the power of the diuell in this matter , especially of winds and tempests . For ordinarily , if any tempestuous weather doe arise , it is presently ascribed to the diuell ; and men say , that there are some coniurers abroad : and I haue heard some trauellers auouch , that in Lapland , any man may for money buy what winde hee please , at a witches hand to serue his turne , and make vse of when he list . For answere whereunto I say , that I neuer finde in the Scriptures , that the diuell hath any power either to create a body , or destroy a body , or transforme any body ; as of a man into a beast : and therefore the windes , the lightnings , the thunders , the tempests , and all other meteors , they are the creatures of God , as I haue shewed before , in the description of the nature of the winds and tempests : so that the diuel is not the first cause of any of them ; but they being ingendred in the middle region of the aire , and the diuell being , as the Apostle saith , z the prince that ruleth in the aire : hee can , when God will vse his seruice , and giues him permission , hurrie those windes together , and raise tempests , as a secondarie meanes both at land and sea , both for a iudgement and punishment of the wicked , and for the triall of the faith , patience , hope , and dependance of Gods children vpon him : who know , that a a haire shall not fall from their heads without his prouidence : and therefore where the diuell doth most rage they receiue the greatest comfort . As therefore the enchanters of Pharaoh , striuing by their lying wonders to imitate the miracles wrought by God , by the hands of Moses and Aaron , were faine at the last , ( euen in a most vile creature , to wit , lice ) constrained to confesse , b that it was the finger of God. So much more should al Christians in the sensible feeling of any of Gods iudgements , and the serious meditation of them , confesse with old Ely , c It is the Lord , let him doe what seemeth him good : and with Hezekias , d The word of the Lord which thou hast spoken is good . Farre be it therefore from them , to runne with Saul in their extremities , e to a witch to aske counsell of the diuell ; against which sort of people , f the Law of God is plaine , g that they should be put to death . But let them know , that whatsoeuer power the diuell falsely ascribeth to himselfe , as , h that all kingdomes of the earth , and the glory of them are deliuered to him , and are at his disposing : or whatsoeuer power the Scriptures ascribe i to him and his Angels ; as that the Apostle calleth them k principalities , powers , &c. yet as was said before , his power is restrained and limited by God. And though as l a strong man armed he hath taken possession of all men by nature now corrupted , yet Christ is stronger then he , that takes from him the things in which he trusteth and diuideth the spoiles . To which the Prophet Esay alluding saith , m In that day the Lord with his sore , and great , and mighty sword shall visit Leuiathan , that piercing Serpent , euen Leuiathan that crooked Serpent ; and he shall slay the Dragon that is in the Sea. And that speech of the Prophet Zachary , n The Lord reproue thee Satan , sheweth the power of Christ aboue his . And himselfe shewing his victory ouer the diuell , saith o Now shall the prince of the world be cast out . And he not onely expressed his power against Satan in word , but in deed ; both casting out of diuels out of the possessed himself , and giuing power and authoritie to his Apostles and Disciples to doe it also . Therfore doe the Apostles , p Saint Peter , and q Saint Iude tell vs , that the diuels are kept in chaines , as Christs captiues , and cannot stirre to doe harme , further then he shall giue them leaue . And howsoeuer it is comfort enough to all Gods children , r That he 〈◊〉 giuen his holy Angels charge ouer them to keepe them , to pitch their tents about them , s to fight for them , and being stronger then the d●uels to ouercome them . So that if they looke to God by the eye of faith , t they shal see as Elisha shewed his seruant , that there are more with them then against them , for they are compassed about with horses and chariots of fire , to defend them from all hurt , and to destroy their enemies . Yet they haue a further cōfort in God , who is alwaies present with them ; and therfore say with the Apostle , u If God be with vs , who can be against vs ? Or with the Prophet Dauid , x The Lord is my shepheard , therefore I shall want nothing ; yea , though I walk through the vall●y of the shadow of death , I will feare no euill ▪ for thou art with me , thy rod and thy staffe , th●y comfort me . And thus we see , that God hath onely absolute power in himself y to worke miracles , and so that Christ in the working of this miracle by his word , onely commanding the winds and the sea , doth thereby shew himselfe to be God , by whose word as z all things at the first were created of nothing so now al things and actions not onely of men , but of all other creatures , yea , euen of the diuels themselues are ordered and directed ; to teach all good Christians , in their greatest crosses not to be dismaied or discouraged , seeing they haue God at hand , who hath promised to helpe them , and to whose word all the creatures must yeeld subiection and obedience , as it followeth in the next words , the last thing considered in the miracle , There was a great calme . This is the worke it selfe , containing the obedience of these vnruly Creatures to the word of Christ , that as the Centurion saith to him before in this Chapter , a But speake the word onely ▪ and my seruant shall be healed : so here the word no sooner spoken , but a great Calme followed . By which wee see the truth of that deliuered by the Prophet ; b He sendeth forth his commandem●nt vpon the earth , and his word runneth very swiftly . And a game in the same Psalme ; He sendeth out his Ice like morsels , who can abide the cold thereof ? He sendeth out his word and mel●eth them ; he ca●s●●h the wind to blow ▪ and the waters to flow . So that as his word can raise a tempest ; c At his word the stormie wind ariseth , and lifteth vp the wau●s of the sea : Or as the Prophet Ieremi● speaketh ; d He giueth by his voice the multitude of waters in the heauen ▪ and he causeth the cloudes to ascend from the earth ; he tur●eth lightnings to raine , and bringeth forth the windes out of his treasures : So at his word ( as they that came to apprehend him , e went backwards and fell to the ground ) . So ( I say ) all the creatures must yeeld obedience , and doe his will , as the sea and wind doe in this place . No maruell therefore , if the Apostle do call the afflictions that befall the children of God in this life f light , and but for a moment : for we may say of them , as was said of Iulian , Nubecula est , cito transibit ; It is but a little cloud , that will soone be blowne ouer ▪ for g Heauinesse may indure for a night , but ioy commeth in the morning . After the storme there will come a calme , and though h Leuiathan doe make the d●pth boyle as a pot , and the sea like a pot of oyntment , yet our trust is in Gods word , as the Prophet speaketh , i He appeaseth the noise of the seaes , and the noise of the w●ues thereof . The vse whereof to all men both at sea and land , is to consider the obedience of these disordered creatures , to the word and command of their Lord and Master , and to compare it to their owne disobedience , vpon whom neither the word of God , nor his promises , nor his threatnings , nor his blessings , nor his iudgements , can worke so much , as his bare word did heere on these insensible things . The Prophet Ieremie to draw the Iewes to obedience vnto God , doth propound the example of the Rechabites by Gods commandement , and applieth it thus ; k ●he commandement of Ionadab the sonne of Recha● , that he commanded his sonnes , that they should drinke no wine , is surely kept , for vnto this day they drinke none , but obey their fathers commandement . Notwithstanding I haue spoken vnt● you , r●sing early and speaking , but you would not obey me . I haue sent also vnto you all my seruants the prophets , rising vp early , and sending them , saying , Returne now euery man from his euill way , and amend your workes , &c. but you would not obey m● ▪ Now if the obedience of the Rechabites to their father , should be so great an argument to moue the Iewes to obedience vnto God ; how much more may the example of these rough seas and stormy tempests , being calmed at the word of our Sauiour Christ only , be a greater means ( if we truly meditate vpon it ) both to cōsider how many words of his , in the mouthes and writings of his Ministers , haue bin in vaine vnto vs in former times , and to put vs in mind of our duty of obedience , that we be not worse then other creatures , which are ready to obey and doe his will , as it appeareth in this place ? And surely the word of God which is so powerfull in other creatures , should be of as great command in man : for the Apostle tels vs , that l the word of God is liuely and mighty in operation , and sharper then any two edged sword , and entreth through , euen to the diuiding asunder of the soule and the spirit , and of the ioynts , and the marrow , and is a discerner of the thoughts , and of the intents of the heart . And this word will produce a worke ; for so saith the Prophet in the person of God , m Surely as the raine commeth downe , and the snow from heauen , and returneth not thither , but watereth the earth , and maketh it to bring forth and bud ; and that it may giue seede to the sower , a●d bread vnto him that eateth : So shall my word be that goeth out of my mouth , it shall not returne vnto me void , but it shall accomplish that which I will , and it shall prosper in the thing whereto I sent it . It is true , that if we examine the working of this word in men , it hath not many times that successe , to be n the power of God vnto saluation , and the o sauour of life vnto life : but if it faile of that , it is the sauour of death vnto death , vnto them that perish : p for the earth ( saith the Apostle ) which drinketh in the raine that commeth oft vpon it , and bringeth forth herbes meete for them , by whom it is dressed , receiueth blessing of God : but that which beareth thornes and briers , is reproued , and is neere vnto cursing , whose end is to be burned . And ( to apply this vnto the text ) the Prophet telles vs , q That the wicked are like the raging sea that cannot rest , whose waters cas● vp myre and dirt . There is no peace ( saith my God ) vnto the wicked . That is , they are continually troubled with stormes and tempests ; for their exorbitant passions and affections , bee as violent and contrary winds distracting them , on the one side to wanton lust , and on the other to hatred and malice ; sometime feeding them with vaine hopes , and sometimes renting and tearing them with desperate feares . So that these and all other passions of the mind are fitly termed perturbations , that corrupt the iudgement , and seduce the will , causing wicked men neuer to be at rest and quiet . And the chiefe end of the word of God , preached , or read , is to quiet and calme these tempests of the soule , to moderate the violence of these furious passions and perturbations of the mind . The vse whereof to all men , but specially to Sea-men , when they see stormes and tempests , and their ship in danger , is , to consider their soules , and the spirituall danger they are in by these outragious winds , that sometime their ship or heart is driuen a shoare , and sticks fast in the mire and dirt of lust and vncleannes ; which ( I heare ) hath been the wracke of many a poore soule in his trauels , and sometime they are driuen into the gulfe of intemperance , whereby they are swallowed vp quicke , for want of calming that passion of their greedy appetite and desire ; sometime they are driuen vpon the rocke of desperate profanenesse , swearing and cursing , and blaspheming God , vntil the ship of their soule be quasht in pieces ; and sometime on the sands of selfe-loue and selfe-conceit , which passions and all other so long as they be inordinate , doth driue their ship dangerously they know not whether . Saint Augustine writing vpon that in the Psalme , r He would make haste for my deliuerance from the stormy wind and tempest , sheweth both the cause and the remedie , of all such tempests arising in thy heart and mind ; s Forte nauis tua ideo turbatur , quia Christus in te dormit , &c. Happily ( saith he ) thy ship is troubled , because Christ is asleepe in thee . The ship in which Christ sailed with his Disciples was sore troubled and in danger : but the reason wa● , Christ was asleepe ; when his Disciples awaked him , ●e rebuked the winds and the sea , and there followed a Calme . Thy heart and mind are therefore perhaps worthily troubled because Christ in whom thou hast ●eleeued ●s not awake in thee : thou sufferest many perturbations , because thou hast forgotten Christ his Passion and suffering for thee . Recouer thy faith in him , call vpon him , awake him , and ●e will arise and rebuke the storme , and giue thee a Calme . The cause then of all thy tempests in thy soule is , that thou sufferest Christ to sleepe in thee ; the remedy against them is to awake him , and call vpon him for helpe and deliuerance . Doth the tentation to lust and vncleannesse seaze vpon thee as a tempest ? say vnto thy soule , I am a Christian , and haue giuen my name to Christ , and am a member of his Mysticall body ; t Shall I then take the members of Christ , and make them the members of an harlot ? God forbid . Thus doe thou rouze vp Christ by thy spirituall meditation , the storme will blow ouer , and a Calme follow . And as in this , so in all other tentations if thou repaire to Christ , his word will be as powerfull to giue thee peace and quiet , as it was here to appease the fury of the windes and waues . Thus much shall suffice of the third generall part of the historie , ( to wit ) the miracle . The fourth and last followeth concerning the successe of it in the beholders , consisting in two things : First , They maruelled . Secondly , They acknowledged , What man is this , that both the Windes and Sea obey him . For the first , we neede not stand long ( with interpreters vpon this place ) to enquire who they are that are that are here said to maruell and wonder . Our Euangelist calleth them [ the men ] ; and Saint Marke and Saint Luke [ they among themselues ] ; and seeing Saint Marke saith , There were also with him other little ships . It is plaine , that both the Disciples , and all the rest that were the beholders marueled ; for the Disciples ( as was shewed before ) were yet but young beginners , raw fresh water souldiers , and are reproued before for their little faith , and therefore they as well as the rest , could not chuse but wonder . The Prophet Esay speaking of the birth of Christ saith , that they shall u call his name wonderfull . And as the due consideration of his birth could not but moue amazement and astonishment to men and Angels , to see a new thing in the world , The Word made Flesh , God and Man in one person ▪ x a Virgin and a Mother in one . So the miracles that hee wrought , such as neu●r any man did , could not but worke admiration in those that saw them . We say therefore with the Prophet , y Stay your selues , and wonder : and with another Prophet , a Behold among the Heathen , and regard , and wonder , and maruell . For all miracles are maruelous and wondrous workes . It is therefore an ordinary thing that attended the miracles of Christ , that his Disciples and the people wondred . The second thing therefore is rather to be considered , that is their confession ; What man is this , &c. Saint Iohn writing his Gospell last of all the Euangelists , purposing thereby to confute Cerinthus and other hereticks that denied the Diuinitie of Christ ; after he had proued it by his essence and eternitie . Secondly , by his Creation and preseruation of all things , doth set downe certaine excellent Sermons and notable miracles wrought by Christ , and omitted by the other Euangelists , and at last he concludeth . b These things are written that ye may beleeu● ▪ that Iesus is that Christ that sonne of God , and that in beleeuing ye might haue life through his name ? c thus wrought one strange miracle with Nathanael : Rabbi , thou art the sonne of God. And in the blind man that was cured and instructed by him , who said , d Lord I beleeue , and worsh●pped him . And in another miracle at the sea , e They tha● were in the ship came & worshipped him , saying , Of a tru●h thou art the sonne of God. And at his death , f the Centurion , when he saw what was done , and they that were with him saw the Earthquake , they feared greatly , saying , Truely this man was the Sonne of God. All these ( brought vnto it by Christs miracles ) , made that good confession concerning his Diuinitie , which when Saint Peter made , saying , g Thou art that Christ , the Sonne of the liuing God. Our Sauiour told him , That flesh and bloud had not reuealed it vnto him , but his Father which is in heauen . And further : That vpon this rocke ( or true confession of him ) he would build his Church , and the gates of hell should not preuaile against it . Now howsoeuer the beholders of this miracle proceede not so farre in their confession and acknowledgement , yet they are in a good way , and doe in a manner confesse as much , when they propound it by way of question : Who is this that both the winds and the sea obey him ? For it is as much as if they had said ; It is impossible that he should bee but a meere man , that hath these vnruly creatures at command , to check and controle at his pleasure . As therefore Christ himself in the next Chapter , in another miracle vpon one that was sicke of the Palsey , when he had first told him ; h Sonne be of good comfort , thy sinnes are forgiuen thee . And certaine of the Scribes said within themselues , This man blasphemeth . And Saint Marke addeth their reason , i Who can forgiue sinnes but God onely ? That hee might shew himselfe to bee God indeed , and so to haue power to forgiue sinnes , k doth command him to arise , take vp his bed , and goe vnto his owne house . And so thorowly curing the man by his word , doth manifestly proue himselfe to be God , and to haue power as well in the one , as in the other . So in this place , though they giue him the terme of a man , yet enquiring what man , and so acknowledging him more then a man , by the worke that he hath wrought , in commanding the winds and seaes , they doe in a sort confesse him to be God. For conclusion therefore of the History , the meditation rising to sea-men from hence is this , that as in the vndertaking of their voyages , they must ( if they haue any hope to make a good and prosperous voyage ) begin at Christ , and be carefull and sure to take him along with them : that is , to examine the lawfulnesse of their callings and professions , either as sea-men , or as Merchants and Factors , to doe seruice vnto God , and to the state wherein they liue , committing themselues to that vast element the sea , and depending vpon Gods protection and defence , and so expecting a blessing from him in all their honest labours ; so must they prepare themselues before hand , ( especially in long voyages , and amongst Infidels ) for many disasters and counterbuffes , not onely of wind & weather , ( which our Sauiour Christs ship was subiect to in his short voyage ) but of many other dangers , which cannot possibly be auoided ; and if Christ seeme to be asleepe , in not affoording them present helpe , by their earnest and hearty prayers to awake and stirre him vp , by faith beleeuing his omnipotent power , and by hope expecting and waiting his leisure , submitting their willes to his will , and ready as well at sea , as at land , and as well by death as by life , to giue him praise and glory . And thus much shall suffice for this history of Christs voyage , and the meditations thence arising . But I haue yet a further taske in the second generall part of the text , that is , the mysterie . In the former I haue endeauoured to teach sea-men to be Christians : but now I am to shew that all true Christians bee sea-men , and haue a longer voyage in hand then to the East Indies : for their whole life is but a voyage from earth to heauen . In which voyage they haue a sea to passe thorough , and a ship to passe in ; and in their passage , they must looke for great tempests , threatning to drowne both them and their ship : and they shall find Christ ( in whom they trust ) to be asleepe , as if he regarded not their danger ; but if they waken him by their deuout prayers , he will arise quickly , and not onely make all their enemies to vanish , and secure the ship ; but neuer leaue them nor forsake them , till he haue brought them to heauen , the hauen where they would be . This voyage cannot be performed by factors and seruants , but euery Christian man and woman must vndertake it in their owne persons . For l ●ustus ex fide sua vi●it , in fide sua mori●ur : that is , the godly man doth liue and die , doth begin , and continue , and make an end of this voyage according to his owne faith . In this voyage : 1. The sea is an image of the world . 2. The ship an image of the true Church of Christ. 3. The tempest an image of the rage and fury of heretickes and schismatickes , and persecuting tyrants against the Church . 4. Christ his sleeping an image of his death . 5. His arising an image of his resurrection , whereby he subdued all his and our enemies . And 6. The calme that followed , is an image , both of the peace of conscience , and ioy in the holy Ghost , the first fruits of the spirit which the Church receiueth , as the benefits by his death and resurrection in this life ; as also of that eternall rest in the life to come , ( whereof the other is but a pledge and earnest ) when the godly shall be partakers of such ioyes , as m the eye hath not seene , the eare hath not heard , nor c●n possibly enter into the heart of man to conceiue . For the first , the whole current of the fathers tell vs that the sea is an image of the world many waies . 1. First , the sea hath his name of bitternesse : n Propt●rea mare appella●um , quòd eius aquae sun● amarae : The sea hath his name , Mare in the Latine , of the Latine word , amarum , which signifieth bitter , because the waters thereof are bitter . The sea is very bitter , notwithstanding to the fishes that liue and are nourished in it , it sauoureth sweetly : So the world is very bitter , ye● to worldly men delighting in the fleshly lusts thereof , it seemes sweete : and though at first it seeme but o as a sport or play : yet as Abne● saith to Ioab : Knowest thou not that i● will be bitternesse in the l●tt●r e●d ? For like a subtill serpent , it hath a sting in the taile , and insinuates and windes it selfe into vs for to hurt vs. And though worldly men flatter themselues , and say as Agag to Samuel , p Truly the bitternesse of death is p●ssed : yet they are as much deceiued as Agag was , as may appeare in Samuels answere in that place . It is the distemperate taste of worldly men , that makes the pleasures of the world seeme so sweete vnto them ; but if euer God effectually call them , and they come to the true rellish of them ; they will say with Naomi the mother of Ruth : q Call m● no more Naomi or beautifull , but call mee Mara , that is , bitter , for the Almighty hath giuen me much bitternesse : For the greatest pleasures of this world are like r the waters of Marah , wherof the Israelites ( Gods people ) could not drinke for the bitternesse thereof . The waters of the sea of the world , are like those waters which Saint Iohn saw by vision , s into which fell a great starre , named wormewood , and the waters became wormewood , and many men died of the waters , because they were bitter . Let men therefore feare the curse denounced by the Prophet , t Woe be to them which make sowre sweet , and sweet sowre ; which call eui●l good , and good euill ; which make darknesse light , and light darknesse . For it were easie to shew of u all the things in the world , ( as Saint Iohn reckoneth them vp ) the lust of the flesh , the lust of the eye , and the pride of life , ( that is ) , the vnlawfull desire of worldly pleasure , treasure ; & honor ; that they be all the bitter waters of the sea of the world : And it may bee said of them al , as the Wise man saith of the first : x The lips of a strange woman drop as the hony combe , and her mouth is more soft then oyle : But the end of her is bitter as wormwood , and sharpe as a two edged sword . And that wee may see the bitternesse of these waters , in this sweet sinne of vncleannesse , ( as the world is not ashamed to call it ) and thereby to iudge of the rest . First , Salomon tels vs , that it is a punishment in it selfe , for such as God is angry withall : y The mouth ( saith he ) of strange women is as a de●pe pit : He with whom the Lord is angry shall fall therein . It is therefore a signe of Gods anger towards vs , when he suffereth vs to fall into it . Secondly , it bringeth men to infamie , reproch , dishonour : z He shall finde a wound , and dishonour , and his reproch shall neuer be done away . Thirdly , it bringeth beggery with it : a for because of the whorish woman a man is brought to a morsell of bread . Fourthly , it bringeth filthy and loathsome diseases on a man , euen b rottennes●● to his bones . Fifthly , it destroyeth c not onely his vnderstanding , but his soule also . Sixthly , it d is as a fire that will pursue and follow , not onely him , but his encrease , to ●heir vtter d●struction . Seuenthly , the Apostle maketh it as e a punishment of Idolatry , to be giuen ouer to these vncleane lusts . Let men therefore take heede of these bitter waters ; and if either they bee afraid of the anger of God , or their owne infamie , or the wasting of their estates , or of the rotting of their bodies , or the destroying of their soules , o● the vndoing of their posterity ; let them take heed of that which ( if they looke ) they may finde , hath cost other men so deare , and giuen them sharp and bitter sawce to their sweet meate ; knowing what a poysonfull hooke lyeth vnder that pleasing bait to betray them . The same may bee said of the rest of the vices that ouerflow the world ; as pride , couetousnesse , intemperance in diet , murmuring , enuie , hatred , disobedience to authority ; they are all the bitter waters of the world : The wo●ld is a sea : The sea is bitter , Th● world is bitter . Secondly , the sea is inconstant , it ebbeth and floweth , sometime it is quiet , sometimes troubled : It followeth , the Moone : As the Moone changeth , so the sea changeth : The world is as inconstant , altering and changing euery day , both in priuate men , and in whole states . Some borne , some die , some in health , some sicke , some rising , some falling , some in fauour , some in disgrace : and as Saint Gregory obserued , all the actions of our life are but remedia taedij when we are wearie of one thing , we seeke for reliefe of the contrary : when we are wearie of fasting , we eate ; and being wearie of eating , wee fast ; when w●e are wearie of waking , we sleepe ; and being wearie of sleeping , we wake : In nothing we continue at one stay ; and as the day succeedes the night , and the night the day , so variety and contrariety must giue content in all our actions . The vse whereof is , to teach vs to obserue in the world , and our selues liuing in the world , the mutability and change of all things vnder the Sunne ; God only being vnchangeable . The Angels in heauen , and man in Paradise were subiect to change , as they found by miserable experience : f In God onely is no change , nor shad●w of change : but g the world passeth , and the concupisc●nce there●f . As the sea therefore is inconstant , so is the world inconstant . Thirdly , the sea is full of dangers , sometime by contrary wi●ds sometime by Pyrats , sometime by entising mermaids and syrens , sometime by rockes , somtime by quick-sands , and many other waies . The world is a sea of dangers , yea hath more dangers thē the sea . 1. It hath such cōtrary windes ▪ that Christs ship , ( his Church ) is faine with Saint Pauls ship , to cast ancor ▪ lest it bee driuen backe in her course to heauen . 2. It is ful of py●ats , that watch their opportunitie to take and make prize of the rich commodities wherewith she is laden , h to rob and spoile her of that i most precious faith , which is much more precious then gold that perisheth : yea to depriue her of k those mos● great and precious promis●s which they that saile in her haue , to be partakers of the diu●ne nature : yea to pillage her of the benefit of l that most precious blood of Christ , of much more value then gold and siluer , and precious stones ▪ 3. This sea of the world hath her M●rmaids and Syrens , entising lusts , and fleshly pleasures , alluring men to forsake the ship of Christs Church , with m De●as , and wilfully to leape into this sea to their vtter destruction . 4. It is full of ●ockes on both sides , presumption of Gods mercy on the one side , making men bold and fool-hardie , to aduenture vpon any dangerous sinne bee it neuer so great : and on the other side , desperation of Gods mercy after sinne , to make the ship split and sinke suddenly . And when wee haue escaped all these dangers , when wee haue euen descried land , & think we haue made our port ; yet if we take not the direction of our good pilot , to steer a right course and keepe the deepe channell , there are such quick-sands , that we may soone runne aground , if not to losse of ship and goods , that it may bee verified of vs , procella ●nti , in portu naufragi , that we rid out the storme , and perish in the hauen : which if euer it fall out , n it had been better for vs neuer to haue knowne and begun the way to heauen : at least we shall recouer our port , after so great danger , with so great losse , as we shall haue good cause to repent our carelesse negligence : The sea then is full of dangers : The sea of this world hath more dangers . Fourthly , the sea is full of monsters : The Prophet o Daniel in a vision saw the foure winds of the heauen striue vpon the great sea : And foure great beasts came vp from the sea , one diuers from another : the first a Lion with Eagles wings : the second a Beare that had three ribs in his mou●h , betweene his teeth : The third like a Leopard , which had vpon his backe foure wings of a fowle , and had also foure heads : The fourth was fearfull and terrible , & very strong , and had iron teeth , and had ten hornes . But the sea of the world hath more monsters : p beasts after the manner of ●en : monstrous men , that are rather to be accounted for beasts then men : some as q full of poyson as serpents : some as r full of rage as roring Lions : some as s blood-thirstie as wild beares and boares : some as t ra●ening after their pray as wolues : some as u wilie and craftie to beguile as foxes : some as x full of lust as goats : some taking as much pleasure in their filthy sinnes , y as swine to wallow in the mi●e : some z generations of vipers , that eate themselues forth of their mothers belly : as if some enchanting Circe in the world , had by her cup of forcerie metamorphized and transformed men so much , that Diogenes might well goe at noone day into the market , with a lanthorne and candle light , to looke a man amongst men , and lose his labour : The Prophet Dauid telleth vs , that a Man being in honour had no vnderstanding , but is like vnto the beasts that perish . And certainly all beastly minded men and women , are monsters in nature : Some hauing as many heads as they haue noysome lusts , whereby they are led and directed : Some as many hornes as they haue meanes and opportunities to doe mischiefe : Some hauing two tongues , as all flatterers and slanderers : Some hauing swords in their lips , as all railers , reuilers , and ill-tongued persons : b There is a generation whose teeth are as swords , and their iawes as kniues , to eate vp the afflicted out of the earth , and the poore frō among men . Of whō the Prophet Dauid speaketh thus , c Their teeth are speares and arrowes , and their tongue a sharpe sword : and againe , d Behold they brag in their talke , and swords are in their lips . Some carrie two faces , as all liars and dissemblers . Some are great giants , as all proud men . Some are crook-backed , as all rich couetous worldlings , for whom it is as e impossi●le to come to heauen , as for a cammell to goe through the eye of a needle . So generally all men , f that giue their members seruants of vncleannesse and iniquity , to commit iniquity , are monsters , whereof the world is so full , as of Atheists , Idolaters , blasphemers , swearers , drunkards , or as the Apostle reckoneth them vp , g Backbiters , haters of God , doers of wrong , proud , boasters , inuentors of euill , disobedient to parents , couenant-bre●k●rs , without naturall affection , such as cannot be appeas●d , mercilesse : that I must conclude this point : As the sea is full of monsters : So is this sea of the world more full . Fifthly , the sea hath many deuouring fishes , the great fishes deuoure the little ones : So in the sea of the world , the great and mighty men ( like pikes in a pond ) deuoure and vndoe poore men ▪ h They grind the faces of the poore , they swallow vy the needy : yea , i Th●y sell the righteous for siluer ; and the poore for shooes : k they take their poore fellow-seruan●s by the throat ( as our Sauiour speakes in the parable ) and say : pay that thou owest . In this sea as in the other , might ouercomes right . For heere wee may many times see great malefactors sitting in iudgement , and giuing sentence of death ( as k Iudah was like to haue done , and co●fesseth it ) against them that are more righteous th●n themselues . Here Anach●rsis may see Solons lawes like to cob-webs , which hold the little flies , but the great flies breake through . Here Socrates may laugh to see pettie theeues trust vp at the gallowes , and great theeues without punishment , ride vp and downe in state and pompe . Here Heracl●tus may weepe , to see vertuous men despised , and vertue trampled vnder foot ; if they speake the truth conscionably from their hearts : and vicious men extolled , for clawing and flattering great men , against their conscience . And if good men liue in this sea , it must be as ●onas in the whales belly , which he cals l the belly of hell . For good men haue not onely their purgatorie , but their hell in this world : while with m iust Lot , their righteous soule is v●xed from day to day , with the vnlawfull deeds of filthy lust . So that the great fishes doe not make th●ir pray more vpon the small ones in the sea ; then wicked men in their greatnesse , doe v●on poore silly wretches in the sea of the world . Lastly , the sea is no place for men to dwell and abide in ; but those that loue it best , and liue by trading in it , and through it , make their longest voyages in as short time as they can possibly ; and are full of ioy when they can descry the hauen whither they shape their course : So the sea of the world is no place for Christians to dwell and abide in : for they are in it , and liue in it , n as strang●rs and ●ilgrims : o they haue here no abiding City , but they loo●e for one to come . And p they know when the earthly house of this their tabernacle is dissolued , they haue an euerlasting habitation in the heauens : and therefore like to sea-men , they vse the world , as sea-men vse the sea , as a way or place of passage to goe through ; neuer more ioyfull then when their voyage is ended by death , and they brought into their right port or hauen , that they may leaue their ship the Church Militant , and goe ashore into the land of the liuing , the Church Triumphant in heauen . To conclude this point , and not to passe it any further in the things wherein the sea is a true resemblance of the world , as the vastnesse both of the one and of the other , and that the sea casteth vp her dead vnto the shoare , and so the world casteth vp those that are dead vnto it , q as the filth of the world , a●d the off-scowring of all things , r to make them a gasing stock vnto the world , & to the Angels , and to men , and such like things wherein the sea , and the world are alike . We see , that as the sea is bitter , inconstant , full of dangers , full of monsters , full of deuouring fishes , and no place to settle and abide in : so likewise is the world in all these respects ; to teach all men so to vse the world , as sea-men vse the sea ; who in respect of the conditions and dangers before spoken of , doe continually stand vpon their guard ; and watch day and night , and specially in the night , lest they should be suddenly ouertaken . It is fit for all Christians to be as carefull , and rather more for their soules then for their bodies , the losse being much greater if they should miscary : for s what shall it profit a man to winne all the world , and to lose his soule ? or what shall he giue for a recompence for his soule ? And the danger greater , wherefore Christ chargeth vs , t Feare not them that can kill the body , but are not able to kill the soule ; but feare him , which is able to destroy both soule and bo●y in hell . And wee hauing so many commandements and charges in these regards , to u Watch and pray ▪ lest we fall i●to tentation ; x to be sober and watch , because the diuell goeth about like a roaring Lyon , seeking whom he may deuour . Let not y the children of the world be wiser in their generation then we . But though we bee vpon the land , yet let vs thinke our selues to be at sea , seeing this world is to vs as a sea : and let them that are at sea , compare the world and the sea together , and bee as carefull and watchfull to preuent the dangers of the world , as the dangers of the other sea , or else there will be small comfort , in making neuer so speedy , prosperous and gainefull a voyage , when their bodies shall returne safe home , and their soules be drowned by the way , in the gulfe of the worlds pleasures . And thus wee see the sea is an image of the world . Secondly , the ship is an image of the true Church of Christ Militant here on earth . So speakes Saint Chrysostome vpon this place : It is not to be doubted ( saith he ) but this ship was a figure of the Church , according to which exposition the holy Ghost speaketh by Salomon . z She is like a ship of Merchants which fetcheth her goods from farre : that is the Church which the Apostles sayling in , and the Lord guiding it ; the Spirit of God blowing on them with a fresh gale , doth runne through the sea of the world by the preaching of the Gospell , carrying in it the rich and inestimable i●well of Christs bloud , the price paid by him for the redemption of all mankind . In which words of Saint Chrysostome agreeing with the current of all writers , we obserue another honour of Nauigation : for as we account it a great honour to the holy estate of matrimony , that Christ , in the coniunction of the man and the woman , would mystically signifie and represent the spirituall marriage and vnion betwixt himselfe and his Church ; a so may we not idly ouerpasse the honour done here to Nauigation , that our Sauiour did make the ship here ( as hee b did Noahs Arke before ) a figure of his Church , by which all Christians might learne of trauellers by sea , how to passe through the sea of the world . And certainely a ship may be the true resemblance of the Church of Christ in many respects . First , in the building , a ship must be made in the keele toward the water and the earth very close and tight , but is open aloft in the vpper part toward heauen : so the Church of Christ is close , and shut vp toward the world the sea ; but open vpwards towards God ; for c our conuersation is in heauen , from whence also we looke for the Sauiour , euen the Lord Iesus Christ. Secondly , in the forme , a ship is made a Head and a Sterne , that is , before and behind very narrow ; but in the middle it is broad : so the Church of Christ in the beginning was very narrow , kept within the limits of Iudaea , and in the middle when Christ came it spread abroad by the Ministery of the Apostles and their successours : but in the end of the world it shall againe bee narrow : for d Thinke you when the Sonne of man comes , that hee shall find faith in the earth ? Thirdly , a ship that intends to make a long voyage , must not onely be built , but well furnisht and prouided of many necessaries ; she must haue her Ballast , her Mast , her Rigging , her Sayles , her Victualing , her Ordinance , her Lading , and that neither too light , nor too heauy , and of such Merchandize as will best vent in the place whether she is to trade ; she must haue her Helme to bee guided by , and her Compasse whereby to steere a right course : and she must haue skilfull Commanders , and seuerall Officers , and painefull Saylers : she must haue a Wind to carry her along , and instruments to take the height of the Sunne , and the Starres , whereby she may be sure to steere a good course : And lastly , she must be prouided of an Anchor , both in time of danger , and being arriued in the Port or Hauen . But if I should prosecute this comparison in all things belonging to a ship , it would require a whole volume of it selfe ; and I must confesse , that I am out of my element , and that this taske would require the helpe and art of a skilfull Nauigator . It shall suffice according to these short obseruations , that the ballast of Christs ship is the fea●e of God , to keepe it vpright ; That her Mast is the Crosse of Chris● ; That her Sayles are the Faith of Christians ; That her Rigging consists in appl●cation of the examples of the Saints that haue gone before vs ; That her victualing is the Flesh and bloud of Christ , which will neuer perish , bu●●ndure to life euerlasti●g ; That her Ordinance are the thre●tnings of Gods Law , thundring out death to all malefactors ; That her Lading is Good workes ; according to which euery man shall make his voyage ; That Sin is to heauy a burden , able to sinke ●he ship , as in the case of Ionah : and that hypocriticall and pharisaic●ll workes , with opinion of merit ▪ must all bee heaued ouer-board ; That the riches of this world can neither be carried w●th vs to our hauen that is heauen ; and if they could , yet there they are no currant Merchandise ; That the helme to guide this ship is a good conscience ; And the compasse whereby to direct our course , is the holy Scriptures ; That the wind that carrieth vs along , is f the inspiration of the holy Ghost ; That Christian Magistrates and Ministers are Commanders and Offic●rs in this ship ; and all true Christians are painefull sayl●rs to be ruled and directed by them ; That Christ is our g Su●ne of right●ousnesse , by true obseruation of whom wee shall neuer faile of a right course in our voyage ; And that hope is our anchor , not only in all perils and dangers in the voyage , but at our end , and in our end , bringing vs safe on land into our hauen . Fourthly , as no man is so foolish , as to thinke hee can make a voyage and crosse the seas , without the meanes , except he enter into a ship : and as none of all the world were preserued from the generall deluge , but only h Noah and his s●nnes , and their wiues that entred into the Arke , which was a figure of the Church : So in the matter of the soule , no man may thinke that he can passe through the sea of the world to heauen , except by baptism● he enter into th●s ship of Christ , and be made k a memb●r of his Church ; Neither doth the baptisme consist in outward water , l that puts away the filth of the flesh ; but in a confident demanding , which a good conscience maketh to God. Fi●thly , as in a ship at sea , if any man wilfully lep out of the ship into the sea , or be throwne ouer-board , without present helpe , hee must needes miscarry and die ; so , extra ecclesiam nulla salus ; there is no saluation to be looked for out of this ship of the Church : and if any m either by schisme doe forsake the Church ; n or be throwne out by the censure of excommunication ; as Saint Paul saith of the incestuous person , purge out the old leauen : except such a one by repentance be receiued backe againe into the Church , there is no hope of saluation for him . Lastly , as there is great danger in keeping dead bodies aboard of infecting the rest ; so in this ship of the Church , o A little leauen will sower the whole lumpe ; and a scabbed sheepe will infect a whole flocke . And therefore all such as p haue a name to liue ▪ but are dead : that is ; q that professe they know God , but by workes denie him , and are abominable and disobedient ▪ and vnto euery good work reprobate ▪ are not to be kept in the ship of Christ , but to be cast into the sea of the world ( to which they belong ) as a prey to the deuouring fishes , that are there ready to swallow them . And thus wee see how this ship is an image of Christs true Church , passing the sea of the world . Thirdly , the tempest is an image of the rage and furie of Hereticks , Schismaticks , & persecuting Tyrants against the Church : for as when the sea is neuer so calme , it can not continue long so , without some storme or tempest ; so though the world looke neuer so smoothly vpon the Church , yet it will not long continue so , but send forth , r procellas spiritualis nequitiae , the stormes of spirituall wickednesse : as Saint Ambrose calles them : or proce●●as mundi , the tempests of the world , as Saint Cyprian stiles them . The hereticks on the one side ( as S. Paul speakes of Hymenaeus and Alexander ) t hauing themselu●s made shipwracke of faith , and of a good conscience , will labour ( according to the example of the diuell their master ) to draw others into the same destruction . And Schismaticks on the other side , will so rent and teare the sides of the Church , that it will be full of leakes , and draw in so much water , as may bring it in danger of drowning : and Tyrants will raise such bitter persecutions , that ( like the Dragon in the Reuelation of Saint Iohn ) u they will bee readie to deuoure the Churches children , as soone as she is deliuered . And these all rore , and rage , and storme against the poore Church of Christ. Christ had neuer his Church vpon earth , but the diuell had wicked men to raise stormes against it . There was a x Caine to persecute Abel from the beginning : y a Nimrod of the off-spring of Cam , a mighty hunter , and persecutor of the Church : there was an z Ishmael to persecute Isaac in Abrahams house , though he were the father of the faithfull : and an a Esau that began to wrestle and spurne at Iacob in his mothers wombe ; and after b threatens to kill him , expecting onely the time of his fathers death . Wee reade how c Ioseph was persecu●ed by his owne brethren ; and the d Israelites by Pharaoh in Egypt . And afterward euen in the land of Promise , the e Israelites dwelt among the Canaanites , the Hittites , and the Ammorites , and the Perizites , and the Hiuites , and the Iebuzites , all cruell enemies and persecutors of Gods Church . What should I speake of f Iabin and Sisera ▪ of the Madianites , and the Philistims , and the rest of them ? for not only g Herod and Pilat are ioyned in a league to persecute Christ : but as the Prophet complaineth , h The tabernacle of Edom , and the Ishmaelites , Moab and the Agarims , Gebal and Ammon , and Amaleck , the Philistims , with the inhabitants of Tyrus : Ashur also is ioyned vnto them , they haue been an arme to the children of Lot. And if we should make a catalogue of stormes and tempests raised by hereticks and schismatikes against Christ his ship in the Primatiue Church , and the persecutions of it , by the Roman Emperours , Quis talia fando temperet à la●hrymis ( as the Poet saith ) ; they could hardly be either written or read , or spoken , or heard of , without tear●s . For that which the Apostle saith of the times before Christ , and their crueltie against the Church , to wit , i That they were racked and would not be deliuered , that they might receiue a better resurrection : and others were tried by mockings , and scourgings , yea moreouer by bonds and prisonment . They were stoned ; they were hewne asunder ; they were tempted ; they were slaine with the sword ; they wandred vp and downe in sheepes skinnes , and goates skinnes , being destitute , afflicted and tormented : whom the world was not worthy of . All these ( I say ) may seeme to be but little clouds , threatning somwhat , but soone blowne ouer , in respect of the new deuised sauage cruelties of the Roman Emperours ; and the tempestuous stormes raised vp from time to time , for the vtter ouerthrow and ruine of this poore ship of Christ his Church ; that they might set vp their pillers ob deletos Christianos , as if they had vtterly rooted out all Christians and Christianitie : for the ten persecutions raised against this ship of Christ , by those wicked Tyrants , Nero , Domitian , Traian , Antoninus Verus , Seuerus , Maximinus ▪ Decius , Valerianus , Aurelianus , and Dioclesian , were such great stormes , that as Raban●s saith of the first of them , Some were slaine with the sword , some s●ourged with whips , some stabd with forkes of yron . Some fastned to the crosse or gibbet , some drowned i● the sea , some had their skins pluck● ouer their e●res , some their tongues cut out , some stoned to d●ath , some killed with cold , some starued with hu●ger , some their hand● cut off , and dismembred , and left naked ▪ &c. So Saint Augustine saith of the Christians to them all ; k They were in bonds and imprisonments ; they were slaine , th●y were tortured , they were beaten with cudgels . They were burned ▪ they were torne in pieces , and yet they multiplied . Saint Ierome saith , l that there was no day in the whole yeere , vnto which the number of fiue thousand and Martyrs might not be ascribed , except onely the first day of Ia●uary . Eusebius writes of Neroes persecution of the Church , that m in his time a man might see Cities lie full of dead ●●dies , the old lying together with the young , and the dead bodies of women cast out into the open streetes , without reuerence to their sexe . This may serue for a taste of the tempests raised against this ship of Christ in the times of these persecuting tyrants . But the stormes raised by Arrius the heretick , and his followers in good Constan●●ns time , were as much , if not more dangerous : of which Saint Ierom complaines , n Ingem●it orbis Christianus & miratur se subito factum esse Arrianum : That the Christian world did lament and wonder , how vpon the sudden they were al bec●me Arians ▪ And certainely hereticks haue as furiously assailed the Church , as euer did Tyrants . But when Heresie and Tyranny met together in o the Ma● of sinne , the Pope of Rome , especially when p Boniface the third , by the meanes of Phocas , that execrable murtherer , that by treason & conspiracy ( being but a cōmon souldier ) did betray and put to death his Lord and Master Mauritius the Emperour , hauing first slaine his Empresse , and his three sonnes before his face , and by this traitrous villany aspired to the Empire ; when Boniface ( I say ) by this persidious Wretches meanes had gotten to be proclaimed , The Head of the Vni●e●sall Church , then and from that time q Satan being let loose , the poore Church or ship of Christ went to wracke , which was about sixe hundred and thirteene yeeres after the birth of Christ. Since that time we may truly say ; his armes are a rauening wolfe ; his sentence burne , burne , burne ; his saying , Let vs lay waite for bloud ; his head is blasphemy ; his shield tyranny ; his brest iniurie ; his eies fire ; his girdle fornication ; his breath poyson ; his tongue , the sting of death ; his feete , ready to shed innocent blood ; his sword , violence ; his crosse , persecution ; his pardons , iniquitie ; his triple Crowne , presumption ; his keyes , ambition ; and all his doings , abomination . I write this the rather , because that r Sinagogue of Satan doe boast , and brag , and challenge to themselues , that they are this ship of Christ , and that out of their ship , there is no saluation ; that Protestants are hereticks that raise vp stormes and tempests against this ship . I confesse the time was ( to wit , in the times of the forenamed persecuting Tyrants ) that the Church of Rome had her part in Christs ship , & many of her Bishops were holy Martyrs , & all those stormes raised by those tyrants , might happily fill the ship with water , but could not sinke it . But s how is the faithfull citie become an harlo● ? For when Constantine the Great , gaue not only peace to the Church , but endowed it with worldly promotions ; they shutting vp their vpper-decks to heauen-ward , and opening leakes beneath to the sea of the world , thinking they could neuer haue enough of that bitter water , except they had the whole sea and world at their command . From that time , Rome is no longer a ship , but a sea for that proud Bishop to sit in ( though he falsely terme it the sea Apostolick ) and from that sea haue risen more tempests against Christs ship , then from the persecuting tyrants , that we may iustly say of Rome , as the Prophet said of Niniueh ; t O bl●udy citie , it is full of lies , and robbery , the prey departeth not , &c. for this u Whore of Babylon is drunken with the bloud of Saints , and with the bloud of the Martyrs of Iesus . Let their owne Authors speake for them ; x Iohn the twentie two did persecute t●e poore Christians of Armenia , and hired the Saracens to warre vpon them , b●cause they would not acknowledge his authoritie . A strange expence of the goods of the Church ( as they call themselues ) to hire infidels to cut the throats of Christians , and to inuade Christendome . In the dayes of Queene Marie ( saith the same Author ) the Papists procured the slaughter of millions of Christians in France , Flanders , and other places : & in that time how many poore Christians were butchered and burned here in England ? Natalis a Popish Writer saith , that y threescore thousand H●gonites were mur●ered in the Massacre of France . An. 1572. and therfore he calles that execution cru●ll , and bitter . The Pope in his charitie with his Cardinals hearing of it , reioyced , went a Procession , sang Te Deum , and gaue a Iubile . z Paul the second is reported ▪ by diuers torments to haue vexed diuers godly and learned men , for very small causes . a Alexander the sixth would put men to death for euery light word spoken against him . Budeus calles Iulius the second , b Sanguinarium cleri magistrum ; that is , A bloody Master of his Clergy . When Charles the Emperour was setting forward against the Turke ( the common enemy of Christians ) Cardinal Poole ( an English Popish traytor ) was sent to him from the Pope : and in an oration ( extant in print ) did perswade him to turne his forces from the Turke , against Henry the eight , as worse then any Turke . I need not speak of the Popes Bulles , and tempestuous thunder-bolts , sent out against Christian Princes , to set them together by the eares , and sometimes stirring vp the subiects against their Princes , and sometime owne son against the father . The Bull of Pius Quintus roaring thus against Queene Elizabeth ( of happy memory ) ; Iubemus vt contra Reginam Angliae subditi arma capessant : We will and command that the Queene of Englands subiects doe rise vp in armes against her . Neither need we to seeke farre to find , that the Iesuites ( his dearest darlings ) are the fierbrands of all Kingdomes and States in Christendome ( to goe no further ) ; and that they are both contriuers and patrons of the greatest conspiracies and treasons that euer were hatched in the world . The Spanish inuasion of England intended in the yere 1588 , with their Inuincible Nauy ( as they termed it ) ; and the Gun-powder treason , intended against the Parliament-house , and the Estates of the land that were there to be assembled ( a plot so horrible , as if al the diuels in hel had conspired to ioyne in consultation with them ) can neuer be forgotten : for by this they thought to raise at once such thunder , and lightning and storme and tempest , if not from aboue , yet from hell it selfe , as should certainely drowne this poore vessell , and ship of Christ , the Church of England . And for all this , they are not ashamed to arrogate the title to themselues of the ship of Christ , the Catholike Church ; and in their mouthes and writings to exclaime against vs as hereticks , and to complaine of bitter persecution , as though we raised stormes and tempests against them . But , Quis tulerit Gracchum de sediti●ne loquentem ? Who can endure Gracchus a traytor , to pleade against treason ? or Verres a thiefe , to pleade against theft ? or the Pope and his followers to complaine of persecution ? We haue here no cruell Spanish Inquisition to ●ift them out ; neither haue we made any Massacres of them . Since the receiuing of the Gospell , no Papist euer suffered death , or losse of lands for his meere conscience ( except he made it conscience not to commit or assent to treason ) ; and for our selues we say with Saint Paul , c We confesse that ( after the way which they call heresie ) so worship we the God of our fathers ▪ beleeuing all things which are written in the Law and the Prophets : And haue hope towards God , that the resurrection of the dead , which they themselues also looke for , shall be both of iust and vniust . And this shall suffice for the tempests and stormes , which the ship of Christ , that is his Church , must continually looke for , while it passeth through the sea of the world . Fourthly , Christ his sleeping is an image of his death , by which the diuel thought to haue swallowed vp Christ quite , that he might dominiere in the world ; d therefore he entred into Iudas , to tempt him for couetousnesse of thirty siluer pieces to betray his Master , and stirred vp by all meanes he could e the Scribes and Pharisies to conspire his death , and f the people to be so earnest with Pilate ; g and Pilate and Herod to giue consent vnto it : for this death of his , was h not only a stumbling block to the Iewes , and to the Gentiles foolishnes : but his owne Disciples could not abide to heare of it before ; and therfore when Christ foretold it , saying , i that he must go to Ierusalem , & suffer many things of the Elders and High Priests , and Scribes , and be slaine , and be raised vp the next day . Peter tooke h●m aside to rebuke him , saying , Master ▪ pitie thy selfe , this shall not be to thee . And when his time and houre was come , k they all forsooke him & fled . And indeed it was so strange a thing , that he should sleepe this sleepe , and die himself , that came to saue others from death , l that the earth trembled , the Sunne was darkned , the graues opened , m the Vaile of the Temple rent in twaine : and the Centurion confessed , Aut Deus naturae patitur , aut mundi machina diss●luetur : that is , Either the God of Nature s●ffereth , or the frame of the whole world shall haue an end . And when he was dead , the diuell thought he would keepe him fast enough , and therfore he caused the high Priests and Pharisies n to call him a deceiuer , because he had foretold his resurrection ; and to hinder that , they get commission from Pilat , and lay a great stone on the mouth of the sepulcher , and seale vp the stone , and watch not only him for rising , but his disciples also from stealing him away , which they made their greatest feare ; and therefore the text saith , that they made their watch sure ( as they thought ) . But it is no maruell if his enemies thought they had him sure when he was dead , and buried , and such a watch to keep them in his graue ; when his bestfriends , his owne Disciples and Apostles ( notwithstanding all that hee had told him while he was aliue with them ) , yet were so dismaied at this his dead sleepe , or sleepe of death ; that they do not as in the former history call vpon him to awake him ; nay , they are past hope of any good from him , as those two Disciples tell him that were trauelling to Emaus ; o Nos sperabamus , We hoped , or trusted ( that is ) while he was yet liuing , it had been he that should haue deliuered ▪ Isra●l : as if they should haue said , Now that hee is dead , our hope and trust is gone . And all the Apostles , when they heard the report of his awaking and arising , by the women that were certified thereof by Angels , yet p esteemed no better of it , then of an old wiues tale , or a fable . And when al ●●e rest had seene him ▪ and spoken with him , yet Saint Thomas still incredulous , told the rest , q Except I see in his hands the print of the nailes , and put my finger into the print of the nailes , I will not beleeue . And therefore he was faine to r cast in their teeth , their vnbeleefe , and hardnes of hart . We see then into what excesse of feare this sleep of Christ , did cast the Church ; as if now the ship must needs sink , without hope of recouery : and yet as there was a necessitie of this sleepe of death in him , as he himselfe saith , s Ought not Christ to suffer th●se things ? So the Apostle giueth the reason , t That by death he might destroy him th●t had the power of death , the diu●l ; & that he might del●uer al them , that for feare of death were al their life time subiect to bondage ; that he might say with the Prophet , u O death I will be thy death , or with the Apostle , x Death is swallowed vp in victory . And therfore the night before he died , he did institute the Sacrament of his Supper , and told them , y This is my body which is broken for you : This is my blood which is shed for you ; of which the Apostle saith , z So oft as you eate this bread , and drinke this cup , ye shew forth the Lords death vntill he come . And thus wee see the correspondence of Christs sleeping in the ship , and his death and buriall , and the likenesse of the danger , and feare of the Church both in the one and in the other . Fifthly , the arising of Christ , in the extremitie of the ships danger , to shew his command and authoritie ouer the greatest stormes and tempests that trouble his ship , is an image of the resurrection of Christ from death to life , thereby a leading captiuity captiue , and destroying all his , and his Churches enemies : that now we may truly say of this b our Sun●e of righteousnesse , as the Prophet speaketh of the Sunne in the firmament ; c He commeth for●h as a bridegrom● out of his chamber , and reioyceth as a mightie mā , to run his race . This is an article of our faith , as necessarily to be beleeued as the former , without which ( as the Apōstle speaketh ) , d All our preaching is vaine , and your faith also is vai● . And yet it is so hard a matter to beleeue it , that not onely the Athenians e mocked Saint Paul for preaching it , and Festus told him ( though he heard him well enough till he came to that point ) , f Paul thou art besides thy selfe , much learning hath made thee mad . But the Apostles themselues ( as was touched before ) could hardly be brought to beleeue it . And the Prophet fore-telling it , doth by way of dialogue , bring in the Church wondring ( euen when they saw him ) who it should be , as suspecting him to be some Edomite , or enemy , that should raise some further storme : g Who is this ( saith the Church ) that commeth from Edom , in red garments from Bosra ? He is all glorious in his apparrell , and walketh in his great strength . And when Christ had made answere ; I speake righteo●sne●●e , and am mighty to saue . The Church replies ; Wherefore is thine apparrell red ▪ and thy garments like to him that treadeth in the wine-presse ? To which he answeres ; I haue troden the wine-presse alone , and of all other , there is none with me . By which dialogue , we see in what feare the Church was of him ( comming from among their enemies , the graue and hell ; and in their enemies bloudy colours ) , that he had been one of their enemies , and came to doe them hurt : they thought it vnlikely that it could be Christ , that was so despitefully handled but three daies before , that was shorne and naked , ( h they deuidi●g his ●arments ▪ & casting lots vpon his vesture ) and flayne , and slaine , and buried , should now so soone returne in such pompe and triumph . An admirable sudden change , that hee that but three dayes before was i ag●us ●ccisus , a lambe slaine , should now returne k Leo de tribu Iuda victor , The conquering Lion of the Tribe of Iuda : that he that was so lately l Christus ouis , As a sheepe led to the slaughter , and as a lambe dumbe before the shearer ▪ not opening his mouth should now bee m Christus ouans , Christ comming in triumph frō the midst of his enemies , casting his shoo off ouer Edom , that is , trampling and n trea●ing all his enemies vnder his feet : not only a● the Apostle expresseth it , o triumphing o●er thē all in his pers●n : but also hauing p been de●● , is now aliue , and hath brought with him the keyes of death , and the graue , to giue life to our bodies ; and the keyes of hell , to giue life vnto our soules , in which respect the Apostle telles vs , that hee q hath brought with him not onely life , but immortalitie . This was the Lords doing , r and could not but be maruellous in the Churches eyes . And yet this was not onely necessary to be so , but impossible to be otherwise : for so Saint Peter telles vs , s That God had raised him vp , and loosed the sorrowes of death , because it was impossible that hee sho●ld be holden of it . For Dauid saith concerning him , t I beheld the Lord alwaies b●fore me , for he is at my right hand , that I should not be shaken ; Ther●fore did my heart reioyce , and my tongue was glad , my flesh also doth rest in hope : for thou wilt not leaue my soule in hell , neither wilt thou suffer thine holy o●e to see corruption , &c. This article therefore of our faith , being the greatest comfort vnto Christians , and yet so hard to be beleeued , that Saint Augustine saith ; Crede resurrectionem & esto Christianus ; Beleeue this point of the resurrection , and thou canst not but bee a Christian , hath had as many , if not more confirmations of it , then any other . The Law saith , u That in the mouth of two or three witnesses , euery matter shall bee stablished : but in this we haue many more ; for , first , x the Angels giue their testimony , recorded by all the foure Euangelists ; He is risen , he is not here . Secondly , y the Saints that rose with him , and appeared to many , to confirme his resurrection . Thirdly , z the very souldiers themselues that were set to watch him , and to keepe him from rising doe confesse it , though a af●erward they were hired by the high Priests to tell an vntruth . Fourthly , b Marie Magdalen and other deuout women , sent by the Angels , and by Christ himselfe , to certifie the Apostles , that he was risen . Fifthly , the two Disciples that met him , as they were trauelling to Emaus ; c that made haste to returne to Ierusalem , and certifie the Apostles thereof . Sixthly , the Apostles , though they doubted at the first ( of which S. Augustine saith , Dubitabant ill● , ne dos dubitaremus ; that is , they doubted , that we might be out of doubt ) , yet after are d made eye-witnesses , and eare-witness●s , and may say with S. Iohn , e That which we haue heard , which we haue seene with these our eyes , which we haue looked vpon , and these hands of ours haue handled of that word of life : that , I say , which we haue s●ene and heard , declare we vnto you . Seuenthly and lastly , those f fiue hundred witnesses which saw him at once , as Saint Paul speaketh , may serue to assure vs. We see then the resemblance that this his resurrection from the dead ( to secure his Church from all the dangers and perils , that by his death it was brought vnto ) , hath to his arising from sleepe in the ship , and shewing his power and authoritie ouer the winds and seas . For as in the miracle wrought in the history , he proued himselfe to be God that had power to command his creatures at his pleasure : So much more in this his arising from death to life , and that so quickly within three daies , and in the conquest that hee made ouer death and the graue , and ouer the diuell and hell , he sheweth not onely his diuine power , but his tender care for his Church , being compassed here by a sea of dangers , that they may thereby not onely beleeue the resurrection of their bodies in the end of the world , but in this life g die to sin , and liue to righteousnesse ; and h hauing their part in the first resurrection , they are free from all danger of the second death . And let this suffice for the fifth obseruation . Sixthly and lastly , the Calme that followed after Christs arising and rebuking the Windes and the Sea , is an image both of that rest and quiet , which they that are in the Church of Christ i doe finde in their soules and consciences here in this life , and of that k eternall rest and quiet without feare of any stormes , which they shall haue in heauen , whereof the peace of conscience which wee here enioy is a pledge and earnest . Both these doe depend vpon the resurrection of Christ ( before spoken of ) as the fruit thereof to vs. The first benefit that a Christian doth find by beleeuing Christs resurrection , and meditating vpon it , is the peace of conscience , that is , peace with God , peace with the creatures , peace with other men , and peace with himselfe . God in the first Creation of the world , did set and settle all things in order and quietnesse . The Elements were to serue and nourish the Plants , and the Plants to serue the Beasts , and the Beasts to serue Man , and Man to serue God. Before sinne there was no disorder or disquietnesse of any creature toward another , but a generall quiet Calme through the whole world . And therefore God may well bee called the l God of peace ; and peace may be as well stiled , m the ●eace of God. But man by sin breaking the peace with God , as the Prophet speaketh ; n Your iniquities haue separated betwixt God and you , and your sinnes ha●e hid his face from you : consequently the creatures being thereby o made subiect to vanity ; there arose stormes and tempests , troubles and oppositions from all the creatures ; for the earth being p cursed for mans sake ▪ brought forth thornes and thistles : q the Angels stood with a blade of a sword shaken , to keepe him from the tree of life . r the water destroyed all the race of mankind by an vniuersall Floud , except onely those eight that entred into the Arke : The s spirit of God was grieued : And God the Father said , It repenteth me that I haue made man , I will destroy him from the earth . Thus then these tempests being raised against man , from God and his creatures by mans sinne , t and man hauing thereby a warre within himself in his owne conscience condemning him , there was no calming of these tempests , nor no peace to be made , but onely by Christ , who as he is truly termed u the Prince of peace , so likewise the Apostle calleth him x our peace , who hath not onely made peace be●wixt God and vs , but hath also preached peace to all , whether I●wes or Gentiles . This then is the great Calme that Christ brought into the world , to reconcile all mans enemies . That the water that before destroyed the world , should in him by the Sacrament of Baptisme become y Lauacrum regenerationis , the La●er of our new birth , whereby we are entred into Gods Church . That the earth instead of thornes and thistles , should bring forth bread and wine , which in the Sacrament of the Lords Supper doe not onely represent , but exhibit spiritually to ●he faithfull receiuer , the body and blood of Christ vnto saluation . That a whole quire of Angels in stead of swords in their hands , should haue z a song of pe●ce in their mouthes : That the Spirit of God should descend a in the likenesse of a mild Doue : And God the Father acknowledge hi●selfe ( by a voice from heauen ) to bee in Christ well pleased with mankind . This ( I say ) is that great Calme wrought by Christ , whereby God , and the Angels , and the creatures are reconciled vnto man ; and man is at peace with his owne conscience , that wee may say with the Apostle ; b If any man be in Christ , he is a new creature , old ●hings are passed away , Behold , all things are become new . And therfore our Sauior Christ , when he sent forth his Apostles to preach , yea , and his seuenty disciples also , charged them to begin at that , c Into what soeuer h●●se ye e●ter , first say , Peace be to this house ; And if the Sonne of peace be there , your peace shall rest vpon him ; if not , it shall ●urne to you againe . And when hee was to leaue them , he left behind him this legacy , d My peace I leaue with you . But specially after his resurrection , his first salutation repeated againe and againe , e Peace be vnto you : that we may say with Saint Bernard , Miseros nos ! quos non penetrat pax toties repetita : that it is a miserable thing for vs , if we had rather continue out the storme , then be in a calme sea ; which made Saint Paul begin his Epistles with Grace , mercy and peace from God the Father , and from our Lord Iesus Christ ; and conclude them with ●he peace of God , which passeth all vnderstanding , keepe your hearts and minds ; that we may say with Saint Bernard : Domine pacem volo , pacem desidero , nil amplius ; Lord , I wish and desire peace onely , and nothing ●lse . And yet all this peace and calme which we can receiue in this world , is but a pledge and earnest of the perfect and compleate Calme and quiet which the Christian by faith beleeueth , and by hope expecteth in the world to come , when f he shall rest from his l●bours , and g receiue the Crowne of righteousnesse , which the Lord the righteous Iudge sh●ll giue at that day to all that loue his appearing . Now rest and quiet is the onely end of all labour : h God hims●lfe when hee h●d f●nished his worke of Creatio● in six daies he rested the seuenth day , and sanctified it . And Christ when he had finished the worke of our redemption by a painefull and troublesome life and death in this world , was then i receiued vp in●o hea●en , to sit at ●he right ha●d of God th● F●th●r . It hath pleased God not only to ordaine and appoint the night for man to take his rest in , as well as the day to labor & trauell in ; but also to appoint a seuenth day for a day of rest from bodily labours . And Canaan the land of Promise , where Gods people were to rest after their bondage in Egypt , & troublesome passage through the wildernesse , was a type and figure of that rest and quiet , which God hath prouided in heauen for his children , after their deliuerance from the bondage of Satan , and troublesome passage thorow the wildernesse of this world , as the Apostle proueth at large ; i For we ( saith he ) which haue beleeued , doe enter in●o rest , &c. And in the next verse , For he spake in a certaine place of the seuenth day in this wise : And God did rest the seuenth day from all his workes : And in this place againe ; If they shall enter into my rest . And a little after he saith , k If Iesus ( ●hat ●s Ioshua ) had giuen them rest , then would he not after this h●ue spoken of another day ; There remaineth th●refore a re●● to ●he people of God : For he that hath entred into his rest , ha●h also ceased from his own● workes , as God did from his : let vs studie therefore to en●er into that rest , &c. By all which the Apostle doth proue , that al the peace and rest which we can attaine vnto in this life , should put vs in mind , and prepare vs , for the eternall peace and rest in the life to come ; that when the time of our dissolution comes , wee may bee ready to say with old Simeon ; l Lord now lettest thou thy seruant depart part in peace . The yere of Iubilie , or reioycing which God ordained to be euery fiftieth yeere , m wh●r●in the whole land was to rest , and liberty to be proclaimed to all the inhabitants , and they were neither to sowe , nor to reape , nor gather grapes , &c. was a type also of this great calme , and eternall rest , purchased to all Gods people , by the death and resurrection of Christ. And ( to conclude ) this eternall rest is that , which al good Christians should long and looke for , seeing the Apostle telleth vs , n That the feruent desir● of the creature waiteth , when the sonnes of God shal be reuealed ; Because the creature is subiect vnto vanitie , not of it owne will , but by reason of him that hath subdued it vnder hope : Because the creature also shall be deliuered from the bondage of corruption , into the glorius libertie of the sonnes of God : For we know that euery crea●ure groaneth with vs also , and trau●lleth in paine together vnto his present . And not onely the creature , but wee also which haue the first fruites of the Spirit , euen wee doe sigh in our selues , waiting for the adoption , euen the redemption of our body . Seeing then Saint Iohn telles vs , o Dearely beloued , we are now the sonnes of God : but yet it is not made manifest what we shall be . And we know that when he shall be made manifest , we shall be like him , for we shall see him as he is . Seeing this world is as the sea , as bitter , as inconstant , as full of dangers , as full of monsters , as full of deuouring fishes , as the sea is , and no place for vs to rest and abide in ; and yet we must passe through it before we can come to heauen : seeing there is no hope , except we can be assured that we are in Christs ship ( his Church ) and being in it , we must looke for stormes and tempests , either outward by persecution , or inward by hereticks and schismaticks . Let vs no way dismay our selues , though Christ our Sauior died , and seemed asleep , as not regarding our miseries ; for hee is arisen , and hath commanded the windes and seaes ; he hath captiued and subdued all our spirituall enemies , and assured vs of eternall and euerlasting life . Let euery one therefore that readeth or heareth this Treatise , learne of the Apostle : p To deny vngodlinesse and wordly lusts , and to walke soberly , and righteously , and godly in this present world : Looking for that bless●d hope , and appearing of that glory of that mighty God , and of our Sauiour Iesus Christ. And so I conclude this Treatise , as Saint Iohn doth his Reuelation , ( which is the conclusion of the whole Bible ) He which testifieth these things saith , Surely I com● quickly : Amen . Euen so come Lord Iesus . The Grace of our Lord Iesus Christ be with you all . Amen . FINIS . PRAYERS FOR SEA-TRAVELLERS VPON SEVERALL OCCASIONS , suited to the former meditations in this Treatise . A Prayer to prepare Nauigators by Sea to true Christian resolution in the vndertaking any long Voyage among Infidels . MOST mightie and glorious God , the earth is thine , and all that therein is , the world and they that dwell therein . For thou hast founded it vpon the seaes , and established it vpon the Flouds . And though the heauen , and the heauen of heauens bee thine , and the earth with all that therein is ; yet thou hast set thy delight vpon our fathers , and made choise of vs their seede to bee thy people . Thou hast , in the darkenesse of ignorance , and error ouer-spreading the world , giuen vs thy word to b● a lanthorne to our feete , and a light vnto our pathes : thou hast not onely giuen vs thy Law to teach vs what to doe ; but thy Gospell also to teach vs what to beleeue , to bring vs to euerlasting life . And seeing the summe of it all , is to know thee to be the onely very God , and whom thou hast sent Iesus Christ. And no man hath seene thee at any time , but that onely begotten sonne which is in thy bosome he hath declared thee : who is the brightnes of the glory , and the ingraued forme of thy person , bearing vp all things by his mighty word : who being in the forme of God , and thinking it no robberie to be equall with thee : yet made himselfe of no reputation , and tooke on him the forme of a seruant , and was made like vnto men , & found in shape as a man : And whē the fulnes of time was come , was made of a woman , and made vnder the law , to redeeme vs that were vnder the law , that we might receiue the adoption of sonnes . And seeing O Lord thou hast giuen thy spirit vnto all thy children , to testifie vnto their spirits that they are thy sonnes : And hereby wee know thy spirit , that euery spirit , that cōfesseth that Iesus Christ is come in the flesh , is of God : we most humbly and heartily entreate thy maiestie , that being now by our professions called to leaue our natiue coūtrie , where thy Gospel is truly and sincerely preached , ( by which meanes , and by effectual working of thy spirit , we haue had faith in thee , and thy sonne Iesus Christ , and in thy holy spirit , one God in three persons , begotten in our hearts ) and being to trauell through the great dangers of the vast and wide sea , into the remote parts of the world amongst the heathen that doe not know thee , nor call vpon thy name : it may please thee so to increase , and daily confirme that faith in thy sonne Iesus Christ , which wee vndertooke at our first being receiued into thy Church by the Sacrament of Baptisme , that we may euer acknowledge him , to bee perfect God and perfect man in one person , and thereby to bee our onely aduocate , Mediatour , and intercessor , to thee for vs : Giue vs grace wee beseech thee , in our daily dangerous trauels by sea with Christian courage and resolution to be alwaies readie ( according to thy good will and pleasure ) to liue and dye in this faith : Let vs not trust either in the goodnesse or strength of our ships , or in prouisions of things necessarie made by those which set vs forth ; nor in the skill and valour of our Commanders , nor in any other outward meanes : but let vs acknowledge all these things to proceede from thy goodnesse , and euermore depend vpon thy blessing vpon the meanes in our vse of them , not for any merit of ours , but for thy Sonne Iesus Christ his sake . In all our troubles and extremities , let vs by faith haue recourse to our Lord and Sauiour Iesus , being assured he is God , and therefore can ; and Man ▪ and therefore will deliuer vs , if it stand with thy glory , and our good . And if it please thee to bring vs amongst either Infidels or Idolaters , grant that we may not communicate with them in their sinnes , but consider thy great goodnesse towards vs ( who are by nature no better then they , and haue deserued worse at thy hands , in abusing thy long suffering and patience ) that thou passing by so many , and so great and populous Nations , and leauing them in their incredulitie and vnbeleefe , hast reueiled thy self , and thy will vnto vs , and made vs professors of the same , euen to the farthest endes of the world . Grant vs therefore good Lord , that we may not staine our holy Christian profession , by any vnchristian conuersation , to make thy name which wee call vpon , to be blasphemed or ill spoken off amongst the Heathen : but that we may conscionably endeuour to reduce so many of them as wee can possibly , to the embracing of the same Christian faith which we professe ; and to that end may bee earnest with thee by our deuout prayers , to giue a blessing to our endeuours , by enlightning their vnderstandings , and opening their hearts , and inflaming their affections and desires , that so thy name may be more and more knowne vpon earth , and thy sauing health among all Nations . And lastly ( O Lord ) we entreate thee that leauing Christendome , wee may hold fast our Christian faith ; that we bee not Apostataes and back-sliders to make shipwrack of faith , and of a good conscience , but may hold the profession of our hope without wa●ering , from the beginning to the end of this voiage . And thus commending our selues to thy holy protection , we beg these things at thy hands , and whatsoeuer else thou knowest to bee necessary or fit for vs , in thy Son Iesus Christ his name , and in that forme which he himselfe hath taught vs in his Gospell , saying , Our Father , &c. A Prayer for the conscionable warranting of Nauigators to vndertake long Voyages by Sea. WE do not presume ( most gracious God and louing Father in thy Sonne Iesus Christ ) to aduenture vpon the great dangers , which we make account to haue continually before our eyes in our trauels by Sea : trusting either in our owne skill , or in the meanes prepared and prouided for vs , to saue vs from those dangers : but in thy blessings which thou hast graciouslie promised , vpon our lawfull labours and endeuours in our honest callings and professions . For howsoeuer by our callings wee are drawne to leade a great part of our liues in another element , then other men ordinarily doe ; yet seeing that element is nothing inferiour to the earth , which was chiefely made subiect to thy curse for mans sinne : so that though once thou didst by this element for the sinne of man drowne all the world , except eight persons saued in the Arke , yet thou then promisedst neuer to destroy it so againe , and to that end didst set thy Raine-bow in the cloud to assure men thereof . And seeing thou hast made this Element , the matter of the Sacrament of Baptisme . And thy Sonne Iesus Christ by vndertaking this Sacrament in this Element , hath sanctified all waters vsed in this Sacrament to signifie the mysticall washing away of sinne ; seeing it h●th ple●s●d thee to reueale more in this latter age of the world concerning this art of Nauigation then to our forefathers , and dost daily bring to light more certaine meanes to giue men further knowledge and experience therein ; seeing by thy blessing vpon Nauigation and Nauigators the greatest dangers and difficulties in the world are runne thorow and ouercome : and our little Iland of England , where thy Gospell is truly preached and thy name called vpon , is made famous to the remotest partes of the world . Seeing the knowledge of the Mathematicall sciences ( which for their certentie , standing vpon demonstrations , and for their excellency making obseruations of the heauens and celestiall bodies and their motions and influences haue the precedence before other humane learning ) is by this art daily more and more encreased . Seeing thou thy selfe ( O Lord God ) wast the first author of this Art ; instructing thy seruant Noah to build an Arke for the sauing of himselfe , his famely , and the rest of the creatures , from the waters of the great Flood . Seeing thou dost daily in our trauels by sea , affoord vs more meanes and helpes to deuout and heauenly meditations , then to other ordinary men . Seeing that by this Art which we professe and practise , the commerce and trade betwixt Nation and Nation is preserued and maintained , and the knowledge of thy sauing truth carried into those parts of the earth which formerly haue not knowne thee . And seeing the sea through which we passe is an image of the world , and the ship in which wee ●aile is an image of thy Church : and the whole course of our life at sea may teach vs , spiritually how to behaue our selues in thy ●eruice . Lastly , seeing thy Sonne our Sauiour while he liued vpon the earth , did vouchsafe not only to approue and allow our profession , but to honour it in his owne person by entring into a ship , and therein working a great miracle at sea , and thereby giue certaine ●estimony and assurance of his Diuinity and God-head . Grant that we may no way in this our intended voyage dishonour this our profession , which thou hast so many waies graced , but may acknowledge thee to be the God of the sea as well as of the land ; and may depend and relie vpon thy protection and defence , at all times and in all places ; that the beholding of the waters , may put vs in minde of the solemne vow and promise and profession , which was vndertaken for vs , by our Sureties , in this element , at our first admission into thy visible Church , when we receiued the Sacrament of baptisme ; that by thy blessing wee may daily increase in the knowledge of those things that belong vnto our profession , and chearefully run ●hrough the difficulties and dangers of our voyage , and may raise spirituall comforts to our hearts from all blessings and crosses that may befall vs ; and aboue al that we may be sure to take thy Sonne our Sauiour Christ along with vs in our ship and whole fleete , and haue him alwaies present with vs ; not onely as he is generally ( as God ) present in all places : but as he hath specially promised his mercifull and helping presence , where two or three are gathered together in his name ; that we may not suffer him to sleepe in vs , but by our deuout prayers so awake him , that we may so begin , continue , and end this our now intended voyage , that withall our soules may continually be sayling , to our true port and hauen which is heauen . Grant vs these things , O mercifull Father , and whatsoeuer else is necessary for vs in our whole voyage , not for any merits of ours , but for thy Sonne Iesus Christ his sake , in whose name we call vpon thee further , as hee hath taught vs in his Gospell , saying , Our Fa●her , &c. A Morning Prayer . WEE giue thee humble and hearty thankes ( most mercifull Father in thy Sonne Iesus Christ ) for thy gracious preseruation of vs this night passed from all the perils and dangers whereunto we were subiect , giuing vs quiet rest and sleepe for the refreshing of our bodies before wearied , and bringing vs to the comfortable ioy of the light of this day : wee beseech thee ; that the beholding of this corporall light ( which was the first of thy creatures , and which before rested in thy selfe , and wherein thou seemedst to take such delight , that thou didst adde to the light created the first day , those excellent celestiall bodyes of the Sunne , and Moone , and Starres the fourth day ) may cause vs to lift vp our hearts spiritually to discearne thee , that art light , and in whom is no darkenesse , that not onely doest as the light , disperse the beames of thy goodnesse ouer all the world , whereby thou chearest and comfortest all things liuing : but also beholdest all things and actions of the world , which are naked and conspicuous in thy sight , and dispellest and scatterest all thicke clouds and darke mists of ignorance , infidelity , and error , and shewest vnto thy children the right way to heauen , preseruing them from stumbling , slipping , and dangerous falling in that way . Grant vs therefore that in thy light , wee may see light . And seeing thy Sonne Iesus Christ , is the true life and light of men , that enlighteneth euery man that commeth into the world ; who when the naturall light of rectified reason ( which thou gauest vnto man in his creation ) was by sinne extinguished and put out , did supply the defect thereof , by a better light , the light of faith , whereby thy children do vnderstand the mysteries of the kingdome of heauen . O Lord make vs euery day more and more partakers of this light . Enlighten our vnderstand●ngs by thy blessed Spirit , and our hearts by the light of faith , and our affections by thy Word ; that we being na●urally darkenesse , may be light in thee , and may shine as lights in a froward and peruerse generation ; and may let our light so shine before men , that they may see our good workes , and glorifie thee our Father in heauen . And seeing the night of our ignorance is passed , and the day is at hand , and thy grace , which bringeth saluation to all thy faithfull , hath appeared , teaching vs to denie vngodlinesse and worldly lusts , and to walke soberly , and iustly , and godly in this present world . Grant vs thy grace whereby we may cast off the workes of darkenesse , and put on the armour of light , and walk as children of the light , that thy Son being come a light into the world , we may not loue darkenes more then light , because our works are euil : but Lord let the light of thy countenance shine vpon vs , that the light of faith which we receiue of thee in this life , may make vs liue in expectation of thy light of glory in the life to come , being by thee made meet to be partakers of the inheritance of the Saints in light . And now Lord we humbly intreate thy fatherly protection of our bodies & soules from all dangers both outward and inward this day ; giue vs grace to make spiritual vse to our soules , of all the actions and occurrences therein ; make vs conscionably carefull not to offend thee , either in thought , word , or deede , and prosper we beseech thee , whatsoeuer wee vndertake in thy feare , that wee may chearefully goe on in the seuerall workes of our places and callings , so as we may seale vp our election by good workes , and worke out our saluation in feare and trembling , that whensoeuer this miserable and sinfull life of ours shall be ended , wee may rest and raigne with thee in glory , through the merits of thy deare Sonne Iesus Christ , in whose name wee further call vpon thee , as he hath taught vs , saying , Our Father , &c. An Euening Prayer . WE present ou●●●lues again before thee ( most merciful Father ) acknowledging and confessing against our selues our manifold sins which wee haue daily multiplied against thy Maiestie , and against our owne consciences , from the beginning of our dayes , and euen this day now passed . We confesse ( O Lord ) that we were at first conceiued and borne in sinne , and that from that originall corruption , there haue euer since proceeded so many wicked and vngodly thoughts ; words and works , that if thou examine what we haue done amisse , we were not able to abide it , or to answere one of a thousand of our actions : for euen our best workes ( our prayers ) are accompanied with so many imperfections of wandring imaginations , that when we haue done praying , we had need to pray vnto thee againe to forgiue the scapes , and negligences and ignorances of them . Wee confesse further ( O Lord God ) that in respect of our sinnes wee are not worthy to looke vp to heauen , or to call vpon thy name : for we haue iustly deserued not onely to be depriued of all thy good blessings , both concerning this and a better life , which hitherto by thy mercies we haue enioyed , and which we more fully expect hereafter by thy gracious promise , but also wee haue deserued , and doe daily deserue thy wrath and indignation to bee poured downe vpon vs , vpon our bodies and soules in this life , and in the life to come , if thou shouldest enter into iudgement with vs. But there is mercy with the ( O Lord ) that thou maist be feared . And we appeale therefore from thy seuere iustice against sinne vnto thy tender mercies in thine owne Sonne , in whom wee know thou art well pleased . Wee humbly beseech thee for his sake to be mercifull vnto ●s , to pardon and to forgiue vs all our sinnes , to wash them away in his blood , to bury them in his death and passion , so as they may neuer be imputed to vs , either in this life to the terror and affrighting of our consciences , or in the world to come to our vtter condemnation . Good Lord giue vs euery day more and more , the true sight of our sinnes , the true sense and feeling of them , and of thy great iudgements hanging ouer our heads in respect of them : Giue vs a true sorrow and hearty repentance for all our sinnes past , and a full resolution in the residue of our liues to be more wary and circumspect ouer all our words and actions , that we may not onely striue to abstaine from sin , but auoid those occasions which we haue formerly found to haue drawne vs thereunto . And now Lord seeing the night is come vpon vs ▪ and hath not onely depriued vs of the light of the Sun , but hath also brought with it darkenesse and terrors , fearefull to our weake natures : yet wee still depend vpon thy holy protection ; for as the day is thine , so the night is thine . Thou hast made darkenesse thy secret place , and thy pauillion round about thee , euen darkenesse of waters and clowds of the aire ; and yet the darkenesse hideth not from thee , but the night shineth as the day , the darkenesse and the light to thee are both alike . Preserue vs therefore we humbly beseech thee from the perils and dangers of this night following , giue our bodies rest and sleepe , and let our soules continually watch for the time when our Lord Iesus Christ shall come for our full deliuerance out of this mortall life . O Lord the sleepe wee now desire , is an image of death , while our senses being thereby bound vp from the performance of their functions and operations , wee lye still ( as dead men ) not able to see , or heare , or doe any thing . Let our beds therefore put vs in mind of our graues ; and the rest which we desire for our wearied bodies , put vs in minde of the true rest and quiet both of body and soule , which thou hast prouided for thy children after this life e●ded . And as we are not afraid ( the day being past , and the night now come ) to aduenture vpon sleepe , hoping to be awaked the next morning , and to rise againe , and goe about our labours . So ( O Lord ) when the time of our dissolution shall come by any kind of death . Let vs be so prepared for it ( certainely beleeuing the immortalitie of the soule , and the resurrection of the body ) that wee may not bee afraid of it , knowing it to bee but a longer sleepe of our bodies , till they be awakened and raised by thy trumpet at the last day . And whereas ( O Lord ) in our passage by ship through the sea , we dare not aduenture ( in respect of the many dangers therein ) to sleepe all at once , but to keepe continuall watch ; yet O Lord wee must needs confesse , that except thou preserue and keepe vs , the watchmen watch but in vaine . Doe thou therfore ( O Lord ) watch ouer our watch , and ouer vs , while wee are asleepe , and make vs as watchfull and carefull for our soules , as we are for our bodies . And so we commend our selues waking and sleeping into thy protection and defence ; crauing all things necessary for vs , or for any of thy children at thy hands for thy Sonne Iesus Christ his sake : in whose name we conclude our praiers as he hath taught vs , saying , Our Father , &c , A Prayer for Sea-men in a Tempest . MOST mighty God , thou art wonderfull in all thy workes , and fearefull , and terrible in thy iudgements . Let it not seeme strange vnto vs , that the sea is thus troubled , and that the stormes and tempests doe thus compasse vs , and that both we and our ship are brought thereby into great danger . Thou hast threatned ( O God ) to raine down vpon the vngodly , snares , and fire and brimstone , and stormy tempest , as the portion of their cup. And wee must needes confesse , that wee haue many waies sinned fearefully against thee , and doe daily so run on in sinne , that wee iustly deserue thy fierce wrath , and the greatest measure of thine indignation . Besides ( O Lord ) wee reade in the Scripture , not onely that the Prophet Ionah when he fled from thy presence , and the place whither thou sentest him , had his ship in great ieopardy , by that great wind and mightie tempest , which thou sentest after him into the sea . But that thy holy Apostle Paul also had his ship wherein hee sayled , so seazed vpon by an exceeding tempest , that neither Sunne nor Starres appeared in many dayes , so that there was no hope of life left him , and those that sailed with him , vntill thou by thy holy Angell hadst giuen him comfort . But aboue all ( O Lord ) when wee reade and heare , that thy Sonne our Sauiour Christ himselfe ( when he tooke our nature vpon him , and became Man for our redemption ) being at sea with his Disciples was set vpon by so great a tempest at sea , that his ship was couered with waues , and his Disciples in great feare . How can we ( O Lord ) looke to be freed from such danger , but by thine onely helpe ? The sorrowes of death compasse vs , and the floods of wickednesse make vs afraid . The sorrowes of the graue doe compasse vs about , and the snares of death haue ouertaken vs. Thou makest darkenesse thy secret place , and thy pauillion round about , euen darkenesse of waters and cloudes of the aire . At the brightnesse of thy presence the clouds passe , hailestones and coales of fire . Thou hast thundred in the heauens , and giuen out thy voice . Thou sendest out thine arrows , and encreasest lightnings vpon vs. The channells of thy waters are seene , and the foundations of the world are discouered at thy rebuking ( O Lord ) , at the blasting of the breath of thy nostrils . Thou hast laid vs in the lowest pit , in darkenesse and in the deepe . Thine indignation lieth vpon vs , and thou hast vexed vs with all thy waues . All this is come vpon vs , yet doe wee not forget thee , nor deale falsely concerning thy couenant . Our heart is not turned backe , neither are our steppes gone out of thy pathes . Although thou haue smitten vs downe , into the place of Dragons , and couered vs with the shadow of death ; yet thou Lord art our rocke , and our fortresse ●o deliuer vs , our God and our strength , in thee will wee trust ; our shield , the horne also of our saluation and our refuge . Whom haue we in heauen bu● thee ? and we desire nothing in the earth with thee . Ou● flesh faileth , and our heart also : But thou art the strength of our hearts , and our portion for euer . Wee know ( O Lord ) that if thou please , thou canst presently by thy word stil the rage and fury of these winds and seas , and deliuer vs from all dangers : but we submit our selues to thy good will and pleasure ; we depend vpon thy fatherly goodnesse to dispose of vs as thou pleasest . Giue vs patience ( good Lord ) in these our afflictions , to abide and waite both thy pleasure and leasure . Giue vs faith to lay hold vpon thy promises made vnto vs in thy Sonne Iesus Christ. And grant vs that by hope we may expect the performance of them when thou seest good . O Lord we know that we owe a death vnto thee , and we know not how soone thou wilt require it at our hands ; prepare vs therfore now for it , and let vs not be dismayed at any perill that may threaten it . Giue vs grace to vse all good meanes , and neglect no opportunitie which thou offerest vnto vs for our preseruation . But let our trust be in thy blessing vpon our weake endeuours ; for thou art our hope , and strength , and helpe in troubles ready to bee found . Therefore will we not feare , though the earth be moued , and though the mountaines fall into the middest of the sea : though the waters thereof rage and be troubled , and the mountaines shake at the surges of the same . Into thy hands therefore wee commend our bodies and soules , and whatsoeuer wee haue , and desire so to liue and die in thy seruice , that whensoeuer death shall come , wee may be partakers of euerlasting life purchased for vs by the death of thy Son Iesus Christ. In whose name wee call further vpon thee , as he hath taught vs. Our Father , &c. A Thankes-giuing to God after deliuerance from a Tempest . GRat●ous God and louing Father , as our necessities haue enforced vs , according to thy commandement to a call vpon thee in the time of our trouble ; so grant vs now being deliuered from it , by our giuing thankes vnto thee to glorifie thy holy name . b O thou the hope of all the ends of the earth , and of them that are farre in the sea . c The sea is thine , and thou madest it , thy hand prepared the drie land . d Thy way is in the sea , and thy pathes in the deepe waters , and thy foote-steps are not knowne . e O Lord , how manifold are thy workes , in wisdome hast thou made them all , the earth is full of thy riches ? So is the sea great and wide , for therein are things creeping innumerable , both small beasts and great . There goe the ships , yea , that Leuiathan which thou hast made to play therein . All these waite vpon thee , that thou maist giue them meate in due season . Thou giuest it to them , and they gather it , thou openest thy hand , and they are filled with good things . But if thou hide thy face they are troubled ; if thou take away their breath , they die . Againe , if thou send forth thy Spirit , they are created , and thou renuest the face of the earth . f The floods haue lifted vp , O Lord , the floods haue lifted vp their voice ; the floods haue lift vp their waues , the waues of the sea are maruellous , through the noise of many waters , yet thou Lord on high art more mighty . g We haue seene thy workes in the sea , and thy wonders in the deepe . For thou didst command and raise the stormie winde , and liftedst vp the waues thereof . Our ship hath mounted vp toward heauen , and descended againe to the deepe , so that our soule melted for trouble . We were tossed to and fro , and staggered like drunken men , and all our cunning was gone . Then wee cried to thee in our trouble , and thou deliueredst vs out of our distresse . Thou hast turned the storme into a calme , so that the waues thereof are still . h Thou rulest the raging of the sea , when as the waues thereof arise , thou stillest them . i Thou hast ( according to thy promise ) brought vs againe from the depth of the sea . k Thou appeasest the noise of the seas , and the noise of the waues thereof . l Let heauen and earth praise thee therefore , the sea , and all that moueth therein . m Let vs reioyce from the sea ; yea , let vs depend vpon thy might and mercy , in thy time n to bring vs to the hauen where wee would be . Let vs confesse before thee thy louing kindnesse , and thy wonderfull works before the sonnes of men . o Open our lips O Lord , that our mouthes may speake thy praise : p which breakest the sea whē the waues therof rore , thy name is the Lord of hosts . q Whatsoeuer it pleased thee thou hast done , in heauen , and in earth , and in the sea , and in all the depths . r Let our mouthes therefore bee filled with praise , and with thy glory euery day . s Let thy praise be in our mouthes continually , and t Let vs sing vnto thee a new song , and thy praise from the end of the earth . Let vs neuer forget thy mercies and louing kindnesse to vs miserable sinners : but seeing wee haue nothing else to render vnto thee for all thy benefits , accept this our sacrifice of praise and thanksgiuing , and teach vs euermore to ascribe and giue vnto thee O Father , with thy Son and the holy Ghost , all honour , glory , power , might , and maiesty from this time forth and for euer . Amen . A Prayer before a Fight at Sea. O Lord God of Hostes , thou art the God of peace and the God of war , we confesse that without thee we can haue no true peace , nor make any iust war. Grant vs therefore first to be at peace with thee , and at peace with our owne consciences , that so we may vndertake in thy name , the fight now intended against thine and our enemies . O Lord we acknowledge , that our sins haue separated betweene thee and vs , and that in respect of our iniquities , thou maist iustly make our enemies thy rod and scourge to correct vs , yea , euen as a fire to consume and deuoure vs. Thou hast many times suffered thine owne people when they haue sinned against thee with an high hand , and not humbled themselues before thee , but trusted to their owne strength , to become a prey vnto wicked and vngodly men , that haue risen vp against them . But Lord we confesse our manifold sinnes , and that thereby wee haue iustly deserued thy iudgements , wee repent vs of our former liues , and resolue by thy gratious assistance to liue and die in thy feare and faith . And now Lord , u Loe thine enemies make a tumult , and they that hate thee haue lift vp their head . They haue taken counsell against thy people , and consulted against thy secret ones . They haue said , Come and let vs cut them off from being a people and let the name of Israel be no more in remembrance . Looke downe therfore O Lord from heauen , and behold their wicked imaginations against vs. Confound their malicious and mischieuous policies , giue vs courage and true Christian resolution to withstand the rage and fury of these idolaters , and fight for vs , as thou art wont to doe for thy children . x Teach our hands to warre and our fingers to fight . y Let thy power and might , in thy mercifull preseruation of vs be knowne among the Heathen , that they may confesse ; y Doubtlesse there is a God that iudgeth the world . Let not these wicked men triumph ouer vs , neither deliuer vs as a prey vnto their teeth . It is thy mercy ( O Lord ) that bath affoorded vs many excellent prouisions of warlike meanes , to defend our selues , and to make them ( if thou please to giue a blessing ) to fall into the same pit which they haue digged for vs. But our trust is not in these secondary meanes , but in thy mercies . z Some put their trust in chariots , and some in horses , but wee will trust in thy name . a A horse is a vaine thing to saue a man , and so are all other meanes without thee . Let the right of our cause fighting for thee against thine and our enemies , put such life , and spirit , and courage into vs , that wee may bee resolued to liue and die thy seruants , and let vs so rely vpon thy protection , that wee neglect no meanes which thou hast giuen vs for our preseruation , but may manfully in our greatest extremities shew our Christian resolutions , not to feare bodily death , which is euery day before our eies , being assured of euerlasting life hereafter , purchased by the death and passion of thy Son Iesus Christ : b So we thy people and sheepe of thy pasture , shal learne daily to praise and glorifie thy holy name for all thy mercies which wee receiue at thy hands here in this life , and publish them in the great Congregation , if thou giue vs safe returne into our natiue Country ; yea , wee shall declare them vnto the ages to come , and desire in all places to acknowledge , that c greatnesse , and power , and glory , and victory , and praise are thine , for euer and euer . And thus submitting our selues to thy good will and pleasure , and depending vpon thy gracious protection , wee commit and commend our soules , and bodies , and endeuours , in this dangerous fight , to thy mercy in thy Sonne Iesus Christ , praying further vnto thee as hee hath taught vs : Our Father which art in heauen , &c. A Thanksgiuing after Victory . O d Lord God , the strength of our saluation , thou hast couered our heads in the day of battell : If thou Lord hadst not been on our sides when men rose vp against vs , they had swallowed vs vp quicke when their wrath was kindled against vs : Then the waters had drowned vs , and the streame had gone ouer our soule . Then had the swelling waters gone ouer our soule . Praised be the Lord which hath not giuen vs ouer as a prey vnto their teeth . Our soule is escaped euen as a bird out of the snare of the fowlers , the snare is broken , & we are deliuered . Let vs not therfore forget to offer the g sacrifice of praise and thanksgiuing vnto thee the true God , y● hast deliuered vs frō the hands of our enemies ; & let the holy examples of thy seruants , h Moses , and Miriam , and i Baruch , & Deborah , and the Prophet Dauid in their Psalms of thanksgiuing for their victories and deliuerance from their enemies : incite and prouoke vs to k praise thy name as long as wee liue , yea , as long as we haue any being . l Thou hast giuen vs the shield of thy saluation , and thy right hand hath staid vs , and thy louing kindnesse hath caused vs to encrease . For thou hast girded vs with strength to battell . Them that rose against vs , thou hast subdued vnder vs. m Let the Lord liue , and blessed be our strength , and the God of our saluation be exalted . It is God that giueth vs power to auenge vs , and subdueth the people vnto vs ▪ O our deliuerer from our enemies , euen thou hast set vs vp from them that rose against vs : thou hast deliuered vs from the cruell men . Therefore will we praise thee O Lord among the nations , and will sing vnto thy name . n We will alwaies giue thankes vnto thee , and thy praise shall be in our mouth continually , and our tongues shall vtter thy righteousnesse , and thy praise euery day . o Thou hast put into our mouthes a new song of praise vnto thee our God. p Many shall see and feare , and shall trust in the Lord. Blessed is the man that maketh the Lord his trust , and regardeth not the proud , and such as turne aside to lies . O Lord our God thou hast made thy wonderfull works so many , that none can count in order to thee thy thoughts towards vs. Wee would declare and speake of them , but they are more then we are able to expresse . q Thou makest war to cease vnto the ends of the world ▪ thou breakest the bow , and cuttest the speare , and burnest the chariots in the fire . Let vs therefore be still , and know that thou art God , and wilt be exalted among the Heathen , and wilt bee exalted in the earth : Thou Lord of hosts art with vs ; thou God of Iacob art our refuge . Let vs therefore reioyce and be glad in thee , and tell and sing of thy greatnesse : r Thy name shall bee for euer , thy name shall endure as long as the Sunne ; All Nations shall blesse thee , and bee blessed in thee . Blessed be the Lord God , euen the God of Israel , which onely doth wondrous things . And blessed be his glorious name for euer , and let all the earth be filled with his glory : Amen , Amen . A Prayer in the time of Famine and Dearth . O Lord our God , s thou hast broken the staffe of our bread , and taken away the strength therof , wherby it should nourish vs ; t we eat our bread by waight , and with care , and drinke our water by measure , & with astonishment , because our bread and water faile , we are astonied one with another : But thou hast taught vs , that u Man liueth not by bread only , but by euery word that proceedeth out of thy mouth . We know therefore that howsoeuer thou hast appointed x bread , and meat , and drinke , as the ordinary means to maintaine life ; yet it is thy blessing vpon those meanes whereby we are preserued , and as it is easie with thee , to y turne penurie and scarcity , into plenty and abundance , beyond the expectation of men : so thou canst giue a blessing to z a little meale in a bartell , and a little oyle in a cruse , to continue and not wast , till thy seruants are relieued . And though thou hast threatned the iudgement of Famine , as a punishment to wicked men , yet wee know that thy dearest children , the holy Patriarches , Abraham , Isaac , and Iacob , haue all of them been tried thereby , and yet after been relieued by thee . And seeing the Scripture teacheth vs , that a thy eye O Lord is vpon them that feare thee , and that trust in thy mercy : To deliuer their soules from death , and preserue them from famine : And that our Sauiour Iesus Christ hath not onely charged vs , d not to cark and care for our selues as the Heathen : What wee shall eate , or drink , but to depend vpon thy prouidence which feedest the fowles of the aire , and knowest that wee haue need of these things ; but also hath promised , that they that seeke the kingdome of God , and his righteousnesse , shall haue all these things ministred vnto them . Teach vs to relie vpon thy prouidence ( O Lord ) and to know , that when all outward meanes faile vs , yet thou art still the same God , faithfull in thy promises , and thy mercies cannot faile . Thou canst suddenly ( by meanes vnknowne to vs ) supply our wants ; thou canst make a little stretch farre , and canst proportion our appetites to our store . Giue vs grace therefore to make vse of this crosse , when we see the great care taken for our prouision , before we vndertook the voyage , cannot helpe vs , that it may cause vs both to waite thy leisure , and expect supply in thy good time ; and submit our selues vnto thee , without murmuring , grudging or repining at thee , and without mutining or falling out among our selues : And if it please thee to supply our necessities , grant that we may thankfully acknowledge thy mercies therein , and keepe our selues in so sober a diet , that we may both auoide the sins of surfetting and drunkennesse , and may specially be stirred vp to hunger and thirst after righteousnesse , and the spirituall meate and drinke of our soules , f which shall endure vnto euerlasting life : which now and euer we desire to be so carefull of , that howsoeuer it please thee to dispose of our bodies , & the food belonging vnto them ; we may know that g meate was made for the belly , and the belly for meate , but thou shalt destroy them both : but this h bread of life , and i water of life , shall last and neuer faile vs , but euen in death , bring vs to euerlasting life , purchased for vs by the death of thy Sonne Iesus Christ : in whose name and words we craue the supply of all our wants in that forme which hee hath prescribed , saying : Our Father which art , &c. A Prayer being arriued at a Port among Infidels . O Lord it is thy goodnesse and mercie that hath brought vs safe through the many dangers of Sea vnto this place : where we are to enter yet into more dangers , being to trade and conuerse with such , as neither know thee nor feare thee , and therefore can neither loue thee , nor vs that are professors of thy great name . We humbly entreate thee therefore to continue thy fatherly protection ouer vs , that we make not our selues a prey vnto them : Watch thou ouer vs ( O Lord ) and giue vs grace so to watch ouer our selues , that wee may not any waies so misbehaue our selues , that thy Gospell , which we professe , may by our meanes be euill spoken of amongst them . Let the feare of thee cause vs to examine all our waies , to bee directed both in our words & deeds by thy will : Let vs take heed , that hauing endured some wants at Sea , and comming now to fresh victuals , wee abuse not thy good creatures , by wasting & consuming them in intemperance in meate or drinke , by which many before vs haue shortned their daies : neither let vs giue way vnto our fleshly lusts , which besot the wisest that take pleasure in them : But grant vs the sober vse of thy good blessings , with thanksgiuing vnto thee that art the only giuer of them . Giue vs grace daily to call vpon thee in whom onely wee trust , and let vs striue to liue in loue and peace together , forbearing and forgiuing one another , if any occasions of quarrell and discord arise amongst vs. Make vs true and trustie vnto those that haue imployed vs hither , and haue prouided carefully for the supply of our wants , and haue put vs in trust with the managing of their businesse : And let our whole cariage and conuersation both toward them , and toward our selues , and toward the Heathen , ( while we liue among them ) be such , as may rellish of true Christianitie and godlinesse , as may win vs fauour in this peoples eyes , and may giue satisfaction at our returne home ( if it please thee to deale so mercifully with vs ) both to the Aduenturers that sent vs foorth , and more specially to our owne consciences , that in all our actions we haue set thy feare before our eyes , and depended vpon thy blessing on our honest endeuours . Let vs not be ouertaken with the sins of couetousnes or pride ; but both detest all filthie lucre , knowing it cannot profit vs to win all the world and lose our owne soules : and that the more blessings thou bestowest vpon vs , the more humble hearted wee ought to be , and so to carrie our selues . Let vs striue by all meanes to win and draw these Heathen to faith in thy name , and to that end let vs deale faithfully and truly with them , so as wee may giue no scandall vnto our profession . And teach vs so to acknowledge thy goodnesse and mercie toward vs , that wee may euer be readie to publish and declare it vnto others , and depending still vpon thee ( not for any merits of ours , but for thy Sonne our Sauiour Iesus Christ his sake ) may ascribe vnto thee all honour , praise , and glorie for euer and euer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A15681-e120 Sir Dudley Diggs . Mr. Purchas . Notes for div A15681-e350 Psalm . 19.1 . Psalm . 8.3 . Matth. 18.2 . Esay 1 ▪ 3. Ier. 8.7 . Prou. ● . 6 . Ier. 4.4 . Matth. 13.3 ▪ Mat. 13.25 . Matth. 13.45 . Mat. 13.31.33 . Ephes. 5.14 . Rom. 13.11.14 . Ephes. 4.29 . Ephes. 5.2 . Iohn 6.27 . Ephes. 2.10.1 . Cor. 15.18 . Reuel . 14.13 . Psal. 107.23 . Iohn 1.14 . Gal. 4.4.5 . 1. Tim. 3.16 . Luke 1.35 . Esay 7.14 . Marke 11.12 . Iohn 6.10.13 . Iohn 19.28 . Iohn 4.10 . Iohn 4.6 . Matth. 11.28 . Mat. 22.42.43 . Iohn 19.30 . Iohn 10.18 . Luke 2.16 . Matth. 2.2 . Iohn 19.18 . Luke 23.43 . Dan. 7.9 . Gal. 4.4 . Iohn 1.3 . Ier. 31.22 . Ier. 23.24 . Phil. 2.7.8 . Heb. 4.15 . Ephes. 3 9. Genes . 3.1 . Ephes. 3.10 . Luke 2.10 . Genes . 3.15 . Genes . 12 3. Psal. 89.36 . Esa. 7.14 . Iohn 8.56 . Heb. 11.13 . Heb. 1.1 . Zanch. de operi●us Dei. lib. 4. cap. 2. Samosa●enus . Iohn 1.1 . Sabellius . Iohn● . 3 2. A●rius . Iohn 10.30 . Eutiches . Phil. 2.6 . Marcion . 1. Tim. 2.4 . Manicheus . Luke 24.39 . Apollinaris . Matth. 26.38 . Nestorius . Acts 20.28 . Iohn 3.13 . 1. Cor. 15.26 . Psalm . 127.1 . Rom. 8.32 . a Rom. 2.4 . b Luke 22.32 . c Iames 5.19 . Dan. 12.3 . d 1. Tim. 1.19 . e Heb. 6.6 . Anachar . Pittac . Mit. f Exod. 14.22 . g Matth. 14.29 . Orig. h 1. King. 20.23 . Cyril . i Mark. 4.36.3 . k Matth. 28.19 . l Iohn 2.2 . m Thales Milet. n Zanch. de op . dei par . 2. lib. 1. cap. 1. o Genes . 1.2 . p 2. Pet. 3.5 . q Rab. Kimchi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r Gen. 3.17 . s Aug ▪ Tom. 3. pag. 710. t Mat. 4.13.18 . u Mat. 3.16 . x Psal. 116.12 . y Act. 7.22 . z Gen. 6.14.15.16 . a Act. 17.11 . b 1. Sam. 2.30 . c Rom. 10.17 . d Psal. 104.24 . 25. 26. 27. e Eccles. 1.7 . f Prou. 8.29 . g Iob 38.8 . 9. 10. 11. h Ier. 5.22 . i Psal. 107.23 . 24. 25. 26. 27. k Mat. 4.13 . l Vers. 18. m Luk. 5.3 . n Mat. 18.20 . o Mat. 28.20 . p Psal. 139.9 . q Mat. 4.18 . 19. 20. 21. 22. r Mat. 9.9 . s Mat. 16 . 2● . t Mat. 19 27. u Luk. 14 27. Doct. 1. x 1. Cor. 14.33 . y 1. Cor. 12.12.14 15.16 . &c. z Numb . 16.3 . Vers. 31. 32. 33. a Genes . 3 1. b Gen. 3.5 . c Vers. 9. d 1. Cor. 11.1 . e Act. 4.19 . f 1. Pet. 2.13 . g Ephes. 6.1 . h ●it . 3.1 . i 2. Sam. 24.4 . k Mat. 17. 26.27 . l Psal. 11.6 . m Esai . 7.14 . n Iohn 1.29 . o Rom. 3.3.4 . p Rom. 6.1 . q Esa. 5.4 . r Iohn 3.8 . Doctor King vpon Ionas . L●ct . 4. s Psal. 135.7 . t Gen. 3.8 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Psal. 18.15 . y Psal. 83.14.15 z Psal. 50.3 . a Nah. 1.3 . a Prou. 1.27 . b Psal. 55.6 , 7 , 8. c Luke 2.49 . d Iohn 4 34. e Matth. 19.27 f Iohn 4.12 . g Heb. 2.17 . 18 h 1. Cor. 10.13 . i Rom. 9 11.13 . k Genes . 27.41 . l Genes . 21.14 . m Genes . 27.42 . n Gen. 24. ●0 . 11 o Genes . 28.11 . 1● . 1● p Genes . 31 40. 41 vers . 20. 23 24 q Genes ▪ 32.24 . r Genes . 33.1 . s Genes . 34.25 . t Genes . 35.16 . u Genes . 37 33. x Genes . 45.11 . y Genes . 47.9 . z Genes . 37.8 . 20.24 ▪ 28.36 . a Gen. 39.17.20 b Psal. 105. ●8 . c Genes ▪ 40.14 . 23 d Exo. 12.33.41 . e Exod. 4 2. 6 ▪ 7 , 11 , 12 , 13 , 14 , 21 , 22 , 28. f Heb. 12.3 . g Heb. 10.35 . h Iob 13.15 . i Dan. 3.17 . k Mar. 4.36 . 37. l Luk. 8.23 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Ephes. 2.2 . o Iob 1.19 . p Mat. 10.29 . 30. q 1. Sam ▪ 3.18 . r Ioh. 11.11 . 11. Io● . 11.32 . Gal. 2.9 . u Mat. 26.37 . 38. 40. x Mat. 26 ▪ 31. 41. y Luk. ●6 ▪ 8. z Mat. 24.43 . a Ioh. 12 6. b Io● . 8.44 . c Ioh. 7.30 . d Iob. 3.14 . e Mat. 20.19 . f Luk. 4.29 . g Ioh. 8.59 . h Luk. 13.31 . i 1. Pet. 1.7 . Vs● . k 2. Cor. 1.8 . 9. l Gen. 28.15 . m Psal 91.1 . Vers. 15. n Mar. 6.48 . o Psal. 94.9 . p Psal. 145.9 . q 2. Pet. 3.9 . r Heb. 10.37 . s Heb. 10.23 . t Psal. 46.1 . u M●tth . 11.28 x Matth. 2.2 . y Luke 2.12 . z Iohn 3.2 . a Matth. 10.33 b Psalm . 73.25 . 26 27 28 c Iohn 6.66 . 67 68 69 d Ionas 1.5 . e Psalm . 96.5 . f Exod. 2.10 . g Ionas 1.17 . h Iob 5.1 . i Esay 63.16 . k Ionas 1.6 . l 2. King. 5.3 . m 1. Cor. 1.27 . n Matth. 11.12 . o Hosea 12.4 . p Gen. 32.26.28 q Luke 18.1 . r Matth. 15.22 . s 1. King. 19.5 . t Actes 12.7 . u Dan. 6.10 . x Psal. 119.164 . y Luke 18.1 . z 1. Thes. 5.17 . a Psalm . 141.1 . b Cypr. de orat . dom . Greg. de orat . Aug. ad Prob. c Chrysost. d Nehem. 2.4 . e 2. Cor. 12.8 . f Iames 1.5 . g 2. Pet. 1.5 . h Psalm . 50.15 . i 2. King. 5.15 . k Matth. 8.9 . l Luke 17.9 . m 1. Cor 4.7 . n Matth. 7.7 . o Luke 11.21 . p Ephes. 6.12 . q Reuel . 2.24 . r 2. Cor. 2.11 . s 2. Cor. 11.14 . t Genes . 3.1 . u 1. Pet. 5.8 . x Matth. 4.7 . y 1. Cor. 10.13 . z Iames 5.16 . a Numb . 16.31 . b Exod. 15.25 . c Exod. 14.21 . d Iames 5.17 . e 2. Kings 1.10 . f Iosh●a 10.12 . g Matth. 17.21 . h Exod. 32.10 . i Luke 16.25 . k 1. Pet. 4.17 . Heb. 10.37 . m Rom. 8.29 . n Luke 24.26 . o 2. Tim. 3.12 . p Heb. 12.8 . q Iob 1.9 . r Greg. s Psal. 50.15 . t Psal. 141.2 . a H●s 14.3 . b Mat. 15.8 . Exod. 15.24 . d Niceph. hist. eccles . lib. 10. cap 34. e 2 Sam. 17.23 . f Mat. 27.5 . g Exod. 5.2 . h Exod. 8.8 . i 28. k Ionas 3.3 ▪ l Ionas 4.11 . m Ionas 3.4 . n I●nas 3.5 . o Mat. 12.41 . p Ionas 3.10 . q 2. Pet. 3.4.5 . r 2 ▪ Chro. 36.15 . s Luke 23.40 . t Prou. 1. ● . u Aug. x 1. Sam ▪ 1.15 . y Esa. 38.14 . z Rom. 8 . 2● . a 2. Cor. 11.26 . Orare nescis ? nauiga , p●ecabere . b Mat. 7.8 . c Ioh. 16.23 . d Ps●l . 73.28 . e Rom. 8.35 . 38. f Iam. 4.3 . g Iam. 1.6 . h Mat. 20.22 . i 1. Ioh. 5.14 . k Psal. 78.27 . 28. 29. 30. 31. l 1. Sam. 8.22 . m Mat. 20.23 . n ● . Cor. 12. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Mark. 4.38 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Luk. 8.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Ioh. 13.13 . s Gen. 1.5 8. 10. t Gen. 2.20 . u Heb. 1.4 . x Psal. 123.2 . y Esa. 14.14 . Iude , vers . 6. z Gen. 3.5 . a Gen. 3.19 . b Mat. 11.29 . c Ioh. 13.15 . d Mat. 18 ▪ 3. e Luk. 18. f Esa. 64.6 . g Ephes. 5.11 . h Mal. 4.2 . i Gen. 18.27 . k Basile . l Homer . Epictet . m 1. Ioh. 3.20 . n Psalm . 7.9 . o Gen. 6.5 . p Psa● . 51.5 . q 2. Cor. 3.5 . r Psal. 109.7 . s Gen. 27.12 . t Iob 2.4 . u Aristot. x 1. Cor. 15.26 . y Heb. 9.27 . z Rom. 6.21 . a 2. Cor. 5.10 . b Psal. 55.23 . c Psal 116.15 . d Psal. 91.11 . e Iob 3.3 . f 1. King. 19.4 . g Ioh. 4 ▪ 3. h Phil. 1.23 . i Luk. 2.29 . k 2. Cor. 5.4 . Note . l Reuel . 14.13 . m Mat. 10. n Mat. 14.25 . Mat. 14.30 . p 1. Cor. 10.11 . q Marke . 9.24 . r Rom. 11.20 . Chrysost. de Resurrec . t 1. Sa. 17.34.35 . u Luke 17.5 . x Matth. 7.25 . y Matth. 16.18 . z Psalm . 124.1 . 2. 3. 4. a Heb. 6.19 . b Iob. 27.8 . c Iob 13 ▪ 15. e Prou. 24.14 . f Orig. in diuers . bom . 7. g Heb. 10.23 . h Psalm . 130.1 . i Phil. 1.21 . k 1. Cor. 15.19 . l Iohn 3.16 . m Genes . 15.12 . Iudg. 6.12 . Luke 1.30 . Luke 2.10 . n Matth. 14.26 . o Mat. 12.20 . p Ephes. 2.1 . q Mark. 4.40 . r Amos 3.8 . s Heb. 12.21 . t Deut. 5.29 . u Luke 1.74 . x Rom. 8.15 . y 1. Iohn 4.18 . z Luke 12.32 . a Eccles. 3.1 b Deut. 27.26 . Gal. 3.10 . c Rom ▪ 7.24 . d Psalm . 2.11 . e Phil. 2.12 . f 2. Pet. 2.4.5.6 Iud vers . 6.7 . g Mat. 26.37 . h Mark. 14.33 . i Heb. 5.7 . k Luke 23.31 . l Psal. 55.4.5 . m Psa. 88.15.16 n 2. Cor. 4.8.9 . o Mat. 17.20 . p Mar. 9.22.23 . q Mat. 13.58 . r Mar. 6.5.7 . s Mar. 5.30 . t Luk. 7.9 . u Heb. 3.12 . x Psal. 10.11 . y Iob 2.9 . z Heb. 10.23 . a Heb. 10.35 . b Heb. 12.1 . c Rom. 5.1 . d Prou. 28.1 . e 1. Cor. 15.55 . f Rom. 8.37 . g Iudith 7.30 . 31. h Ioh. 2.3.4 . i Psal. 12.5 . k Psal. 68.1.2 . l Psal. 3.7 . m Psal. 7.6 . n Psal. 9.19 . o Psal. 17.13 . p 1. King. 18.27 . q Psal. 121.4 . r Ioh. 11.41 . s Mar. 4.39 . t Psal. 135.6 . u Psal. 89 9. x Psal. 93 ▪ 4. y Exod. 14.21 . z Iosh. 3.18.19 . a 1. King. 2.8.14 . b Psal. 114.5.7 . c Act. 3.12 . 13. 16. d Act. 14.14.15 e Mat. 12.24 . f 2. Cor. 2.11 . g Exod. 7.11 . h Iob 1. ●9 . i Exod. 7.22 . k 1. Sam. 28.14 . l 2. Cor. 11.14 . m Mat. 13.19 . n 1. Thes. 2.18 . o 2. Thes. ● . 9 . p 1. Sam. 19.10 . q Mar. 9 ▪ 22. r 1. King. 22.22 . s Iob 1.12 . t 1. Sam. 16.14 . u 1. King. 22.22 . x Wisd. 9.15 . y Ier. 7.10 . Pag. 24. z Ephes. 2.2 . a Mat. 10.30 . b Exod. 8.19 . c 1. Sam. 3.18 . d 2. King. 20.19 . e 1. Sam. 28.7 . f Exod. 22.18 . g Deut. 18.10.11 h Luke 4.6 . i Mat. 25.41 . k Ephes. 6.12 . l Luke 11.21 . m Esai . 27.1 . n Zach. 3.2 . o Iohn 16.31 . p 2. Pet. 2.4 . q Iude 6. verse ▪ r Psal. 91.11 . s Reuel . 12.7.8 . t 2. Ki. 6.16.17 . u Rom. 8.31 . x Psal. 23.1.4 . y Psal. 136.4 . z Psal. 33.9 . Psal. 148.5 . a Matth. 8.8 . b Psal. 147.15 . 19. 20. c Psal. 107.25 . d Ier. 10.13 . e Iohn 18.6 . f 2. Cor. 4.17 . g Psal. 30.5 . h Iob 41.22 . i Psal. 65.7 . k Ier. 35.14 . 15. l Heb. 4.14 . m Esa. 55 . 10● 11. n Rom. 1.16 . o ● . Cor. 2.16 . p Heb. 6.7.8 . q Esa. 57.20.21 . r Psal. 55.8 . s Aug. t●m . 8 ▪ in loc . t 1. Cor. 6.15 . u Es●y 9.6 . x Ier. 31.22 . y Esay 29.9 . a Hab. 1.4 . b Iohn 20.31 . c Iohn 1.49 . d Iohn 9.38 . e Mat. 14.33 . f Mat. 27.54 . g Mat. 16.16.17.18 . h Mat. 9.2.3 . i Marke 2.7 . k Mat. 9.6 . l Abak ▪ 2.4 . m 1. Cor. 2.9 . n Isidor . lib. 13. cap. 14. o 2. Sam. 2.14.26 . p 1. Sam. 15.32.33 . q Ruth 1.20 . r Exod. 15.23.24 s Reuel . 8.11 . t Esa. 5.20 . u 1. Ioh. 2.16 . x Prou. 5.3.4 . y Pr●u . 22.14 . z Prou. 6.33 . a Prou. 6.26 . b P●ou . 12.4 . c Prou. 6 32. d Iob 31.12 . e Rom. 1.24 . f Iam 1.17 . g 1. Ioh. 2.16 . h Act. 27.29 . i 1. Pet. 1.7 . k 2. Pet. 1.4 . l 1. Pet. 1.19 . m 2. Tim. 4.10 . n 2. Pet. 2.21 . o Dan. 7.3.4.5.6.7 . p 1. Cor. 15.32 . q Esay 59.5 . r Psal 18.13 . s Psal. 80.13 . t Mat. 10.16 . u Luk. 13.32 ▪ x Mat. 25.33 . y 2. Pet 2.22 . z Mat. 3.7 . a Psal. 49.20 . b Prou. 30.14 . c Psal. 57.4 . d Psal. 59.7 . e Mat. 19.24 . f Rom. 6.19 . g Rom. 1.30 . h Amos 8.6 . i Amo● 2 6. Mat. ●8 . 28 . k Gen. 37.24.26 k Gen. 37.24.26 l Ionas 2.2 . m 2. Pet. 2.8 . n 1. Pet. 2.11 . o Heb. 13.14 . p 2. Cor. 5.1 . q 1. Cor. 4.13 . r 1. Cor. 4.9 . s Matth. 16.26 . t Matth. 10.28 . u Matth. 26.41 x 1. Pet. 5.8 . y Luke 16.8 . z Prou. 31.14 . a Ephes. 5.32 . b 1. Pet. 3.20 . c Phil. 3.20 . d Luke 18.8 . Iohn 6.27 . f Iohn 3.8 . g Mal. 4.2 . h 1. Pet. 3.20 . Mark. 16.16 . k 1. Co. ●2 . 13.27 l 1. Pet. 3.21 . m 1. I●hn . 2.19 . n 1.1 . Cor. 5.7 . o 1. Cor. 5.6 . p Reuel . 3.1 . q Tit. 1.16 . r Amb. in Luc. 8. Cyp. de bono patientiae . t 1. Tim. 1.19 . u Reuel . 12.4 . x Genes . 4 8. y Genes . 10.9 . z Gal 4.29 . a Gen. 25.22 . b Genes . 27.41 . c Genes , 37.20 . d Exod. 3.7 . e Iudges 3.5 . f Iudges 4.2 . g Act. 4.27 . h Ps. 83.6.7.8 . i Heb. 11.35.36 , 37 , 38. k Aug. de ciuit Dei. lib. 22. c. 6. l Hieron . Epist. ad Chromat . & Heliodor . m Euseb. hist. eccles . lib. 2. cap. 26. n Dialog . cont . Luciferianos . o 2. Thes. 2.3 . p Platin. in vit . Bonifacij 3. q Reuel . 20.7 . r Reuel . 3.9 . s Esay . 1.21 . t Nah. 3.1 . u Reuel . 17.5.6 . x Ioh. Villan . hist. Florent . 11. y Nat. hist. li. 24. z Plat. in vit . eius . a Plat. in vit . eius . b Budaeus de asse . Flectere si nequeam superos , Acheronta mouebo . c Acts 24.14 . 15 d Iohn 13.27 . e Iohn 11.53 . f Mat. 27.23 . g Acts 4.27 . h 1. Cor. 54.23 . i Mat. 16.21.22 k Mat. 26.56 . l Mat. 27.51.52 m Mat. 27.45 . n Mat. 27.62 . Vers. 66. Vers. 64. Vers. 66. o Luke 24.21 . p Luk ▪ 24.11 . q Iohn . 20.25 . r Mark. 16.14 . s Luke 24.26 . t Heb. 2.14 . u H●sh 13.14 . x 1. Cor. 15 ▪ 54. y Mat. 26.16.28 z 1. Cor. 11.24.25.26 . a Ephes. 4.8 . b Mal. 4.2 . c Psal. 19.5 . d 1. Cor. 15.14 . e Acts 17.32 . f Acts 26 24. g Esay 63.1 . 2. 3. h Matth. 26.35 . i Reuel . 5.12 . k Reuel . 5. ● . l Esay 53.7 . m Psalm . 60.8 . Psalm . 108.9 . n 1. Cor. 15.25 . o Col. 2. ●5 . p Reuel . 1.18 . q 2. Tim. 1 10. r Psal. 118.23 . s Acts 2.24 . t Psal. 16.8 . 9. 10. u Deut. 19.15 . x Mat. 28.5.6 . Marke 16 6. Luke 24.7 . Iohn●0 ●0 . 12 . y Mat. 27.52.53 z Mat. 28.11 . a Mat. 28.7 . b Iohn 20.17 . c Luke 24.33 , 34.35 . d Luke 24.48 . e 1. Iohn 1.1.3 . f 1. Cor. 15.6 . g Rom. 6.4 . h Re●el . 20.6 . i Mat. 11.29 . k Ier. 6.16 . l Heb. 13.20 . m Phil. 4 7. n Esa. 59.2 . o Rom. 8.20 . p Genes . 3.17.18 q Genes . 3.24 . r Genes . 7.11 . s Genes . 6.6.7 . t Rom. 7.23 . u Esa. 9.6 . x Ephes. 2.13.14 15.16 . y Tit. 3.5 . z Luke 2.14 . a Mat. 3 17. b 2. Cor. 5.17 . c Luke 10.5.6 . d Iohn 14.27 . e Iohn 20.19.21.26 . f Reuel . 14.13 . g 2. Tim. 4.8 . h Genes . 2 1 , 2. i Marke 16.19 . i Heb. 4.3 , 4 , 5. k Heb. 4.8 , 9 , 10 ▪ l Luke 2.29 . m Leuit. 25.10 , 11.12 . n Rom. 8.19 . 20 , 21 , 22 , 23. o 1. Iohn 3.2 . p Tit. 2 . 1●.13 . Reuel . 22.20 . 21. Notes for div A15681-e30390 Psal. 24. ● . 2. Deut. 10.14 . 15. Psal. 119.105 . Iohn 17.3 . Iohn 1.18 . Heb. 1.3 . Phil. 2.6 . 7. Gal. 4.4 . 5. Rom. 8.16 . 1. Iohn 4.2 . Genes . 1.3 . 14. 1. Iohn 1.5 . Heb. 4.13 . Psal. 36.9 . Iohn 1.4 . 9. Matth. 13.11 . Ephes. 5.8 . Phil. 2.15 . Matth. 5.16 . Rom. 13.12 . Tit. 2.11 . Iohn 3.19 . Psalm . 4.7 . Col. 1.12 . 2. Pet. 10. Phil. 2.12 . Psal. 74.16 . Psal. 18.11 . Psal. 139.12 . Psal. 11.6 . Ion. 1.4.5 . Acts 27.18.19.20 . Psal. 18.4.5 . Psal. 18.11 . 12 , 13 , 14 , 15. Psal. 88.6.7 . Psal. 44.17 . 18. 19. Psal. 18.2 . Psal. 73.25.26 . Psal. 46.1 . a Psal. 50.15 . b Psal. 65.5 . c Psal. 95.5 . d Psal. 77.19 . e Psal. 104.24 . 25. 26. 27. 28. 29. 30. f Psal. 93.3 . 4. g Psal. 107.24 . 25. 26. 27. 28. 29. h Psal. 89.9 . i Psal. 68.22 . k Psal. 65.7 . l Psal. 69.34 . m Esa. 24.14 . n Psal. 107.30 . 31. o Psal. 51.15 . p Ier. 31.35 . q Psal. 135.6 . r Psal. 71.8 . s Psal. 34.1 . t Esa. 52.10 . u Psal. 83.2.3 . x Psal. 144.1 . y Psal. 58.11 . y Psal. 58.11 . z Psal. 20.7 . a Psal. 33.17 . b Psal. 79.13 . c 1. Chro. 29.11 . d Psal. 140.7 . Psal. 124.2 . 3 ▪ 4. 5. 6. 7. g Psal. 50.14 . h Exod. 1 5.1.20 . i Iudg. 5.1 . k Psal. 146.2 . l Psal. 18.35 . Psal. 18.39 . m Psal. 18.46 . 47. 48. 49. n Psal. 34.1 . o Psal. 35.28 . p Psal. 40.3 . 4. 5. q Psal. 46 ▪ 9. r Psal. 72.17 . 18. s Leuit. 26.26 . t Ezech. 4.16.17 . u Deut. 8.3 . x Psal. 104.14.15 . y 2. King. 7.1 . z 1. King. 17.14 . a Psal. 33.18 . 19. d Mat. 6.25 . 26. 32. 33. Mat. 5.6 . f ●oh . 6.27 . g 1. Cor. 6.13 . h Ioh. 6.35 . i Ioh. 4.14 . 
A39673	----	Navigation spiritualiz'd: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desir'd reformation from the horrible and destable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommmended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel. Flavel, John, 1630?-1691. 1698 Approx. 405 KB of XML-encoded text transcribed from 114 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A39673 Wing F1173 ESTC R216243 99827983 99827983 32409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39673) Transcribed from: (Early English Books Online ; image set 32409) Images scanned from microfilm: (Early English books, 1641-1700 ; 1925:15) Navigation spiritualiz'd: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desir'd reformation from the horrible and destable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommmended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel. Flavel, John, 1630?-1691. The fourth edition. [24], 118, [2], 80 p. : ill. printed for M. Fabian in Mercers Chappel at the lower end of Cheapside, London : 1698. An edition of "Navigation Spiritualized", first published in 1677. Title words "pleasant .. reflections:" are set in three lines, joined at left by a brace. Frontispiece is a typeset poem, the words framed and intersected by printers' rules in the form of a St. Andrews cross. Imprimatur at foot of A5r reads: Geo. Stradling, S.T.P. Rev. in Christo Pat. D. Gilb. Archiepisc. Cant. a Sac. Domest. Ex Æd. Lamb. Dec. 14. 1663. The "essay toward their much desir'd reformation" has separate pagination and a separate title page which reads: A pathetical and serious disswasive from the horrid and detestable sins of drunkenness, swearing, uncleanness forgetfulness of mercies, vioation of promises; and atheistical contempt of death. Applied by way of caution to sea-men, and now added as an appendix to their New compass. ..; there is no edition statement; imprint is dated 1698 and reads in part: Printed by Tho. Parkust [sic] and M. Fabian; register is continuous. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Anglican authors -- Early works to 1800. Spiritual healing -- England -- Early works to 1800. Sailors -- Religious life -- England -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Emma (Leeson) Huber Sampled and proofread 2003-05 Aptara Rekeyed and resubmitted 2003-09 Emma (Leeson) Huber Sampled and proofread 2003-09 Emma (Leeson) Huber Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Navigation Spiritualiz'd : OR , A NEW COMPASS FOR SEAMEN Consisting of XXXII Points Of Pleasant OBSERVATIONS , Profitable APPLICATIONS , and Serious REFLECTIONS : All concluded with so many Spiritual Poems . Whereunto is now Added , I. A Sober Consideration of the Sin of Drunkenness . II. The Harlot's Face in the Scripture-Glass . III. The Art of Preserving the Fruit of the Lips. IV. The Resurrection of Buried Mercies and Promises . V. The Sea-man's Catechism . Being an Essay toward their much de●●●d Reformation from the Horrible and Destable Sins of Drunkenness , Swearing , Vncleanness . Forgetfulness of Mercies , Violation of Promises , and Atheistical Contempt of Death . Fit to be seriously Recommended to their Profane Relations , whether Sea-men or Others , by all such as Unfeignedly desire their Eternal Welfare . And they said , Come , let us cast Lots , that we may know for whose [ cause ] this evil is come upon us , Jonah 1. 7. Knowing therefore the terrours of the LORD , we perswade Men , 2 Cor. 5. 11. By Iohn Flavel , Minister of the Gospel . The Fourth Edition . London , Printed for M. Fabian in Mercers Chappel at the lower end of Cheapside , 1698. What good might Seaman get if once they were But heavenly 〈◊〉 ? if they could but steer Th● Christ●●s course , the Soul might then enjoy Sweet Peace , they might like Seas or-flow with Joy. Were God our All , how would our Comforts double Upon us ! thus the Seas of all our trouble Would be divinely sweet Men should endeavour To see God now , and be with him for ever . To All Masters , Marriners and Seamen : Especially such as belong to the Borrough of Clifton , Dartmouth and Hardnes , in the County of Devon , Sirs , I Find it Story'd of Anacharsis , that when one Ask'd him , Whether the Living or the Dead were more ? He returned this Answer , You must first tell me ( saith he ) in which Number I must place Sea-men ; Intimating thereby , that Sea-men are , as it were , a Third sort of Persons , to be Number'd neither with the Living nor the Dead ; their Lives hanging continually in suspence before them . And it was anciently accounted the most desperate Imployment , and they little better than lost Men that us'd the Seas . Through all my Life ( saith Aristotle ) Three things do especially repent me : First , That ever I reveal'd a Secret to a Woman . Secondly , That ever I remain'd one day without a Will. Thirdly , That ever I went to any place by Sea , whither I might have gone by Land. Nothing ( saith another ) is more miserable , than to see a Virtuous and Worthy Person upon the Sea. And although Custom , and the great Improvement of the Art of Navigation , have made it less formidable now , yet are you no further from death than you are from the waters , which is but a remove of two or three inches . Now you that border so nigh upon the confines of death and eternity every moment , may well be supposed to be Men of singular Piety and Seriousness : For nothing more composes the Heart to such a frame , than the lively apprehensions of Eternity do : and none have greater external advantages for that , than you have . But alas ! for the generality , What sort 〈◊〉 Men are more ungodly , and stupidly insensible of eterna concernments ? Living , for the most part , as if they had made a Covenant with death , and with hell were at agreement . It was an ancient saying , Qui nescit orare , discat navigare , He that knows not how to Pray , let him go to Sea. But we may say now , ( alas , that we may say so in times of greater light ) He that would learn to be pro●ane , to drink , and swear , and dishonour God , let him go to Sea. As for Prayer , it is a rare thing among Sea-men , they count that a needless-business : they see the prophane and vile deliver'd as well as others ; and therefore , What profit is there if they Pray unto him ? Mal. 3. 4. As I remember , I have read of a profane Souldier , who was heard swearing , though he stood in a place of great danger ; and when one that stood by him warned him , saying , Fellow-souldier , do not Swear , the Bullets flie ; he answer'd , They that swear come off as well as they that pray ▪ Soon after a shot hit him and down he fell . Plato diligently admonisht all Men to avoid the Sea ; For ( saith he ) it is the School-master of all Vice and Dishonesty . Sirs ! it is a very sad consideration to me , that you who float upon the great deeps , in whose bottom so many Thousand poor miserable Creatures lie , whose sins have sunk them down , not only into the bottom of the Sea , but of Hell also , whither divine vengeance hath pursu'd them : That you ( I say ) who daily float , and hover over them , and have the roaring waves and billows that swallow'd them up , gaping for you as the next prey , should be no more affected with these things . Oh what a Terrible Voice doth God utter in the Stroms ! It breaks the Cedars , shakes the Wilderness , makes the Hinds to Calve , Psal. 29. 5. And can it not shake your hearts This Voice of the Lord is full of Majesty , but his Voice in the Word is more efficacious and powerful , Heb. 4. 12. to convince and rip up the heart . This Word is exalted above all his Name , Psal. 138. 3. and if it cannot awaken you , it is no wonder you remain secure and dead , when the Lord utters his Voice in the most dreadful storms and tempests . But if neither the Voice of God uttered in his dreadful Works , or in his glorious Gospel , can effectually awaken and rouze , there is an Euroclidon , a fearful storm coming , which will so awaken your souls , as that they shall never sleep any more , Psal. 11. 6. Upon the wicked he shall reign Snares , Fire and Brimstone , and an horrible Tempest : This is the portion of their Cup. You that have been at Sea in the most Violent storms , never felt such a storm as this , and the Lord grant you never may ; no Calm shall follow this Storm . There are some among you , that , I am perswaded , do truly fear that God in whose hand their Life and Breath is ; Men that fear an Oath , and are an honour to their Profession ; who drive a Trade for Heaven , and are diligent to secure the happiness of their Immortal souls , in the Insurance-Office above : but for the generality , alas ! they mind none of these things . How many of you are coasting to and fro , from one Country to another ? but never think of that Heavenly Country above , nor how you may get the Merchandize thereof , which is better than the Gold of Ophir . How oft do you tremble to see the foaming V , Vaves dance about you , and wash over you ? yet consider not how terrible it will be to have all the waves and billows of God's wrath to go over your souls , and that for ever . How glad are you , after you have been long toss'd upon the Ocean , to descry Land ? And how yare and eagerly do you look out for it ? who yet never had your hearts warmed with the consideration of that Ioy which shall be among the Saints , when they arrive at the Heavenly Strand , and set foot upon the shore of Glory . O Sirs ! I beg of you , if you have any regard to those precious immortal Souls of yours , which are also imbarqued for Eternity , whither all winds blow them , and will quickly he at their Port of Heaven or Hell , that you will seriously mind these things , and learn to steer your course to Heaven , and improve all Winds ( I mean opportunities and means ) to waft you thither . Here you venture life and liberty , run through many Difficulties and Dangers , and all to compass a perishing Treasure ; yet how often do you return disappointed in your Designs ? or if not , yet it is but a fading short-liv'd Inheritance , which like the flowing Tide , for a little while , covers the shore , and then returns , and leaves it naked and dry again : And are not Everlasting Treasures worth venturing for ? Good Souls , be wise for Eternity : I here present you with the Fruit of a few spare Hours , redeemed for your sakes , from my other Studies and Imployments , which I have put into a new Dress and Mode . I have endeavoured to cloath Spiritual Matters in your own Dialect and Phrases , that they might be the more intelligible to you ; and added some pious Poems , with which the several Chapters are concluded , trying by all means to assault your several Affections , and as the Apostle speaks , to catch you with guile . I can say nothing of it ; I know it cannot be without its manifold imperfections , since I am conscious of so many in my self : Only this I will adventure to say of it , That how defective or empty soever it be in other respects , yet it is stuffed and filled with much true love to , and earnest desires after the salvation and prosperity of your Souls . And for the other defects that attend it , I have only two things to offer , in way of excuse : It is the first Essay that I ever made in this kind , wherein I had no President : And it was hastned , for your sakes , too soon out of my hands , that it might be ready to wait upon you , when you undertake your next Voyage ; so that I could not revise and polish it . Nor indeed was I sollicitous about the stile ; I consider , I writ not for Critical and Learned Persons : my design is not to please your Fancies any further , than I might thereby get advantage to profit your Souls . I will not once question your welcome Reception of it : If God shall bless these Meditations to the Conversion of any among you , you will be the Gainers , and my heart shall rejoyce , even mine . How comfortably should we shake hand with you , when you go abroad , were we perswaded your Souls were interested in Christ , and secured from perishing , in the New Convenant ? What life would it put into our Prayers for you , when you are abroad , to consider that Iesus Christ is interceeding for you in Heaven , whilst we are your Remembrancers here on Earth ? How quiet would our hearts be , when you are abroad in Storms ; did we know you had a special Interest in him whom Winds and Seas obey ? To conclude , what Ioy would it be to your Godly Relations , to see you return new Creatures ? Doubtless more than if you came home laden with the Riches of both Indies . Come , Sirs ! set the heavenly Jerusalem upon the Point of your New Compass ; make all the Sail you can for it ; and the Lord give you a prosperous Gale , and a safe Arrival in that Land of Rest. So prays Your most Affectionate Friend to serve you , in Soul-Concernments . IOHN FLAVEL . IMPRIMATUR , Geo. Stradling , S. T. P. Rev. in Christo Pat. D. Gilb. Archiepisc. Cant. a. Sac. Domest . Ex Aed . Lamb. Dec. 14. 1663. To every Sea-man Sailing Heavenward . Ingenious Sea-man , THE Art of Navigation , by which Islands especially are enriched , and preserved in safety from Forensical Invasions ; and the wonderful Works of God in the great Deep , and Foreign Nations are most delightfully and fully beheld , &c. is an Art of exquisite excellency , ingenuity , rarity , and mirability : But the Art of Spiritual Navigation is the Art of Arts. It is a gallant thing to be able to carry a Ship richly laden round the World : but it is much more gallant to carry a Soul ( that rich loading , a Pearl of more worth than all the Merchandise of the world ) in a body ( that is liable to leaks and bruises as any Ship is ) through the Sea of this World ( which is as unstable as water , and hath the same brinish taste and salt gust which the waters of the Sea have ) safe to Heaven ( the best Haven ) so as to avoid splitting upon any Soul-sinking Rocks , or striking upon any Soul-drowning Sands . The Art of Natural Navigation is a very great mystery ; but the Art of Spiritual Navigation is by much a greater mystory . Humane wisdom may teach us to carry a Ship to the Indies ; but the Wisdom only that is from above can teach us to steer our course aright to the Haven of Happiness . This Art is purely of Divine Revelation . The truth is , Divinity ( the Doctrine of living to God ) is nothing else , but the Art of Soul-Navigation , revealed from Heaven . A meer man can carry a Ship to any desired Port in all the World , but no meer man can carry a Soul to Heaven . He must be a Saint , he must be a Divine ( so all Saints are ) that can be a Pilot to carry a Soul to the fair Haven in Emanuel's land . The Art of Natural Navigation is wonderfully improved since the coming of Christ , before which time ( if there be truth in History ) the use of the Loadstone was never known in the world ; and before the vertue of that was revealed unto the Mariner , it is unspeakable with what uncertain wandrings Sea-men floated here and there , rather than sailed the right and direct way . Sure I am , the Art of Spiritual Navigation is wonderfully improved since the coming of Christ : it oweth its clearest and fullest discovery to the coming of Christ. This Art of Arts is now perfectly revealed in the Scriptures of the Old and New Testament ; but the Rulers thereof are dispers'd up and down therein . The collecting and methodizing of the same , cannot but be a work very useful unto Souls : Though when all is done , there is an absolute necessity of the teachings of the Spirit , and of the anointing that is from above , to make Souls Artists in sailing Heavenward . The Ingenious Author of the Christians Compass , or the Marriners Companion , makes three Parts of this Art ( as the School-men of Divinity , ) viz. Speculative , Practical , and Affectionate . The principal things necessary to be known by a Spiritual Sea-man , in order to the steering rightly and safely to the Port of Happiness , he reduceth to four Heads , answerable to the four general Points of the Compass ; making God our North ; Christ our East ; Holiness our South ; and Death our West Points . Concerning God , we must know , 1. That he is , Heb. 11. 6. and that there is but one God , 1 Cor. 8. 5 , 6. 2. That this God is that Supreme Good , in the enjoyment of whom all true happiness lies , Psal. 4. 6 , 7. Mat. 5. 8. — 18. 20. 3. That ( Life eternal lying in God , and he being incomprehensible and unconceivable in Essence , as being a Spirit ) our best way to eye him is in his Attributes , Exod. 34. 5 , 6 , 7. and works , Rom. 1. 20. and especially in his Son , 2 Cor. 4. 6. 4. That as God is a Spirit , so our chiefest , yea only way of knowing , enjoying , serving , and walking with him , is in the Spirit likewise , Ioh. 4. 24. Concerning Christ , we must know , 1. That he is the true Sun which ariseth upon the World , by which all are enlightned , Iohn 1. 9. Mal. 3. 2. Luke 1. 78 , 79. 2. That God alone is in him , reconciling himself to the World , 2 Cor. 5. 19. 1 Cor. 1. 30. Iohn 14. 6. 3. That Jesus Christ is only made ours by the union and in-dwelling of himself in us through the spirit , 1 Cor. 2. 9 , 10. and 6. 17. Ioh. 16. 8 , 9. 1 Cor. 12. 3. 13. 4. That the way of the spirits uniting us to Christ , is by an act of Power on his part , and by an act of Faith on our parts , Iohn 3. 16. last 5. 29. Eph. 3. 17. Concerning Holiness , we must know , 1. That whoever is in Christ is a new creature , 2 Cor. 5. 17. 1 Cor. 6. 11. 2. Holiness is the Souls highest lustre , Exod. 15. 11. when we come to perfection in Holiness , then is our Sun at the height in us . 3. Holiness , is Christ filling the Soul ; Christ our Sun is at highest in our hearts , when they are most holy . 4. This Holiness is that which is directly opposite to sin : sin eclipses holiness , and holiness scatters sin , Heb. 7. 26. Phil. 2. 15. 2 Pet. 3. 11. Concerning Death , we must know , 1. Death is certain : the Sun of our Life will set in Death : when our days come about to this Western-point , it will be night , Heb. 9. 27. Psal. 49. 7 , 9. 2. If we die in our sins out of Christ , we are undone for ever , Iob 8. 24. Phil. 1. 21. 3. It is our benighting to die , but it 's not our annihilating , 1 Cor. 15. Rev. 20. 12. 4. After Death comes Judgment ; all that die shall arise to be judged , either for life or death the second time , Heb. 9. 27. Mat. 25. Heb. 6. 2. These four heads , and the particulars under them are as necessary to be known in Spiritual Navigation , as the four Points of the Compass are in Natural Navigation . The things which we ought to do , in order to our arrival to our Happiness , our Author makes as many as there be Points in the Compass . And for an help to memory , we may begin every particular with initial known Letters on the Points of the Compass . 1. N. Never stir or steer any course , but by ●ight from God , Psal. 119. 105. Isa. 8. 10. 2. N. and by E. Never Enter upon any Design , but such as tends towards Christ , Act. 10. 43. 3. N. N. E. Note Nothing Enviously , which thrives without God , Psal. 73. 12 , 13. 4. N. E. and by N. Never Enterprize Not-warrantable courses , to procure any the most prized or conceited advantages , 1. Tim. 6. 9 , 10. 5. N. N. E. Now Entertain the sacred Commands of God , if hereafter thou expect the soveraign consolations of God , Psal. 119. 48. 6. N.E. and by E. Never Esteem Egypt's Treasures so much , as for them to forsake the People of God , Heb. 11. 26. 7. E. N. E. Err not , Especially in soul-affairs , Ia. 1. 16. 1 Tim. 1. 19 , 20. 2 Tim. 2. 18. 8. E. and by N. Eschew Nothing but sin , 1 Pet. 3. 11. Iob 1. 7 , 8-31 . 34. 9. E. Establish thy heart with grace , Heb. 13. 9. 10. E. and by S. Eye Sanctity in every action , 1 Pet. 1. 15. Zech. 14. 29. 11. E. S. E. Ever Strive Earnestly to live under , and to improve the means of Grace . 12. S.E. and by E. Suffer Every Evil of punishment of sorrow , rather than leave the ways of Christ and Grace . 13. S.E. Sigh Earnestly for more enjoyments of Christ. 14. S.E. and by S. Seek Evermore some Evidences of Christ in you the hope of glory . 15. S.S.E. Still Set Eternity before you , in regard of enjoying Jesus Christ , Ioh. 17. 24. 16. S. and by E. Settle't Ever in your soul , as a principle which you will never depart from , that holiness and true happiness are in Christ and by Christ. 17. S. Set thy self always as before the Lord , Psal. 16. 8. Acts 2. 25. 18. S and by W. See Weakness hastning thee to death , even when thou art at the highest pitch or point . 19. S. S. W. See Sin Which is the sting of Death , as taken away by Christ , 1 Cor. 15. 55 , 56. 20. S.W. and by S. Store up Wisely Some provisions every day for your dying day . 21. S.W. Set Worldly things under your feet , before death come to look you in the face . 22. S.W. and by W. Still Weigh and Watch with loins girded and lamps trimmed , Luk. 12. 35 , 36 , 37. 23. W. S. W. Weigh Soul-Works , and all in the ballance of the Sanctuary . 24. W. and by S. Walk in Sweet communion with Christ here , and so thou maist die in peace , Luk. 2. 29. 25. W. Whatsoever thy condition be in this world , eye God as the disposer of it , and therein be contented , Phil. 4. 11. 26. W. and by N. Walk Not according to the course of the most , but after the example of the best . 27. W.N. W. Weigh Not What men speak or think of thee , so God approve thee , 2 Chro. 10. 18. Rom. 2. 28 , 29. 28. N. W. and by W. Never Wink at , but Watch against small sins , nor neglect little duties , Eph. 5. 15. 29. N.W. Never Wish rashly for death , nor love life too inordinately , Iob 3. 4. 30. N. W. and by N. Now Work Nimbly ere night come , Ioh. 12. 35 , 36. Eceles . 9. 10. 31. N. N. W. Name Nothing When thou pleadest with God for thy Soul , but Christ and Free-grace , Dan. 9. 17. 32. N. and by W. Now Welcome Christ , if at death thou wilt be welcomed by Christ. A tender , quick , enlivened , and enlightened Conscience , is the only Point upon which we must erect these Practical Rules of our Christian Compass , Heb. 13. 1. 2 Cor. 1. 12. Our Memory , that is the Box in which this Compass must be kept , in which these Rules must be treasured , that we may be as ready and expert in them , as the Marriner is in his Sea-compass . So much for the speculative and practical parts of the Art of Soul-Spiritual-Navigation . The Affectionate part doth principally lie in the secret motions or movings of the Soul towards God , in the Affections which are raised and warmed , and especially appear active in Meditation : Meditation being as it were the Limbeck or Still in which the Affections heat and melt , and as it were drop sweet spiritual Waters . The affectionate Author of the Christians Compass doth indeed , in the third and last part of his Undertaking , hint at several Meditations which the spiritual Seaman is to be acquainted with , unto which thou hast an excellent Supplement in this New Compass for Seamen . This Collection is prefixt , that at once thou mayest view all the Compasses ( both the Speculative , Practical , and Affectionate ) by which thou must steer Heaven-ward . What further shall be added by way of Pre●●●e , is not to commend this New Compass , which indeed ( 2 Cor. 3. 1. ) needs no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Letters of Commendation , or any Panegyrick to usher it into any honest heart : but to stir up all , especially Sea-men , to make conscience of using such choice helps for the promoting the sanctification and salvation of their Souls , for the making of them as dexterous in the Art of Spiritual Navigation , as any of them are in the Art of Natural Navigation , Consider therefore . 1. What rich Merchandize thy Soul is . Christ assures us , one Soul is more worth than all the world . The Lord Iesus doth as it were put the whole world in one scale , and one soul in the other , and the world is found too light , Mat. 16. 26. Shouldst thou by skill in Natural Navigation carry safe all the treasures of the Indies into thine own Port , yea , gain the whole world , and for want of skill in spiritual Navigation lose thy soul , thou wouldst be the greatest loser in the world . So far wilt thou be from profiting by any of thy Sea-voyages . There is a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those words of Christ , What is a man profited if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? More is meant , than is spoken . 2. What a leaking Vessel thy body is in which this unspeakable inconceivable rich Treasure , thy soul , is embarked ! O the many diseases and distempers in the humors and passions , that thy body is subject to ! It is above 2000 years ago , that there have been rekoned up 300 Names of Diseases ; and there be many under one name , and many nameless , which pose the Physicians not only how to cure them , but how to call them . And for the affections and passions of the Mind , the distempers of them are no less deadly to some , than the diseases of the body . But besides these internal causes , there are many external causes of Leaks in this Vessel , as poisonous malignities , wrathful hostilities , and casual mishaps ; very small matters may be of great moment to the sinking of this Vessel . The least Gnat in the Air may choak one , as it did Adrian , a Pope of Rome ; a little hair in Milk may strangle one , as it did a Counsellor in Rome ; a little stone of a Raisin may stop ones breath , as it did the Poetical Poet Anacreon . Thus you see what a leaking Vessel you sail in . Now the more leaky any ship is , the more need there is of skill to steer wisely . 3. Consider what a dangerous Sea the World is , in which thy Soul is to sail in the leaking ship of thy body . As there are not more changes in the Sea , than are in the World , the world being only constant in inconstancy , The fashion of this world passeth away , 1 Cor. 7. 31. so there are not more dangers in the Sea for ships , than there are in the world for souls . In this world Souls meet with Rocks and Sands , Syrens and Pyrates . Worldly Temptations , worldly Lusts , and worldly Company cause many to drown themselves in perdition , 1 Tim. 6. 9. The very things of this world endanger our Souls . By worldly Objects we soon grow worldly . It is hard to touch Pitch , and not be defiled . The lusts of this world stain our glory , and the men of t●is world pollute all they converse with . A man that keeps company with the men of this world , is like him that walketh in the Sun , tanned insensibly . Thus you have hinted the dangerousness of the Sea wherein you are to sail . Now , the more dangerous the Sea is , the more requisite it is the Sailer be an Artist . 4. Consider , what if through want of skill in the heavenly Art of spiritual Navigation , thou shouldst not steer thy C●●rse aright ! I will instance only in two consequents thereof . 1. Thou wilt never arrive at the Haven of Happiness . 2. Thou shalt be drowned in the Ocean of God's wrath . As true as the Word of God is true ; as sure as the Heavens are over thy head , and the Earth under thy feet ; as sure as thou yet livest and breathest in this Air : so true and certain it is , thou shalt never enter into Heaven , but sink into the depth of the bottomless pit . Am I not herein a Messenger of the saddest Tidings that ever yet thy Ears did hear ? Possibly now thou makest a light matter of these things , because thou dost not know what it is to miss of Heaven , and what it is for ever to lie under the wrath of God : but hereafter thou wilt know fully , what it is to have thy Soul lost eternally , so lost , as that God's mercies , and all the good there is in Christ , shall never save it ; and as God hath set and ordered things , can never save it . Hereafter thou wilt be perfectly sensible of the good that thou mightest have had , and of the evil that shall be upon thee ( this is God's peculiar Prerogative , to make a Creature as sensible of Misery as he pleaseth , ) then thou wilt have other thoughts of these things than now thou hast . Then the thoughts of thy mind shall be busied about thy lost Condition , both as to the pain of loss , and the pain of sense ; so that thou shalt not be able to take any ease any moment : then , that thy torments may be increased , they acknowledge , the truth of thy apprehensions , yea . the strength of them , shall be encreased ; thou shalt have true and deep apprehensions of the greatness of that good that thou shalt miss of , and of that evil which thou shalt procure unto thy self ; and then thou shalt not be able to choose , but to apply all thy loss , all thy misery to thy self , which will force thee to roar out , O my loss ! O my misery ! O my unconceivable unrecoverable loss and misery ! Yea , for the increasing of thy torments , thy Affections and Memory shall be enlarged . O that , to prevent that lose and misery , these things may now be known and laid to heart ! O that a blind Understanding , a stupid Judgment , a bribed Conscience , a hard Heart , a bad Memory , may no longer make Heaven and Hell to seem but trifles to thee ! Thou wilt then easily be perswaded to make it thy main business here , to become an Artist in Spiritual Navigation . But to shut up this Preface , I shall briefly acquaint Sea-men , why they should , of all others , be Men of singular Piety and Heavenliness , and therefore more than ordinarily study the heavenly Art of Spiritual Navigation . O that Sea-men would therefore consider , 1 : How nigh they border upon the Confines of Death and Eternity every moment . There is but a step , but an inch or two between them and their Graves continually . The next Gust may over-set them ; the next Wave may swallow them up . In one place lies lurking dangerous Rocks , in another perilous Sands , and every-where stormy Winds , ready to destroy them . Well may the Sea-men cry out , Ego crastinum non habui : I have not had a Morrow in my hands these many Years . Should not they then be extraordinary serious and heavenly continually ? Certainly ( as the Reverend Author of this New Compass well observes ) nothing more composeth the heart to such a frame , than the lively apprehensions of Eternity do ; and none have greater external advantages for that , than Sea-men have . 2. Consider ( Sea-men ) what extraordinary help you have by the Book of the Creatures ; the whole Creation is God's Voice , it is God's excellent Hand-writing , or the Sacred Scriptures of the Most High , to teach us much of God , and what reasons we have to bewail our Rebellion against God , and to make conscience of obeying God only , naturally and continually . The Heavens , the Earth , the Waters , are the three great Leaves of this Book of God , and all the Creatures are so many Lines in those Leaves . All that learn not to fear and serve God by the help of this Book , will be left inexcusable , Rom. 1. 20. How inexcusable then will ignorant and ungodly Sea-men be ? Sea-men should , in this respect , be the best Scholars in the Lord's School , seeing they do more , than others , see the Works of the Lord , and his Wonders in the great Deep , Psal. 107. 24. 3. Consider how often you are nearer Heaven than any People in the World. They mount up to heaven , Psal. 107. 26. It has been said of an ungodly Minister , that contradicted his Preaching in his Life and Conversation , That it was pity he should e're come out of the Pulpit , because he was there as near Heaven as ever he would be . Shall it be said of you , upon the same account , That 't is pi●y you should come down from the high-towring Waves of the Sea ? Should not Sea-men , that in stormy Weather have their feet ( as it were ) upon the Battlements of Heaven , look down upon all earthly Happiness in this World but as base , waterish , and worthless ? The great Cities of Campania seem but small Cottages to them that stand on the ●lpes . Should not Sea-men , that so oft mount up to Heaven , make it their main business here , once at last to get into Heaven ? What ( Sea-men ) shall you only go to Heaven against your Wills ? When Seamen mount up to Heaven in a storm , the Psalmist tells us , That their souls are melted because of trouble . O that you were continually as unwilling to go to Hell , as you are in a storm to go to Heaven ! 4. And lastly , Consider what engagements lie upon you to be singularly holy , from your singular deliverances and salvations . They that go down to the Sea in Ships , are sometimes in the Valley of the shadow of Death , by reason of the springing of perilous Leaks ; and yet miraculously delivered , either by some wonderful stopping of the Leak , or by God's sending some Ship within their sight , when they have been far out of sight of any Land ; or by his bringing their near-perishing Ship safe to shore . Sometimes they have been in very great danger of being taken by Pirates , yet wonderfully preserved , either by God's calming of the Winds in that part of the Sea where the Pirates have sail'd , or by giving the poor pursued Ship a strong gale of Wind to run away from their Pursuers ; or by sinking the Pirates , &c. Sometimes their Ships have been cast away , and yet they themselves wonderfully got safe to shore upon Planks , Yards , Masts , &c. I might be endless in enumerating their Deliverances from Drowning , from Burning , from Slavery , &c. ( Sure Sea-men ) your extraordinary Salvations lay more than ordinary engagement upon you , to praise , love , fear , obey , and trust in your Saviour and Deliverer . I have read , that the enthralled Greeks were so affected with their Liberty , procured by Flaminius the Roman General , that their shrill Acclamations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Saviour , a Saviour , made the very Birds fall down from the Heavens astonished . O how should Seamen be affected with their Sea-Deliverances ! Many that have been deliver'd from Turkish Slavery , have vowed to be Servants to their Redeemers all the days of their Lives . Ah , Sirs , will not you be more than ordinarily God's Servants all the days of your Lives , seeing you have been so oft , so wonderfully r●deemed from Death it self by him ? Verily , do what you can , you will die in God's Debt . As for me , God forbid , that I should sin against the Lord , in ceasing to pray for you , 1 Sam. 12. 23 , 24. That by the perusal of this short and sweet Treatise , wherein the jucicious and ingenious Author hath well mixed utile dulci , profit and pleasure , you may learn the good and right way , even to fear the Lord , and serve him in truth with all your hearts , considering how great things he hath done for you : This is the hearty Prayer of Your Cordial Friend , earnestly desirous of a prosperous Voyage for your precious and immortal Souls , T.M. The AUTHOR to the READER . WHen Dewy-cheek'd Aurora doth display Her Curtains , to let in the New-born Day , Her heavenly Face looks Red , as if it were Dy'd with a modest Blush , 'twixt Shame and Fear . Sol makes her blush , suspecting that he will Scorch some too much , and others leave to chill , With such a Blush , my little New-born Book Goes out of hand , suspecting some may look Vpon it with Contempt , while others raise So mean a Peice too high , by flattering Praise . It s Beauty cannot make its Father dote ; 'T is a poor Babe , clad in a Sea-green Coat . It s gone from me too young , and now is run To Sea , among the Tribe of Zebulun . Go , Little Book , thou many Friends wilt find Among that Tribe , who will be very kind ; And many of them Care of Thee will take , Both for thy own , and for thy Father's sake . Heav'n save it from the dang'rous Storms and Gusts . That will be rais'd against it by Mens Lusts. Guilt makes Men angry , Anger is a Storm ; But Sacred Truth 's thy shelter , fear no harm . On Times , or Persous , no Reflection's found ; Though with Reflections few Books more abound . Go , Little Book , I have much more to say , But Sea-men call for thee , thou must away . Yet e're you have it , grant me One Request ; Pray do not keep it Prisoner in your Chest. BOOKS Lately Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside ▪ MR. Flavel's Fountain of Life open'd , or a Display of Christ in his Essential and Mediatorial Glory , in 42 Sermons , Quarto . — His Treatise of the Soul of Man , Quarto . — Divine Conduct , or Mystery of Providence . Burgesses Golden Snuffers , a Sermon Preach'd to the Society for Reformation of Manners . Sylvester's Reformation Sermon . How 's Reformation Sermon . Singing of Psalms Vindicated from the Charge of Novelty , in Answer to Dr. Russel , Mr. Marlow , &c. Bury's Looking-Glass for the Unmarry'd . Discourses upon the Rich Man and Lazarus , by Mr. Timothy Cruso . BOOKS Printed for and Sold by M. Fabian in Mercers Chappel at the lower end of Cheapside . Viz. HYmens Praeludia or Loves Master-piece , being that so much admired Romance , called Cleopat●a . Gouges Word to Saints and Sinners . — Christian directions . The Protestant School or a Spelling-book , by Moses Lane School-master , being the most copious extant . The Pastoral Letters of the Incomparable Iurieu , directed to the Protestants in France groaning under the Babylonish Tyranny translated : Wherein the Sophistical arguments and unexpressible Cruelties made use of by the Papists for making Converts ; are laid open and expos'd to just abhorrence . Unto which is added a brief account of the Hungarian Persecution . The History of Scotland from the year 1423 to 1542 containing the Lives and Reigns of Iames the 1 2 3 4 and 5 with several memorials of State during the Reigns of Iames the 6 and Charles the 1. Illustrated with their Effiges in Copper Plates , by W. Drummond of Hauthornden With a Prefatory Introduction taken out of the Records of that Nation by Mr. Hall of Grays Inn. The 2 Edition with a brief account of the Authors Life . Collyers Compendions Discourses . — Self denyal . Bampfields reply to Dr. Wallis . Gosnold of Baptism . Post with a Pacquet of Letters . School for Princes . Spiritual guide to disentangled Souls , by P. Molino . Learnings Foundation firmly laid in a short method of teaching to read English , more exact and easie than ever was yet publish'd by any : comprehending all things necessary for the perfect and speedy attaining the same : Whereby any one of discretion may be brought to read the Bible truly in the space of a Month tho' he never knew a Letter before , the truth whereof hath been confirm'd by manifold experience , by George Robertson School-master . A New Compass for Sea-Men : OR , Navigation Spiritualiz'd . CHAP. I. The Launching of a Ship plainly sets forth Our double State , by First and Second Birth . OBSERVATION . NO sooner is a Ship built , launched , rigged , victualled , and manned , but she is presently sent out into the boisterous Ocean , where she is never at rest , but continually fluctuating , tossing and labouring , until she be either overwhelmed and wrecked in the Sea , or through Age , knocks and bruises , grows leaky and unserviceable ; and so is haled up , and ript abroad . APPLICATION . No sooner come we into the World as Men , or as Christians , by a natural , or supernatural Birth ; but thus we are tost upon a Sea of Troubles , Job 5. 7. Yet Man is born to trouble , as the sparks flie upwards . The spark no sooner comes out of the fire , but it flies up naturally ; it needs not any external force , help , or guidance , but ascends from a principle in it self : So naturally , so easily , doth trouble rise out of sin . There is radically all the misery , anguish , and trouble in the World , in our corrupt Natures . As the spark lies close hid in the coals , so doth misery in sin : Every sin draws a rod after it . And these sorrows and troubles fall not only on the Body , in those breaches , flaws , deformities , pains , aches , diseases to which it is subject , which are but the groans of dying Nature , and its crumbling , by degrees , into dust again ; but on all our Imployments and Callings also , Gen. 3. 17 , 18 , 19. These are full of pain , trouble , and disappointment . Hag. 1. 6. We earn Wages , and put it into a Bag with holes , and disquiet our selves in vain ; all our Relations full of trouble . The Apostle speaking to those that Marry , saith , 1 Cor. 7. 28. Such shall have trouble in the flesh . Upon which words one glosseth thus : Flesh and Trouble are Marry'd together , whether we Marry or no : But they that are Marry'd , Marry with , and Match into new troubles : All Relations have their burdens , as well as their comforts . It were endless to enumerate the sorrows of this kind ; and yet the troubles of the Body , are but the body of our troubles : The spirit of the Curse falls upon the spiritual and noblest part of Man. The Soul and Body , like to Ezekiel's Roll , are written full with sorrows , both within and without . So that we make the same report of our lives , when we come to die , that old Iacob made before Pharaoh , Gen. 47. 9. Few and evil have the days of the years of our lives been . For what hath Man of all his labour , and of the vexation of his heart , wherein he hath laboured under the Sun ? For all his days are sorrows , and his travel grief , yea , his heart taketh no rest in the night : This is also vanity , Eccles. 2 22 , 23. Neither doth our New Birth free us from troubles , though then they be sanctify'd , sweetned , and turned into blessings to us . We put not off the Humane , when we put on the Divine Nature ; nor are we then freed from the sense , though we be deliver'd from the sting and curse of them . Grace doth not presently pluck out all those Arrows that sin hath shot into the sides of Nature , 2 Cor. 7. 5. When we were come into Macedonia , our Flesh had no rest , but we were troubled on every side : without were fightings , and within were fears , Rev. 7. 14. These are they that come out of great tribulations . The first cry of the New-born Christian ( says one ) gives Hell an alarm , and awakens the rage , both of Devils and Men against him . Hence Paul and Barnabas acquainted those new Converts , Act. 14. 22. That through much tribulation , they must enter into the Kingdom of God : And we find the state of the Church , in this World , set out ( Isa. 54. 11. ) by the similitude of a distressed Ship at Sea : O thou afflicted [ and tossed ] with Tempests , and not comforted . [ Tossed ] as Iona's Ship was ; for the same word is there used , Ionah 1. 11. 13. as a Vessel at Sea , stormed , and violently driven without Rudder , Mast , Sail , or Tacklings . Nor are we to expect freedom from those Troubles , until harboured in Heaven , see 2 Thess. 1. 7. O what large Catalogues of Experiences do the Saints carry to Heaven with them , of their various Exercises , Dangers , Trials , and marvellous Preservations and Deliverances out of all ! And yet all these Troubles without , are nothing to those within them ; from Temptations , Corruptions , Desertions , by Passion and Compassion : Besides their own , there comes daily upon them the Troubles of others ; many Rivulets fall into this Channel and Brim , yea often overflow the Banks , Psal. 34. 19. Many are the afflictions of the righteous . REFLECTION . Hence should the graceless heart thus reflect upon it self . O my Soul ! into what a Sea of troubles art thou lanched forth ! And what a sad case thou art in ! Full of Trouble and full of Sin , and these do mutually produce each other . And that which is the most dreadful Consideration of all , is , That I cannot see the end of them . As for the Saints , they suffer in the World as well as I ; but it is but for a While , 1 Pet. 5. 10. and then they shall suffer no more , 2 Thes. 1. 7. But all tears shall be wiped away from their eyes , Rev. 7. 17. But my Troubles look with a long Visage : Ah! they are but the beginning of sorrows , but a parboiling before I be roasted in the flames of God's eternal wrath . If I continue as I am , I shall but deceive my self , if I conclude I shall be happy in the other World , because I have met with so much sorrow in this : For I read , Iude 7. that the Inhabitants of Sodom and Gomorrha , though consumed to ashes , with all their Estates and Relations , ( a sorer Temporal Judgment than ever yet befel me ) do , notwithstanding that , continue still in everlasting Chains , under Darkness , in which they are reserved unto the Iudgment of the Great Day . The Troubles of the Saints are sanctified to them , but mine are fruits of the Curse . They have spiritual Consolations to ballance them , which flow into their Souls in the same height and degree , as Troubles do upon their Bodies , 2 Cor. 1. 5. But I am a stranger to their Comforts , and intermeddle not with their Ioys , Prov. 14. 10. If their hearts be surcharged with Trouble , they have a God to go to ; and when they have open'd their Cause before him , they are eased , return with comfort , and their Countenance is no more sad , 1 Sam. 1. 18. When their Belly is as Bottles full of new Wine , they can give it vent by pouring out of their Souls into their Father's Bosome : But I have no interest in , nor acquaintance with this God ; nor can I pray unto him in the Spirit . My griefs are shut up like fire in my bosome , which preys upon my spirit . This is my ●orrow , and I alone must bear it . O my Soul , look round about thee ! What a miserable case art thou ●n ? Rest no longer satisfied in it , but look out for a Christ also . What though I be a vile , unworthy wretch ? yet he promiseth to love freely , Hos. 14. 4. and invites such as are heavy laden to him , Mat. 11. 28. Hence also should the gracious Soul reflect sweetly upon it self after this manner : And is the World so full of trouble ? O my Soul , what cause hast thou to stand admiring at the indulgence and goodness of God to thee ! Thou hast hitherto had a smooth ●assage comparatively to what others have had . How hath Divine Wisdom ordered my Condition , and cast my Lot ? Have I been chastised with Whips ? others with Scorpions : Have I had no peace without : Some have neither had peace without nor within , but terrours round about : Or have I felt trouble in my flesh and spirit at once ? Yet have they not been extream , either for time or measure , And hath the World been a Sodom , an Aegypt to thee ? Why then dost thou thus linger in it , and hanker after it ? Why do I not long to be gone , and sigh more heartily for Deliverance ? Why are the thoughts of my Lord 's coming no sweeter to me , and the day of my full deliverance no more panted for ? And why am I no more careful to maintain peace within , since there is so much trouble without ? Is not this it that puts weight into all outward troubles , and makes them sinking , that they fall upon me when my spirit is dark or wounded ? THE POEM . My Soul , art thou besieged with troubles round about ? If thou be wise , take this Advice , to keep these troubles out . Wise Men will keep their Conscience as their eyes ; For in their Conscience their best Treasure lies . See you be tender of your inward peace ; That shipwrackt , then your Mirth and Ioy must ceas . If God from you your outward Comforts rend , You 'll find what need you have of such a Friend . If this be not by sin destroy'd and lost , You need not fear , your Peace will quit your cost . If youl 'd know How to sweeten any grief , Though ne'r so great , or to procure relief Against th' afflictions , which like deadly Darts . Most fatal are to Men of carnal hearts , Reject not that , which Conscience bids you chusc , And chuse not you , what Conscience saith , Refuse . If sin you must , or Misery under lie , Resolve to bear , and chuse the Misery . CHAP. II. In the vast Ocean Spiritual Eyes des●ry God's boundless Mercy , and Eternity . OBSERVATION . THE Ocean is of a vast extent and depth , though supposedly measurable , yet not to be sounded by Man. It compasseth about the Whole Earth , which in the account of Geographers , is Twenty one thousand and six hundred Miles in compass ; yet the Ocean invirons it on every side , Psal. 104. 25. and Iob 11. 9. Suitable to which is that of the Poet. Tum freta diffudit , rapidisque tumescere ventis Iussit & ambitae circumdare littora terrae . Ovid He spread the Seas , which then he did command , To swell with Winds , and compass round the Land. And for its Depth , who can discover it ? The Sea in Scripture is called , The Deep , Job 38. 30. The Great Deep , Gen. 7. 11. The gathering together of the Waters into one place , Gen. 1. 9. If the vastest Mountain were cast into it , it would appear no more than the head of a Pin in a Tun of Water . APPLICATION . This in a lively manner shaddows forth the infinite and incomprehensible Mercy of our God ; whose Mercy is said to be over all his works , Psal. 145. 9. In how many sweet Notions is the Mercy of God represented to us in the Scripture . He is said to be Plenteous , Psal. 4. 5. Abundant , 1 Pet. 1. 3. Rich , Eph. 2. 4. in mercy ; then , that his Mercies are unsearchable , Ephes. 3. 8. High as the Heaven above the Earth , Psal. 10. 4. Which are so high and vast , that the whole Earth is but a small point to them : yea , they are not only compared to the Heavens , but to come home to the Metaphor , to the Depths of the Sea , Mic. 7. 19. which can swallow up Mountains as well as Mole-hills ; and in this Sea God hath drowned sins of a dreadful height and aggravation , even Scarlet , Crimson ( i. e. ) deep dyed with many intensive aggravations , Isa. 1. 18. In this Sea was the sin of Manasseh drowned ; and of what magnitude that was , may be seen , 2 Chron. 33. 3. Yea , in this Ocean of Mercy , did the Lord drown and cover the sins of Paul , though a Blasphemer , a Persecutor , Injurious , 1 Tim. 1. 13. None , saith Augustine , more fierce than Paul among the Persecutors ; and therefore none greater among sinners : to which himself willingly subscribes , 1 Tim. 1. 1●● yet pardoned . How hath Mercy rode in triumph , and been glorified upon the vilest of Men ! How hath it stop● the slanderous mouth of Men and Devils ! It hath yearned upon Fornicators , Idol●ters , Adulterers , Thieves , Covetous , Drunkards , Revilers , Extortioners ; to such hath the Scepter of Mercy been stretched forth , upon their unfeigned repentance and submission , 1 Cor. 6. 9. What doth the Spirit of God aim at , in such a large accumulation of Names of Mercy ? But to convince poor sinners of the abundant fulness and riches of it , if they will but submit to the terms on which it is tender'd to them . In the vastness of the Ocean , we have also a lively Emblem of Eternity . Who can comprehend or measure the Ocean , but God ? And who can comprehend Eternity , but he that is said to inhabit it ? Isa. 57. 15. Though shallow Rivers may be drained and dried up , yet the Ocean cannot . And though these transitory Days , Months , and Years will at last expire and determine ; yet Eternity shall not . O! it is a long World ! and amazing Matter ! What is Eternity , but a constant permanency of Persons and Things , in one and the same State and Condition for ever ; putting them beyond all possibility of change ? The Heathens were wont to shadow it by a Cricle , or a Snake twisted round . It will be to all of us , either a perpetual Day or Night , which will not be measured by Watches , Hours , Minutes . And as it cannot be measured , so neither can it ever be diminished . When thousands of years are gone , there is not a minute less to come . Gerhard and Drexelius do both illustrate it by this known similitude : Suppose a Bird were to come once in a thousand years ; to some vast Mountain of Sand , and carry away in her Bill one Sand in a thousand years ; O what a vast time would it be , e're that immortal Bird , after that rate , had recovered the Mountain ! and yet in time this might be done . For there would be still some diminution ; but in Eternity there can be none . There be three things in Time , which are not competent to Eternity : In Time there is a Succession , one Generation , Year , and Day passeth , and another comes ; but Eternity is a fixed [ now . ] In Time there is a Diminution and wasting ; the more is past , the less to come : But it is not so in Eternity . In time there is an Alteration of condition and states : A Man may be poor to day , and rich to morrow ; sickly and diseased this week , and well the next ; now in contempt , and anon in honour : But no change passes upon us in Eternity . As the Tree falls at Death and Judgment , so it lies for ever . If in Heaven , there thou art a Pillar , and shalt go forth no more , Rev. 3. 12. If in Hell , no Redemption thence , but the smoak of their torments ascendeth for ever and ever , Rev. 19. 3. REFLECTION . And is the Mercy of God , like the great Deeps , an Ocean , that none can fathom ? What unspeakable Comfort is this to me ? may the pardoned Soul say . Did Israel sing a Song , when the Lord had overwhelm'd their corporal Enemies in the Seas ? And shall not I break forth into his Praises , who hath drowned all my sins in the depth of Mercy ? O my Soul , bless thou the Lord , and let his high praises ever be in thy mouth . Mayst not thou say , that he hath gone to as high an extent and degree of Mercy , in pardoning thee , as ever he did in any ? Oh my God , who is like unto thee ! that pardonest Iniquity , Transgression and Sin. What mercy , but the Mercy of a God , could cover such abominations as mine ! But O! what terrible Reflections will Conscience ●ake from hence , upon all the Despisers of Mercy , when the sinners eyes come to be opened too late for Mercy , to do them good ! We have heard in●eed , that the King of Heaven was a merciful King , ●ut we would make no address to Him , whilst that Scepter was stretched out . We heard of Balm in Gilead , and a Physician there , that was able and willing to cure all our wounds , but would not commit our seives to him . We read that the Arms of Christ were open to embrance and receive us , but we would not . O unparallel'd folly ! O Soul-destroying madness ? Now the Womb of Mercy is shut up , and shall bring forth no more Mercies to me for ever . Now the Gates of Grace are shut , and no cries can open them . Mercy acted its part , and is gone off the Stage ; and now Justice enters the Scene and will be glorified for ever upon me . How often did I hear the Bowels of Compassion sounding in the Gospel for me ? But my hard and impenitent heart could not relent ; and now , if it could , it is too late . I am now past out of the Ocean of Mercy , into the Ocean of Eternity , where I am fixed in the midst of endless Misery , and shall never hear the Voice of Mercy more . O dreadful Eternity ! Oh Soul-confounding Word ● An Ocean indeed , to which this Ocean is but as a drop ; for in thee no Soul shall see either Bank or Bottom . If I lie but one Night under strong pains of body , how tedious doth that Night seem ! And how do I tell the Clock , and wish for day ! In the World I might have had Life , and would not ; And now , how fain would I have Death , but cannot ● How quick were my sins in execution ? And how long is their punishment in duration ? O , how shall I dwell with everlasting Burnings ? Oh that God would but vouchsafe one treaty more with me ! Bu● alas , all tenders and treaties are now at an end with me . On Earth peace , Luke 2. 13. but none in Hell O my Soul ! consider these things : come , let us debate this matter seriously , before we launch o● into this Ocean . THE POEM . Who from some high-rais'd Tower views the ground , His heart doth tremble , and his head doth round : Even so my Soul , whilst it doth view and think On this Eternity , upon whose brink It borders , stands amazed , and doth cry , O boundless ! bottomless Eternity ! The Scourge of Hell , whose very Lash doth rend The damned Souls in twain : What! never end ? The more thereon they ponder , think and pore , The more , poor wretches , still they howl and roar . Ah! though more years in torments we should lie , Than Sands are on the Shore , or in the Skie Are twinkling Stars : yet this gives some relief , The hope of ending . Ah! but here 's the grief ! A thousand Years in Torments past and gone , Ten Thousand more afresh are coming on ; And when these Thousands all their course have run , The end 's no more than when it first begun . Come then , my Soul , let us discourse together This weighty Point , and tell me plainly whether You for these short-liv'd Ioys , that come and go , Will plunge your self and me in endless woe . Resolve the Question quickly , do not dream More Time away . Lo , in an hasty stream We swiftly pass , and shortly we shall be Ingulphed both in this Eternity . CHAP. III. Within these smooth-fac'd Seas strange Creatures crawl ; But in Man's Heart , far stranger than them all . OBSERVATION . IT was an unadvised saying of Plato , Mare nil memorabile producit : The Sea produceth nothing memorable . But surely there is much of the Wisdom , Power , and Goodness of God manifested in those Inhabitants of the Watery Region : Notwithstanding the Seas azure and smiling face , Strange Creatures are bred in its Womb. O Lord ( saith David ) how manifold are thy works ? In wisdom hast thou made them all ; the Earth is full of thy riches . So is this great and wide Sea , wherein are things creeping innumerable , both small and great Beasts , Psalm 104. 24 , 25. And we read , Lam. 4. 3. of Sea-Monsters , which draw out their Breasts to their young . Pliny and Purchas tell incredible stories about them . About the Tropick of Capricorn , our Sea-men meet with flying Fishes , that have Wings like a Rere-mouse , but of a Silver-colour ; they fly in flocks like Stares . There are Creatures of very strange Forms and Properties ; some resembling a Cow , called by the Spaniards , Manates , by some supposed to be the Sea-monster spoken of by Ieremy . In the Rivers of Guiana , Purchas saith , there are Fishes that have four Eyes , bearing two above and two beneath the Water when they swim : Some resembling a Toad , and very poisonous . How strange both in shape and property is the Sword-fish and Thrasher , that fight with the Whale ? Even our own Seas produce Creatures of strange shapes , but the commonness takes off the wonder . APPLICATION . Thus doth the heart of Man naturally swarm and abound with strange and monstrous lusts and abominations , Rom. 1. 29 , 30 , 31 , Being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , fuil of envy , murder , debate , deceit , malignity , whisperers , back-bit●rs , haters of God , despiteful , proud , boasters , inventors of evil things , disobedient to Parents , without understanding , covenant-breakers , without natural affection , implacable , unmerciful . O what a swarm is here ! and yet there are multitudes more , in the depths of the heart ! And it is no wonder , considering that with this Nature , we received the spawn of the blackest and vilest abominations . This original lust is productive to them all , Iam. 1. 14. 15. Which lust , though it be in every Man numerically , different from that of others , yet it is one and the same speciffically , for sort and kind , in all the Children of Adam : even as the reasonable Soul , though every Man hath his own Soul , viz a Soul individually distinct from another Man's , yet is it the same for kind in all men . So that whatever abominations are in the hearts and lives of the vilest Sodomites , and most profligate Wretches under Heaven ; there is the same matter in thy heart out of which they were shaped and formed . In the depths of the heart they are conceived , and thence they crawl out of the eyes , hands , lips , and all the members , Mat. 15. 18. 19. Those things ( saith Christ ) which proceed out of the mouth , come forth from the heart , and defile a man. For out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false-witness , blasphemies : Even such Monsters , as would make a gracious heart tremble to behold . What are my Lusts , ( saith Fuller's Medone ) but so many Toads spitting of Venome , tations , p 11. and spawning of Poison ; croaking in my Iudgment , creeping in my Will , and crawling into my Affecttions ? The Apostle in 1 Cor. 5. 1. tells us of a sin , Not to be named ; so monstrous , that Nature it self startles at it : Even such Monsters are generated in the depths of the heart . Whence comes evils ? was a Question that much puzled the Philosphers of old . Now here you may see whence they come , and when they are begotten . REFLECTION . And are there such strange abominations in the heart of Man ? Then how is he degenerated from his Perfection and Glory ! His streams were once as clear as Chrystal , and the Fountain of them pure , there was no unclean Creature moving in them What a stately Fabrick was the Soul at first ! And what holy Inhabitants possessed the several rooms thereof ! But now ( as God speaks of Idumea ) Isai. 34. 11. The line of confusion is stretched out upon it , and the stones of emptiness . The Cormorant and Bittern posses it ; the Owl and the Raven dwell in it . Yea , as Isai. 13. 21. 22. The wild beasts of the desert lie there ; is is full of doleful creatures , the Satyrs dance in it , and Dragons cry in those sometimes pleasant places . O sad change ! how sadly may we look back towards our first state ! and take up the words of Iob , O that I were as in months past , as in the days of my youth ; when the Almighty was yet with me , when I put on righteousness , and it cloathed me ; when my glory was fresh in me , Job 29. 2 , 4. 5. Again , think , O my Soul , what a miserable condition the Unregenerate abide in ▪ Thus swarmed and over-run with hellish Lusts , ●nder the dominion and vassalage of divers Lusts , Tit. 3. 3. What a tumultuous Sea is such a Soul ! How do these Lusts rage within them ! how do they contest and scuffle for the Throne ! and usually take it by turns . For as all Diseases are contrary to health , yet some contrary to each other , so are Lusts. Hence poor Creatures are hurried on to different kinds of servitude , according to the Nature of that imperious Lust that is in the Throne ; and like the Lunatick , Mat. 17. are sometimes cast into the VVater , and somtimes into the Fire . Well might the Prophet say , The wicked is like a troubled Sea that cannot rest . Isai. 57. 20. They have no peace now in the serv ice of sin , and less they shall have hereafter , when they receive the wages of sin . There is no peaec to the wicked , saith my God. they indeed cry Peace , peace ; but my God doth not say so . The last issue and result of this is Eternal Death ; no sooner is it delivered of its deceitfull pleasures , but presently it falls in travel again , and brings forth death , Iam. 1 , 15. Once more : And is the Heart such a Sea , abounding with monstrous abominations ? then stand astonished , O my Soul , at that Free-grace which hath delivered thee from so sad a Condition ! O fall down , and kiss the feet of Mercy that moved so freely and seasonably to thy rescue ! Let my heart be enlarged abundantly here . Lord , what am I , that I should be taken , and others left ? Reflect , O my Soul , upon the Conceptions and Births of Lusts , in the days of Vanity , which thou now blushest to own . O what black imaginations , hellish desires , vile affections , are lodged there ! Who made me to differ ? Or , how came I to be thus wounderfully separated ? Surely , it is by thy Free-grace , and nothing else , that I am what I am : And by that Grace I have escaped ( to mine own astonishment ) the corruption that is in the World through Lust. O that ever the holy God should set his eyes on such an one ; or cast a look of love towards me , in whom were Legions of unclean Lusts and Abominations ! THE POEM . My Soul 's the Sea , wherein from day to day , Sins like Leviathans do sport and play . Great Master-Lusts , with all the lesser fry , Therein increase . and strangely multiply . Yet strange it is not , sin so fast should breed , Since with this Nature I receiv'd the Seed And Spawn of every Species , which was shed Into its Caverns first , then nourished By its own native warmth ; which like the Sun , Hath quickned them , and now abroad they come , And like the Frogs of Aegypt creep and crawl Into the closest Rooms within my Soul. My Fancy swarms , for there they frisk and play , In Dreams by Night , and foolish Toys by day . My Iudgment 's clouded by them , and my Will Perverted , every corner they do fill . As Locusts seize on all that 's fresh and green , Vncloath the beauteous Spring , and make it seem Like drooping Autumn ; so my Soul , that first As Eden seem'd , now 's like a Ground that 's curst . Lord purge my Streams , and kill those Lusts that lie Within them ; if they do not , I must die . CHAP. IV. Seas purge themselves , and cast their filth ashore But Graceless Souls retain , and suck in more . OBSERVATION . SEas are in a continual motion and agitation ; they have their Flux and Reflux , by which they are kept from putrefaction : like a Fountain it cleanses it self , Isai. 57. 20. It cannot rest , but cast up mire and dirt ; whereas Lakes and ponds , whose Waters are standing , and dead , corrupt and stink . And it is observ'd by Seamen hat in the Southern parts of the World , where the Sea in more calm and setled , it is more corrupt and unfit for use ; so is the Sea of Sodom called , The Dead Sea , APPLICATION . Thus do regnerate Souls purify themselves , and work out corruption that defiles them , they cannot suffer it to settle there , 1 Iob 3. 3. He purifieth himself , even as he is pure . Keepeth himself , that the wicked one toucheth him not , 1 Iohn 5. 18. scil . Tacta qualitativo , with a Qualitative Touch , as the Load-stone toucheth Iron , leaving an Impression of its Nature behind it . They are Doves delighting in cleanness , Isai. 33. 15. He dispiseth the gain of opression , he shaketh his hands from holding of bribes , stoppeth his ears from hearing blood , and shutteth his eyes from seeing evil . See how all Senses and Members are guarded against sin : But it is quite contrary with the wicked ; there no principle of Holiness in them , to oppose or expel corruption . It lies in their hearts as Mud in a Lake or Well , which settles and corrupts more and more . Hence Ezec. 47. 11. their Hearts are compared to myrie or marish places , which cannot be healed , but are given to Salt : The meaning is , that the purest streams of the Gospel . which cleanse others , make them worse than before , as abundance of Rain will a myrie place . The reason is , because it meets with an obstacle in their souls ; so that it cannot run through them and be glorisied , as it doth in gracious Souls . All the means and endeavours used to cleanse them , are in vain ; all the grace of God they receive in vain : They hold fast deceit , they refuse to let it go , Jer. 8. 5. Sin is not in them as floating Weeds upon the Sea , which it strives to expel and purge out , but as Spots in the Leopard's Skin , Ier. 13. 21. or Letters fashioned and engraven in the very substance of Marble or Brass , with a pen of Iron , and point of a Diamond , Ier. 17. 1 , Or as Ivy in an old Wall , that hath gotten rooting into its very intrails . VVickedness is sweet in their mouths , they roul it under their tongues , Job 20. 12. No threats nor promises can divorcethem from it . REFLECTION . Lord ! this is the very frame of my heart , may the graceless Soul say : My corruptions quietly settle in me , my heart labours not against it : I am a stranger to that conflict which is daily maintained in all the Faculties of the regenerate Soul. Glorified Souls have no such conflict , because Grace in them stands alone , and is perfectly triumphant over all its opposites ; and graceless Souls can have no such conflict , because in them corruption stands alone , and hath no other principle to make opposition to it . And this is my case , O Lord : I am full of vain hopes indeed , but had I a living and wellgrounded hope to dwell for ever with so holy a God , I could not but be daily purifying my self . But O! what will the end of this be ? I have cause to tremble at that last and dreadfullest Curse in the Book of God , Rev. 22. 11. Let him that is filthy be filthy still . Is it not as much as if God should say , Let them alone , I will spend no more rods upon them , no more means shall be used about them ; but I will reckon with them for all together in another World ; O my Soul ! what a dismal reckoning will that be ! Ponder with thy self in the mean while , those terrible and awaking Texts , that if possible , this fatal issue may be prevented . See Isai. 1. 5. Hos. 4. 14. Jer. 6. 29 , 30 , Heb. 6. 8. THE POEM . My Heart 's no Fountain , but a standing Lake Of putrid Waters ; if therin I rake , By serious search , O! what a noysome smell , Like Exhalations rising out of Hell ; The stinking Waters pump'd up from the Hole , Are as perfumes to Sea-men : but my Soul Vpon the same account that they are glad , ( Its long continuance there ) is therefore sad . The Scripture saith , No Soul God's face shall see Till from such filthy Lusts it cleansed be . Yet though unclean , it may that way be rid , As Hercules the Augean Stable did . Lord turn into my Soul that cleansing Bloud , Which from my Saviour's side flow'd us a Flood . Flow , sacred , brim my Banks ; and flow Till you have made my Soul as white as Snow . CHAP. V. Sea-men fore-see a Danger , and prepare : Yet few of greater Dangers are aware . OBSERVATION HOW watchfull and quick sighted are Sea-men , to prevent Dangers ? If the Wind die away , and then fresh up Sourtherly ; or if they see the Sky hezy , they provide for a Storm : If by the Prospective-Glass they ken a Pirate at the greatest distance , they clear the Gun-room , prepare for fight , and bear up , if able to deal with him ; if not , they keep close by the Wind , make all the Sail they can , and bear away . If they suppose themselves by their reckoning near Land , how often do they sound ? And if upon a Coast with which they are unacquainted , how careful are they to get a Pilot that knows and is acquainted with it ? APPLICATION Thus watchful and suspicions ought we to be in Spiritual Concernmets . We should study , and be acquainted with Satan's Wiles and Policy : The Apostle takes it for granted , that Christians are not ignorant of his devices , 2 Cor. 2. 11. The Serpent's eye ( as one saith ) would do well in the Dove's head : The Devil is a cunning Pirate , he puts out false Colours , and ordinarily comes up to the Christan in the disguise of a friend . O the manifold depths and stratagems of Satan , to destroy Souls ! Though he have no Wisdom to do himself good , yet policy enough to do us mischiefe . He lies in ambush behind our lawful comforts and imployments : Yet for the most of men , how supine and careless are they , suspecting no danger ; Their Souls , like Laish , dwell carelesly ; their Senses unguarded . O what an easie prize and conquest doth the Devil make of them ! Indeed , if it were with us , as with Adam in innocency , or as it was with Christ in the days of his flesh ( who by reason of that overflowing fulness of Grace that dwelt in him , the purity of his Person , and the Hypostatical Union , was secured from the danger of all temptations ) the case then were otherwise ; but we have a Traytor within , Jam. 1. 14 , 15. as well as a Tempter without 1 Pet. 5. 8. Our adversary the Devil goes about as a roaring Lion , seeking whom he may devour . And like the Beasts of the Forest , poor Souls , lie down before him , and become his prey , All the lagacity , wit , policy and foresight of some Men , is summoned in to serve their Bodies , and secure their fleshly enjoyments . REFLECTION . Lord ! how doth the care , wisdom , and vigilancy of Men in temporal and external things , condemn my carelesness in the deep and dear concernments of my precious Soul ! What care and labour is there to secure a perishing life , liberty , or treasure ! When was I thus sollicitous for my Soul , though its value be inestimable , and its dangers far greater ? Self-preservation is one of the deepest Principles in Nature . There is not the poorest Worm or Flie , but will shun danger if it can : Yet I am so far from shunning those dangers to which my Soul lies continually exposed , that I often run it upon temptations , and voluntarily expose it to its enemies . I see , Lord , how watchful , Jealous and laborious thy People are , what Prayers , Tears , and Groans , searching of Heart , Mortification of Lusts , guarding of Senses : and all accounted too little by them . Have not I a Soul to save or lose eternally , as well as they ? Yet I cannot deny one fleshly lust , nor withstand one temptation . O , how am I convinced , and condemned ; not only by others care and vigilancy , but my own too , in lesser and lower matters ! THE POEM . I am the Ship , whose Bills of Lading come To more than Mans or Angels art can sum . Rich fraught with Mercies , on the Ocean , now I float , the dangerous Ocean I do plow. Storms rise , Rocks threaten , and in every Creek Pirates and Pickeroons their Prizes seek . My Soul should watch , look out , and use its Glass , Prevent Surprizals timely ; but alas ! Temptations give it chase , it 's grappled sure , And boared whilst it thinks it self secure . It sleeps like Jonah , in the dreadful'st storm , Although its case be dangerous and forlorn . Lord , rouze my drowsie Soul , lest it should knock And split it self upon some dangerous Rock . If it of Faith and Conscience shipwrack make , I am undone for ever : Soul , awake ! Till thou arrive in Heaven , watch and fear ; Thou mayst not say till then , the Coast is clear . CHAP. VI. How small a matter turns a Ship about ? Yet we against our Conscience stand it out . OBSERVATION IT is just matter of admiration , to see so great a body as a Ship is , and when under Sail too , before a fresh and strong Wind , by which it is carried , as the Clouds , with marvellous force and speed , yet to be commanded with ease , by so small a thing as the Helm is . The Scripture takes notice of it as a matter worthy our consideration , Jam. 3. 4 Behold also the ships , which though they be great , and driven of fierce winds ; yet they are turned about with a small Helm , whithersoever the Governour listeth . Yea , Aristotle himself , that Eagle ey'd Philosopher , could not give a reason of it , but looked upon it as a very marvellous and wounderful thing . APPLICATION . To the same use and office has God design'd Conscience in Man , which being rectified and regulated by the Word and Spirit of God , is to steer and order his whole Conversation . Conscience is as the Oracle of God , the Judge and Determiner of our Actions , whether they be good or evil ? and it lays the strongest obligatons upon the creature to obey its dictates , that is imaginable : For it binds under the reason and consideration of the most Absolute and Soveraign Will of the great God. So that as often as Conscience from the Word convinceth us of any sin or duty , it lays such a bond upon us to obey it , as no power under Heaven can relax , or dispense with . Angels cannot do it , much less Man ; for that would be to exalt themselves above God. Now therefore it is an high and dreadful way of sinning , to oppose and rebel against Conscience , when it convinces of sin or duty . Conscience sometimes reasons it out with Men , and shews them the necessity of changing their way and course ; arguing it from the clearest and most allowed Maxims of right Reason , as well as from the indisputable Soveraignty of God. As for instance : It convinceth their very Reason , that things of Eternal Duration , are infinitely to be preferred to all momentary and perishing things , Rom. 8. 18. Heb. 11. 26. And it is our duty to chuse them , and make all secular and temporary concernments to stand aside , and give place to them . Yet though Men be convinced of this , their stubborn Will stands out ▪ and will not yield up it self to the conviction . Further , It argues from this acknowledged truth , That all the delights and pleasures it this World , are but a miserable portion , and that it is the highest folly to adventure an immortal soul for them , Luke 9. 25. Alas , what remembrance is there of them in Hell ? They are as the waters that pass away . What have they left of all their mirth and jollity , but a tormenting sting ? It convinceth them clearly also that in matters of deep concernment , it is an high point of wisdom , to apprehend and improve the right seasons and opportunities of them Prov. 10. 5. He that gathers in summer is a wise Son. Eccles. 8. 5. A wise man's heart discerns both time and judgment . There is a season to every purpose , Eccles. 3. 1. viz. A nick of time , an happy juncture ; when if a Man strikes in , he doth his work effectually , and with much facility . Such Seasons Conscience convinceth the Soul of , and often whispers thus in its ear : Now , Soul , strike in close with this motion of the Spirit , and be happy for ever ; thou maist never have such a gale for Heaven any more . Now , though these be allowed Maxims of Reason , and Conscience inforce them strongly on the soul , yet cannot it prevail ; the prou'd stubborn Will rebels , and will not be guided by it . See Ephes. 2. 3. Iob 34. 37. Isai. 46. 12. Ezek. 2. 4. Ier. 44. 16. REFLECTION . Ah Lord ! such an heart have I had before thee ; thus obstinate , thus rebellious , so uncomptrolable by Conscience . Many a time hath Conscience thus whispered in mine ear ; many a time hath it stood in my way , as the Angel did in Balaams , or the Cherubims that kept the way of the Tree of Life , with flaming swords turning every way . Thus hath it stood to oppose me in the way of my Lusts. How often hath it calmly debated the Case with me alone ? And how sweetly hath it expostulated with me ? How clearly hath it convinced of sin , danger , duty , with strong demonstration ? How terrible hath it menaced my soul , and set the point of the threating at my very breast ? And yet my head-strong affections will not be remanded by it . I have obeyed the voice of every lust and temptation . Tit. 3. 3. But Conscience hath lost its Authority with me ▪ Ah Lord ! what a sad condition am I in , both in respect of sin and misery ? My sin receives dreadful aggravations ; for rebellion and presumption are hereby added to it . I have violated the strongest bonds that ever were laid upon a Creature . If my Conscience had not thus convinced and warned , the sin had not been so great and crimson-coloured , Iam. 4. 17. Ah! this is to sin with an high hand , Numb . 15. 30. to come near to the great and unpardonable trasgression , Psal. 19. 13. O how dreadful a way of sinning is this , with opened eyes ! And as my sin is thus out of measure sinful so my punishment will be out of measure dreadful , if I persist in this rebellion . Lord , thou hast said , Such shall be beaten with many stripes , Luke 12. 48. Yea , Lord , and if ever my Conscience , which by rebellion is now grown silent , should be in judgment awakened in this life , Oh what an Hell should I have within me ! how would it thunder and roar upon me , and surround me with terrors ! Thy word assures me , that no length of time can wear out of its memory what I have done , Gen. 42. 21. No violence or force can suppress it , Mat. 27. 4. No greatness of power can stifle it ; it will take the mightiest Monarchy by the throat , Exod. 10. 16. Dan. 5. 6. No musick , pleasures , or delights , can charm it Iob. 20. 22. O Conscience ! thou art the sweetest friend , or the dreadfullest enemy in the World ; Thy Consolations are incomparably sweet , and thy terrours insupportable . Ah let me stand it out no longer against Conscience ; the very Ship in which I sail , is a confutation of my madness , that rush greedily into sin against both Reason and Conscience , and will not be commanded by it ; Surely , O my Soul , this will be bitterness in the end . THE POEM . A Ship of greatest burden will obey The Rudder ; he that sits at Helm may sway And guide its motion : If the Pilot please , The Ship bears up against both Wind and Seas , My Soul 's the Ship , Affections are its Sails , Conscience the Rudder . Ah! but Lord what ails My naughty heart , to shuffie in and out , When its convictions bid it tack about ? Temptations blow a counter-blast , and drive The Vessel where they please , though Conscience strive . And by its strong perswasions , it would force My stubborn Will to steer another course . Lord , if I run this course , thy Word doth tell How quickly I must needs arrive at Hell. Then rectifie my Conscience , change my Will ; Fan in thy pleasant Gales , my God , and fill All my affections ; and let nothing carry My Soul from its due course or make it vary ; ●hen if the Pilots work thou wouldst perform , 〈◊〉 should bear bravely up against a storm . CHAP. VII . Through many fears and dangers Sea-men run But all 's forgotten when they do return . OBSERVATION WE have an elegant and lively description of their fears and dangers , Psal. 107. 25 , 26 , 27. He commandeth and raiseth the stormy Winds , which listeth up the Waves thereof : They mount up to Heaven , they go down again to the depths ; their soul is melted because of trouble ; they reel to and fro , they stagger like a drunken 〈◊〉 ; they are at their wits end . Or , as it is in the Hebrew , All Wisdom is swallowed up . Suitable to which is that of the Poet. Rector in incerto est , nec quid fugiative petotive Invenit , ambiguis ars stupet ipsa malis . Ovid. The Pilot knows not what to chuse or flee , Art stands amaz'd in ambiguity . O what strange and miraculous Deliverances have many Sea-men had ? How often have they yielded themselves for dead Men , and verily thought the next Sea would have swallowed them up ? How earnestly then do they cry for Mercy ? And like the Cymbrians , can pray in a storm , though they regarded i● not at other times , Psal. 107. 28. Iona 1. 5 , 6. APPLICATION . These dreadful storms do at once discover to u● the mighty Power of God in raising them , and th● abundant Goodness of God in preserving poor Creatures in them . 1. The Power of God is graciously manifested i● raising them : The Wind is one of the Lord's Wonders Psal. 107. 24 , 25. They that go down to the Sea , see the works of the Lord , and his [ wonders ] in the deep ; for he commandeth and raiseth the stormy winds . Yea , Verse 18. God appropriates it as a peculiar work of his ; He causeth [ His wind to hlow . ] Hence , He is said in Scripture , to bring them forth of his treasury , Psal. 137. 7. There they are locked up and reserved , not a gust can break forth , till he command and call for it to go and excute his pleasure : Yea , He is said to hold them in his fist , Prov. 30. 4. What is more uncapable of holding than the Wind ; yet God holds it , Although it be a strong and terrible creature , He controuls and rules it . Yea , the Scripture sets forth who God , As riding upon the wings of the wind , Psal. 18. 10. It is a borrowed speech from the manner of Men , when they would shew their pomp and greatness , ride upon some stately Horse or Chario : so the Lord to manifest the greatness of his Power , rides upon the Wings of the wind , and will be admired in so terrible a creature . And no less of his glorious Power appears in remanding them , than in raising them . The Heathens ●scribe this power to their god Aeolus ; but we know this is the Royalty and sole Prerogative of the true God , who made Heaven and Earth ; it is He that makes the storm a clam , Psal , 107. 29. And it is He that shifts and changes them from Point to Point as He pleaseth ; for he hath appointed them their Cir●uits , Eccles. 1. 6. The winds goeth towards the South , ●nd turneth about unto the North ; it whirleth about continually , and returneth again according to its Circuits . 2. And as we should adore his Power in the winds , 〈◊〉 ought we to admire his Goodness in preserving Men in the height of all their fury and violence . O what a marvellous work of God is here ! That Men ●●ould be kept in a poor weak Vessel , upon the wild and stormy Ocean , where the Wind hath its full stroke upon them , and they are driven before it as a wreck upon the Seas ; yet , I say , that God should preserve you there , is a work of infinite goodness and power . That those Winds which do rend the very Earth , Mountains , and Rocks , 1 Kings 29. 11. Breaks the Cedars , yea , the Cedars of Lebanon , shakes the VVilderness and makes the Hinds , to calve : which Naturalists say , bring forth with greatest difficulty , Psal. 29. 5 , 8 , 9. Surely your preservation in such Tempests , is an astonishing work of Mercy . O how dreadful is this Creature , the Winds , sometimes to you ? And how doth it make your hearts shake within you ? If but a Plank spring , or a Bolt give way , you are all lost . Sometimes the Lord for the magnifying of the riches of his goodness upon you , drives you to such exigencies , that , as Paul speaks in a like case , Acts 17. 20. All hopes of being saved is taken away : Nothing but Death before your eyes . The Lord commands a Wind out of his Treasury , bids it go and lift up the terrible Waves ; look you in upon the shore , and drive you upon the Rocks , so that no Art can save you ; and then sends you a piece of Wreck , or some other means to land you safe : And all this to give you an experiment of his goodness and pity , that you may learn to fear that God , in whose hand your Soul and Breath is . And it may be for present , your hearts are much affected : Conscience works strongly , it smites you for sins formerly committed , such cannsels of Ministers or Relations slighted . Now , saith Conscience , God is come in this storm to reckon with thee for these things . But alas , all this is but a morning-dew ; no sooner is that storm without allayed , but all is quiet within too . How little of the goodness of God abides kindly and effectually upon the heart ? REFLECTION . How often hath this glorious power and goodness of God passed before me in dreadful storms and tempests at Sea ? He hath uttered his Voice in those stormy Winds , and spoken in a terrible manner by them ; yet how little have I been affected with it ? The Lord hath his way in the whirlwind , and in the storm , Nah. 1. 3. To some he hath walked in ways of Judgment and Wrath , sending them down in a moment to Hell ; but to me in a way of forbearance and mercy . Ah , how often have I been upon the very brink of Eternity ? Had not God shifted or allaid the Wind , in a moment , I had gone down into Hell. What workings of Conscience were at present upon me ? And what terrible apprehensions had I then of my eternal condition ? What Vows did I make in that distress ? and how earnestly did I then beg for Mercy ? But Lord , though thy Vows are upon me , yet have I been the same ; yea , added to , and filled up the measure of my sins . Neither the bonds of Mercy thou hast laid upon me , nor the sacred and solemn Vows I have laid upon my self , could restrain me from those ways of iniquity , which then appeared so dreadful to me . Ah Lord , what an heart have I ? What love , pity , and goodness have I sinned against ? If God had but respited Judgment so long what a mercy were it ! Sure I am , the damned would account it so ; but to give me such a space to repent , Ah what an invaluable Mercy is this ! And do I thus requite the Lord , Deut. 32. 6. and pervert and abuse his goodness thus ? Surely , O my Soul , if this be the fruit of all thy preservations , they are rather reservations to some further and sorer judgment . How dreadfully will Justice at last avenge the Quarrel of abused Mercy ? Iosh. 24. 20. How grievously did God take it from the Israelites , that they provoked him at the Sea , even at the Red Sea ? Psal. 106. 7. where God had wrought there deliverance in such a miraculous way . Even thus have I sinned after the similitude of there transgressions ; not onely against the Laws of God , but against the Love of God. In the last storm he shot off his VVarning-piece ; in the next , he may discharge his Murdering-piece against my Soul and body . O my Soul ! hath he given thee such deliverances as these , and darest thou again break his Commandments ; Ezra 9. 13 , 14. O let me pay the Vows that my lips have uttered in my distress , lest the Lord recover his glory from me in a way of Judgment . THE POEM . The Ship that now sails trim before a Wind , E're the desired Port it gains , may find A tedious passage : Gentle Gales a-while , Do fill its Sails , the flattering Seas do smile , The Face of Heaven is bright , on every side The wanton Porpice tumbles on the Tide . Into their Cahbins now the Sea-men go , And then turn out again , with , What chear ho ? All on a sudden darkned are the Skies , The Lamp of Heaven abscur'd , the Winds do rise ; Waves s●ell like Mountains : Now their Courage flags , The Masts are crackt , the Canvas torn to rags . The Vessel works for life ; anon one cries , The Main mast's gone by th' Board : another plies The ●ump , until a third do strike them blank With , Sirs , prepare for Death , w' have sprung a Plank . Now to their Knees they go , and on this wise They beg for Mercy with their loudest Cries : Lord , save us but this once , and thou shalt see What Persons for the future we will he : Our former ●im's mis-spent , but with a Vow VVe will engage , if thou wilt save us now ; To mend what is amiss . The gracious Lord , Inclin'd to pity , takes them at their word ; The VVinds into their Treasures he doth call , Rebukes the stormy Sea , and brin●s them all To their desired Haven : once ashore , And then their Vows are ne'r remembred more . Thus Souls are shipwrackt , tho the Bodies live , Vnless in time thou true Repentance give . CHAP. VIII . The Navigator shifts his Sails , to take All VVinds , but that which for his Soul doth make . OBSERVATION . THE Mariner wants no Skill and wisdom to improve several Winds , and make them serviceable to his eud ; A bare side-wind , by his skill in shifting and managing the Sails , will serve his turn : He will not lose the advantage of one breath or gale that may be useful to him , I have many times wonder'd to see two Ships failing in a direct counter-motion , by one and the same wind . Their skill and wisdom herein is admirable . APPLICATION . Thus prudent and skilful are Men in secular and lower matters , and yet how ignorant and unskilful in the great and everlasting affairs of their Souls ! All their Invention , Judgment , Wit , and Memory seem to be prest for the service of the flesh . They can learn an Art quickly , and arrive to a great deal of exactness in it ; but in soul-matters , no knowledge at all . They can understand the Aequator , Meridian , and Horizon : By the first they can tell the Latitude of any place , South or North , measuring it by the degrees in the Meridian ; by the second , they can tell you the Longitude of a place , East and West , from the Meridian , measuring it by the degrees of the Aequator : And by the third , they can discern the divers risings and settings of the Stars . And so in other Arts and Sciences , we find men endowed with rare abilities , and singular sagacity . Some have piercing Apprehensions , solid Judgments , stupendious Memories , rare Invention , and excellent elocution : But put them upon any spiritual pernatural matter , and the weakest Christian , even a babe in Christ , shall excel them therein , and give a far better account of Regeneration , the Work of Grace , the Life of Faith than these can . 1 Cor. 1. 26. Not many wise men after the flesh , &c. But God hath chosen the ●oolish things of this world , &c. REFLECTION . How inexcusable then art thou , O my Soul ! and how mute and confounded must thou needs stand before the bar of God , in that great day ? Thou hadst a Talent of natural parts committed to thee , but which way have they been improved ? I had an Understanding indeed , but it was not sanctified ; a Memory , but it was like a Sieve , that let go the Corn , and retain'd nothing but Husks and Chaff ; Wit and Invention , but alas none to do my self good . Ah! how will these rise in judgment against me , and stop my mouth ! What account shall I give for them in that day ? Again : Are men ( otherwise prudent and skillful ) such sots and fools in spiritual things ? Then let the poor weak Christian , whose natural parts are blunt and dull , admire the riches of God's Free grace to him . O what an astonishing consideration is this ! That God should pass by Men of the profoundest Natural parts , and chuse me , even poor me , whose Natural Faculties and Endowments , compared with theirs , are but as Led to Gold ! Thus under the Law he past by the Lion and Eagle , and chose the Lamb and Dove . O , how should it make me to advance Grace , as Christ doth upon the same account , Matth. 11. 25. I thank thee , Father , Lord of Heaven and Earth , that thou hast hid these things from the wise and prudent , and revealed them to babes . And let it ever be an humbling consideration to me ; For who made me to differ ? Is not this one principal thing God aims at , in calling such as I am ; that boasting may be excluded , and himself alone exalted ? THE POEM . One thing doth very much affect my mind , To see the Sea-man husband every Wind ; With exc'llent Art he shifts the Sails and knows How to improve the barest VVind that blows . If a direct or fore-right gale he want , A side-wind serves his turn , tho' ne'r so scant , And will not this one day in judgment rise Against your Soul ? Ah! can you be so wise In smaller matters ; what , and yet not know How to improve fresh gales of Grace that blow ? Fast mor'd in sin your wind-bound Souls can lie , And let these precious gales rise , blow , and die . Sometimes on your Affections you may feel Such gracious breathings : Ab , but hearts of steel , They move you not , nor cause you to relent , Though able , like Elijah's VVind , to rent The Rocks asunder : If you do not prize Those breathings , other VVinds will shortly rise , And from another quarter ; those once gone , Then next look out for an Euroclydon . A dreadful storm : how soon no Man can tell ; But when it comes , 't will blow such Souls to Hell. CHAP. IX . If Sea-men lose a gale , there they may lie : The Soul , when once becalm'd , in sin may die . OBSERVATION . SEa-men are very watchful to take their opportunity of Wind and Tide ; and it much concerns them so to be : The neglect of a few hours , sometimes loses them their passage , and proves a great detriment to them . They know the Wind is an uncertain variable thing ; they must take it when they may ; they are unwilling to lose one flow , or breath , that may be serviceable to them . If a prosperous Gale offer , and they not ready , it repents them to lose it , as much as it would repent us to see a Vessel of good Wine or Beer tapt and run waste . APPLICATION . There are also seasons and gales of Grace for our Souls ; golden opportunities of Salvation afforded to men , the neglect of which proves the loss and ruine of Souls . God hath given unto men a day of Visitation , which he hath limited , Heb. 4. 7. and keeps an exact account of every Year , Month , and Day , that we have enjoyed it , Luke 13. 7. Ier. 25. 3. Luke 19. 42. The longest date of it can be but the time of this Life : This is our day to work in , Iob 9. 4. and upon this small wyre , the weight of Eternity hangs . But sometimes the season of Grace is ended , before the night of Death comes ; the accepted time is gone , men frequently out-live it , Luke 19. 44. 2 Cor. 6. 2. Or , if the outward means of Salvation be continued , yet the Spirit many times withdraws from those means , and ceases any more to strive with Men ; and then the Blessing , Power and Efficacy is gone from them , and instead thereof a Curse seizeth the Soul , Heb. 6. 7 , 8. and Ier. 6. 29. Therefore it is a matter of high importance to our Souls , to apprehend these seasons . How pathetically doth Christ bewail Ierusalem , upon this account ? Luke 19. 42. O that thou hadst known , at least in this thy day , the things of thy peace ! but now they are hid from thine eyes . If a company of Sea-men be set a-shore upon some remote , uninhabited Island , with this advice , to be a-board again exactly at such an hour , else they must be left behind : How doth it concern them to be punctual in their time ? The lives of those men depend upon a quarter of an hour . Many a Soul hath perished eternally ( the Gospel leaving them behind in their sins ) because they knew not the time of their Visitation . REFLECTION . What golden Seasons for Salvation hast thou enjoyed , O my Soul ? What Halcyon-days of Gospel-light and Grace hast thou had ? How have the precious Gales of Grace blown to no purpose upon thee ! and the Spirit waited and striven with thee in vain ? The Kingdom of Heaven ( being opened in the Gospel-dispensations ) hath suffered violence . Multitudes have been pressing into it in my days , and I my self have sometimes been almost perswaded , and not far from the Kingdom of God : I have gone as far as conviction of sin and misery ; yea , I have been carried by the power of the Gospel , to resolve and purpose to turn to God , and become a new Creature ; but sin hath been too subtil and deceitful for me : I see , my resolutions were but as an early Cloud , or Morning-Dew ; and now my heart is cold and dead again , setled upon its Lees. Ah! I have cause to fear and tremble , lest God hath left me under that Curse , Rev. 20. 11. Let him that is filthy , be filthy still . I fear I am become as that myrie place , Ezek. 47. 11 ▪ that shall not be healed by the streams of the Gospel , but given to salt , and cursed into perpetual barrenness . Ah Lord , wilt thou leave me so ! and shall thy Spirit strive no more with me ? Then it had been good for me that I had never been born . Ah , if I have trifled out this Season , and irrecoverably lost it , then I may take up that lamentation , Ier. 8. 20. and say , My Harvest is past , my Summer is ended , and I am not saved . Every Creature knows its time , even the Turtle , Crane , and Swallow , know the time of their coming , Ier. 8. 7. How brutish am I , that have not known the time of my Visitation ! O thou that art the Lord of Life and Time , command one gracious Season more for me , and make it effectual to me , before I go hence , and be seen no more ! THE POEM . A fresh and whisking Gale presents to day , But now the Ship 's not ready ; Winds must stay , And wait the Sea-mens leisure . Well , to morrow They will put out ; but then , unto their sorrow , That Wind is spent , and by that means they gain Perchance a Month's Repentance , if not twain . At last another offers , now they 're gone ; But e're they gain their Port , the Market's done . For every work and purpose under Heaven , A proper time and season God hath given . The Fowls of Heaven , Swallow , Turtle , Crane , Do apprehend it , and put us to shame . Man hath his season too : but that mis-spent , There 's time enough his folly to repent . Eternity's before him , but therein No more such golden hours as these have been . When these are past away , then you shall find That Proverb true , Occasion 's bald behind . Delays are dangerous ; see that you discern Your proper seasons . O that you would learn This Wisdom from those Fools that comes too late With fruitless cries , when Christ has shut the gate . CHAP. X. By Navigation one place stores another ; And by Communion we must help each other . OBSERVATION . THE most wise God hath so dispenced his Bounty to the several Nations of the World , that one standing in need of anothers Commodities , there might be a sociable Commerce and Traffick maintaintain'd amongst them all , and all combining in a common League , may , by the help of Navigation , exhibit mutual succours to each other . The Staple-Commodities proper to each Country , I find thus expressed by the Poet , Bart. Coll. Hence come our Sugars from Canary Isles , From Candy Currans , Muskadels , and Oyls ; From the Moluccoes , Spices ; Balsamum From Aegypt ; Odours from Arabia come ; From India Gums , rich Drugs and Ivory ; From Syria Mummy ; Black , Red Ebony From burning Chus ; from Peru , Pearl and Gold ; From Russia Furs , to keep the Rich from Cold. From Florence Silks ; from Spain Fruit , Saffron , Sacks ; From Denmark Amber , Cordage , Firs , and Flax ; From Holland Hops ; ●orse from the Banks of Rhine ; From England VVool : all Lands , as God distributes , To the VVorld's Treasure pay their sundry Tributes . APPLICATION . Thus hath God distributed the more rich and precious Gifts and Graces of his Spirit among his People : Some excelling in one Grace , some in another , though every Grace , in some degree , be in them all ; even as in Nature , though there be all the Faculties in all , yet some Faculties are in some more lively and vigorous than in others ; some have a more vigorous eye ▪ others a more ready ear , others a more voluable tongue ; so it 's in Spirituals . Abraham excell'd in Faith , ●ob in Patience , Iohn in Love. These were their peculiar excellencies . All the elect Vessels are not of one quantity ; yet even those that excel others in some particular Grace , come short in other respects of those they so excelled in the former , and may be much improv'd by converse with such as in some respects are much below them . The solid , wise , and judicious Christian may want that liveliness of affections , and tenderness of heart , that appears in the weak ; and one that excels in gifts and utterance , may learn Humility from the very Babes in Christ. And one principal Reason of this different distribution , is to maintain fellowship among them all , 1 Cor. 12. 21. The Head cannot say to the Feet I have no need of you . As in a Family , where there is much business to be done , even the little Children bear a part , according to their strength , Jer. 7. 18. The children gather wood , the fathers kindle the fire , the women knead the dough . So in the Family of Christ , the weakest Christian is serviceable to the strong . There be precious Treasures in these Earthen Vessels , for which we should trade by mutual communion . The preciousness of the Treasure , should draw out our desires and endeavours after it ; and the consideration of the brittleness of those Vessels in which they are kept , should cause us to be the more expeditious in our trading with them , and make the quicker Returns : For when those Vessels ( I mean the Bodies of the Saints ) are broken by Death , there is no more to be gotten out of them . That Treasure of Grace which made them such profitable , pleasant . and desirable companions on Earth , then Ascends with them into Heaven , where every Grace receives its adolescence and perfection : And then , though they be Ten thousand times more excellent and delightful than ever they were on Earth , yet we can have no more communion with them , till we come to Glory our selves . Now therefore it behoves us to be enriching our selves by communication of what God hath dropt into us , and improvement of them ; as one well Notes . We should do by Saints , as we use to do by some choice Book lent us for a few days , we should fix in our Memories , or transcribe all the choice . Notions we meet with in it , that they may be our own when the Book is called for , and we can have it no longer by us . REFLECTION . Lord , How short do I come of my Duty in communicating to , or receiving good by others ! My Soul is either empty and barren , or if there be any Treasure in it , yet it is but as a Treasure locked up in some Chest , whose Key is lost , when it should be open'd for the use of others . Ah Lord ! I have sinned greatly , not only by vain words , but sinful silence . I have been of little use in the World. How little also have I gotten by communion with others ? Some , it may be , that are of my own size , or judgment , or that I am otherwise obliged to , I can delight to converse with : But O , where is that largeness of heart , and general delight I should have to , and in all thy People ? How many of my old dear Acquaintance are now in Heaven , whose Tongues were as Choice silver , while they were here , Prov. 10. 20. And , blessed Souls , how communicative were they of what thou gavest them ? O what an improvement had I made of my Talent this way , had I been diligent ! Lord pardon my neglect of those sweet and blessed advantages . O let all my delight be in thy Saints , who are the excellent of the earth . Let me never go out of their company , without an heart more warmed , quickned , and enlarged , than when I came amongst them . THE POEM . To several Nations God doth so distribute His bounty , that each one must pay a tribute Vnto each other . Europe cannot vaunt , And say , Of Africa I have no want . America and Asia need not strive , Which of it self can best subsist and live . Each Countries want , in something , doth maintain Commerce betwixt them all . Such is the aim And end of God , who doth dispense and give More Grace to some , their Brethren to relieve . This makes the Sun Ten thousand times more bright , Because it is diffusive of its Light , Its Beams are gilded gloriously ; but then This property doth gild them o're agen . Should Sun , Moon , Stars , impropriate all their light , What dismal darkness would the World benight ? On this account Men hate the Vermine brood , Because they take in much , but do no good . What harm , if I at yours my Candle light ? Except thereby I make your Room more bright . He that , by Pumping , sucks and draws the Spring , New streams , and sweeter , to that Well doth bring . Grace is a Treasure in an Earthen Pot ; When Death hath dasht it , no more can be got Out of that Vessel : Then while it is whole , Get out the Treasure to enrich your Soul. CHAP. XI . The Rocks abide , though Seas against them rage ; So shall the Church , which is God's Heritage . OBTERVATION . THE Rocks , though scituate in the boisterous and tempestuous Ocean , yet abide firm and immovable from Age to Age : The impetuous Waves dash against them with great violence , but cannot remove them out of their place . And although sometimes they wash over them , and make them to disappear , yet there they remain fixt and impregnable . APPLICATION . This is a lively Emblem of the condition of the Church , amidst all dangers and oppositions wherewith it is encountred and assaulted in this World. These Metaphorical Waves roar and beat with violence against it , but with as little success as the Sea against the Rocks , Matth. 16. 18. Vpon this Rock will I build my Church , and the [ gates ] of Hell shall not prevail against it . The Gates of Hell , are the power and policy of Hell ; for it is conceived to be an allusive speech to the Gates of the Iews wherein their Ammunition for War was lodged , which also were the Seats of Judicature , there sate the Judges : but yet , these Gates of Hell shall not prevail . Nay , this Rock is not only invincible in the midst of their violence , but also breaks all that dash against it , Zech 12. 3. In that day I will make Jerusalem a burthensome stone for all people : all that burden themselves with it , shall be cut in pieces , though all the people of the Earth be gathered together against it . An Allusion to one that assays to roul some great stone against the Hill , which at last returns upon him , and crushes him to pieces . And the reason why it is thus firm and impregnable , is not from it self ; for alas ; so considered , it is weak , and obnoxious to ruine ; but from the almighty Power of God , which guards and preserves it day and night , Psal. 46. 5 , 6. God is in the midst of her , she shall not be moved : God shall help her , and that right early . Vatab. Dum espieit mane . When the morning appears . Which notes ( saith Calvin ) God's assiduous and constant help and succour , which is extended in all dangers , as constantly as the Sun arises . And this assiduous succour to his people , and their great security thereby , is set forth in the Scriptures by a pleasant variety of Metaphors and Emblems , Zech. 2. 5. I ( saith the Lord ) will be a VVall of Fire round about it . Some think this phrase alludes to the Cherubims , that kept the way of the Tree of Life with flaming swords : Others , to the fiery Chariots round about Datham , where Elisha was : but most think it to be an allusion to an ancient custom of Travellers in the Desarts ; who to prevent the assaults of wilde Beasts in the night , made a Circular fire round about them , which was as a Wall to them . Thus will God be to his people , a wall of fire , which none can scale . So Exod. 3. 3 , 4 , 5. We have an excellent Emblem of the Churches low and dangerous condition , and admirable preservation . You have here , both a Marvel and a Mystery : The Marvel was to see a bush all on fire , and yet not consumed . The Mystery is this : the Bush represented the sad condition of the Church in Egypt ; the Fire flaming upon it , the grievous Afflictions , troubles , and bondage it was in there ; the remaining of the Bush unconsumed , the strange and admirable preservation of the Church in those troubles . It lived there as the three noble Iews , untouched in the midst of a burning fiery Furnace : And the Angel of the Lord in a flame of fire in the midst of the Bush , was nothing else but the Lord Iesus Christ , powerfully and graciously present with his people , amidst all their dangers and sufferings . The Lord is exceeding tender over them , and jealous for them , as that Expression imports , Zech. 2. 8. He that touches you , toucheth the apple of mine eye . He that strikes at them , strikes at the Face of God ; and at the most excellent part of the Face , the Eye ; and at the most tender and precious part of the Eye , the Apple of the Eye . And yet ( as a Learned Modern observes ) this people of whom he uses this tender and dear expression , were none of the best of Israel neither ; but the residue that staid behind in Babilon , when their Brethren were gone to reb●ild the Temple ; and yet over these , is he as tender , as a man is over his eye . REFLECTION . And is the security of the Church so great ! and its preservation ●o admirable , amidst all Storms and Tempests ! Then why art thou so prone and subject to despond , O my Soul , in the day of Sions trouble ? Sensible thou wast , and oughtest to be ; but no reason to hang down the head through discouragement , much less to forsake Sion in her distress , for fear of being ruined with her . What David spake to Abiathar , 1 Sam. 22. 23. that may Sion speak to all her Sons and Daughters in all their distresses : Though he that seeketh thy life , seeketh mine also ; yet with me shalt thou be in safeguard . God hath intail'd great Salvation and Deliverances upon Sion ; and blessed are all her Friends and Favourers ; the Rock of ages is its defence . Fear not therefore , O my Soul , though the Hills be removed out of their place , and cast into the midst of the Sea. O let my Faith triumph , and my Heart rejoyce upon this ground of comfort . I see the same Rocks now , and in the same place and condition they were many years ago . Though they have endured many storms , yet there they abide ; and so shall Sion , when the proud waves have spent their fury and rage against it . THE POEM . Mesopotamia , s●●tuate in the Seas , May represent the Church , or if you please , A Rock , o're which the Waves do wash and swill , May figure it ; chuse either , which you will. Winds strive upon those Seas , and make a noise , The lofty Waves sometimes lift up their voice , And swelling high , successively do beat VVith violence against it , then retreat . They break themselves , but it abides their shock ; And when their Rage is spent there stands the Rock . Then they are out , that do affirm and vote , Peace , Pomp , and Splendour is the Churches Note . And they deserve no less reproof , that are In Zion's Troubles ready to despair . This Rock amidst far stronger Rocks doth lie , VVhich are its fence , so deep , so thick , so high , They cann't be batterr'd , scal'd , or undermin'd : And these , environ'd by them , daily find Their Bread ascertain'd ; VVaters too secur'd Then shout and sing , ye that are thus Immur'd . CHAP. XII . VVhat Dangers run they for a little gains , VVho , for their Souls , would ne'r take half the pains ! OBSERVATION . HOw exceeding solicitous and adventurous are Sea-men for a small portion of the World ? How prodigal of strength and life for it ? They will run to the ends of the Earth , engage in a Thousand dangers , upon the hopes and probability of getting a small Estate . Per mare per terras , per mille pericula currunt . Hopes of gain makes them willing to adventure their liberty , yea , their life ; and encourages them to endure Heat , Cold , and Hunger , and a Thousand streights and difficulties , to which they are frequently exposed . APPLICATION . How hot and eager are Mens affections after the World ? And how remiss and cold towards things eternal ? They are careful , and troubled about many things , but seldom mind the great and necessary matters , Luke 10. 40. They can rise early , go to bed late , eat the bread of carefulness : But when did they so deny themselves for their poor Souls ? Their heads are full of designs and projects to get or advance an Estate : VVe will go into such a City , continue there a year , and Buy and Sell , and get gain , Jam. 4. 13. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Master-design , which engrosseth all their time , studies and contrivances . The Will hath past a Decree for it , the Heart and Affections are fully let out to it , They will be rich , 1 Tim. 6. 9. This Decree of the Will , the Spirit of God takes deep notice of it ; and indeed it is the clearest and fullest discovery of a Man's portion and condition : For , look what is highest in the estimation , first and last in the thoughts , and upon which we spend our time and strength with delight ; certainly , that is our Treasure , Mat. 6. 20 , 21. The Heads and Hearts of Saints are full of solicitous cares and fears about their Spiritual Condition : The great design they drive on , to which all other things are but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] things on the by , is to make sure their Calling and Election . This is the [ Pondus , ] the weight and byass of their Spirit : if their hearts stray and wander after any other thing , this reduces them again . REFLECTION . Lord , this hath been my manner from my Youth , may the Carnal minded Man say ; I have been labouring for the Meat that perisheth ; disquieting my self in vain , full of designs and projects for the World , and unwearied in my endeavours to compass an earthly treasure ; yet therein I have either been checkt and disappointed by Providence ; or if I have obtained , yet I am no sooner come to enjoy that Content and Comfort I promised my self in it , but I am ready to leave it all , to be stript out of it by Death , and in that day all my thoughts perish . But in the mean time What have I done for my Soul ? When did I ever break a Night's sleep , or deny and pinch my self for it ? Ah fool that I am ! to nourish and pamper a vile Body , which must shortly lie under the Clods , and become a loathsome Carkass ; and , in the mean time , neglect and undo my poor Soul , which partakes of the Nature of Angels , and must live for ever . I have kept others Vineyards , but mine own Vineyard I have not kept : I have been a perpetual drudge and slave to the World ; in a worse condition hath my Soul been , than others that are Condemned to the Mines . Lord change my Treasure , and change my Heart : O let it suffice that I have been thus long labouring on the fire , for very vanity . Now gather up my heart and affections in thy self , and let my great design now be , to secure a special interest in thy Blessed Self , that I may once say , To me to live is Christ. THE POEM . The Face of Man imprest and stampt on Gold , VVith Crown and Royal Scepters we behold . No wonder that an humane Face it gains , Since Head , Heart , Soul , and Body it obtains . Nor is it strange a Scepter it should have , That to its Yoke the World doth so enslave . Charm'd with its chinking Note , away they go Like Eagles to the Carcass , ride and row . Through worlds of hazards foolish creatures run That into its embraces they may come . Poor Indians in the Mines my heart condoles , But seldom turns aside to pity Souls , Which are the slaves indeed , that toyl and spend Themselves upon its service . Surely , Friend , They are but Sextons to prepare and make Thy Grave within those Mines , whence they do take And dig their Ore. Ah! many Souls , I fear , Whose Bodies live , yet lie entombed there . Is Gold so tempting to you ? Lo , Christ stands , VVith length of days , and riches in his hands . Gold in the fire tried he freely proffers ; But few regard or take those Golden Offers . CHAP. XIII . Millions of Creatures in the Seas are fed : Why then are Saints in doubt of daily bread ? OBSERVATION . THere are multitudes of Living Creatures in the Sea. The Psalmist saith , There are in it things creeping innumerable , both small and great beasts , Psal. 104. 25. And we read , Gen. 1. 20. that when God blessed the Waters he said , Let the Waters bring forth abundantly , both Fish and Fowl , that move in it , and fly about it . Yet all those multitudes of Fish and Fowl , both in Sea and Land , are cared and provided for , Psal. 145. 15 , 16. Thou givest them their meat in due season ; thou openest thy hand , and satisfiest the desire of every living thing . APPLICATION . If God take care for the Fishes of the Sea , and the Fowls of the Air , much more will he care and provide for those that fear him . When the poor and needy seeketh water , and there is none , and their tongue faileth for thirst ; I the Lord will hear them , I the God of Israel will not forsake them , Isai. 41. 17. Take no thought for your life ( saith the Lord ) what ye shall eat , or what ye shall drink ; or for the body , what ye shall put on : Which he backs with an Argument from God's Providence over the Creatures , and enforceth it with a [ much rather ) upon them , Matth. 6. 25 , 31. God would have his people be without carefulness ( i. e. ) anxious care , 1 Cor. 7. 32. And to cast their care upon him , for he careth for them , 1 Pet. 5. 7. There be two main Arguments suggested in the Gospel , to quiet and satisfie the hearts of Saints in this particular : The one is , that the Gift of Jesus Christ amounts to more than all these things come to ; yea , in bestowing him , he has given that which virtually and eminently comprehends all these inferiour mercies in it , Rom. 8. 32. He that spared not his own Son , but delivered him up for us all ? how , shall he not with him freely give us all things ? And 1 Cor. 3. 22. All things are yours , and ye are Christ's , and Christ is God's . Another Argument is , That God gives these Temporal Things to those he never gave his Christ unto , and therefore there is no great matter in them : Yea , to those , which in a little while , are to be thrust into Hell , Psal. 17. 14. Now , if God cloath and feed his enemies , if ( to allude to that , Luke 12. 28. ) he cloath this Grass , which to day is in its pride and glory in the Field , and to morrow is cast into the Oven , into Hell. How much more will he cloath and provide for you that are Saints ? This God that feeds all the Creatures , is your Father , and a Father that never dies ; and therefore you shall not be as exposed Orphans , that are the Children of such a Father . For he hath said , I will never leave you , nor forsake you , Heb. 13. 3. I have read of a good woman , that in all wants and distresses , was wont to encourage herself with that word , 2 Sam. 22. 47. The Lord liveth . But one time being in a deep distress , and forgetting that consolation , one of her little Children came to her , and said , Mother , Why weep ye so ? What , is God dead now ? Which words from a Child , shamed her out of her unbelieving fears , and quickly brought her Spirit to rest . O Saint , whilst God lives , thou canst not want what is good for thee . How sweet a Life might Christians live , could they but bring their hearts to a full subjection to the disposing Will of God! to be content not only with what he commands and approves , but also with what he allots and appoints . It was a sweet Reply , that a gracious Woman once made upon her Death-bed , to a Friend that asked her , VVhether she were more willing to live or die ? She answer'd , I am pleas'd with what God pleaseth . Yea , said her Friend , but if God should refer it to you , which would you chuse ? Truly , ( saith she ) if God should refer it to me , I would refer it to him again . Ah blest Life , when the Will is swallow'd up in the Will of God , and the heart at rest in his care and love , and pleased with all his appointments ! REFLECTION . I remember my fault this day , may many a gracious Soul say . Ah how faithless and distrustful have I been notwithstanding the great security God hath given to my Faith , both in his Word and Works ! O my Soul , thou hast greatly sinned therein , and dishonoured thy Father ! I have been worse to my Father , than my Children are to me . They trouble not their thoughts with what they shall eat or drink , or put on , but trust to my care and provision for that : Yet I cannot trust my Father , though I have ten thousand times more reason so to do , than they have to trust me , Mat. 7. 21. Surely , unless I were jealous of my Father's affection , I could not be so dubious of his provision for me . Ah , I should rather wonder that I have so much , than repine that I have no more . I should rather have been troubled that I have done no more for God , than that I have received no more from God. I have not proclaimed it to the World by my Conversation , that I have found a sufficiency in him alone , as the Saints have done , Hab. 3. 17 , 18. How have I debased the Faithfulness and All-sufficiency of God , and magnified these earthly trifles , by my anxiety about them ? Had I had more Faith , a light Purse would not have made such an heavy heart . Lord , how often hast thou convinced me of this folly , and put me to the blush , when thou hast confuted my unbelief ; so that I have resolved never to distrust thee more , and yet new exigencies renew this corruption ? How contradictory also hath my heart and my prayers been ? I pray for them conditionally , and with submission to thy Will ; I dare not say to thee , I must have them ; yet this hath been the language of my heart and life . O convince me of this folly ! THE POEM . Variety of curious Fish are caught Out of the Sea , and to our Tables brought ; VVe pick the choicest bits , and then we say , VVe are sufficed ; come , now take away . The Table 's voided , you have done ; but fain I would perswade to have it brought again . The sweetest bit of all remains behind VVhich through your want of skill , you could not find . A bit for Faith , have you not found it ? Then I have made but half a meal ; come taste agen , Hast thou considered ( O my Soul ) that hand Which feeds those multitudes in Sea and Land ? A double mercy in it thou shouldest see ; It fed them first , and then with them fed thee . Food in the Waters we should think were scant For such a multitude , yet none do want . VVhat numerous flocks of Birds above me fly ? VVhen saw I one , through want fall down and die ? They gather what his hand to them doth bring , Though but a VVorm , and at that Feast can sing . How full a Table doth my Father keep ? Blush then , my naughty heart , repent and weep ; How faithless and distrustful hast thou been , Although his care and love thou oft hast seen ? Thus in a single dish you have a feast , Your first and second course , the last the best . CHAP. XIV . Sea-waters drained through the earth , are sweet ; So are th' afflictions which God's People meet . OBSERVATION . THE Waters of the Sea in themselves , are brackish and unpleasant , yet being exhaled by the Sun , and condensed into Clouds , they fall down into pleasant Showers ; or if drained through the Earth , their property is thereby altered ; and that which was so salt in the Sea , becomes exceeding sweet and pleasant in the Springs . This we find by constant experience , the sweetest crystal Spring came from the Sea , Eccles. 1. 7. APPLICATION . Afflictions in themselves are evil , Amos 2. 6. Very bitter and unpleasant , See Heb. 12. 11. Yet not morally and intrinsically evil , as sin is ; for if so , the holy God would never own it for his own act , as he doth , Mic. 3. ●2 . but always disclaimeth sin , Iam. 1. 3. Besides , if it were so evil , it could in no case , or respect , be the object of our election and desire ; as in some cases it ought to be , Heb. 11. 25. But it is evil , as it is the fruit of sin , and grievous unto sense , Heb. 14. 11. But though it be thus brackish and unpleasant in itself , yet passing through Christ , and the Covenant , it loses that ungrateful property , and becomes pleasant in the fruits and effects thereof unto believers , Heb. 12. 11. Yea , such are the blessed fruits thereof , that they are to account it all joy , when they fall into divers afflictions , Iam. 1. 2. David could bless God , that he was afflicted ; and many a Saint hath done the like . A good woman once compared her afflictions to her children : For ( saith she ) they put me in pain in bearing them ; yet as I know not which child , so neither which affliction I conld be without . Sometimes the Lord sanctifies affliction to discover the corruption that is in the heart , Deut. 8. 2. It is a furnace to shew the dross . Ah! when a sharp Affliction comes , then the pride , impatiency , and unbelief of the heart appears . Matura vexata prodit seipsam . When the Water is stirred , then the mud and filthy sediment that lay at the bottom rises . Little ( saith the afflicted Soul ) did I think , there had been in me that pride , self-love , distrust of God , carnal fear , and unbelief , as I now find . O where is my Patience , my Faith , my Glory in tribulation ? I could not have imagined the sight of Death would have so appalled me , the loss of outward things so have pierced me . Now what a blessed thing is this , to have the heart thus discovered ? Again : Sanctified Afflictions discover the emptiness and vanity of the Creature . Now the Lord hath stained its pride , and vailed its tempting splendour , by this or that affliction ; and the Soul sees what an empty , shallow , deceitful thing it is . The World ( as one hath truly observed ) is then only great in our eyes , when we are full of sense and self : But now Affliction makes us more spiritual , and then it is nothing . It drives them nearer to God ▪ makes them see the necessity of the Life of Faith , with multitudes of other benefits . But yet these sweet fruits of Affliction do not naturally , and of their own accord , spring from it : No , we may as well look for Grapes from Thorns , or Figs from Thistles , as for such Fruits from Affliction , till Christ's sanctifying Hand and Art have past upon them . The reason why they become thus sweet and pleasant ( as I noted before ) is , because they run now into another channel ; Jesus Christ hath removed them from Mount Ebal to Gerezim ; they are no more the effects of vindictive Wrath , but paternal Chastisement . And ( as Mr. Case well notes ) A teaching affliction is to the Saints , the result of all the Offices of Iesus Christ. As a King , he chastens ; as a Prophet , he teacheth , viz. by chastening ; and as a Priest , he hath purchased this grace of the Father , that the dry Rod might blossom , and bear fruit . Behold then , a sanctified affliction is a Cup , whereinto Jesus Christ hath wrung and prest the juyce and virtue of all his Mediatory Offices . Surely , that must be a Cup of generous , Royal Wine , like that in the Supper , a Cup of Blessing to the people of God. REFLECTION . Hence may the unsanctified Soul draw matter of fear and trouble , even from its unsanctified troubles . And thus it may reflect upon it self ; O my Soul , what good hast thou gotten by all , or any of thy afflictions ? God's Rod hath been dumb to thee , or thou deaf to it . I have not learned one holy Instruction from it : My troubles have left me the same , or worse than they found me ; my Heart was proud , earthly , and vain before , and so it remains still : They have not purged out , but onely given vent to the pride , murmur , and atheism of my heart . I have been in my afflictions , as that wicked Ahaz was in his , 2 Chron. 28. 22. Who in the midst of his distress , yet trespassed more and more against the Lord. When I have been in storms at Sea , or troubles at home , my Soul within me hath been as a raging Sea , casting up mire and dirt . Surely this Rod is not the Rod of God's Children . I have proved but dross in the Furnace , and I fear the Lord will put me away as dross , as he threatens to do by the wicked , Psal. 119. 119. Hence also should gracious Souls draw much encouragement and comfort amidst all their troubles . O these are the fruits of Gods fatherly love to me ! Why should I fear in the day of evil ? or tremble any more at affliction ? though they seem as a Serpent at a distance , yet are they a Rod in hand . O blessed be that skilful and gracious hand , that makes the Rod , the dry Rod to blossome , and bear such precious fruit . Lord ! what a mystery of love lies in this dispensation ! That sin which first brought afflictions into the world , is now it self carried out of the world by affliction , Rom. 5. 12. Isa. 7. 9. O what can frustrate my Salvation , when those very things that ●eem most to oppose it , are mad subservient to it ; ●nd contrary to their own nature do promote and ●urther it ? THE POEM . ●Tis strange to hear what different censures fall Vpon the same affliction ; some do call Their troubles sweet , some bitter ; others meet Them both mid-way , and call them bitter-sweet . But here 's the question still , I fain would see , Why sweet to him , and bitter unto me ? Thou drink'st them Dregs and all , but others find Their troubles sweet , because to them refin'd , And sanctifi'd ; which difference is best , By such apt Si●ilies as these exprest . From Salt and Brackish Seas Fumes rise and fly Which into Clouds condens'd , obscure the skie , Their property there alter'd in few hours Those brackish fumes fall down in pleasant showers : Or as the dregs of Wine and Beer distill'd By Limbeck , with ingredients , doth yield A Cordial water , though the Lees were bitter , From whence the Chymist did extract such liquor . Then marvel not that one can kiss that Rod , Which makes another to blaspheme his God. O get your troubles sweet'ned and refin'd Or else they 'll leave bitter effects behind . Saints troubles are a Cord , let down by love , To pully up their hearts to things above . CHAP. XV. The Seas within their bounds the Lord contains ; He also Men and Devils holds in Chains . OBSERVATION . IT is a wonderful work of God , to limit and bound such a vast and furious Creature , as the Sea ; which according to the judgment of many Learned Men , is higher than the Earth ; and that it hath a propension to overflow it , is evident , both from its nature and motion ; were it not , that the great God had laid his Law upon it . And this is a work wherein the Lord glories , and will be admired , Psal. 104. 9. Thou hast set a bound that they may not pass over , that they turn not again to cover the Earth . Which it's clear they would do , were they not thus limitted . So Job 38. 8. 10. 11. Who shut up the Seas with doors , when it breake forth , as if it had issued out of the VVomb ? I brake up for it my decreed place , and set bars and doors , and said Hitherto shalt thou come , but no further ; and here shall thy proud VVaves be staid . APPLICATION . And no less is the glorious Power and Mercy of God discovered in bridling the rage and fury of Satan and his Instruments , that they break not in upon the Inheritance of the Lord , and destroy it . Surely , the wrath of man shall praise thee , and the remainder of wrath thou shalt restrain , Psal. 76. 10. By which it is more than hinted , that there is a World of Rage and Malice in the hearts of wicked men , which fain would , but cannot vent itself , because the Lord restrains , or as the Hebrew , Girds it up . Satan is the envious one , and his rage is great against the people of God , Rev. 12. 12. But God holds him and all his Instruments in a Chain of Providence ; and it is well for God's People , that it is so . They are limited as the Sea , and so the Lord in a providential way speaks to them , Hitherto shall you go , and no further . Sometimes he ties them up so short , that they cannot touch his people , though they have the greatest opportunities and advantages , Psal. 105. 12 , 13 , 14 , 15. VVhen they were but a few men in number , yea , very few , and strangers in it ; when they went from one Nation to another , from one Kingdom to another people : He suffered no man to do them wrong ; yea , he reproved Kings for their sakes , saying , Touch not mine Anointed , and do my Prophets no harm . And sometimes he permits them to touch and trouble his People , but then sets bounds and limits to them , beyond which they must not pass . That is a pregnant Text to this purpose , Revel . 2. 10. Behold , the Devil shall cast some of you into prison , that you may be tried , and ye shall have trihulation ten days . Here are four remarkable limitations upon Satan and his Agents , in reference to the People of God : A limitation as to the Persons , not all , but some : A limitation of the Punishment , a Prison , not a Grave , not Hell : A limitation upon them as to the end ; for trial , not ruine : And lastly , as to the Duration ; not as long as they please , but ten days . REFLECTION . O my Soul , what Marrow and Fatness , Comfort , and Consolation , maist thou suck from the Breast of this Truth , in the darkest day of trouble ? Thou seest how the flowing Sea drives to over-whelm the Earth . Who has arrested it in its course , and stopt its violence ! Who has confin'd it to its place ? Certainly none other but the Lord. When I see it threaten the shore with its proud , furious , and insulting Waves , I wonder it doth not swallow up all : but I see it no sooner touch the Sands , which God hath made its bounds , but it retires , and as it were with a kind of submission , respects those limits which God hath set it . Thus the fiercest Element is represt by the feeblest things ; Thou seest also , how full of wrath and fury wicked men are , how they rage like the troubled Sea , and threaten to over-whelm * thee , and all the Lord's Inheritance : and then the floods of ungodly men make thee afraid , yet are they restrained by an invisible gracious hand , that they cannot execute their purpose , nor perform their enterprize . How full of Devils and devillized Men , is this lower World ? Yet in the midst of them all hast thou hitherto been preserved . O my Soul , admire and adore that glorious power of God , by which thou art kept unto Salvation . Is not the preservation of a Saint in the midst of such hosts of enemies , as great a Miracle , though not so sensible , as the preservation of those three Noble Iews in the midst of the fiery Furnace , or Daniel in the Den of Lions ? For there is as strong a propension in Satan , and wicked men , to destroy the Saints ; as in the fire to burn , or a Lion to devour . O then let me chearfully address my self to the faithful discharge of my duty , and stand no longer in a slavish fear of creatures , who can have no power against me , but what is given them from above , Iohn 19. 11. And no more shall be given than shall turn to the glory of God , Psal. 76. 10. and the advantage of my Soul , Rom. 8. 28. THE POEM . This World 's a Forrest , where from day to day , Bears , Wolves , and Lions range and seek their prey , Amidst them all poor harmless Lambs are fed , And by their very Dens in safety led . They roar upon us , but are held in Chains : Our Shepherd is their Keeper , he maintains Our Lot. Why then should we so trembling stand ? We meet them , true , but in their Keeper's hand . He that to ranging Seas such Bounds hath put , The mouths of ravenous Beasts can also shut . Sleep in the Woods , poor Lambs your selves repose Vpon his Care , whose Eyes do never close . If unbelief in you don't loose their chain , Fear not their strugling , that 's but all in vain . If God can check the VVaves by smallest Sand , A Twined Thread may hold these in his hand . Shun Sin , keep close to Christ ; for other evils You need not fear , tho' compast round with Devils . CHAP. XVI . To Sea without a Compass none dare go ; Our Course without the VVord is even so . OBSERVATION . OF how great use and necessity is the Compass to Sea-men ? Though they can coast a little way by the Shoar , yet they dare not venture far into the Ocean without it . It s their Guide , and directs and shapes their Course for them : And if by the violence of Wind and Weather they be driven beside their due Course , yet by the help of this , they are reduced and brought to Rights again . It is wonderful to consider , how by the help of this Guide they can run in a direct Line many hundred Leagues , and at last fall right with the smallest Island ; which is in the Ocean , comparatively , but as the head of a small Pin upon a Table . APPLICATION . What the Compass , and all other Mathematical Instruments are to the Navigator , that and much more is the Word of God to us in our course to Heaven . This is our Compass to steer our course by , and it is truly touched ; he that orders his conversation by it , shall safely arrive in Heaven at las● . Gal. 6. 16. As many as walk according to this rule , Peace be on them , and mercy . This Word is as necessary to us in our way to Glory , as a Lamp or Lanthorn is in a dark night , Psal. 119. 105. This is a light shining in a dark place , till the day dawn , and the day-star arise in our hearts , 2 Pet. 1. 19. If any that profess to know it , and own it as a Rule , miss Heaven at last ; let them not blame the Word for misguiding them , but their own negligent and deceitful hearts , that shuffle in and out , and shape not their course and conversation according to its prescriptions . What blame can you lay upon the Compass , if you steer not exactly by it ? How many are there , that neglecting this Rule , will coast it to Heaven by their own Reason ? No wonder such fall short and perish in the way . This is a faithful Guide , and brings all that follow it to a blessed end , Thou shalt guide me with thy counsel , and afterwards receive me to glory , Psal. 73. 24. The whole hundredth and nineteenth Psalm is spent in commendation of its transcendent excellency and usefulness . Luther profest , that he prized it so highly , that he would not take the whole World in exchange for one Leaf of it . Lay but this Rule before you , and walk accurately by it , and you cannot be out of your way to Heaven , Psal. 119. 30. I have chosen the way of truth , ( or the true way ; ) thy Iudgments have I laid before me . Some indeed have opened their detracting blasphemous mouths against it ; as Iulian , that cursed Apostate , who feared not to say , There was as good matter in Phocillides as in Solomon , in Pindarus his Odes , as in David's Psalms . And the Papists generally slight it , making it a lame imperfect Rule ; yea , making their own Trad●tions the Touchstone of Doctrines , and Foundation of Faith. Montanus tells us , that although the Apostle would have Sermons and Service celebrated in a known Tongue , yet the Church , for very good cause , hath otherwise order'd it . Gilford called it , The Mother of Heresies . Boner's Chaplain judged it worthy to be burnt as a strange Doctrine . They set up their Inventions above it , and frequently come in with a Non obstante against Christ's Institutions . And thus do they make it void , or , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , Matth. 15. 6. unlord it , and take away its authority as a Rule . But those that have thus slighted it , and followed the by-paths unto which their corrupt Hearts have led them , they take not hold of the paths of Life , and are now in the depths of Hell. All other Lights , to which men pretend , in the neglect of this , are but false fires , that will lead Men into the Pits and Bogs of Destruction at last . REFLECTION . And is thy Word a Compass , to direct my course to Glory . O where am I then like to arrive at last , that in all my course have neglected it , and steered according to the counsel of my own heart ! Lord , I have not made thy Word the Man of my counsel , but consulted with flesh and blood ; I have not enquired at this Oracle , nor studied it , and made it the guide of my way ; but walked after the sight of my eyes , and the lust of my heart . Whither Lord , can I come at last , but to Hell , after this rate and reckoning ? Some have slighted thy Word professedly , and I have slighted it practically . I have a poor Soul embarqued for Eternity , it is now floating on a dangerous Ocean , Rocks and Sands on every side , and I go a drift before every Wind of Temptation , and know not where I am . Ah Lord , convince me of the danger of this condition . O convince me of my Ignorance in thy Word , and the fatal consequence and issue thereof . Lord , let me now resolve to study , prize , and obey it ; hide it in my heart , that I may not sin against it . Open my understanding , that I may understand the Scriptures : Open my heart to entertain it in love . O thou that hast been so gracious to give a perfect Rule , give me also a perfect heart to walk by that Rule to glory ! THE POEM . This VVorld's a Sea , wherein a numerous Fleet Of Ships are under sail . Here you shall meet Of every Rate and Size ; Frigats , Galleons , The nimble Ketches , and small Pickeroons : Some bound to this Port , some where VVinds and VVeather VVill drive them , they are bound they know not whither . Some steer away for Heaven , some for Hell ; To which some steer , themselves can hardly tell . The Winds do shape their course , which though it blow From any Point , before it they must go . They are directed by the VVind and Tide , That have no Compass to direct and guide : For want of this , must run themselves a-ground , Brave Ships are cast away , poor Souls are drown'd . Thy VVord our Compass is , to guide our way To Glory ; it reduces such as stray . Lord , let thy VVord dwell richly in my heart , And make me skilful in this heavenly Art , O let me understand and be so wise , To know upon what Point my Country lies . And having se● my Course directly thither , Great God preserve me in the foulest Weather . By Reason some will coast it : but I fear Such Coasters never will drop Anchor there . Thy Word is truly toucht , and still directs A proper Course , which my base heart neglects . Lord , touch mine Iron heart , and make it stand Pointing to thee , its Loadstone . To that Land Of Rest above , let every Tempest drive My Soul , where it would rather be than live . CHAP. XVII . Look as the Sea by turns doth ebb and flow So their Estates , that use it , come and go . OBSRRVATION . THE Sea hath its alternate Course and Motion , its Ebbings and Flowings : No sooner is it High-water , but it begins to Ebbe again , and leave the Shoar naked and dry , which but a little before it covered and over-flowed . And as its Tides , so also its Waves are the Emblem of Inconstancy , still rouling and tumbling , this way and that , never fixt and quiet . Instabilis unda : As fickle as a VVave , is common to a Proverb . See Iam. 1. 6. He that wavereth is like a Wave of the Sea , driven with Winds , and tossed . So Isai. 57. 20. It cannot rest . APPLICATION . Thus mutable and inconstant are all outward things , there is no depending on them : Nothing of any substance , or any solid consistence in them , 1 Cor. 7. 31. The fashion of this world passeth away . It is an high point of folly to depend upon such vanities , Prov. 23. 5. Why wilt thou set , ( or , as it is in the Hebrew ) cause thine eyes to fly upon that which is not ? For riches certainly make themselves wings , and fly away , as an Eagle towards Heaven . In flying to us ( saith Augustine ) they have Alas vix quidem passerinas , scarce a Sparrow's wings ; but in flying from us , wings as an Eagle . And those Wings they are said to make to themselves , ( i. e. ) The cause of its transitoriness is in itself ; the Creature is subjected to Vanity by sin : they are sweet flowers , but withered presently , Iam. 1. 10. As the flower of the grass , so shall the rich man fade away . The man is like the stalk or grass , his riches are the flower of the grass ; his glory and outward beauty , the stalk is soon withered , but the flower much sooner . This is either withered upon , or blown off from it , while the stalk abides . Many a man out-lives his estate and honour , and stands in the world as a bare dry stalk in the field , whose flower , beauty , and bravery is gone : One puff of wind blows it away , one churlish easterly blast shrivels it up , 1 Pet. 4. 24. How mad a thing is it then , for any man to be lifted up in pride , upon such a vanity as this is ; to build so lofty and over-jetting Roof upon such a feeble , tottering Foundation ? We have seen Meadows full of such curio●s flowers , mown down and withered , men of great Estates impoverished suddenly : And when , like a Meadow that is mown , they have begun to recover themselves again ( as the phrase is ) the Lord hath sent Grashoppers in the beginning of the shooting-up of the latter growth , , Amos 7. 1. Just as the Grashoppers and other Creatures devour the second tender Herbage , as soon as the Field begins to recover its verdure : So men , after they have been denuded and blasted by Providence , they begin after a while to flourish again , but then comes some new affliction , and blasts all . None have more frequent experience of this , than you that are Merchants and Sea-men , whose estates are floating : and yet such as have had the highest security in the eye of Reason , have notwithstanding experienc'd the vanity of these things . Henry the Fourth , a potent Prince , was reduced to such a low ebb , that he petitioned for a Prehends place in the Church of Spire . Gallimer , King of the Vandals , was brought so low , that he sent to his Friend for a spunge , a Loaf of Bread and an Harp : a Spunge to dry up his tears , a Loaf of bread to maintain his life , and an Harp to solace himself in his misery . The story of Bellisarius is very affecting : He was a man famous in his time , General of an Army , yet having his eyes put out , and striped of all earthly comforts , was led about , crying , Date abolum Bellisario , Give one penny to poor Ballisarius . Instances in History of this kinde are infinite . Men of the greatest estates and honours , have nevertheless become the very Ludibria Fortunae , as one speaks , The very scorn of Fortune . Yea , and not onely wicked men , that have gotten their Estates by rapine and oppression , have lived to see them thus scattered by Providence : But sometimes godly Men have had their Estates , how justly soever acquired , thus scattered by Providence also . Who ever had an estate better gotten , better bottomed ▪ or better managed , than Iob ? yet all was overthrown and swept away in a moment : though in mercy to him , as the issue demonstrated . Oh then ! what a vanity is it to set the heart and let out the affections on them ! You can never depend too much upon God , nor too little upon the creature , 1 Tim. 6. 17. Charge them that are rich in this world , that they be not high-minded and trust in uncertain riches . REFLECTION . Are all earthly things thus transitory and vain ? Then what a reproach and shame is it to me , that the men of this world should be more industrious and eager in the prosecution of such vanities , then I am to enrich my Soul with solid and everlasting Treasure ? O that ever a sensual lust should be more operative in them then the love of God in me ! O my Soul , thou dost not lay out thy strength and earnestness for Heaven , with any proportion to what they do for the World. I have indeed higher Motives , and a surer Reward than they : But as I have an advantage above them herein , so have they an advantage above me in the strength and intireness of the principle by which they are acted . What they do for the World , they do it with all their might ; they have no contrary principle to oppose them ; their thoughts , strength , and affection , is entirely carried in one Channel : But I find a Law in my Members warring against the Law of my Mind ; I must strive through a thousand Difficulties and Contradictions , to the discharge of a Duty . O my God! Shall not my heart bemore enlarged in Zeal , Love , and Delight in thee , than theirs are after their Lusts ? O let me once find it so . Again , is the Creature so vain and unstable , then why are my Affections so hot and eager after it ? And why am I so apt to dote upon its beauty , especially when God is staining all its pride and glory ! Ier. 45. 5 , 6. Surely it is unbecoming the spirit of a Christian at any time ; but at such a time we may say of it , as Hushai of Ahitophel's Counsell , It is not good at this time . O that my Spirit were raised above them , and my conversation more in Heaven ! O that like that Angel , Revel . 10. 1 , 2. which came down from Heaven and set one foot upon the Sea , and another upon the Earth , having a Crown upon his head ▪ so I might set one foot upon all the cares , fears , and terrours of the World , and another upon all the tempting splendour and glory of the World ; treading both under foot in the dust , and crowning my self with nothing but spiritual excellencies and glory ! THE POEM . Iudge in thy self ( O Christian ) is it meet To set thy heart on what Beasts set their feet ? 'T is no Hyperbole , if you be told , You dig for Dross with Mattocks made of Gold. Affections are too costly , to bestow Vpon the fair-fac'd Nothings here below . The Eagle scorns to fall down from on high ( The Proverb saith ) to catch the silly Flie. And can a Christian leave the Face of God : T' embrace the Earth , or dote upon a Clod ? Can earthly Things thy heart so strangely move , To tempt it down from the Delights above ; And now to court the World at such a time When God is laying Iudgment to the Line ? It 's just like him that doth his Cabbin sweep And trim , when all is sinking in the Deep : Or like the silly Bird , that to her Nest Doth carry straws , and never is at rest , Till it be feather'd well , but doth not see The Axe beneath that's hewing down the Tree . If on a Thorn thy heart it self repose With such delight , what if it were a Rose ? Admire , O Saint , the Wisdom of thy God , Who of the self-same Tree doth make a Rod , Lest thou shouldst surfeit on forbidden Fruit , And live not like a Saint , but like a Brute . CHAP. XVIII . Like hungry Lions , Waves for Sinners gape : Leave then your Sins behind , if you 'll escape . OBSERVATION . THE Waves of the Sea are sometimes raised by God's Commission , to be Executioners of his Threatnings upon sinners . When Ionah fled from the presence of the Lord to Tarshish , the Text saith , The Lord sent out a great Wind into the Sea , and there was a mighty Tempest , so that the Ship was like to be broken , Joh. 1. 4. These were God's Bailiffs , to arrest the Run-away Prophet . And Psal. 148. 8. The stormy winds are said to fulfil his word ; not only his word of Command , in rising when God bids them , but his word of threatning also . And hence it is called a destroying wind , Jer. 51. 1. and a stormy wind in God's fury , Ezek. 13. 13. APPLICATION . If these be the Executioners of the Lord's threatnings , how sad then is their condition that put forth to Sea under the guilt of all their sins ? O , if God should commissionate the Winds to go after and arrest thee for all thou owest him , where art thou then ? How dare you put forth under the power of a Divine threat , before all be cleared betwixt God and thee ? Sins in Scripture are called debts , Mat. 6. 12. They are debts to God ; not that we owe them to him , or ought to sin , but Metonymically , because they render the Sinner obnoxious to God's Judgments , even as pecuniary debts oblige him that hath not wherewith to pay , to suffer punishment . All sinners must undergo the Curse , either in their own person , according to the express letter of the Law , Gen. 2. 17. Gal. 3. 10. or their surety , according to the tacite intent of the Law , manifested to be the mind of the Law-giver , Gen. 3. 15. Gal. 3. 13 , 14. Now he that by Faith hath Interest in his Surety , hath his Discharge , his Quietus est , sealed in the Blood of Christ ; all Process at Law , or from the Law , is stopt Rom. 8. 1. But if thou be an impenitent , persisting sinner , thy debt remains upon thine own score . And be sure thy sin will find thee out , where-ever thou goest , Num. 32. 23. ( i. e. ) God's revenging hand for sin will be upon thee : Thou maist lose the sight and memory of thy sin , but they lose not the sight of thee ; they follow after , as the Hound doth the fleeting game upon the scent , till they have fetcht thee up : And then consider , How fearful a thing it is to fall into the hands of the living God , Heb. 10. 31. How soon may a storm arrest , and bring thee before the Bar of God ? REFLECTION . O my Soul , what a case art thou in , if this be so ? Are not all thy sins yet upon thine own score ? Hast not thou mane light of Christ , and that precious Blood of his , and hitherto persisted in thy Rebellion against him ? And what can the issue of this be at last , but ruine ? There is abundant mercy indeed for returning sinners ; but the Gospel speaks of none for persisting and impenitent sinners . And though many who are going on in their sins are overtaken by Grace , yet there is no Grace promised to such as go on in sin . O , if God should arrest me by the next Storm , and call me to an account for all that I owe him , I must then lie in the Prison of Hell to all Eternity ; for I can never pay the debt ; nay , all the Angels in Heaven cannot satisfie for it . Being Christless , I am under all the Curses in the Book of God ; a Child of Hagar . Lord , pity and spare me a little longer ! O discover thy Christ unto me , and give me Faith in his Blood , and then thou art fully satisfied at once , and I discharged for ever . O require not the debt at my hand , for then thou wilt never be satisfied , nor I acquitted . What profit , Lord , is there in my Blood ! O my soul , make hast to this Christ , thy Refuge-City ; thou knowest not how soon the avenger of Blood may overtake thee . THE POEM . Thy sins are debts , God puts them to account : Canst tell , poor wretch , to what thy debts amount ? Thou fill'st the treasure of thy sins each hour . Into his Vials God doth also pour Proportionable wrath : Thou seest it not ; But yet assure thy self , there 's drop for drop . For every Sand of Patience running out , A drop of Wrath runs in . Soul , look about . God's Treasure 's almost full , as well as thine : When both are full , O then the dreadful time Of Reckoning comes ; thou shalt not gain a day Of patience more , but then there hastes away Heaven's Pursivant , who comes upon the wing With his Commission seal'd , to take and bring . Do'st still reject Christ's tenders ? Well , next storm May be the Bailiff ordered to perform This dreadful office . O then restless be , Till God in Christ be reconcil'd to thee . The Sum is great , but if a Christ thou get , Fear not , a Prince can pay a Beggar 's debt . Now if the Storm should rise , thou need not fear ; Thou art , but the Delinquent is not there . A pardoned Soul to Sea may boldly go : He fears not Bailiffs , that doth nothing owe. CHAP. XIX . To save the Ship , rich Ladings cast away . Thy Soul is Shipwrackt if thy Lusts do stay . OBSERVATION . IN Storms and Distresses at Sea , the Richest Commodities are cast over-board ; they stand not upon it , when Life and all is in jeopardy and hazard . Ionah 1. 5. The Mariners cast forth the Wares that were in the Ship into the Sea , to lighten it . And Act. 27. 18 , 19. they cast out the very tacklings of the Ship. How highly soever Men prize such Commodities , yet reason tells them , It were better these should perish , than Life . Satan himself could say , Job 1. Skin for skin , and all that a Man hath , will he give for his Life . APPLICATION . And surely , it is every way as highly reasonable , that Men should mortifie , cast out , and cut off their dearest Lusts , rather than their Immortal Souls should sink and perish in the Storm of God's wrath . Life , indeed , is a precious Treasure , and highly valued by Men : You know what Solomon saith , Eccles. 9. 4. That a Living Dog is better than a Dead Lion. And we find Men willing to part with their Estates , Limbs , or any outward Comfort , for the preservation of it . The Woman in the Gospel spent all she had on the Physicians for her Health , a degree below Life . Some Men indeed do much over-value their Lives , and part with Christ and Peace of Conscience for it ; but he that thus saves it , shall lose it . Now if Life be so much worth , What then is the Soul worth ? Alas ! Life is but a vapour , which appeareth for a little while , and then vanisheth away , Jam. 4. 14. Life indeed is more worth than all the World , but my Soul is more worth than Ten thousand Lives . Nature teacheth you to value the first so high , and Grace should teach you to value the second much higher , Mat. 19. 26. Now here is the case : Either you must part with your Sins , or with your Souls ; if these be not cast out , both must sink together . If ye live after the fl●sh , ye must die , Rom. 8. 13. God saith to you in this case , as to Ahab , when he spared Benhadad , 1 King. 20. 40. Because thou hast let go a Sin , which God hath appointed to destruction , therefore thy Life shall go for his Life . Guilt will raise a Storm of Wrath , as Ionah did , if not cast out . REFLECTION . And must Sin or the Soul perish ? Must my Life , yea , my Eternal Life go for it , if I spare it ? O then let me not be cruel to mine own Soul , in sparing my Sin ; O my Soul , this foolish pity , and cruel Indulgence will be thy ruine : If I spare it , God hath said , He will not spare me , Deut. 26. 20. It is true , the pains of Mortification are sharp , but yet it 's easier than the pains of Hell. To cut off a right hand , or pluck out a right eye , is hard ; but to have my Soul cut off eternally from God , is harder . Is it as easie ( O my Soul ! ) to burn for them in Hell , as to Mortifie them on Earth ? Surely , it is profitable for me , that one member perish , rather than that all be cast into Hell , Mat. 5. 24. I see the Merchant willing to part with rich Wares , if embarqued with them in a Storm : And those that have Gangreen'd Legs or Arms , willingly stretch them out to be cut off , to preserve Life : And shall I be willing to endure no difficulties for my Soul ? Christ reckon'd Souls worth his Blood ; And is it not worth my Self-denyal ? Lord , let me not warm a Snake in my Bosom , that will at last sting me to the heart . THE POEM . Thy Soul 's the Ship , its Lading is its Lusts , God's Iudgments stormy Winds and dang'rous gusts , Conscience the Master ; but the stubborn Will Goes Supra Cargo , and doth keep the Bill . Affections are the Men , the VVinds do rise , The Storm increases : Conscience gives Advice To throw those Lusts o're-board , and so to ease The Vessel , which else cannot keep the Seas . The VVill opposes , and th' Affections say , The Master's Counsel they will not obey . The case is dangerous , that no man can doubt , Who sees the storm within , and that without . Lusts and Affections cannot part , no , rather They are resolv'd to swim or sink together . Conscience still strives , but they cannot abide That it , or Reason should the Case decide . Lust knows what Reason in like cases still Determines well : Then chuse ye whom ye will. Shall 's make the Devil Iudge ? This case has been Before him , and he judg'd , That skin for skin , And all men have , they 'll part with for their life . Then how unreasonable is this strife ? They that their sins do with their persons ship , Do for their Souls prepare a dreadful whip . CHAP. XX. Christ with a word can surging Waves appease ; His Voice a troubled Soul can quickly ease . OBSERVATION . WHen the Sea works , and is tempestuous , it is not in the power of any Creature to appease it . When the Egyptians would by their Hieroglyphicks express an Impossibility , they did it by the Picture of a Man treading upon the Waves . It is storied of Canute , an ancient Danish King , That when a mighty storm of Flattery arose upon him , he appeased it by shewing that he could not appease the Sea : But one of his Courtiers told him , as he rode near the Sea-side , That he was Lord of the Sea , as well as Land. Well , said the King , we shall see that by and by : and so went to the Water-side , and with a loud Voice cried , O ye Seas and Waves , come no further , touch not my feet . But the Sea came up , notwithstanding that charge , and confuted the flattery . But now Jesus Christ hath the command of them indeed : It is said of him , Mat. 8. 26. That he rebuked them . And Mark. 4. 38. He quiets them with a word , Peace , be still : as one would hush a Child , and it obeyed him . APPLICATION . Conscience , when awakened by the terrors of the Lord , is like a raging tempestuous Sea ; so it works , so it roars ; and it is not in the power of all the Creatures to hush or quiet it . Spiritual Terrors , as well as spiritual Consolations , are not known till felt . O when the Arrows of the Almighty are shot into the Spirit , and the Terrors of God set themselves in array against the Soul ; when the Venome of those Arrows drink up the Spirits , and those Armies of Terrours charge violently and successively upon it , as Iob 6. 4. What Creature then is able to stand before them ! Even God's own dear Children have felt such Terrours , as have distracted them , Psal. 81. 15. Conscience is the seat of Guilt . It is like a Burning-glass , so it contracts the Beams of the Threatnings , twists them together , and reflects them on the Soul , until it smoke , scorch , and flame . If the wrath of a King be like the roaring of a Lion , then what is the Almighties wrath ! which is burning wrath , Job 19. 11. Tearing wrath , Psal. 50. 22. Surprizing wrath , Job 20. 23. And abiding wrath , Job 3. 36. In this case no Creature can relieve , all are Physicians of no value ; some under these terrors , have thought Hell more tolerable , and by a violent hand have thrust themselves out of the World into it , to avoid these gnawings : Yet jesus Christ can quickly calm these mystical Waves also , and hush them with a word ; yea , he is the Physician , and no-other . It is the sprinkling of his Blood , which , like a cooling Fomentation , allays those heats within : That Blood of sprinkling speaks Peace , when all other have practised upon the Soul to no purpose ; and the reason is , because he is a Person in whom God and Man , Justice and Mercy meet , and kiss each other , Eph. 2. 14. And hence Faith fetches in peace to the Soul , Rom. 5. 1. REFLECTION . Can none appease a troubled Conscience , but Christ ? Then learn , O my Soul , to understand , and daily more and more to savour that glorious Name , even Jesus , that delivers not only from the wrath to come , but that which is felt here also . Oh if the foretaste of Hell be so intolerable , if a few drops let fall on the Conscience in this life , be so scalding and insufferable ; what is it to have all the Vials poured out to Eternity , when there shall be nothing to divert , mitigate , or allay it ? Here men have somewhat to abate those Terrours , some hopes of Mercy , at least a possibility ; but there is none . O my Soul ! how art thou loaded with Guilt ! And what a Magormissabib wouldst thou be , should God rouze that sleepy Lion in thy bosom ▪ My condition is not at all the better , because my Conscience is quiet . Ah , the day is coming , when it must awake , and will lighten and thunder terribly within me , if I get not into Christ the sooner . O Lord , who knows the power of thy wrath ? O let me not carry this guilt out of the World with me , to maintain those everlasting flames ? let me give no sleep to mine eyes , nor slumber to my eye-lids , till I feel the comfort of that Blood of Sprinkling , which alone speaketh Peace . THE POEM . Amongst the dreadful works of God , I find No Metaphors to paint a troubled Mind . I think on this , now that , and yet will neither Come fully up , though all be put together . 'T is like the raging Sea , that casts up mire , Or like to Aetna , brea●hing smoke and fire ; Or like a rouzed Lion fierce and fell , Or like those Furies that do howl in Hell. O Conscience ! Who can stand before thy power , Endure thy gripes and twinges but an hour ? Stone , Gout , Strapado , Racks , whatever is Dreadful to Sense , is but a toy to this . No Pleasures , Riches , Honours , Friends can tell How to give ease : in this 't is like to Hell , Call for the pleasant Tymbrel , Lute , and Harp ; Alas ! The Musick howls , the pain 's too sharp For these to charm , divert or lull asleep : These cannot reach it , no , the wound 's too deep . Let all the Promises before him stand , And set a Barnabas at his right hand ; These in themselves no comfort can afford , 'T is Christ , and none but Christ , can speak the word . And he no sooner speaks , but all is still , The storm is over , and the mind tranquil . There goes a power with his Majestick Voice , To hush the dreadful'st storm , and still its noise . Who would but fear and love this glorious Lord , That can rebuke such Tempests with a VVord ? CHAP. XXI . Our Food out of the Sea God doth command ; Yet few therein take notice of his hand . OBTERVATION . THE Providence of God in furnishing us with such plenty and variety of Fish , is not slightly to be past over . We have not only several sorts of Fish in our own Seas , which are caught in their Seasons ; but from several parts , especially the Western parts of England , many Sail of Ships are sent yearly to the American parts of the VVorld ; as New-found-Land , New-England , &c. Whence every Year is brought home , not only enough to supply our own Nation , but many thousand pounds worth also yearly returned from Spain , and other Countries ; by which Trade many thousand Families do subsist . APPLICATION . But , now , what ret●rns do we make to Heaven for these Mercies ? O what notice is taken of the good hand of Providence , which thus supplies and feeds us with the Blessings of the Sea ? I fear there are but few that own , act in submission to it , and are careful to return according to received benefit . Men do not consider , That their works are in the hand of God , Eccles. 9. 1. And even those that have the most immediate dependence upon Providence , as Merchants and Sea-men , yet are very prone to undertake designes in the confidence of their own wisdom and industry ; not looking higher for the blessing , Iam. 4 13. They often sacrifice to their own net , and burn incense to their drag , because by them their portion is fat , and their meat plenteous , Hab. 1. 16. viz. They attribute what is due to God , unto the creature . Now this is a sin highly provoking to the Lord : for look in what degree the heart cleaves to the second cause , in the same degree it departs from the living God , Ier. 10. 5. And how do you think the blessed God will take it , to see himself thus debased , and the creature thus exalted into his place ; to see you carry your selves to the creature as to a God , and to the Blessed God , as to a creature . Surely , it is a great and common evil , and such as will blast all , if not timely discover'd and lamented . If we make flesh our arm , it 's just with God to wither and dry up the arm . Do we not , my Brethren , look upon second causes , as if they had the main stroke in our business ? And with a neglective eye pass by God , as if he came in but collaterally , and on the by , into it ? But certainly , all endeavours will be unsanctified , if not succes●ess , in which God is not eyed and engaged . It is in vain for you to rise up early , and sit up late , and eat the bread of sorrows ; for so he giveth his beloved sleep , Psal. 127. 2. ( i. e. ) It is to no purpose for men to beat their brains , tire their spirits , and rack their Consciences for an estate . The true way of acquiring and enjoying the Creature , is by submitting quietly to the Will of God , in a prudent and diligent , yet moderate use of lawful means : Nothing can thrive with us till then . REFLECTION . Why then should I disquiet my self in vain ; and rob my self of my peace , by these unbelieving cares and distractions ? O this hath been my sin ! I have acted ; as if my condition had been at my own dispose ; I have eyed creatures and means too much , and God too little . How have my hands hanged down with discouragement , when second Causes have disappeared , or wrought cross to my designs in the World , ready to transfer the fault on this thing , or that ! And again , how apt am I to be vainly lifted up in carnal confidence , when I see my self competently furnish'd with Creature-munition and provision ? Oh , what a God provoking wickedness is this ! How oft hath Providence checked my carnal presumption , and dasht many hopeful projects ? yet have I not owned it , as I ought , and submitted to it . Oh , it is a wonder this hath not closed the hand of Providence against me , and pulled down a Curse upon all ! Ah Lord , let me now learn to acquaint myself with thee , then shall I decree a thing , and it shall be established , Job 22. 28. THE POEM . In all the Gifts of God we should advance His glorious Name ; not say , It came by chance . Or to the Idol of our Prudence pay The tribute of his praise , and go our way . The waves do clap their hands , and in their kind Acknowledge God ; And what , are they more blind That float upon them ? yea , for what they get , They offer Sacrifices to their Net. This is your manner , thus to work you go : Confess the naked truth ; say , Is 't not so ? This Net was wisely cast , 't is full , 't is full : O well done Mates , this is a gallant pull . Thus what is due to God , you do apply Vnto your selves most Sacrilegiously . I cannot wonder such come empty home , That are so full of self and sin : yet some I hope look higher , and on God reflect Due praise . A Blessing such may well expect . CHAP. XXII . Whilst thou by art the silly Fish dost kill , Perchance the Devils Hook sticks in thy Gill. OBSERVATION . THere is skill in Fishing ; they that go to Sea in a Fishing Voyage , use to go provided with their Craft ( as they very fitly call it ) without which they can do nothing . They have their Lines , Hooks of several sizes , and their Bait. They carefully observe their Seasons ; when the Fish falls in , then they ply their business day and night . APPLICATION . But how much more skilful and industrious is Satan to ensnare and destroy Souls ? The Devil makes a Voyage as well as you ; he hath his Baits for you , as you for the Fish : he hath his Devices and Wiles to catch Souls , 2 Cor. 2. 11. Ephes. 6. 11. He is a Serpent , an old Serpent , Rev. 12. 9. Too crafty for Man in his perfection , much more in his collapsed and degenerated State , his understanding being cracked by rhe Fall , and all his Faculties poisoned and perverted . Divines observe four steps , or degrees of Satan's tempting Power . First . He can find out the Constitution-evils of Men ; he knows to what sin their Natures are more especially prone and inclinable . Secondly . He can propound suitable objects to those Lusts , he can exactly and fully hit every Mans humour . As Agrippina mixed her Poison in that Meat her Husband loved best . Thirdly . He can inject and cast motions into the Mind , to close with those tempting objects ; as it is said of Iudas , Joh. 13. 2. The Devil put it into his heart . Fourthly . He can sollicite , irritate , and provok● the Heart , and by those continual restless sollicitations weary it ; and hereby he often draws Men to commit such things as startled them in the first motion . All this can he do , if he find the work stick , and meet with rubs and difficulties ; yet doth he not act to the utmost of his skill and power , at all times and with all persons ; neither indeed need he so to do , the very propounding of an object , is enough to some , without any further sollicitation : The Devil makes an easie conquest of them . And beside all this , his Policy much appears in the election of place , time and instruments to tempt by : And thus are poor Souls caught , as Fishes in an evil Net , Eccles. 9. 12. The carnal Man is led by Sense , as the Beast ; and Satan handles and fits him accordingly . He useth all sorts of Motives , not only internal , and intellective , but external and sensitive also ; as the sparkling of the Wine , when it gives its colour in the Glass : the Harlot's beauty , whose eye-lids are snares ; hiding always the Hook , and concealing the issue from them . He promises them gain and profit , pleasure and delight , and all that is tempting , with assurance of Secresie . By these he fastens the fatal Hook in their Jawes , and thus they are led captive by him at his Will. REFLECTION . And is Satan so subtil and industrious to entice Souls to sin ? Doth he thus cast out his golden baits , and allure Souls with pleasure to their ruine ? Then how doth it behove thee , O my Soul , to be jealous and wary ! How strict a guard should I set upon every sense ! Ah , let me not so much regard how sin comes towards me in the Temptation , as how it goes off at last . The day in which Sodom was destroyed , began with a pleasant Sun shine , but ended in Fire and Brimstone . I may promise my self much content in the satisfaction of my Lusts : But O , how certainly will it end in my ruine ! Ahab doubtless promised himself much content in the Vineyard of Naboth , but his blood paid for it in the portion of Iezreel . The Harlots Bed was perfumed to entice the simple young man , Prov. 7. 17. But those Chambers of Delight proved the Chambers of Death , and her House the way to Hell. Ah , with what a smiling face doth sin come on towards me in its temptations ! How doth it tickle the carnal phantasie , and please the deceived heart ? But what a dreadful Catastrophe and Upshot hath it ? The delight is quickly gone , but the guilt thereof remains to amaze and terrifie the Soul with ghastly forms , and dreadful representations of the wrath of God : As sin hath its Delights attending it to enter and fasten it , so it hath its horrours and stings to torment and wound : And as certainly as I see those go before it to make away , so certainly shall I find these follow after , and tread upon its heels . No sooner is the Conscience awakened , but all those Delights vanish as a Night-vision , or as a Dream when one awakes ; and then I shall cry , Here is the Hook , but where is the Bait ? Here is the guilt and horrour , but where the delight that I was promised ! And I , whether shall I now go ? Ah my deceitful Lusts ! You have enticed and left me in the midst of all miseries . THE POEM . There 's skill in Fishing , that the Devil knows ; For when for Souls Satan a fishing goes , He Angles cunningly : He knows he must Exactly fit the Bait unto the Lust. He studies Constitution , Place , and Time , He guesses what is his delight , what thine ; And so accordingly prepares the Bait ; Whilst he himself lies closely hid to wait When thou wilt nibble at it . Dost incline To drunken Meetings ? then he baits with Wine : Is this the way ; if unto this he 'll smell , He 'll shortly pledge a Cup of Wrath in Hell. To Pride or Lust is thy vile Nature bent ? An Object suitable he will present . O think on this , when you cast in the hook , Say , Thus for my poor Soul doth Satan look . O play not with Temptations ; do not swallow The sugar'd Bait , consider what will follow . If once he hitch thee , then away he draws Thy captive Soul close Prisoner in his paws . CHAP. XXIII . Doth Trading fail , and Voyages prove bad ? If you cannot discern the cause , 't is sad . OBSRRVATION . THere are many sad Complaints abroad ( and I think not without cause ) that Trade fails , nothing turns to account . And though all Countries be open , and free for Traffick , a general Peace with all Nations , yet there seems to be a Dearth , a secret Curse upon Trading . You run from Country to Country , and come losers home . Men can hardly render a reason of it ; few hit the right cause of this Judgment . APPLICATION . That prosperity and success in Trade is from the blessing of God , I suppose few are so Atheistical , as once to deny or question . The Devil himself acknowledges it , Job 1. 10. Thou hast blessed the work of his hands , and his substance is increased in the Land. It is not in the power of any man to get Riches , Deut. 8. 18. Thou shalt remember the Lord thy God , for it is He that giveth thee power to get wealth . It is his Blessing that makes good men rich , and his Permission that makes wicked men rich . That Maxime came from Hell , Quisque fortunae suae faber : Every man is the Contriver of his own Condition : Certainly , The good of man is not in his own hand , Job 21. 16. Promotion cometh not from the East or West , Psal. 76. 6 , 7. This being acknowledged , it is evident , that in all disappointment , and want of success in our Callings , we ought not to stick in second cause , but to look higher , even to the hand and dispose of God : For , whose it is to give the Blessing , his also it is to with-hold it . And this is as clear in Scripture as the other . It is the Lord that takes away the Fishes of the Sea , Hos. 4. 3. Zeph. 1. 3. It is he that curseth our blessings , Mal. 2. 2. This God doth as a punishment for sin , and the abuse of mercies : And therefore in such cases , we ought not to rest in general complaints to , or of one another , but search what those sins are that provoke the Lord to inflict such Judgments . And here I must request your patience , to bear a plain and close word of Conviction . My Brethren , I am perswaded these are the sins , among many other , that provoke the Lord to blast all your Imployments . 1. Our undertaking designs without Prayer . Alas , how few of us begin with God ? Interest him in our dealings , and ask counsel and direction at his mouth . Prayer is that which sanctifies all employments and enjoyments , 1 Tim. 4. 5. The very Heathen could say , A Iove Principium , They must begin with God O that we had more Prayers and fewer Oaths . 2. Injustice and Fraud in our dealings . A sin to which Merchants are prone , as appears by that expression , Hos. 12. 7. This is that which will blast all our enjoyments . 3. An over-earnest endeavour after the World. Men make this their business , they will be rich : And hence it is , they are not onely unmerciful to themselves , in wearing and wasting their own spirits with carking cares , but to such also as they employ ; neither regarding the Souls or Bodies of Men : Scarce affording them the liberty of the Lord's Day ( as hath been too common in our New-found-Land Employments ; ) or if they have it , yet they are so worn out with incessant Labours , that that precious time is spent either in sleep or idleness . It is no wonder God gives you more rest than you would have , since that day of Rest hath been no better improved . This over-doing hath not been the least cause of our undoing . Lastly , Our abuse of Prosperity , when God gave it ; making God's Mercies the Food and Fewel of our Lusts. When we had an a●fluence and confluence of outward Blessings , this made us kick against God , as Deut. 32. 15. Forget God , Deut. 4. 14. Yea , grow proud of our strength and riches , Ezek. 16. 15. and Ier. 2. 31. Ah! How few of us in the days of our prosperity , behaved our selves as good Iehosaphat did ? 2 Chron. 17. 5 , 6. He had silver and gold in abundance , and his heart was lifted in the way of God's Commandments ; not in pride and insolence . REFLECTION . Are these the sins that blast our Blessings , and wither our Mercies ? O then let me cease to wonder it is no better , and rather admire that it is no worse with me ; that my neglect of Prayer , injustice in dealings , Earthly-mindedness , and abuse of former Mercies , have not provoked God to strip me naked out of all my enjoyments . Let me humbly accept from the Lord the punishment of my Iniquities , and lay my hand upon my mouth . And O that these disappointments might convince me of the Creatures vanity , and cause me to drive on another trade for Heaven ; then shall I adore thy wisdom in rending from me those idolized enjoyments . Ah Lord , when I had them , my heart was a perpetual drudge to them . How did I then forget God , neglect duty , and not mind my eternal concernments ! Oh , if these had not perished , in all probability I had perished . My God , let my Soul prosper , and then a small portion of these things shall afford me more comfort than ever I had in their greatest abundance . A little that a righteous man hath , is better than the riches of many wicked , Psal. 37. 16. THE POEM . There 's great Complaint abroad that Trading's bad ; You shake your head , and cry , 'T is sad , 't is sad . Merchants lay out their stock , Sea-men their pains , And in their eye they both may put their gains . Your Fishing fails , you wonder why 't is so , 'T is this ( saith one ) or that : but I say No ; 'T will ne'r be well , till you confess and say , It is our sin that frights the Fish away . No wonder all goes into Bags with Holes , Since so the Gospel hath been in your Souls . We kick'd , like Jesurun , when the flowing Tide Of Wealth came tumbling in , this nourish'd Pride . 'Twixt Soul and Body , now I wish it may Fare , as betwixt the Jews and us this day . O that our outward want and loss may be To us a Soul-enriching Poverty ! If disappointments here , advance the Trade For Heaven , then complain not ; you have made The richest Voyage , and your empty Ships Return deep laden with Soul-benefits . CHAP. XXIV . In Seas the greater Fish the less devour : So some Men crush all those within their power . OBSERVATION . THere are Fishes of Prey in the Sea , as well as Birds and Beasts of Prey on the Land. Our Sea-men tell us , how the devouring Whales , Sharks , Dolphins , and other Fishes follow the Caplein , and other smaller Fish , and devour multitudes of them . It is frequent with us , in our own Seas , to find several smaller Fishes in the Bellies of the greater ones ; yea , I have often heard Sea-men say , That the poor little Fry , when pursued , are so sensible of the danger , that they have sometimes seen multitudes of them cast themselves upon the Shoar , and perish there , to avoid the danger of being devoured by them . APPLICATION . Thus cruel , merciless , and oppressive are wicked Men , whose tender mercies are cruelty , Prov. 22. 10. We see the like cruelty in our Extortioners , and over-reaching Sharks ashore , who grind the faces of the Poor , and regard not the Cries of the Fatherless and Widows , but fill their Houses with the gain of Oppression . These are , by the Holy Ghost , compared to the fishes of the Sea , Hab. 1. 13 , 14. This is a crying sin , yea , it sends up a loud cry to Heaven for Vengeance , Exod. 22 , 23. If thou afflict the widow and the fatherless , and they cry unto me , I will surely hear their cry . And Verse 27. I will hear his cry , for I am gracious . Nay , God will not only hear their Cry , but avenge their Quarrel . That is a remarkable Text , 1 Thes. 4. 6. That no man go beyond and defraud his brother in any matter , because that the Lord is the [ Avenger ] of all such . This word Avenger , is but once more used in the New Testament , Rom. 13. 4. And there it is applyed to the Civil Magistrate , who is to see Execution done upon Offenders . But now this is a Sin that sometimes may b● out of the reach of mans Justice , and therefore God himself will be their Avenger . You may overpower the Poor in this World , and it may be they cannot contend with you at mans Barr , therefore God will bring it before his Barr. Believe it , Sirs , it is a sin so provoking to God , that he will not let it 'scape without severe punishment , sooner or later . The Prophet Habbakkuk , Chap. 1. verse 13. wondred how the holy God could forbear such till the general day of reckoning , and that he did not take exemplary Vengeance on them in this Life . Thou art of purer eyes than to behold evil , and canst not look upon Iniquity : Wherefore then lookest thou upon them that deal treacherously , and holdest thy tongue when the wicked devours the man that is more righteous than he ? And Prov. 23. 10 , 11. Enter not into the Fields of the Fatherless , i. e. Of the poor and helpless . But why is it more dangerous violently to invade their right , than anothers ? The reason is added , For their Redeemer is mighty , and he shall plead their cause with thee . It may be they are not able to retain a Counsel to plead their cause here ; therefore God will plead their cause for them . REFLECTION . Turn in upon thy self ( O my Soul ) and consider , Hast thou not been guilty of this crying sin ? Have I not ( when a Servant ) over-reached and defrauded others , and filled my Master's House with Violence and Deceit ? and so brought myself under that dreadful threatning , Zeph. 1. 9. Or since I came to trade and deal upon mine own account , have not the Ballances of Deceit been in my hand ? I have ( it may be ) kept many in my service and employment ; have not I used their labours without reward , and so am under that woe ? Ier. 22. 13. Or not given them Wages proportionable to their work ? Isai. 58. 3. Or by bad Payment and unjust Deductions and Allowances , defrauded them of a part of their due ? Mal. 3. 5. Or at least delayed payment , ou● of a covetous disposition to gain by it ; whilst their necessities in the mean time cryed aloud for it ; and so sinned against God's express commands , Deut. 24. 14 , 15. Levit. 19. 30. Or have I not persecuted such as God hath smitten ? Psal. 69. 26. And rigorously exacted the uttermost of my due , though the hand of God hath gone out against them , bre●king their estates ? O my Soul , examine thy self upon these particulars ; rest not quiet , until this guilt be ●emoved by the application of the Blood of Sprinkling . Hath not the Lord said , Jam. 2. 13. That they shall have judgment without mercy , that hath shewed no mercy ? And is it not a fearful thing to fall into the hands of the living God , who hath said , He will take vengeance for these things ? THE POEM . Devouring Whales and ravenous Sharks do follow The lesser Fry , and at one gulp do swallow Some hundreds of them , as our Sea-men say : But we can tell far stranger things than they . For we have Sharks ashore , in every Creek , That to devour poor Men do hunt and seek . No Pity , Sense , or Bowels in them be , Nay , have they not put off Humanity ? Extortioners and Cheaters , whom God hates , Have dreadful open Mouths , and through those Gates Brave Persons with their Heritages pass In Funeral-state , Friends crying out Alas ! O give me Agur's wish , that I may never Be such my self , or feel the hands of either . And as for those that in their paws are grip'd , Pity and rescue , Lord , from that sad plight . When I behold the squeaking Lark , that 's born In Falcon's Talons , crying , bleeding , torn ; I pity its sad case , and would relieve The Prisoner , if I could , as well as grieve . Fountain of Pity , hear the piteous Moans Of all thy Captive and Oppressed Ones . CHAP. XXV . In Storms to spread much Sail endangers all : So carnal Mirth , if God for Mourning call . OBSERVATION . IN Storms at Sea , the wise Navigator will no● spread much Sail ; that is the way to lose Masts and all ; They use then to furl up the Sails , and lie a Hull , when not able to bear a Knot of Sail ; or else to lie a Try , or Scud before the Wind and Seas ▪ It is no time then to hoist up the Top and Top-gallant , and shew their bravery . APPLICATION . When the Judgments of God are abroad in the earth , it is no time then to make mirth , Ezek. 21. 10 , 11. Should we [ then ] make mirth ? It contemneth the rod of my son as every tree . ( i. e. ) As if it were a common Rod , and ordinary affliction ; whereas the Rod of my Son is not such as may be had of every Tree , but it is an Iron Rod to such as dispise it , Psal. 2. 9. O it is a provoking evil , and commonly God severely punishes it . Of all persons , such speed worst in the common calamity , Amos 6. 1. VVo to them that are at ease in Sion , that are not grieved for the afflictions of Ioseph , as ver . 4. It may be ( as one observes upon the Text ) they did not laugh at him , or break Jests upon him ; but they did not condole with him . And what shall be their punishment ? See vers . 7. Therefore now shall they go captive with the first that go captive : God will begin with them first . Solomon tells us , Eccles. 3. 4. There is a time to weep , and a time to laugh ; a time to mourn , and a time to dance : Only ( as Master Trap notes upon the Text ) we must not invert the order , but weep with Men , that we may laugh with Angels . To be merry and frolick in a day of tribulation , is to disturb the order of seasons . That is a terrible Text , Isai. 22. 12. which should make the hearts of such as are guilty in this kind to tremble : In that day did the Lord of Hosts call to mourning , and to girding with sackcloath ; and behold , joy and gladness , slaying Oxen , killing Sheep , drinking VVine , &c. Well , what is the issue of this ? Surely , this iniquity shall not be purged from you , till ye die . O dreadful word ! Surely ( my Brethren ) Sympathy is a debt we owe to Christ Mystical . Whatever our Constitution , Condition , or Personal Immunities be , yet when God calls for Mourning , we must hear and obey that call . David was a King , an expert Musician , a Man of a sanguine and chearful constitution ; yet who more sensible of the evil of those times , than he ? Rivers of water ran down his eyes at the consideration of them . Melancthon was so affected with the Miseries of the Church in his days , that he seemed to take little or no notice of the death of his Child , whom he entirely loved . At such a time we may say of laughter , Thou art mad , and of mirth , What doth it ? REFLECTION . Blush then , O my Soul ! for thy levity and insensibility under God's angry Dispensations . How many of the precious Sons and Daughters of Sion , lie in Tears abroad , while I have been Nourishing my heart , as in a day of slaughter ? The voice of God hath cried to the City , and Men of understanding have heard its voice , Mic. 6. 9. But I have been deaf to that cry . How loth ( my God ) have I been to urge my sensual Heart to acts of Sorrow and Mourning ! Thou hast bid me weep with them that weep but my vain heart cannot comply with such commands . Ah Lord ! if I mourn not with Sion , neither shall I rejoyce with her . O , were mine eyes opened , and my heart sensible and tender , I might see cause enough to melt into Tears ; and like that Christian Niobe , Luke 7. 38. to lie weeping at the feet of Christ. Lord , What stupidity is this ? Shall I Laugh when thou art Angry , and thy Children weeping and trembling ? Then I may justly fear , lest when they shall sing for joy 〈◊〉 heart , I shall howl for vexation of spirit , Isai. 65. 13 ▪ 14. Surely , O my Soul ! such laughter will be turned into mourning , either here or hereafter . THE POEM . In troublous Times , Mirth in the Sinners face Is like a Mourning-Cloak with Silver Lace . The Lion's roaring makes the Beasts to quake ; God's roaring Iudgments cannot make us shake . What Belluine Contempt is this of God , To laugh in 's face , when he takes up the Rod ? Such laughter God in tears will surely drown . ( Vnless he hate thee ) e're he lay it down . These Rods have Voices ; if thou hear them well : If not , another Rod's prepar'd in Hell. And when the Arm of God shall lay it on , Laugh if thou canst ; no , then thy Mirth is gone . All Sion's Children will lament and cry , When all her beauteous Stones in dust do lie ; And he that for her then laments and mourns , Shall want no joy , when God to her returns . CHAP. XXVI . A little Leak neglected , dangerous proves : One Sin connived at , the Soul undoes . OBSERVATION . THE smallest Leak , if not timely discovered and stopt , is enough to sink a Ship of the greatest burden : Therefore Sea-men are wont frequently to try what Water is in the Hold ; and if they find it fresh , and increasing upon them , they ply the Pump , and presently set the Carpenters to search for it and stop it ; and till it be found they cannot be quiet . REFLECTION . What such a Leak is to a Ship , that is the smallest sin neglected to the Soul ; it is enough to ruine it eternally . For as the greatest sin , discover'd , lamented , and mourned over by a Believer , cannot ruine him ; so the least sin indulged , covered , and connived at , will certainly prove the destruction of the sinner . No sin , though never so small , is tolerated by the pure and perfect Law of God , Psal. 119. 96. The command is exceeding broa● ; not as if it gave Men a latitude to walk as they please , but broad , i. e. extending it self to all our words , thoughts , actions , and affections : Laying a Law upon them all ; conniving at no evil in any Man , 1 Pet. 2. 1. And as the word gives no allowance for the least sin , so it is the very nature of sincerity and uprightness , to set the heart against [ every ] way of wickedness , Psal. 139. 23 , 24. Iob 4. 23. And especially against that sin which was its darling in the days of his vanity , Psal. 18. 23. True hatred ( as the Philosopher observes , is of the whole † kind : He that hates sin , as sin , and so doth every upright Soul , hate all sins as well as some . Again , the Soul that hath had a saving sight of Jesus Christ , and a true discovery of the evil of sin , in the Glass both of the Law and Gospel , can account no sin small . He knows the demerit of the smallest sin is God's eternal wrath , and that not the least sin can be remitted , without the shedding and application of the Blood of Christ , Heh . 9. 22. which Blood is of infinite value and price ▪ 1 Pet. 1. 19. To conclude , God's People know , that little as well as great sins are dangerous , deadly and destructive in their own nature : A little poyson will destroy a Man. Adrian was choakt with a Gnat ; Caesar stabbed with Bodkins . A man would think Adam's sin had been no great matter , yet what dreadful work did it make ! It was not as a single Bullet to kill himself only ; but as a Chain-shot , which cut off all his poor miserable Posterity . Indeed , no sin can be little , because its object against whom it is committed is so great , whence it receives a kind of infiniteness in it self , and hecause the price paid to redeem us from it is so invaluable . REFLECTION . And is the smallest sin not only damning in its own nature , but will certainly prove the ruine of that Soul that hides and covers it ? O then let my spirit accomplish a diligent search . Look to it , O my Soul ! that no sin be indulged by thee . Set these considerations as so many flaming Swords in the way of thy carnal delights and lust : Let me never say of any sin , as Lot did of Zoar , It is a little one , spare it . Shall I spare that which cost the Blood of Jesus Christ ? The Lord would not spare him , When he made his Soul an offering for sin , Rom. 8. 32. Neither will he spare me , if I defend and hide it , Deut. 29. 20. Ah! If my Heart were right , and my Conversion sound , that lust whatever it be , that is so favoured by me , would especially be abhorred and hated , Isai. 2. 20. and 30. 22. Whatever my convictions and reformations have been , yet if there be but one sin retained and delighted in , this keeps the Devils interest still in my Soul : And though for a time he seem to depart , yet at last he will return with seven worse spirits , and this is the sin will open the door to him , and deliver up my Soul , Matth. 12. 43 , 44. Lord , let me make through work of it : let me cut it off , and pluck it out , though it be as a right Hand , or Eye . Ah , shall I come so near the Kingdom of God , and make such a fair offer for Christ , and yet stick at a small matter , and lose all for want of one thing ? Lord , let me ●●ed the blood of the dearest lust , for his sake that shed his dearest blood for me . THE POEM . There 's many a Soul eternally undone For sparing sin , because a little one . But we are much deceiv'd ; no sin is small , That wounds so great a God , so dear a Soul. Yet say it were , the smallest Pen-knife may As well as Sword or Lance dispatch and slay . And shall so small a matter part and sever Christ and thy Soul ? What make you part for ever ? Or wilt thou stand on Toys with him , when he Deny'd himself in greatest things for thee ? Or will it be an ease in Hell , to think How easily thy Soul therein did sink ! Are Christ and Hell for trifles sold and bought ? Strike Souls with trembling , Lord , at such a thought . By little sins , belov'd , the Soul is lost , Vnless such sins do great repentance cost . CHAP. XXVII . Ships make much way when they a Trade-wind get ; With such a VVind the Saints have ever met . OBSERVATION . THough in most parts of the World the Winds are variable , and sometimes blow from every point of the Compass , by reason whereof , sailing is ●low and dangerous ; yet about the Equinoctial , Seamen meet with a Trade-wind , blowing for the most part one way ; and there they Sail jocund before it , and scarce need to Lore a Top-sail , for some hundreds of Leagues . APPLICATION . Although the People of God meet with many seeming Rubs and Set-backs in their way to Heaven , which are like contrary Winds to a Ship ; yet are they from the Day of their Conversion , to the day of their compleat Salvation , never out of a Trade-winds way to Heaven , Rom. 8. 21. We know that all things work together for good , to them that love God , to them that are the called according to his purpose . This is a most precious Scripture , pregnant with its Consolation to believers in all conditions , a Pillar of comfort to all distressed Saints : Let us look a little nearer to it . ( VVe know ) Mark the certainty and evidence of the Proposition , which is not built upon a guess or remote probability , but upon the knowledge of the Saints : we know it , and that partly by divine Revelation , God has told us so ; and partly by our own experience , we find it so . ( That all things ) Not only things that lie in a natural and direct tendency to our good ; as Ordinances , Promises , Blessings , &c. but even such things as have no natural fitness and tendency to such an end ; as afflictions , temptations , corruptions , desertions , &c. All these help onward . They ( VVork together . ) Not all of them directly , and of their own nature and inclination ; but by being over-ruled , and determined to such an issue by the gracious hand of God : Nor yet do they work out such good to the Saints , singly and apart , but as adjuvant causes or helps , standing under and working in subordination to the supream and principal cause of their happiness . Now the most seeming opposite things , yea sin in itself , which in its own nature is really opposite to their good , yet eventually contributes to it . Afflictions and Desertions seem to work against us ; but being once put into the rank and order of Causes , they work together with such blessed instruments , as Word and Prayer , to an happy issue . And though the faces of these things , that thus agree and work together ▪ look contrary ways ; yet there be , as it were , secret chains and connections of Providence betwixt them , to unite them in their issue . There may be many instruments employed about one work , and yet not communicate coun●els , or hold intelligence with each other . Ioseph's Brethren , the Midianites , Potiphar , &c. knew not one anothers mind , nor aimed at one end , ( much less the end that God brought about by them : ) one acts out of Revenge ▪ another for gain , a third out of Policy ; yet all meet together at last , in that issue God had design'd to bring about by them , even Ioseph's advancement . Even so it is here , Christian , there be more instruments at work for thine eternal good , than thou art aware of ▪ REFLECTION . Chear up then , O my Soul , and lean upon this Pillar of Comfort in all distresses . Here is a promise for me ( if I be a called one ) that , like the Phillosophers Stone , turns all into Gold it toucheth . This promise is my security , however things go in the world . My God will do me no hurt , Jer. 25. 6. Nay , he will do me good by every dispensation . O that I had but an heart to make all things work for his glory , that thus causeth every thing to work for my good . My God , dost thou turn every thing to my advantage ? O let me return all to thy praise ; and if by every thing thou work my eternal good , then let me in every thing give thanks . But ah ! How foolish and ignorant have I been ? even as a beast before thee . How hath my heart been disquieted , and apt to repine at thy dispensations , when they have crossed my Will ! not considering that my God faithfully pursues my good , even in those things that cross , as well as in that which pleases me . Blessed Lord ! What a blessed condition are all thy people in , who are within the Line of this promise ? All things friendly and beneficial to them , Friends helpful , Enemies helpful , every thing conspiring and conducing to their happiness . With others it is not so ; nothing works for their good ; nay , every thing works against it : Their very mercies are snares , and their Prosperity destroys them , Prov. 1. 32. Even the blessed Gospel it self is a savour of death to them : When evil befals them , it is an only evil , Ezek. 7. 5. that is , not turned into good to them ; and as their evils are not turned into good , so all their good is turned into evil . As this Promise hath an influence into all that concerns the people , so the curse hath a influence into all the enjoyments of the wicked . O my soul , bless the Lord , who hath cast thy lot into such a pleasant place , and given thee such a glorious heritage , as this promise is . THE POEM . When once the Dog star rises many say , Corn ripens then apace , both night and day . Souls once in Christ , that Morning-star le ts fall Such influences on them then , that all Gods dispensations to them , sweet or sowr , Ripens their Souls for Glory every hour . All their afflictions , rightly understood , Are blessings ; every Wind will blow some good . Sure at their troubles Saints would never grudge , Were Sense deposed , and Faith made the Iudge . Falls make them waryer , amend their pace ; When gifts puff up their hearts , and weaken Grace . Could Satan see the issue and the event Of his temptations , he would scarcely tempt . Could Saints but see what fruits their troubles bring , Amidst those troubles they would shout and sing . O sacred Wisdom ! who can but admire To see how thou dost save from fire , by fire ! No doubt but Saints in glory wondering stand As those strange Methods few now understand . CHAP. XXVIII . Storms make discovery of the Pilots skill . Gods Wisdom in affliction triumphs still . OBSERVATION . IN fair Weather , when there is Sea-room enough , then every common person can guide the Ship , the Pilot may then lie down and take his rest ; but in great storms and stress of weather , or when neer the dangerous shore , then the most skilful Pilot is put to it : Then he shews the utmost of his Art and Skill , and yet sometimes all is too little . They are ( as the Scripture speaks ) at their wits end , know not what to do more , but are forced to commit all to the mercy of God and the Seas . APPLICATION . In the Storms and Tempests of Affliction and Trouble , there are the most evident and full Discoveries of the Wisdom and Power of our God : It is indeed continually active for his people in all conditions , Isai. 27. 3. Lest any hurt it , I will keep it night and day . Psal. 121. 4. He that keepeth Israel , neither stumbereth nor sleepeth . His peoples dangers are without intermission , therefore his preservations are so too . But now , when they come into the Streight of Affliction , and deadly dangers , which threaten like Rocks on every side ; now the Wisdom of their God rides triumphantly and visibly upon the waves of that stormy Sea. And this infinite Wisdom is then especially discovered in these particulars . 1. In leaving them still somewhat in the lieu and room of those Comforts that they are deprived of ; so that they see God doth exchange their comforts , and that for the better ; and this supports them . So Iohn 14. 1 , 2 , 3. Christ's bodily presence is removed , but the Spirit was sent in the room of it , which was better . 2. In doubling their strength , as he doubles their burdens . It is observed , that the Saints have many times very strong and sweet Consolation , a little before their greatest Trials : And this is so ordinary , that commonly , when they have had extraordinary Consolations from God , they have then looked for some eminent Trial. The Lord appeared to Abraham , and sealed the Covenant to him , and then put him upon that great trial of his Faith. So the Disciples , Luke 24. 49. It was commanded them that they should tarry in Ierusalem , till they were endowed with power from on high . The Lord knew what an hard providence they were like to have , and what great oppositions and difficulties they must encounter , in publishing the Everlasting Gospel to the World ; and therefore first prepares , and endows them with power from on high , viz. with eminent measures of the Gifts and Craces of the Spirit ; as Faith , Patience , Self-denial , &c. So Paul had first his Revelations , then his Buffetings . 3. In coming in so opportunely in the time of their great distress , with relief and comfort , 1 Pet. 4. 14. Then the Spirit of Glory , and of God resteth on them . As that Martyr cried out to his friend Austin , at the very stake , He is come , he is come . 4. In appointing and ordering the several kinds of afflictions to several Saints ; and allotting to every one , that very Affliction , and no other , which is most suitable to his condition : Which Afflictions , like so many Portions of Physick , are prepared for that very malignant humour that predominates most in them . Peter's sin was self-confidence , God permits him to fall by denying Christ : which doubtless was sanctified to his good , in that particular . Hezekiah's sin was vain-glory ; therefore Spoilers are sent to take away his Treasures . 5. In the duration of their Troubles ; they shall not lie always upon them , Psal. 125. 3. Our God is a God of Judgment , Isai. 30. 18. Knows the due time of removing it , and is therein punctual to a day , Rev. 2. 10. REFLECTION . If the Wisdom of God do thus triumph and glorifie itself in the Distresses of the Saints , then why should I fear in the day of evil ! Psal. 49. 4. Why doth my heart faint at the foresight and apprehension of approaching trouble ? Fear none of those things that thou shalt suffer , O my Soul ; if thy God will thus be with thee in the fire and water , thou canst not perish . Though I walk through the Valley of the shadow of Death , yet let me fear no evil , whilst my God is thus with me . Creatures cannot do what they please ; his wisdom limits and over-rules them all , to gracious and sweet ends . If my God cast me into the Furnace , to melt and try me , yet I shall not be consumed there ; for he will sit by the Furnace himself all the while I am in it , and curiously pry into it , observing when it hath done its work , and then will presently withdraw the fire . O my Soul , bless and adore this God of Wisdom ! who himself will see the ordering of all thine Afflictions , and not trust it in the hands of Men or Angels ! THE POEM . Though tost in greatest Storms , I 'll never fear , If Christ will sit at Helm to guide and steer . Storms are the triumph of his Skill and Art ; He cannot close his Eyes , nor change his Heart . VVisdom and Power ride upon the VVaves , And in the greates● danger helps and saves From dangers , it by dangers doth deliver , And wounds the Devil out of his own Quiver ; It countermines his Plots , and so doth spoil , And make his Engines on himself recoil It blunts the Politicians restless Tool , And makes Ahitophel the veriest Fool : It shews us how our Reason us misled , And if we had not , we had perished . Lord , to thy VVisdom I will give the Reins , And not with Cares perplex and vex my brains . CHAP. XXIX . Things in the bottom are unseen : No eye Can trace God's Paths , which in the Deeps do lie . OBSERVATION . THE Ocean is so deep , that no Eye can discover what lies in the bottom thereof . We use to say proverbially of a thing that is irrecoverably lost , It is as good it were cast into the Sea. What lies there , lies obscure from all eyes , but the Eye of God. APPLICATION . Thus are the Judgments of God , and the Ways of his Providence , profound and unsearchable , Psal. 36. 16. The Righteous is like the great Mountains , and thy Iudgments are a great Deep : ( i. e. ) his Providences are secret , obscure , and unfathomable ; but even then , and in those Providences , his Righteousness stands up like the great Mountains , visible and apparent to every eye . Though the Saints cannot see the one , yet they can clearly discern the other , Ier. 12. 1. Ieremiah was at a stand ; so was Iob in the like case , Iob 12. 7. So was Asaph , Psal. 73. ▪ and Habbakkuk , Chap. 1. 3. These Wheels of Providence are dreadful for their height , Ezek. 1. 18. There be deep Mysteries of Providence , as well as of Faith. It may be said of some of them , as of Paul's Epistles , That they are hard to be understood . Darkness and Clouds are round about the Throne of God : No man can say what will be the particular issue and event of some of his dispensations . Luther seemed to hear God say to him , when he was importunate to know his mind in some particular Providence , Deus sum non sequax : I am a God not to be traced . Some Providences , like Hebrew Letters , must be read backward , Psal. 92. 7. Some Providences pose Men of the greatest parts and graces . His way is in the Sea , his paths in the great VVaters , and his foot-steps are not known , Psal. 77. 19. Who can trace Foot-steps in the bottom of the Sea ? The Angels , Ezek. 1. Have their hands under their wings . The hand is either , Symbolum roboris , The Symbol of strength ; or Instrumentum Operationis , The Instrument of Action : Where these hands are put forth , they work effectually , yea , but very secretly , they are hid under their wings . There be some of God's Works that are such Secrets , as that they may not be enquired into ; they are to be believed and adored , but not pryed into , Rom. 11. 33. Others that may be enquired after , but yet are so profound , that few can understand them , Psal. 111. 2. The works of the Lord are great , sought out of all those that have pleasure therein . When we come to Heaven , then all those mysteries , as well in the Works , as in the Word of God , will lie open to our view . REFLECTION . O then , why is my heart disquieted , because it cannot sometimes discern the way of the Lord , and see the connection and dependence on his providential dispensations ? Why art thou so perplexed , O my Soul , at the Confusions and Disorders that are in the world ! I know that Goodness and Wisdom sits at the Stern : And though the Vessel of the Church be tossed and distressed in Storms of Trouble , yet it shall not perish . Is it not enough for me , that God hath condescended so far for my satisfaction , as to shew me plainly the ultimate and general issue of all these mysterious Providences , Ephes. 1. 22. Rom. 8. 28. unless I be able to take the height of every particular ? Shall I presume to call the God of Heaven to account ? Must he render a reason of his ways , and give an account of his matters to such a worm as I am ? Be silent ( O my Soul ) before the Lord ; subscribe to his Wisdom , and submit to his Will , whatsoever he doth . However it be , yet God is good to Israel ; the event will manifest it to be all over a design of love . I know not how to reconcile them to each other , or many of them to the Promise ; yet are they all harmonious betwixt themselves , and the certain means of accomplishing the Promises . O what a favour is this , that in the midst of the greatest confusions in the world , God hath given such abundant security to his people , that it shall be well with them ? Amos 9. 8. Eccles. 8. 12. THE POEM . Lord ! how stupendious , deep , and wonderful , Are all thy draughts of Providence ! So full Of puzling Intricacies , that they lie Beyond the ken of any mortal eye . A Wheel within a Wheel's the Scripture Notion . And all those VVheels transverse , and cross in motion . All Creatures serve it in their place ; yet so , As thousands of them know not what they do . At this or that , their aim they do direct ; But neither this , nor that , is the effect : But something else they do not understand , VVhich sets all Politicians at a stand . Deep Counsels , as the birth , this hand doth break , And deeper things performeth by the weak . Men are like ●orses , set at every stage , For Providence to ride from age to age ; VVhich like a Post spurs on , and makes them run From stage to stage until their Iourney 's done ; Then take a fresh : But they the business know , No more than Horses the Post-Letters do . Yet though its work be not conceal'd from sight , 'T will be a glorious piece , when brought to light . CHAP. XXX . Millions of Men are sunk into the Main : But it shall not those Dead always retain . OBSERVATION . WHat multitudes of Men hath the Sea devoured ! Thousands have made their Graves in it . What numbers of Men have been ingulfed together in Sea-fights , or Storms , or Inundations , whereby whole Towns have been swallowed up ! Certainly the dead which are there are innumerable . APPLICATION . But though the Sea have received so many thousand Bodies of Men into its devouring Throat , yet is it not the absolute Lord or Proprietor of them , but rather a Steward intrusted with them , till the Lord require an account of them ; and then it must deliver up all it hath received , even to a person . Revel . 20. 11 , 12. And I saw the Dead , small and great stand before God : and the books were opened : and another book was open , which is the book of life ; and the dead were judged out of those things which were written in the Books , according to their works . And the Sea gave up the dead which were in it . The Doctrine of the Resurrection of the Body , is a Doctrine full of singular Consolations to Believers , 1 Cor. 15. and most clearly asserted in Scripture , Acts 26. 8. Iob 19. 25. 1 Cor. 15 , &c. And it is well for us this point is so plainly revealed ; because , as it is a most comfortable Truth to the people of God , so there is scarce any truth that lies under more prejudice as to Sense or Reason , and is more difficult to receive , than this is . The Epicures and Stoicks laughed Paul to scorn when he preached it to them , Acts 17. 32. The Familists and Quakers at this day reject it as a Fable . The Socinians say the same Body shall not rise , but an aerial Body . And indeed if Men set up Reason as the onely Judge of supernatural things , it is incredible to think that a Body should be restored that hath been burnt to ashes , and those ashes scattered in the wind , as History tells us was frequently done by the Bodies of the Saints in Dioclesian's Reign ! Or when drowned in the Sea , and there devoured by several Fishes , and those again devoured by others . But yet this is not to be objected to the Almighty Power of God , that gave them their first being . Difficulties and Impossibilities are for Men , but not for him . Why should it be thought a thing incredible with you , that God should raise the dead ? Acts 26. 8. REFLECTION . And must I rise again , where-ever my body fall at death ? Then , Lord , how am I concerned to get union with Christ while I live ? by vertue thereof only , my Resurrection can be made comfortable and blessed to me ! Ah , let my body lie where it will , in Earth or Sea ; let my bones be scattered , and flesh devoured by Worms or Fish , I know thou canst and wilt reunite my scattered parts ; and in this body I must stand before thine awful Tribunal , to receive according to what I have done therein , 2 Cor. 5. 10. Thou that commandest me to stand forth amongst the noblest rank of Creatures , when I had no being , and sawest my Substance , being yet imperfect , canst as easily reduce me to that Being again . What though Reason vote impossible , and Sense incredible ? Though all these Difficulties and Encumbrances grow upon my Faith , yet I know my body is not lost for ever ; the sound of thy last and dreadful Trumpet shall awaken me ; and thy mighty Power , to which all things are possible , shall bring me before thy Bar. O Lord , I know that I shall stand in that great Assembly at the last day , when multitudes , multitudes , even all the sons and daughters of Adam shall appear together . O! if I die Christless , it were good for me that there were no Resurrection : for then those eyes that have been windows of Lust , must behold Christ the Judge , not as a Redeemer , but as a Revenger . That tongue that has vented so much of the filthiness of my heart , will then be struck speechless before him ; and this flesh which I so pamper'd and provided for , condemned to everlasting flames . O my God , let me make sure work for such a day . If I now get real union with thy Son , I shall awake with singing out of the dust : And then , as thou saidst to Iacob , so to me , when I go down into the Sea or Grave , Gen. 46. 3 , 4. Fear not to go down into the deep ; for I will surely bring thee up again . THE POEM . It should not seem incredible to thee , That God should raise the dead in Seas that be : We see in VVinter , Swallows , VVorms , and Flies Depriv'd of Life , yet in the Spring they rise . What though you Bodies several Fish devour , Object not that to the Almighty power . Some Chymists in their Art are so exact , That from one Herb they usually extract Four different Elements : what think ye then , Can pose that God , who gave this Skill to men ? The Gard'ner can distinguish thirty kinds Of seeds from one another , though he finds Them mixt together in the self-same dish ; Much more can God distinguish Flesh from Fish. They seem as lost , but they again must live ; The Sea 's a Steward , and Stewards account must give . Look what you are , when in the Ocean drown'd , The very same at Iudgment you 'll be found ▪ I would not care where my vile body lies , Were I assur'd it should with comfort rise . CHAP. XXXI . The Sea-man's greatest danger 's near the Coast ; VVhen we are nearest Heav'n , the danger 's most . OBTERVATION . THough Sea-men meet with violent Storms , yet if they have Sea-room enough , they are not much dismaid ; but if they find themselves near the shoar , they look upon their condition as very dangerous . The sight of the Shore is to them ( as Soloman speaks of the Morning in another case ) like the shadow of death , if not able to Weather it . For one Ship swallowed up in the Ocean , may perish upon the Coast. APPLICATION . The greatest Streights and Difficulties that many Saints meet with in all their lives , is when they come nearest to Heaven , and have almost finished their Course . Heaven indeed is a glorious Place , the Spacious and Royal Mansion of the great King ; but difficilia quae pulchra . It hath a streight and narrow entrance , Luke 13. 24. O the difficulty of arriving there ! How many hard tugs in Duty ! What earnest contention and striving , even to an Agony , as that word imports ! Luke 13. 24. Multitudes put forth , and by profession are bound , for this fair Haven ; but of the multitudes that put out , how few do arrive there ? A man may set out by a glorious profession , with much resolution , and continue long therein ; he may offer very fair for it , and not be far from the Kingdom of God , and yet not be able to enter at the last , Matth. 7. 22. Yea , and many of those who are sincere in their profession , and do arrive at last , yet come to Heaven ( as I may say ) by the gates of Hell ; and put in , as a poor Weather-beaten Vessel comes into the Harbour , more like a Wrack than a Ship , nor Mast nor Saile left . The righteous themselves are scarcely saved , ( i. e. ) they are saved with very much difficulty . They have not all an abundant entrance , as the Apostle speaks , 2 Pet. 1. 11. Some Persons ( as one well notes ) Manton on Iude are afar off , Eph. 2. 23. ( i. e. ) touch p. 119. with no care of Religion : Some come near , but never enter ; as Semiconverts , see Matth. 12. 34. Others enter , but with great difficulty ; they are saved as by fire , 1 Cor. 3. 13. Make an hard shift . But then there be some that go in with full sail before a VVind , and have an abundant entrance : They go triumphing out of the world . Ah! when we come into the Narrow Channel , at the very point of entrance into life , the Soul is then in the most serious frame , all things look with a new face . Conscience scans our evidence most crittically ; then also Satan falls upon us , and makes his sorest assaults and batteries . It is the last encounter ; it they escape him now , they are gone out of his reach for ever : And if he cannot hinder their Salvation , yet if he can but cloud their Evening , and make them go groaning and haling out of the world , he reaches another end by it , even to confirm and prejudice the wicked , and weaken the hands of others that are looking towards Religion . REFLECTION . If this be so , how inevitable is my perdition , may the careless Soul say ; if they that strive so much , and go so far , yet perish at last ; and if the righteous themselves are scarcely saved , then where shall such an ungodly Creature , as I appear ? O Lord ! if they that have made Religion their business , and have been many years pursuing a work of Mortification , have gone mourning after the Lord Jesus , and walked humbly with God ; yet if some of these have such an hard tug at last , then what will become of such a vain , sensual , careless , Flesh-pleasing Wretch as I have been ? Again , Do Saints find it so streight an entrance ? Then , though I have well-grounded Hopes of safe arrival at last ; yet let me look to it , that I do not increase the difficulty . Ah! they are the things that are now done , or omitted , that put Conscience into such an agony then ; for when it comes to review the life with the most serious eye . O , let me not stick my Death-bed full of Thorns , against I come to lie down upon it . O that I may turn to the Wall , in that hour , as Hezekiah did , 2 Kings 20. 2 , 3. and say , Remember now , O Lord , I have walked before thee in truth , and with a perfect heart , &c. THE POEM . After a tedious Passage , Saints descry The glorious Shore , Salvation being nigh ; Death 's Long boat 's launch'd , ready to set ashore Their panting Souls . O , how they tug at Oar , Longing to be at rest ! but then they find , The hardest Tug of all is yet behind . Iust at the Harbours mouth , they see the Wrach Of Souls there cast away , and driven back . A world of dangerous Rocks before it lie ; The Harbours barr'd , a●d now the VVinds blow high ▪ Thoughts now arise ▪ fears multiply apace ; All things about them have another face Life blazes just like an expiring light ; The Soul 's upon the lip , prepar'd for flight . Death , till the Resurrection , tears and rends Out of each other's arms , two parting Friends , The Soul and Body . Ah! but more than so , The Devil falls upon them ere they go , With new temptations , back'd with all his power , And scruples kept on purpose for that hour . This is the last encounter , now or never . If he succeeds not now , they 're gone for ever . Thus in they put , with hardship at the last , As Ships out of a Storm , nor Sail , nor Mast : Yet some go in before a Wind , and have Their Streamer of Assurance flying brave . Lord , give me easier entrance , if thou please ; Or if I may not there arrive with ease , Yet I beseech the set me safe ashore , Though stormy Winds at Harbours mouth should roar . CHAP. XXXII . How glad are Seamen , when they make the Shore And Saints no less , when all their Danger 's o're , OBSERVATION . WHat Joy is there among Sea-men , when at last , after a tedious and dangerous Voyage , they descry Land , and see the desied Haven before them ? Then they turn out of their loath'd Cabbins , and come upon open Deck with much joy , Psal. 107. 30. Then they are glad , because they be quiet : So he bringeth them to their desired Haven . Now they can reflect with comfort upon the many dangers they have past , Olim haec meminisse juvabit ; It is sweet to recount them . APPLICATION . But O , what transcendent Joy , yea , ravishing , will ove-run the hearts of Saints , when after so many Conflicts , Temptations , and Afflictions , they arrive in glory , and are harbour'd in Heaven , where they shall rest for ever ! 2. Thes. 1. 7. The Scripture saith , They shall sing the Song of Moses , and of the Lamb , Rev. 15. 3. The Song of Moses was a triumphant Song , composed for the celebration of that glorious Deliverance at the Red Sea. The Saints are now fluctuating upon a troublesome and tempestuous Sea ; their hearts sometime ready to sink and die within them , at the apprehension of so many and great dangers and difficulties . Many an hard storm they ride out , and many streights and troubles they here encounter with : But at last they arrive at their desired and long expected Haven , and then Heaven rings and resounds with their joyful acclamations . And how can it be otherwise , when as soon as ever they set foot upon that glorious Shoar , Christ himself meets and receives them with a Come ye blessed of my Father ? Matth. 25. 34. O joyful voice ! O much desired Word ? ( saith Par●us ) What tribulation would not a man undergo for his Words sake ! Besides , then they are perfectly freed from all evils , whether of sin or suffering , and perfectly filled with all desired good . Now they shall joyn with that great Assembly , in the high praises of God. O what a day will this be ! if ( saith a worthy Divine ) Diagoras died away with an excess of Joy , whilst he enbraced his three Sons that were crowned as Victors in the Olympic Games in one day : And good old Simeon , when he saw Christ but in a body subject to the insirmities of our natures cryed out , Now let thy Servant depart in peace ; what unspeakable joy will it be to the Saints , to behold Christ in his glory , and see their godly relations also , ( to whose conversion , perhaps , they have been instrumental ) all crown'd in one day with everlasting Diadems of bliss ! And if the stars did ( as Ignatius saith ) make a Quire , as it were , about that star that appear'd at Christ's incarnation , and there be such joy in Heaven at the conversion of a sinner : no wonder then , the Morning-stars sing together , and the Sons of God shout for Joy , when the general Assembly meet in Heaven ; O how will the Arches of Heaven ring and eccho , when the high praises of God shall be in the mouth of such a Congregation ! then shall the Saints be joyfbl in glory , and sing aloud upon their Beds of everlasting Rest. REFLECTION . And is there such a day approaching for the Sons of God indeed ! and have I [ authority ] to call my selfe one of the number ! Iohn 1. 12. O then let me not droop at present difficulties , nor hang down my hands when I meet with hardships in the way . O my Soul , what a joyful day will this be ! for at present we are tost upon an Ocean of troubles , fears , temptations ; but these will make Heaven the sweeter . Chear up then , O my Soul , thy Salvation is now nearer , than when thou first believedsts Rom. 13. 11. And it will not now be long ere I receive the end of my Faith , 1 Pet. 1. 9. And then it will be sweet to reflect even upon these hardships in the way . Yet a few days more , and then comes that blessed day thou hast so long waited and panted for . Oppose the glory of that day ( O my Soul ) to thy present abasures and sufferings , as blessed Paul did , Ram. 1. 18. And thou shalt see how it will shrink them all up to nothing . Oppose the Inheritance thou shalt receive in that day , to thy losses for Christ now ; and see how joyfully it will make thee bear them , Heb. 10. 34. Oppose the honour that will be put upon thee in that day , to thy present reproaches ; and see how easiei● will make them to thee , 1 Cor 4. 5. What condition can I be in , wherein the believing thoughts of this blessed day cannot relieve me ? Am I poor , Here is that which answers Poverty , Jam. 3. 5. Hearken , my beloved Brethren , hath not God chosen the poor of this world , rich in Faith , and heirs of the Kingdom ? Am I tempted ? Here is relief against that , Revel . 12. 16. Now is come Salvation and strength ; for the Accuser of our Brethren is cast down , &c. Am I deserted ? Here is a remedy for that too , Revel . 22. 5. And there shall be no night there , &c. Come then , my Soul , let us enter upon our Inheritance by degrees , and begin the Life of Heaven upon Earth . THE POEM . VVhen Solomon in Isreal first was King , Heaven's Arches , Earth's Foundations seem'd to ring VVith joyful Exclamations ! How much more VVill Heaven resound , when Saints are come ashore ! How will the ravish'd Souls transported be At the first glimpse of Christ ! VVhom they shall see In all his glory ; and shall live and move Like Salamanders , in the fire of love , A flood of tears convey'd them to the Gate , VVhere endless Ioys receiv'd them . Now the date Of all their Sorrow 's out ; henceforth they walk In Robes of Glory . Now there 's no more talk Of fears , temptations , of that snare , or this : No Serpent in that Paradise doth hiss . No more desertions , troubled thoughts or tears ; Christ's full enjoyment supersedes those fears . Delights of Princes Courts are all but toys To these delights , these are transcendent joys , The joys of Christ himself ; and what they are , An Angel's Tongue would stammer to declare . Were our Conceptions clear , did their Tongues go Vnto their Ela , yet the Note 's too low . What! Paint the Son too bright ! it cannot be ; Sure Heaven suffers no Hyperbole . My thoughts are swallowed up , my Muse doth doth tire And hang her Wings , Conception soars no higher . Give me a place among thy Children there , Although I lie with them in Dungeons here . A Concluding Speech . I Have now done , and am looking to Heaven for a blessing upon these weak Labours : what use you will make of them , I know not ; but this I know , that the day is coming , when God will reckon with you for this , and all other helps and means afforded to you . And if it be not improved by you , be sure it will be produced as a witness against you . Sirs , I beg you in the Name of Christ , before whom both you and I must shortly appear , that you receive not these things in vain . Did I know what other lawful means to use that might reach your hearts , they should not be in vain to you ; but I cannot do God's part of the work , nor yours . Onely I request you all , both Masters , common Men , and all others , into whose hands this shall come , that you will lay to heart what you read ; pray unto him that hath the Key of the House of David , that openeth and no man shutteth , to open your hearts to give entertainment to these truths . Alas ! If you apply it not to your selves , I have Iaboured to no purpose , the Pen of the Scribe is in vain : But God may make such an application of them , in one Storm or another , as may make your hearts to tremble . O Sirs ! when Death and Eternity look you in the face , Conscience may reflect upon these things to your horror and amazement , and make you cry out , as Prov. 5. 12 , 13. How have I hated knowledge , and my heart despised reproof ? And have not obeyed the voice of my Teacher , nor inclined my ears to them that instructed me ? And O what a dreadful shriek will such Souls give , when the Lord opens their eyes , to see that misery that they are here warned of ! But if the Lord shall bless these things to your Conversion , then we may say to you , as Moses did to Zebulun , the Mariner's Tribe Deut. 33. 12. Rejoyce Zebulun , in thy going out . The Lord will be with you which way soever you turn you selves ; and being in the bosome of the Covenant , you are safe in the midst of all dangers . O! thou that art the Father of Spirits , that formedst , and canst easily reform the heart , open thou the blind eye , unstop the deaf ear , let the Word take hold upon the heart . If thou wilt but say the word , these weak Labours shall prosper , to bring home many lost Souls unto thee . Amen . FINIS A Pathetical and Serious DISSWASIVE From the Horrid and Detestable Sins OF Drunkenness , Swearing , Uncleanness , Forgetfulness of Mercies , Uiolation of Promises ; and Atheistical Contempt of Death . APPLIED By way of CAUTION to Sea-men , and now added as an APPENDIX to their NEW COMPASS . Being an Essay toward their much desired Reformation : Fit to be seriously recommended to their Profane Relations , whether Sea-men or others , by all such as unfeignedly desire their Eternal Welfare . By IOHN FLAVEL , Minister of the Gospel of Jesus Christ. 2 Cor. 5. 19. Knowing therefore the terrours of the LORD , we perswade men . Ezek. 3. 19. Yet if thou warn the wicked , and he turn not from his wickedness , nor from his wicked way , he shall die in his iniquity ; but thou hast delivered thy soul. LONDON , Printed by Tho. Parkust and M. Fabian . 1698. To the Right Worshipful Sir Iohn Frederick , Kt , One of the Worshipful Aldermen of the City of LONDON , and their Honourable BURGESS in the present PARLIAMENT . And to the truly Religious and ever Honoured , Mr. Iohn Lovering , Of the City of London , MERCHANT . Much honour'd and esteem'd , ALthough Dedications are too often abused to a vain flattery , yet is there an excellent use and advantage to be made of them : Partly to encourage Persons of VVorth and Eminency to espouse the Interest of Religion themselves ; and partly to oblige those Readers , for whom such Books are principally intended , to a diligent perusal of them , by interesting such Persons in them , for whom they have great Respects , o● on whom they have any dependance . Vpon the first account , a Dedication would be needless to you : for I am perswaded , you do not only in your Iudgment approve the Design I here manage , viz. The Reformation of the prophane and looser sort of our Sea-men ; but are also heartily willing to improve your Interest to the uttermost for the promotion of it . I cannot look upon you as Persons acted by that low and common spirit that the most of your Profession are acted by , who little regard , if they be good Servants to them , whether God have any Service from them , or no , and if they pay them the Wages due for their work never think of the Wages they are to receive for their sin . You are judged to be Persons of another spirit , who do not only mind , but advance Christ's Interest above your own , and negotiate for his Glory , as well as for your own gain : And yet , herein you consult your own Interest as well as God's : Subordinata non pugnant . Your Interest is never more prosperously managed , or abundantly secured , than when it is carried on in a due subordination to God's . Their Reformation will apparently tend to your advantage . Those sins of theirs , against which I have here engaged , are the Jonahs in your Ships : 't is sin that sinks them , and drives them against the Rocks . One sinner destroys much good , Eccles. 8. 11. How much more a leud Crew of them conspiring to provoke God! The death of their Lusts , is the most probable means to give life to your Trade . And as these Counsels prosper in their hearts , so will your Business thrive in you hands . Piety and Prosperity are married together in that Promise , Psal. 1. 3. Onesimus was never so profitable a Servant to Philemon , as when he became his Brother in a Spiritual , as well as his Servant in a Civil Capacity . Philem. vers . 11. and 16. compared . And yet if your Interest were forced to step back , to give way to Christ's ; I hope you would ( notwithstanding ) rejoyce therein . So that my present business is , not so much to perswade you , whose hearts , I hope , God ha●h already perswaded , to so good a work ; as to make your Fames and Respects , which are great among them , an innocent Bait to tempt them to their Duty . And if either your Name or Interest may be useful to such an end , I presume I may use them freely , and welcome : for , sure I am , they can never be put to a better use . Well then , I will make bould to send this small Adventure in your Ships ; and if the Return of it be but tke Conversion of one Soul to God , I shall reckon that I have made a better Voyage than you , let your Returns be never so rich . How these things will affect them , I know not . I do suppose it will produce different effects upon them , according to the different tempers of their spirits , and according as God shall command , or suspend the Blessing . Possibly some will storm at the close and cutting Rebukes of the Word , ( for most mens Lusts are a great deal more sensible and tender than their Consciences ) and will fondly imagine that this necessary plainness tends to their reproach . But if none but the guilty can be supposed to be angry at them , they will thereby reproach themselves a great deal more than ever I intend to do . I confess it is a bitter Pill , and compounded of many ●perative and strong Ingredients , which do acute it ; ●ut not a jot more than is necessary . I shall beg the ●ssistance of your Prayers to God for them , and of your ●rave Admonitions and Exhortations to them for God ; ●hich will much help its Operation , and facilitate my Design , to do their Souls a piece of everlasting Service ; ●ith which Design I can truly say I even travel in pain 〈◊〉 them . Your assistance therefore in this good Work , ●ill put the highest Obligation upon Your most affectionate Friend and Servant to be commanded , IOHN FLAVEL . A Sober Consideration Of the SIN of DRUNKENNESS . IN the former Treatise I have endeavoured to Spiritualize earthly Objects , and elevate your thoughts to more sublime and excellent Contemplations ; that earthly things may rather be ●● step , than a stop to Heavenly . You have therein my best advice to guide you in your Course to that Po●● of your Eternal Rest and Happiness . In this , I have given warning of some dangero●● Rocks and Quick-sands that lie upon your left hand● upon which millions of Souls have perished , and ●●thers are wilfully running to their own preditio●● Such are the horrid Sins of Drunkenness , Vncleanness profane Swearing , Violation of Promises and Ingagements made to God , and Atheistical slighting and co●tempt of Death and Eternity . All which I have 〈◊〉 given warning of , and held forth a Light to d●cover where your danger is . If after this you ●●●stinately prosecute your Lusts , and will not be ●●●claimed ; you perish without Apology , I have fre●● mine own Soul. Let none interpret this necessary plainness , as●● reproach to Sea-men , as if I represented them 〈◊〉 the world worse than they are . If upon that●● count any of them be offended , methinks these three or four Considerations should remove that offence . First , that if this close and plain dealing be necessary in order to your Cure , and you will be offended thereat , it 's better you should be offend●d than God. Ministers are often put upon lamentable streights , they sail betwixt Sylla and Charibdis ; the wrat● of God upon one side , if we do not speak 〈◊〉 , and home , as the necessity of the Case ●equires ; and Man's wrath , if we do : What shall we do in this streight ? Either God or you , it seems , must be offended ; and if it cannot be avoided , I shall rather hazard your anger than Gods , and think it far more tolerable . Secondly , If you did but see the necessity and end of this manner of dealing with your Souls , you would not be offended . But put it into a more sensible case , and you will see and acknowledge it presently . If I should see an high-bult Wall giving way , and ready to fall upon you ; would you be angry with me , if by plucking you out of the danger , I should pluck your arm out of joynt ? Certainly you would not . Why this is the case here : See Isa. 30. 13. Therefore this Iniquity shall be unto you as a breach ready to fall , swelling out in a high Wall , whose breaking cometh suddenly , at as instant . Thirdly , What a madness is it to abide in a condition over which all Woes and Curses hang , and yet not be able to endure to hear of it ! Why what will it profit you to have your misery hid from your eyes , and kept from your eares a little while ? You must see this wrath , and hear louder vollies of Woes from your own Consciences , If you remain in this condition . You cannot bear that from us , which your Conscience will one of these days preach themselves to you , and that in a more dreadful dialect than I have used here . Fourthly , I do not charge these sins indifferently upon all Sea-men . No , I know there are some choice and good men amongst your men , that fear an Oath , and hate even the garments spotted with the flesh , who are ( I question not ) the credit and glory of our English Nation , in the eyes of Strangers that converse with them . Nor yet do I think , that all that are wicked amongst them , are equally guilty of all these evils ; for though all that are graceless , be equally under the dominion of Original Corruption , yet it follows not from thence , that therefore actual sins must reign alike in them : There is great difference , even among ungodly men themselves , in this respect ; which difference ariseth from their various Customs , Constitutions , Abilities , Educations , and the different Administrations of the Spirit , in enlightning , convincing , and putting checks upon Conscience : For though God be not the Author , yet he is the Orderer of sin . And this makes a great disparity , even among wicked men themselves . Some are persons of good Morals , though not Gracious Principles , which produce a civil and sober , though not a holy and a religious Life . And others , though they live in some one of these Lusts , yet are not guilty of some others of them . For it is with Original Corruption , just as it is with the sap of the Earth , which though it be the matter of all kind of Fruits , yet in some ground it sorts better with one grain than with another : And so in Plants , in one tree it becomes a Apple , in another a Cherry ; even so it is with this Original Corruption : In one man it runs most into Swearing , in another into Uncleanness , in a third into Drunkenness . Lust is nothing else but the corrupt appetite of the Creature to some sinful object : and therefore look as it is with the Appetite with respect to Food , so it is with the vitiated Appetites of Souls to sin . One man loves this Food best , and another that ; there is endless variety in that , and so in this . Having spoken thus much to remove offence , I shall now beg you to peruse the following Discourse . Consider what evidence these things carry with them . Search the alledged Scriptures , see if they be truly recited and applied to the case in hand : And if so , Oh tremble at the truth you read ; bring forth your Lusts that they may die the death : Will you not part with these abominable practices till Death and Hell make the seperation ? Ah how much better is it for you , that Grace should do it ! And because many of you see not the danger , and therefore prize not the Remedy , I do here Request all those that have the Bowels of Pity in them for their poor Relations , who are sinking , drowning , perishing , to spread these following Cautions before the Lord for a Blessing , and then put them into their hands . And oh that all pious Masters would perswade those that are under their charge to buy this ensuing Treatise , and diligently peruse it . And the first Caution I shall give them , is this . I. CAUTION . TAke heed and beware of the detestable Sin of Drunkenness , which is a beastly sin a voluntary madness , a sin that unmans thee , and makes thee like the beast that perishes ; yea , sets thee below the brute beasts , which will not drink to to excess ; or if they do , yet it 's not their sin . One of the Ancients calls it , A distemper of the Head , a subversion of the senses , a tempest in the tongue , a storm of the body , the shipwrack of vertue , the loss of time , a wilful madness , a pleasant devil , a sugar'd poyson , a sweet sin , which he that has , has not himself , and he that commits it , doth not only commit Sin , but he himself is altogether sin . It is a Sin at which the most sober Heathens blushed . The Spartans brought their Children to loath it , by shewing them a Drunkard , whom they gazed at as a-Monster : even Epicurus himself , who esteemed happiness to consist in Pleasure , yet was temperate , as Cicero observes : Among the Heathens , he was accounted the best man , that spent more Oyl in the Lamp , than Wine in the Bottle . Christianity could once glory in its professors : Tertullian saith of the Primitive Christians , They sat not down before they prayed , they eat no more than might suffice hunger , they drank no more than was sufficient for temperate men ; they did so eat and drink , as those that remembred they must pray afterward . But now it may blush to behold such beastly sensualists adorning themselves with its name , and sheltring themselves under its wings . And amongst those that profess Christianity , how ordinarily is this sin committed by Sea-men ? This insatiable Dropsie is a Disease that reigns especially among the inferiour and ruder sort of them . Some of them have gone aboard drunk , and laid the ●oundation of their Voyage in sin . O what a preparation is this ! They know not whether ever they shall see the Land of their Nativity any more ; the next Storm may send them into Eternity : yet this is the Farewe● they take ; this is their preparation to meet the Lord. And so in their returns , notwithstanding the terrible and astonishing Works of the Lord , which they have beheld with their eyes , and their marvellous preservation iu so great and terrible extremities ; yet thus do they requite the Lord , assoon as their dangers are over , as if they had been deliver'd to commit all these abominations . But a few hours , or days since , they were reeling to and fro upon a stormy Ocean , and staggering like drunken men , as it is Psal. 107. 27. and now you may see them reeling and staggering in the streets , drowning the sense of all those precious Mercies and Deliverances in their drunken Cups . Reader , If thou be one that is guilty of this sin , for the Lords sake , bethink thy self speedily and weigh , with the reason of a man , what I shall now say , in order to thy Conviction , Humiliation and Reformation . I need not spend many words , to open the nature of this sin to you : we all grant , that there is a lawful use of Wine and strong Drink , to support Nature , not to clog it ; to cure Infirmities , not to cause them . Drink no longer water , but use a little Wine , for thy stomachs sake , and thine often infirmities , saith Paul to Timothy , 1 Tim. 5. 23. mark ; drink not water , but wine , sed modice ( i. e. ) medice ; pro remedio , non pro delicius , saith Ambrose : that is , use it modestly , viz. Medicinally , not for pleasure , but for Remedy . Yea , God allows it , not noly for bare necessity , but for chearfulness and alacrity , that the body may be more fit and expedite for duty , Prov. 31. 7. But further no man proceeds , without the violation of Sobriety . When men sit till Wine have inflamed them , and reason be disturbed ( for Drunkenness is the privation of reason , caused by immoderate drinking ) then do they come under the guilt of this horrid and abominable Sin. To the Satisfaction and refreshment of nature , you may drink ; for it is a part of the Curse , to drink , and not be satisfied : but take heed you go no further , For Wine is a [ mocker ] strong Drink is raging , and whosoever is deceived thereby is not wise , Prov. 20. 1. The Throat is a slipery place ; how easily may a sin slip through it into the Soul ? these sensual Pleasures have a kind of inchanting power upon the Soul ; and by custom gain upon it , till they have enslaved it , and brought it under their power . Now this is the sin against which God hath delivered so many Precepts , and denounced so many Woes , in his Word : Ephes. 5. 18. Be not drunken with wine wherein is excess , Rom. 13. 18. Not in rioting and drunkenness . not in chambering and wantonness , Isa. 5. 11. Wo to them that rise early in the morning , that they may follow strong drink ; that continue until night , till wine inflame them ; with many other of dreadful importance . Now to startle thee for ever from this abominable and filthy lust , I shall here propound to thy Consideration these ten ensuing Arguments : and oh that they might stand in the way , as the Angel did in Balaam's , when thou art in the prosecution of thy sensual Pleasures ! And the first is this . Arg. 1. It should exceedingly disswade from this Sin , to consider that it is an high abuse of the Bounty and Goodness of God , in affording us those sweet Refreshments , to make our Lives comfortable to us upon earth . In Adam we forfeited all right , to all earthly , as will as heavenly Mercies . God might have taken thee from the Womb , when thou wast a Sinner but of a span long , and immediately have sent thee to thine own place : thou hadst no right to a drop of water , more than what the bounty of God gave thee . And whereas he might have thrust thee out of the world , as soon as thou camest into it , and so all those days of mercy thou hast had on earth , might have been spent in howling and unspeakable misery in Hell : Behold the Bounty and Goodness of God in thee ; I say , behold it , and wonder : He hath suffered thee for so many years to live upon the earth , which he hath prepared and furnished with all things fit for thy necessity and delight ; out of the earth on which thou treadest , he bringeth forth thy food and [ VVine ] to make glad thy heart , Psal. 104. 14 , 15. And dost thou thus requite the Lord ? Hath Mercy armed an enemy to fight against it with its own Weapo●s ? Ah that ever the Riches of his Goodness , Bounty , and Long s●ffering ( all which are arguments to lead thee to repentance ) should be thus abused ! If God had not been so bountiful , thou couldst not have been so sinful . Arg. 2. It degrades a man from the honour of his Creation , and equalizeth him to the beast that perisheth . Wine is said to take away the heart , Hos. 4. 11. ( i. e. ) the wisdom and ingenuity of a man , and so brutifies him ; as Nebuchadnezzar , who lost the heart of a man , and had the heart of a beast given him , Dan. 4. 32. The heart of a man hath is generosity and sprightliness , brave vigorous spirit in it , capable of , and fitted for noble and worthy actions and imployments ; but his lust effeminates quenches and drowns that masculine vigour in the puddle of excess and sensuality . For no sooner is a man brought under the dominion of this Lust , but the government of Reason is renounced , which should exercise a coercive power over the Affections ; and all is delivered up into the hand of Lust and Appetite ; and so they act , not by discretion and reason , but by Lust and Will , as the Beasts do by Instinct . The spirit of Man entertains it self with intellectual and chast Delights , the soul of a Beast is onely fitted for such low , sensitive and dreggie Pleasures . Thou hast something of the Angel , and something of the Beast in thee ; thy Soul partakes of the nature of Angels , thy Body of the nature of Beasts : Oh how many pamper the Beast , while they strave the Angels ! God in the first Chaper , put all the Creatures in subjection to thee ; by this Lust thou puttest thy in self Subjection to the creature , and art brought under his power , 1 Cor. 6. 12. If God had given thee the feet or head of a beast , Oh what a misery wouldst thou have esteemed it ! And is it nothing to have the heart of a Beast ? Oh consider it sadly . Arg. 3. It is a Sin by which thou greatly wrongest and abuseth thine own Body . The Body is the Souls Instrument , it is as the Tools are to a skilful Artificer , this Lust both dulls and spoils it , so that it 's utterly unfit for any service of him that made it . Thy body is a curious piece . not made by a word of command , as other Creatures , but by a word of counsel , I am fearfully and wonderfully made , and curiously wrought , ( saith the Psalmist ) Psal. 139. 14. or as the Vulgar : Ace pictus sum , Painted as with a Needle , like a Garment of Needlework of divers colours , richly embroydered . Look how many members , so many wonders . There are Miracles enough ( saith one ) betwixt head and foot , to fill a volume . There is ( saith another ) such curious workmanship in the eye , that upon the first sight of it some Atheists have been forced to acknowledge a God ; especially that fifth Muscle in the eye is wonderful , whereby ( as a learned * Author observes ) Man differeth from all other Creatures , who have but four ; one to turn the eye downward , a second to hold it forward , a third to move it to the right hand , a fourth to the left ; but none to turn it upward as a man hath . Now judge in thy self , did God frame such a curious piece , and enliven it with a Soul , which is a spark , a ray of his own light , whose motions are so quick , various and indefatigable , whose flights of reason are so transcendent , did God , thinkest thou , send down this curious piece , the top and glory of the Creation , the Index and Epitome of the whole world , Eccl. 12. 2. did God ( I say ) send down this picture of his own perfection , to be but as a striner for meats and drinks , a spung to suck in Wine and Beer ? Or canst thou answer for the abuse and destruction of it ? By this excess thou fillest it with innumerable diseases under which it languisheth ; and at last thy life , like a lamp extinguisnt , being drowned with to much Oyle . Infinite Diseases are begotten by it ( saith Zanch. ) hence come Apoplexies , Gouts , Palfies , sudden Death , trembling of the hands and legs ; herein they bring Cain's curse upon themselves , saith Ambrose . Drunkenness slays more then the Sword. Oh! what a terrible thing will in be to consider upon a Death-bed , that these pangs and aches are the fruits of thy Intemperance and Excess ! VVho hath wo ▪ Who hath sorrows VVho hath contention ? VVho hath babling ? VVho hath wounds without cause ? VVho hath redness of eyes ? They that tarry long at VVine , they that go to seek mixt VVine , Prov. 23. 29 , 30. By this Enumeration , and manner of Interrogation , he seems to make it a difficult thing to recount the miseries that Drunkenness loads the outward man with : for look as Vermine abound where there is store of Corn , so do Diseases in the bodies of Drunkards , where crudities do so abound : Now methinks if thou have no regard to thy poor Soul , or the glory of God ; yet such a sensible Argument as this , from thy body , should move thee . Arg. 4. Drunkenness wastes and scatters thine estate , Proverty attends excess : the Drunkard shall be cloathed with Rags , and brought to a morsel of bread . Solomon hath read thy fortune , Prov. 21. 17. He that loveth Wine and Oyl shall not be rich , Luxury and Beggary are seldom far asunder . When Diogenes heard a Drunkards house cryed to be sold ; I thought , quoth he , it would not be long ere he vomited up his house also . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie Luxury ; the former is compounded of two words , which signify , Thou shalt be poor ; and the latter signifies the losing of the possession of that good which is in our hand . The Drunkard and the Glutton shall surely come to poverty , Prov. 23. 21. In the Hebrew it is , He shall be disinherited , or disposessed . It doth not only dispossess a man of his Reason , which is a rich and fair inheritance given to him by God , but it also dispossesses him of his estate : it wastes all that either the provident care of thy Progenitors , or the blessing of God upon thine own industry , hath obtained for thee . And how will this sting like and Adder , when thou shalt consider it ? Apicius the Roman , hearing that there were seven hundred Crowns only remaining of a fair estate , that his Father had left him , fell into a deep Melancholly , and fearing want , hanged himself , saith Seneca . And not to mention the miseries and sorrows they bring hereby upon their Families , drinking the tears , yea , blood of their Wives and Children : Oh what an account will they give to God , when their reckoning day comes ! Believe it , Sirs , there is not a shilling of your estates , but God will reckon with you for the expence thereof . If you have spent it upon your lu●ts , while the necessity of your families , or the poor , called upon you for it ; I should be loth to have your account to make , for a thousand times more than ever you possessed . O woful expence , that is followed with such dreadful reckonings ! Arg. 5. Consider what vile and ignominious Characters the Spirit of God hath put upon the subjects of this sin . The Scripture every where notes them for infamous , and most abominable persons . When Eli supposed Hannah to be drunken , Count not thy hand-maid a daughter of Belial , said she , 1 Sam. 1. 16. Now a Son or daughter of Belial is , in Scripture-language , the vilest of men or women . So Psal. 69. 12. They that sit in the gate , speak against me , and I am the Song of Drunkards , ( i. e. ) of the basest and vilest of men , as the opposition plainly shews ; for they are opposed to them that sit in the gate , that is , honourable persons . The Lord would have his people shun the society of such , as a pest . Not to eat with them , 1 Cor. 5. 11. Yea , the Scripture brands them with Atheism ; they are such as have lost the sense and expectation of the Day of Judgment ; mind not another world , nor do they look for the coming of the Lord , Matth. 24. 27 , 28. He saith the Lord delayeth his coming , and then falls a drinking with the drunken . The thoughts of that day will make them leave their Cups , or their Cups will drown the thoughts of such a Day . And will not all the contempt , shame and infamy , which the Spirit of God hath poured on the head , of this sin , cause thee to abhor it ? Do not all Godly , yea Moral Persons , abhor the Drunkard ? Oh methinks the shame that attends it , should be as a fence to keep thee from it . Arg. 6. Sadly consider , there can be nothing of the sanctifying Spirit in a soul that is under the dominion of this lust ; for upon the first discovery of the Grace of God , the Soul renounces the Government of Sensuality . The Grace of God that bringeth Salvation , teacheth men to live soberly , Tit. 2. 11 , 12. That is one of its first effects . Drunkenness indeed may be found among Heathens , that are lost in the darkness of Ignorance ; but it may not be once named among the Children of the Day . They that be drunken are drunken in the night ; but let us that are of the day be sober , 1 Thes. 5. 7 , 8. And the Apostles often oppose Wine and the Spirit as things incompatible , Eph. 5. 16. Be not drunk with Wine wherein is excess , but be filled with the Spirit . So Jude 19. Sensual , not having the Spirit . Now what a dreadful Consideration is this : If any man have not the Spirit of Christ the same is none of his , Rom 8. 9. Sensual persons have not the Spirit of Christ , and so can be none of his . It 's true , Noah , a Godly man , once fell into this sin , but as Theodoret saith , and that truly , it proceeded ab inexperientiae non ab intemperantia , from want of experience of the force and power of the Grape , not from Intemperance ; and besides , we find not that ever he was again overtaken with that sin ; but thou knowest it , and yet persistest . O wretched Creature ! the Spirit of Christ cannot dwell in thee . The Lord help thee to lay it to heart sadly . Arg. 7. It 's a Sin over which many direful woes and threats hang in the Word , like so many lowring clouds , ready to power down vengeance upon the heads of such Sinners . Look as the condition of the Saints is compassed round with Promises , so is yours with Threatnings , Isai. 5. 11. Wo to them that rise up early in the morning , that they may follow strong drink , and continue until night , until VVine inflame . So Isai. 28. 1 , 2. Wo to the Crown of Pride , to the Drunkards of Ephraim , &c. With many other , too long to enumerate here . Now consider what a fearful thing it is to be under these woes of God : Sinner , I beseech thee , do not make light of them , for they will fall heavy : assure thy self , not one of them shall fall to the ground : they will all take place upon thee , except thou repent . There are woes of Men , and woes of God : Gods woes are true woes , and make their condition woful to purpose on whom they fall . Other woes ( as one saith ) do but touch the skin ; but these strike the Soul ; other woes are but temporal , these are eternal ; others do only part betwixt us and our outward comforts , these betwixt God and us for ever . Arg. 8. Drunkenness is a leading sin , which has a great retinue and attendence of other sins waiting on it , it 's like a sudden Land-flood , which brings a great deal of dirt with it . So that look as Faith excels among the Graces , because it enlivens , actuates , and gives strength to them ; so is this among sins . It is not so much a special sin against a single Precept of God , as a general violation of the whole Law , ( saith accurate Amesius . ) It doth not only call off the guard , but warms and quickens all other Lusts , and so exposes the Soul to be prostituted by them . ( 1. ) It gives occasion , yea , is the real cause of many contentions , and fatal quarrels , Prov. 23. 29. VVho hath Wo ▪ VVho hath sorrow , Who hath [ contention ] babling , wounds without cause ? They that tarry long at the wine , &c. Contentions and Wounds are the ordinary effects of drunken meetings : when Reason is deposed , and Lust heated , what will not men attempt ? ( 2. ) Scoff and reproaches of the ways and people of God. Psal. 69. 12. David was the Song of the Drunkards . ( 3. ) It 's the great incendiary of Lust : You shall find rioting and drunkenness joyned with chambering and wantonness , Rom. 13. 13. Nunquam ego ebrium castum putabo , saith Hierome , I will never think a drunkard to be chaste . Solomon plainly tells us , what the issue will be , Prov. 23. 33. Thine eyes shall behold a strange woman , and thy heart shall utter perverse things , speaking of the Drunkard . It may be called Gad , for a troop followeth it . Hence one aptly calls it , The Devils bridle , by which he turneth the sinner which way he pleases : he that is overcome by it , can overcome no other sin . Arg. 9. But if none of the former Considerations can prevail , I hope these two last may , unless all sense and tenderness be lost . Consider therefore in the 9th place , That Drunkards are in Scripture marked out for Hell : the Characters of Death are upon them . You shall find them pinioned with other Sons of death , 1 Cor. 6. 9 , 10. Know ye not , that the unrighteous shall not inherit the Kingdom of God ? Be not deceived : Neither Fornicaters , nor Idolaters , nor adulterers , nor effeminate , nor Abusers of themselves with Mankinde , nor Thieves , nor Covetous , nor [ Drunkards , ] nor Revilers , nor Extortioners , shall inherit the Kingdom of God. Oh dreadful thunderbolt ! He is not asleep but dead , that is not startled at it . Lord , how are guilty sinners able to face such a Text as this is ! Oh Soul ! Darst thou for a superfluous Cup adventure to drink a Cup of pure unmixed wrath ? Oh think when the Wine sparkles in the glass , and gives its colour , think , I say , what a Cup of trembling is in the hand of the Lord for thee . Thou wilt not now believe this ; Oh but the day is coming , when thou shalt know the price of these brutish pleasures . Oh it will then sting like an Adder . Ah! this short-lived beastly pleasure is the price for which thou sellest Heaven , and rivers of pleasure that are at Gods right hand . Obj. But I hope I shall repent , and then this Text can be no bar to my Salvation . Sol. True , if God shall give thee Repentance , it could not . But in the last place , to awaken thee throughly , and startle thy secure Conscience , which Sensuallity hath brawned and cauterized , let me tell thee . Arg. 10. That it is a sin out of whose power few or none are ever rescued or reclaimed . On this account it was that Saint Augustine called it the Pi● of Hell : he that is addicted to this Sin , becomes incurable ( saith a Reverend Divine ) for seldom , or never , have I known a Drunkard recalled . And its power to hold the soul in subjection to it , lies in two things especially : ( 1 ) as it becomes habitual ; and habits are not easily broken ; be pleased to view an Example in the case , Prov. 23. 35. They have stricken me , shalt thou say , and I was not sick ; they have beaten me and I felt it not . When I shall awake , I will seek it yet again . ( 2. ) As it takes away the heart , Hos. 4 11. that is , the understanding , reason and ingenuity of a man , and so makes him uncapable of being reclaimed by counsel . Upon this account it was , that Abigail would not speak less or more to Nabal , till the Wine was gone out of him , 1 Sam. 25. 36 , 37. plainly intimating , that no wholsome counsel can get in , till the Wine be gone out . When one asked Cleostratus , whether he were not ashamed to be drunken , he tartly replied ; And are not you ashamed to admonish a Drunkard ? intimating that no wise man would cast away an admonition upon such an one . And it not only renders them uncapable of councel for the time , but by degrees it besots and infatuates them ; which is a very grievous stroke from God upon them , making way to their eternal ruine . So then you see upon the whole , what a dangerous gulph the sin of Drunkenness is . I beg you for the Lords sake , and by all the regard you have to your souls , bodies , and estates , beware of it . Oh consider these ten Arguments I have here produced against it . I should have proceeded to answer the several Pleas and Excuses you have for it . But I mind brevity , and shall shut up this first Caution , with a very pertinent and ingenious Poem of Mr. George Herbert , in his Temple . Drink not the third glass , which thou canst not tame When once it is within thee ; but before Mayst rule it as thou list , and pour the shame which it will pour to thee , upon the floor . It is most just to throw that on the ground , Which would throw me there , if I kept the round . He that is drunken may his Mother kill , lie with his Sister ; he hath lost the Reins ; Is outlaw'd by himself : all kind of ill did with the liquor slide into the veins . The Drunkard forfeits Man , and doth devest All worldly right , save what he has by Beast . Shall I to please anothers wine-sprung mind , lose all my own ? God has giv'n me a measure Short of his Can , and Body : must I finde a pain in that wherein he finds a pleasure ? Stay at the third glass ; if thou lose thy hold , Then thou art modest , but the wine grows bold . If Reason move not Gallants , quit the room , ( all in a shipwrack shipt their several way . ) Let not a common Ruine thee entomb ; be not a Beast in courtesies , but stay ; Stay at the third Glass , or forgo the place ; VVine above all things doth Gods stamp deface . II. CAUTION . THe Second Evil I shall deal with , is the evil of the Tongue , which , as St. Iames saith , is full of deadly Poyson , Oathes , Curses , Blasphemies : and this poyson it scatters up and down the World in all places ; an untamed member that none can rule , Iam. 3. 7 , 8. The fiercest of beasts have been tamed by Man , ( as the Apostle there observes ) which is a relique of his old superiority and dominion over them ; But this is an unruly Member that none can tame , but he that made it : no beast so fierce and crabbed as this is . It may be , I may be bitten by it for my labour and indeavours to put a restraint upon it : but I shall adventure it . My design is not to dishonour or exasperate you : But if my faithfulness to God and you should accidentally do so , I cannot help that . Friends , Providence oftentimes confines many of you together within the narrow limits of a Ship , where you have time enough , and if your hearts were sanctified , many choice advantages of edifying one another . O what transcendent subjects doth Providence daily present you with , to take up your discourses ! How many experiences of extraordinary mercies and preservations have you to relate to one another , and bless the Lord for ! Also , how many works of wonder do you daily behold , who go down into the deeps ? O what heavenly imployment is here for your Tongues ! How should they be talking of all his wonders ! How should you call upon each other , as David did , Psal. 66. 16. Come hither , and I will tell you what God hath done for my soul , at such a time , in such an extremity . How should you call upon one another , to pay the vows your lips have uttered in your distress ? Thus should one provoke another to this Angelical Work , as one lively Bird sets the whole Flock a Chirping . But tell me , Sirs , Should a Man come abaord you at Sea , and ask of you , as Christ did of those two Disciples going to Emmaus , Luke 24. 17. VVhat manner of communication is this that ye have hy the way ? O what a sad account would he have from most of you ! It may be he should find one Iesting , and another Swearing , a third Reviling Godliness and the Professors of it , so that it would be a little Hell for a serious Christian to be confined to your Society . This is not ( I am confident ) the manner of all . We have a company of more sober Seamen , and blessed be God for them ; but surely thus stands the case with most of you . Oh what stuff is here from persons professing Christianity , and bordering close upon the confines of Eternity , as you do ! It is not my purpose to write of all the diseases of the Tongue ; that would fill a Volume , and is inconsistent with my intended brevity . Who can recount the evils of the Tongue ? The Apostle saith , It is a world of Iniquity , Jam. 3. 6. And if there be a world of Sin in one member , Who can number the Sins of all the members ? Laurentius reckons as many sins of the Tongue , as there are Letters in the Alphabet . And it is an observable Note that one hath upon Rom. 3. 13 , 14. That when Paul anatomizeth the natural Man there , he insisteth longer upon the Organs of Speech , than all the other members . Their throat is an open sepulchre , with their tongues they have used deceit , the poyson of Asps is under their Lips , their mouth is full of cursing and bitterness . But to be short , we find the Spirit of God in Scripture comparing the Tongue to a Tree , Prov. 15. 4. A wholesome Tongue is a Tree of Life . And words is the fruit of the Tree , Isa. 57. 12. I create the fruit of the Lips. Some of these Trees bear precious fruits , and it is a lovely sight to behold them laden with them in their seasons , Prov. 25. 11. A word fitly spoken , is like Apples of Gold in Pictures of Silver . Such a Tongue is a Tree of Life . Others of these Trees bear evil Fruit , Grapes of Sodome , and Clusters of Gomorrah . I shall onely insist upon two sorts of these fruits , viz. ( 1. ) Withered sapless fruit ; I mean , idle and unprofitable words . ( 2. ) Rotten and corrupt fruit ; I mean , prophane Oathes , and prophanations of the sacred Name of God. No fruit in the world so apt to corrupt and taint , as the fruits of the Lips. When it is so , the Scripture calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupt ●r rotten communication , Ephes. 4. 29. To prevent this , the Spirit of God prescribes an excellent way to season our words , and keep them sweet and sound , that they may neither wither nor become idle and sapless , nor putrifie and become rotten , as prophane words are , Col. 4. 6. Let your speech be always with grace , seasoned with salt , that you may know how to answer every man. Oh if the salt of Grace were once cast into the fountain , the Heart , the streams must needs become more savory and pleasant , as the waters of Marah when they were healed . My present work is to attempt the cure of this double evil , of idle words , and prophane Oathes , whereof thousands among you are deeply guilty . I shall begin with the first , viz. 1. IDLE WORDS : that is , useless Chat , unprofitable Talk , that is not referred any way to the glory of God : This is a common evil , and little regarded by most men , but yet a sin of severer aggravations than the most imagine . Light words weigh heavy in Gods ballance . Arg. 1. For first , the evil of them is exceedingly aggravated by this : They abuse and prevert the Tongue , that noble member , from that employment and use which God by the law of Creation designed it to . God gave not to man the Organs and power of Speech ( which is his excellency above the Beasts ) to serve a passion , or vain humour , to vent the froth and vanity of his spirit : but to extol his Creator , and render him the praise of all his admirable and glorious works . For though the Creation be a curious well tuned Instrument , yet man is the Musician that must touch it and make the melody ; this was the end of God in forming those Instruments and Organs : but now hereby they are subject to Satan and Lust , and employed to the dishonour of God that made them . God is pleased to suspend the power of Speech ( as we see in Children ) till Reason begin to bud in them ; they have not the liberty of the one , till they have the use of the other : which plainly shews , that God is not willing to have our words run waste . Arg. 2. It is a sinful wasting of our precious time , and that puts a further aggravation upon it . Consider , Sirs , the time of Life is but a little spot betwixt two eternities . The long-suffering God wheels about those glorious Celestial Bodies over your heads in a constant revolution , to beget time for you ; and the preciousness of every minute thereof results from its use and end : It is intended and afforded as a space to you to repent in , Rev. 2. 21. And therefore great things depend upon it : no less than your eternal Happiness or Misery , hangs upon those precious opportunities . Every minute of it hath an influence into Eternity . How would the damned value one hour of it , if they might enjoy it ! The business you have to do in it , is of unspeakable weight and concernment ; this great work , this Soul-work , and Eternity-work lies upon your hands , you are cast into streights of time about it . And if so , Oh what an evil is it in you , to waste it away thus to no purpose ! Arg. 3. It 's a sin that few are sensible of , as they are of other sins , and therefore the more dangerous . It 's commonly committed , and that without checks of Conscience . Other sins , as Murther and Adultery , though they be horrid sins , yet are but seldom committed , and when they are , Conscience is startled at the horridness of them : Few , except they be prodigious wretches indeed , dare make light of them . But now for idle and vain words , there are inumerable swarms of these every day , and few regard them . The intercourse betwixt the heart and tongue is quick ; they are quickly committed , and as easily forgotten . Arg. 4. And then 4thly , They have mischievous effects upon others . How long doth an idle word or foolish jest stick in mens minds , and become an occasion of much sin to them ? The froath and vanity of thy Spirit , which thy tongue so freely vents among thy vain Companions , may be working in their minds , when thou art in the dust , and so be transmitted from one to another ; for unto that no more is requisite than an objective existence of those vain words in their memories . And thus mayst thou be sinning in the persons of thy Companions , when thou art turned into dust . And this is one reason that Suarez gives for a general Judgment , after men have past their particular judgment , immediately after their death , Because ( saith he ) after this , multitudes of sins by their means will be committed in the world , , for which they must yet be judged to a fuller measure of wrath . So that look as many of the precious Servants of God now in glory , have left many weighty and holy Sayings behind them , by which many thousands of souls have been benefitted , and God glorified on Earth , after they had left it ▪ So thou leavest that vanity upon the mind of others behind thee , by which he may be dishonoured to many generations . And then 2. For PROPHANE OATHES , th● corrupt fruit of a graceless heart ; Oh how common are these among you ! yea , the habit of swearing 〈◊〉 so strengthened in some , that they have lost all Sens●●● and Conscience of the sin . Now , Oh that I migh● prevail with you to repent of this wickedness , an● break the force of this customary evil among you ▪ Will you but give me the reading of a few page● more ; and weigh with the reason of men , what yo● read ? If you will not hearken to counsel , it is a fat● sign , 2 Cor. 2. 15 , 16. and you shall mourn for th● obstinacy hereafter , Prov. 5. 12 , 13. Desperate that evil that scorns the remedy . And if you ha●● patience to read it , the Lord give you an heart 〈◊〉 consider what you read , and obey the Counsels of God ; or else it were better thine eyes had never ●een these lines . Well then , I beseech you consider , Arg. 1. That prophane Oathes are an high abuse of the dreadful and sacred Name of God , which should neither be spoken or thought of without the ●●eepest awe and reverence . It is the taking of that ●acred Name in vain , Exod. 20. 7. Now God is ●xceeding tender and jealous over his Name : it is ●ear to him : his Name is dreadful and glorious , Malac. 1. 14. I am a great King , and my Name is ●readful among the Heathens . The Heathen would ●ot ordinarily mention the names of such as they ●everenced . Suetonius saith , that Augustus pro●ibited the common use of his name : he thought it 〈◊〉 indignity to have his name tost up and down in ●very one's mouth . Yea , saies Dr. Willet on Exod. 〈◊〉 . it was a use among them to keep secret such ●ames as they would have in reverence . They durst ●ot mention the name of Demogorgon , whom they ●eld to be the first God : They thought when he ●as named , the earth would tremble . Also the ●●me of Murcurius Trismegistus was very sparingly ●ed , because of that reverence the people had for 〈◊〉 . Now consider , shall poor worms be so tender 〈◊〉 preserving the reverence of their names ? Shall 〈◊〉 Heathens dare to use the names of their Idols ; 〈◊〉 shall the sacred and dreadful name of the true 〈◊〉 be thus bandied up and down by tongues of his 〈◊〉 Creatures ? Will not God be avenged for these ●ses of his Name ? Be confident , it shall one day 〈◊〉 sanctified upon you in judgment , because ye did 〈◊〉 sanctifie it according to your duty . Arg. 2. Swearing is a part of the Worship of 〈◊〉 , and therefore prophane swearing can be no less than the profanation of his worship , and robbing●● him of all the glory he has thereby , Deut. 6. 13. ● Thou shalt fear the Lord thy God , and serve him , and shalt swear by his Name . So Jer. 4. 2. Thou shal● swear , the Lord liveth , in Truth , in Iudgment , and 〈◊〉 Righteousness . If a man swear by God after thi● manner , God is exceedingly glorified thereby ▪ Now that you may see what revenue of Glory Go●●● hath from this part of his worship , and how it be●omes a part of Divine Worship ; you must know ▪ That an Oath is nothing else , but The asking o● desiring a Divine Testimony , for the confirmation of th● truth of our testimony . Heb. 6. 16. For men veril● swear by the greater , and an Oath for [ confirmation ] is to them an end of all strife . The corruption o● humane nature by the fall , has made man such a fals● and ●ickle creature , that his single testimony canno● be sufficient Security for another , ( especially i● weighty Cases ) to rest upon : and therefore i● swearing , he calleth ●od for a witness of the trut● of that he affirms , or promiseth . I say , calleth Go● to be a witness of the truth of what he saith , becau●● he is Truth it self , and cannot lie , Heb. 6. 18. No● this calling for , or asking of a Testimony from Go● makes an Oath become a part of Gods Worshi● and gives him a great deal of Glory and Honour ▪ For hereby he that sweareth , acknowledgeth 〈◊〉 Omnisciency , and Infallible Truth and Righteousne●●● His Omnisciency is acknowledged ; for by this appe●● to Him , we imply and acknowledge him to be 〈◊〉 Searcher of the hearts and reins ; that he knows 〈◊〉 secret intents and meaning of our spirits . His 〈◊〉 preme and Infallible Truth is also acknowledged ; 〈◊〉 this is manifestly carried in an Oath , That thoug● am a false and deceitful Creature , and my affirmati●● cannot obtain universal and full credence , yet that is greater than I , by whose Name I swear , cannot deceive . And lastly , his Righteousness is acknowledged in an Oath : for he that sweareth doth either expresly or implicitly put himself under the curse and wrath of God , if he swear falsely , Every Oath hath ●n execration or imprecation in it , Neh. 10. 29. They entered into a curse and an oath to walk in Gods law . And so 2 Cor. 1. 23. I call God for a record upon my soul. And the usual form in the Old Testament was , The Lord do so to me , and more also . Now hereby God hath the Glory of his Righteousnes and Justice given him by the Creature , and therefore it is a ●hoice part of the Divine Worship , or of that homage which a creature oweth to his God. And if this ●e so , then how easily may the sin of rash and pro●ane Oaths be hence argued and aggravated ? The more excelle●t any thing is by an institution of God , ●y so much more horrid and abominable is the abuse ●hereof . O how often is the dreadful Majesty of Heaven and Earth called to witness to frivolous ●hings ! and oft to be a witness of our rage and fu●y ! as 1 Sam. 14. 39. Is it a light thing to rob him of his peculiar Glory , and subject poor souls to his ●urse and wrath , who has said , He will be a swift wit●ess against you ? Mal. 3. 5. Your tongues are nimble 〈◊〉 committing this sin , and God will be swift in pun●shing for it . Arg. 3. It is a sin which God hath severely threatn●d to punish , and that with temporal and corporal ●lagues : For by reason of Oaths , the land mourns , Hos. ● . 2 , 3. That is , it brings the heavy Judgment of God upon whole Nations , under which they shall ●ourn . And in Zech. 5. 2 , 3 , 4. you have there 〈◊〉 Roll of cuses , ( i. e. ) a Catalogue of judgments and ●oes , the length thereof twenty Cubits ( i. e. ten yards . ) ●o set out the multitude of woes contained in it ▪ it 's a long Catalogue : and A flying Rill , to denote the swiftness of it ; it flyes towards the house of the Swearer , it makes haste . The Judgments that are written in it linger not , but are even in pain to be delivered . And this flying Roll full of dreadful Woes , flyes and enters into the house of the Swearer : and it shall therein remain , saith the Lord , it shall cleave to his family ; none shall claw off these woes from him : And it shall consume the Timber thereof , and the Stones thereof , ( i. e. ) bring utter subvertion , ruine , and desolation to his House . O dreadful sin ! What a desolation doth it make ! Your Mouths are full of Oathes , and your Houses shall be full of Curses . Wo to that wretched Family into which this flying Roll shall enter ; Wo , I say , to the wretched Inhabitants thereof . The Curse of the Lord ( saith Solomon ) is in the house of the wicked ; but He blesseth the [ habitation ] of the just , Prov. 3. 33. Tuguriolum , ( i. e. ) saith Mercer , his poor little Tenement or Cottage . There is a Blessing , the promises like Clouds of Blessing , dwell over it , and drop mercies on it : but a Curse is in the house of the wicked . Ah , how many stately Mansious are there , in which little other language but Oathes and Curses are heard ! and these are as so much Gunpowder laid under the foundation of them , which when Justice shall set fire to , Oh what work will it make ! Wo to the Inhabitants thereof . Well then , break off this sin by Repentance , unless you intend to ruine your Families , and bring all the Curses of God into your Houses . If you have no pity for your selves , yet pity your Posterity ; have mercy for your Wives and Children , don't ruine all for the indulgence of a lust ▪ Arg. 4. But that is not all ; It brings Soul-judgments and spiritual plagues upon you : It brings Hel● along with it . And if thou be not afraid to sin , yet methinks thou shouldst be afraid to burn if the love of God can work nothing upon thy brawny heart , yet methinks the Terrors of the Lord should startle and affright it . To this purpose , I beseech you , weigh these Scriptures ; and methinks , unless God hath lost all his Authority with you , and Hell all its Terrors , it should startle you . The first is that dreadful Scripture , James 5. 12. But above all things , my Brethen , swear nat ; neither by Heaven , neither by the Earth , neither by any other oath , but let your yea , be yea ; and your nay , nay ; lest ye fall into [ Condemnation . ] O view this Text seriously . Methinks it should be like the ●ingers that came forth and wrote upon the wall , that dreadful Sentence that changed the Countenance of a King , and that in the height of a frolick humour , and made his Knees smite together . Mark , [ Above all things ] a form of vehemency and earnestness , like that , Ephes. 6. 16. But above all , taking the shield af Faith. As Faith hath a prelation there before all the Graces , so Swearing here before all other Vices . [ Swear not ] ( i. e. ) vainly , rashly , profanely ; for otherwise 't is a lawful thing , and a part of Gods worship , as I have shewed : but swear not vain Oaths , by the Creatures , Heaven , or Earth , &c. Which is to advance the creature into the room of God. A sin to which the Jews were much addicted . But , Let your yea , be yea ! and nay , nay ? ( i. e. ) accustom your selves to short and plain Affirmations and Negations , to a simple and candid expression of your minds . And the thundering Argument that backs it , is this ; [ lest ye fall into Condemnation ] ( i. e. ) lest for these things the Judge of Heaven and Earth pass a Sentence of condemnation to Hell upon you . Oh Sirs Dare you touch with this hot iron ? Dare you from henceforward commit that Sin , that you know will bring you under the condemnation and judgment of God ? Do you know what it is for a soul to be cast at Gods bar ? Did you never see a poor malefacter tried at the Assizes , and observe how his face gathers paleness , how his Legs tremble , and Death displays its colours in his cheeks , when sentence is given upon him ? But what 's that to Gods condemnation ? What is a Gallous to Hell ? Another Text I would commmend to your consideration is that Exod. 20. 7. The Lord will not hold him guiltless that taketh his Name in vain . Where vain Oathes are especially included . Now what doth God mean , when He saith , He will not hold him guiltless ? The meaning is plain , his sins shall be reckoned and imputed to him , they shall lie upon his Soul ; he shall be bound over to answer God for them . O terrible sentence ! What Soul can bear it , or stand before it ! Blessed is the man ( saith David ) to whom the Lord imputeth not inquity . Surely then , cursed is that man , to whom God will impute them . And to the Swearer they shall all be imputed , if he break not off his sin by repentance , and get a Christ the sooner . O Soul ! How dar'st thou think of going before the Lord with the guilt of all thy sins upon thee ? When Christ would administer the very spirit of Joy in one sentence to a poor Sinner , Matth. 9. 4. He said , Son be of good cheer , thy sins are forgiven . And when God would contract the sum of all misery into one word , He saith , His sins shall lie down with him in the dust , Job 20. 11. Ah soul ! One of these days thou shalt be laid on thy Death-bed , or see the waves that shall entomb thee leaping and roaring upon every side ; and then thou wilt surely have other thoughts of the happiness that lies in remission of sin , than thou hast now . Observe the most incorrigible Sinner then ; hark how he sighs , and groans , and cries ; Ah Lord ! and must I die ? And then see how the tears trickle down his Cheeks , and his heart ready to burst within him . Why , what 's the matter ? Oh , the Lord will not pardon him , he holds him guilty . If he were sure his sins were forgiven , then he could die ; but oh ! to appear before the Lord in them , appals him , daunts him , kills the very heart of him . He would fain cry for mercy , but Conscience stops his mouth . Oh , saith Conscience , how canst thou move that tongue to God in prayer for mercy , that hath so often rent and torn his glorious Name , by Oaths and Curses ? Sirs ! I pray you , do not make light of these things : they will look wishly upon you one of these days , except ye prevent it by sound conversation . Arg. 5. And then lastly , to name no more , I pray you consider , that a custom of vain words and prophane Oaths , is as plain an indication and discovery of an unregenerate Soul , as any in the world . This is a sure ●ign thou art none of Christs , nor hast any thing to do with the promises and priviledges of his people : for by this the Scripture distinguisheth the state of Saints and Sinners , Eccl. 9. 2. There is one event to the righteous , and to the wicked ; to the clean , and to the unclean ; to him that sacrificeth ▪ and to him that sacrificeth not : as is the good , so is the sinner : and he that sweareth , as he that feareth an Oath . Mark ; he that sweareth , and he that feareth an Oath , do as manifestly distinguish the Children of God from wicked men , as clean and unclean , righteous and wicked , sacrificing ▪ and not sacrificing This fruit of the tongue plainly shews what the tree is that bears it , Isai. 2. 6. The vile person will speak of villany ; and out of the abundance of the heart , the mouth speaks . Loquere , ut videam , said one ; Speak , that I may see what you are . Look what is in the heart that is vented by the Tongue : where the treasures of Grace are in the Heart , words ministring Grace will be in the Lips , Psal. 37. 30. The mouth of the righteous speaketh wisdom , and his tongue talketh of Iudgment ; for the law of the Lord is in his heart . To this sense we must understand that Scripture , att . 12. 27. By thy words thou shalt be justified , and by thy words thou shalt be condemned . Certainly , Justification and Condemnation , in the day of Judgment , shall not pass upon us meerly for the good or bad words we have spoken ; but according to the state of the Person , and frame of the heart . But the meaning is , that our words shall justifie or condemn us in that day , as evidence of the state and frame of the Soul. We use to say , such Witnesses hang'd a man ; the meaning is , the Evidence they gave cast and condemned him . O think seriously of this ; if words evidence the state of the Soul , what an woful state must thy Soul needs be in , whose mouth overflows with Oathes and Curses ! How many witnesses will be brought in , to cast thee in the great Day ? Your own tongue shall then fall upon you , as the expression is , Psal. 64 , 8. And out of your own mouth , God will fetch abundant evidence to condemn you . And thus I have opened unto you the evil of vain words , and prophane Oathes ; and presented to your view their several aggravations . If by these things there be a relenting pang upon thy heart , and a serious resolution of reformation , then I shall commend these few helps or means to thy perusal , and conclude this Head. And the first help is this . Help . 1. Seriously fix in thy thoughts that Scripture , Matth. 12. 36. But I say unto you , that every idle word that Men shall speak , they shall give an account thereof in the day of Iudgment . Oh let it soun● in thine ears day and night ! Oh ponder them in thy heart . [ I say unto you ] I that have always been in the Fathers bosome , and do fully know his mind , I that am constituted the Judge of quick and dead , and do fully understand the rule of Judgment ; and the whole process thereof , I say , and do assure you , that [ every idle word that men shall speak , ] ( i. e. ) every word that hath not a tendency and reference to the Glory of God though there be no other obliquity or evil in them than this , that they want a good end . How much more then scurrilous Words , bloody Oathes and Blasphemies ! [ Men shall give an account thereof ] that is , shall be cast and condemned to suffer the wrath of God for them ; as appears by that parallel Scripture , 1 Pet. 4. 4 , 5. For as the Learned observe , there is plainly a Matalepsis in these words ; The Antecedent , to give an account , is put for the Consequent , punishment , and condemnation to hell fire ; the certainty whereof admits but of this one exception , viz. intervenient repentance , or a pardon obtained through the blood of Christ here , before you be presented at that judgment-seat . Oh then , what a bridle should this Text be to thy extravagant tongue ! I remember Hierom was wont to say , Whether I eat or drink , or whatever I do , methinks I still hear the sound of these words in mine ear , Arise ye dead , and come to judgment . O that the sound of the words may be always in your ears ! Help . 2. Consider before you speak ▪ and be not rash to utter words without knowledge . He th●● speaks what he thinks not , speaks Hipocitically 〈◊〉 he that thinks not what to speak , sperks inconsi●●rately . You have cause to weigh your words , before you deliver them by your tongue ; for whether you do , or do not , the Lord pondereth them . Records are kept of them ; else you could not be called to an account for them , as I shewed you you must . Help . 3. Resign up your Tongues to God every day , and beg him to guide and keep it . So did David , Psal. 141. 3. Set a watch , O Lord before my mouth , and keep thou the door of my lips . Beg him to keep you from provocations and temptations ; or if you fall into them , intreat him for strength to rule your spirits in them , that you may not be conquered by temptations . Help . 4. But above all , labour to get your Souls cleansed and purified by Faith , possest with saving and gracious Principles : All other means will be ineffectual without this . Oh see the vileness of thy nature , and the necessity of a change to pass upon it ▪ First make the tree good , and then his fruit good : a new Nature will produce new words and actions . To binde your souls with Vows and resolutions , while you are strangers to a regenerate work , is to bind Sampson with green wit hs , whilst his locks remain upon his head . I will shut up this with the Advice of that divine Poet , Mr. George Herbert it may be it may affect thee , and run in thy thoughts when thou art alone . Take not his Name , who made thy mouth , in vain ; it gets thee nothing , and hath no excuse . Lust and wine , plead a pleasure ; avarice gain : but the cheap Swearer , though his open sluce , Le ts his Soul run for nought , as little fearing . VVere I an Epicure , I could hate swearing . VVhen thou dost tell another jest , therein Omit the Oathes , which true VVit cannot need ; Pick out of tales the mirth , but not the sin . He pares his apple , that will cleanly feed . Play not away the virtue of that Name , VVhich is thy best stake , when grief makes thee tame . The cheapest sins most dearly punisht are , because to shon them also is so cheap : For we have wit to mark them , and to spare . O crumble not away thy Souls fair heap . If thou wilt die , the gates of Hell are broad . Pride , and full sins , have made the way a road . III. CAUTION . THe next danger I shall give you warning of , is the sin of Vncleanness ; with which , I fear , too many of the rude and looser sort of Sea-men defile themselves ; and possibly , the temptations to this sin are advantaged , and strengthened upon them more than others , by their condition and employments . Let no Man be offended that I here give warning of this evil ; I intend to asperse no Man's person , nor raise up jealousie against any : but would faithfully discharge my duty to all , and that in all things . It was the complaint of Salvian many hundred years ago , that he could not speak against the Vices of men , but one or other would thus object , There he meant me , he hit me ; and so storm and fret . Alas ( as he replieth ) it is not we that speak to you , but your own Conscience ; we speak to the Order , but Conscience speaks to the Person . I shall use no other Apology in this case . That this Sin is a dreadful Gulph , a Quick-sand that hath suck'd and destroyed thousands , is truly apparent , both from Scripture and Experience . Solomon tells us , Prov. 22. 14. That it is a deep ditch , into which such as are abhorred of the Lord shall fall . Oh the multitudes of dead that are there ! And if so , I cannot in duty to God , or love to you , be silent , where the danger is so great . It is both needless , and besides my intention , here to insist largely upon the explication of the particulars in which uncleanness is distributed : the more ordinary and common sins of this kind are known by the names of Adultery and Fornication : the latter is , when single persons come together , out of the state of marriage ; the former is , when at least one of the persons committing uncleanness is contracted in marriage . This now is the evil I shall warn you of . And that thou mayst never fall into this pit , I shall endeavour to fence and hedge up thy way to it , by these ensuing Arguments : And Oh that the light of every Argument may be powerfully reflected upon your Conscience ! Many men are very wise in generals , but very vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the reasonings , or imaginations , as the Apostle calls them , Rom. 1. 22. ( i. e. ) in their practical inferences . They are good at speculation , but bunglers at application . But it is truth in the particulars , that , like an hot Iron , pierces ; and Oh that you might find these to be such in your Soul ! To that end , consider . Arg. 1. The names and titles by which this sin is known in scripture , are very vile and base . The Spirit of God , doubtless , hath put such odious names upon it , on purpose to deter and affright men from it . In general , it 's called Lust ; and so ( as one notes ) it beareth the name of its mother . It is Vncleanness in the abstract , Nu●b . 5. 19. Filthiness it self ; An abomination ; Ezek. 22. 11. And they that commit are called abominable , Revel . 21. 8. Varro saith , the word imports that which is not lawful to mention ; or rather , abominable persons are such as are not fit for the society of men , such as should be ●usht out of all mens company : They are rather to be reckoned to beasts than man. Yea , the Scripture compares them to the filthiest of beasts . even to Dogs : When Ishbosheth charged this sin upon Abner , 2 Sam. 3. 8. Am I a Dogs head , ( saith he ) that thou chargest me with a fault concerning this woman ? And in Deut. 23. 18. The hire of a whore , and the price of a dog , are put together . The expression of this lust in words or gesture , is called neighing , Jer. 5. 8. Even as fed horses do , that scatter their lust promiscuously . Or if the Scripture speaks of them as men , yet it allows them but the external shape of men , not the unde●standing of men . Among the Jews they were called Fools in Israel , 2 Sam. 13. 13. and so Prov. 6. 32. Whoso committeth adultery with a woman , lacketh understanding . And sinners , Luke 7. 37. And behold a woman that was a [ ●inner ; ] that is , an eminent notorious sinner : by which term , the Scripture deciphers an unclean person ; as if among sinners there were none of such a prodigious stature in sin as they . And we find that when the spirit of God would set forth any sin by an odious name , he calls it Adultery ; so Idolatry is called Adultery , Ezek. 16. 32. And indeed this spiritual and corporal Adultery , oftentimes are found in the same persons . They that give themselves up to the one ▪ are by a righteous hand of God given up to the other , as it is too manifestly and frequently exemplified in the World. So earthly-mindedness hath this name put upon it , o● purpose to affright men from it , Iam. 4. 4. Now certainly , God would never borrow the name of this sin to set out the evil of other sins , if it were not most vile and abominable . It 's call'd the sin of the Gentiles , or heathen , 1 Thes. 4. 5. And oh that we could say , it were only among them that know not God! Now then , are you able to look these Scriptures in the face , and not blush ? Oh what a sin is this ! Art thou willing to be ranked with Fools , Dogs , Sinners , Heathens , and take thy lot with them ? God hath planted that affection of shame in thy nature , to be as a guard against such filthy lusts ; it 's a sin that hath filthiness enough in it , to defile the tongue that mentions it , Ephes. 5. 3. Arg. 2. It is a sin that the God of Heaven hath often prohibited , and severely condemned in the Word , which abundantly declares his abhorrence of it . You have prohibition upon prohibition , and threatning upon threatning in the Word against it . Exod. 20. 14. Thou shalt not commit adultery . This was delivered upon Mount Sinai , with the greatest solemnity and terrour , by the mouth of God himself . Turn to , and ponder the following Scriptures , among many others , Prov. 5. 2 , 3 , 4. Acts 5. 29. Rom. 1. 24 , 29. Rom. 13. 13. 1 Cor. 6. 13 , 14 , 15 , 16 , 18. 2 Cor. 12. 21. Gal. 5. 29. Ephes. 5. 3. Col. 3. 5. 1 Thes. ● ▪ 2 , 3 , 4 , 5. Heb. 12. 16. Heb. 13. 4. All these , with many others , are the true sayings of God ; By them thou shalt be tryed in the last day . Now consider how terrible it will be ▪ to have so many words of God , and such terrible ones too , as most of those are , to be brought in and pleaded against thy Soul in that day : mountains and hills may depart , but these words shall not depart ; He●ven and Earth shall pass away , but not one tittle of the Word shall pass away . Believe it , Sinner , as sure as the Heavens are over thy head , and the Earth under thy seet , they shall one day take hold of thee , though we poor worms who plead them with thee , die and perish , Zech. 1. 5 , 6. The Lord tells us it shall not fall to the ground . Which is a borrowed speech from a Dart that is flung with a weak hand ; it goes not home to the mark , but falls to the ground by the way . None of these words shall so fall to the ground . Arg. 3. It is a sin that defiles and destroys the body , 1 Cor. 6. 18. He that committeth adultery , sinneth against his own body . In most other sins the body is but the Instrument , here it is the Object against which the sin is committed ; that body of thine , which should be the Temple of the holy Ghost , is turned into a stye of filthiness ; yea , it not only defiles , but destroys it . Iob calls it a fire that burneth to destruction , Iob 31. 12. or as the Septuagint reads it , a fire that burneth in all the Members . It is a sin that God hath plagued with strange and terrible diseases ; that Morbus Gallicus , and sudor Anglicus , and that Plica Polonica whereof you may read in Bolton's four last things , page 30. and Sclater on Rom. 1. 30. These were judgments sent immediately by Gods own hand , to correct the new sins and enormities of the world ; for they seem to put the best Physicians besides their Books . Oh how terrible is it to lie groaning under the sad effects of this sin ? As Solomon tells us , Prov. 5. 11. And thou mourn at the last , when thy flesh and thy body are consumed . To this sense some expound that terrible Text , Heb. 13. 4. Marriage is honourable in all , and the bed undefiled ; but Whoremongers and Adulterers God will judge : ( i. e. ) with some remarkable judgment inflicted on them in this world : if it escape the punishment of men , it shall not escape the vengeance of God. Ah! with what comfort may a man lie down upon a sick bed , when the sickness can be looked upon as a Fatherly Visitation coming in Mercy ? But thou that shortenest thy life , and bringest sickness on thy self by such a sin , art the Devils Martyr ; and to whom canst thou turn in such a day for comfort ? Arg. 4. Consider what an indelible blot it is to thy nature , which can never be wiped away : though thou escape with thy life , yet as one says , thou shalt be burnt in the hand , yea , branded in the forehead . What a foul scar is that upon the face of David himself , which abides to this day ? He was upright in all things , save in the matter of Uriah . And how was he slighted by his own Children and servants after he had committed this sin ? Compare 1 Sam. 2. 30. with 2 Sam. 12. 10 , 11. A wound and dishonour shall he get ; and his reproach shall not be wiped away . This is to give thine honour to another , Prov. 5. 9. The shame and reproach attending it , should be a preservative from it . Indeed the Devil tempts to it by hopes of secresie and concealment ; but though many other sins lie hid , and possibly shall never come to light , until that day of manifestation of all hidden things , yet this is a sin that is most usually discovered . Under the Law , Cod appointed an extraordinary way for the discovery of it , Numb . 5. 13. And to this day the Providence of God doth often very strangely bring it to light , though it be a deed of darkness . The Lord hath many times brought such persons either by terrors of Conscience , Phrensie , or some other means , to be the publishers and proclaimers of their own shame . Yea , observe this , saith Reverend Mr. Hildersham on the Fourth of Iohn , even those that are most cunning to conceal and hide it from the eyes of the world , yet through the just judgment of God , every one suspects and condemns them for it , this dashes in pieces , at one stroke , that Vessel in which the precious Oyntment of a good name is carried . A fool in Israel shall be thy title ; and even Children shall point at thee . Arg. 5. It scatters thy substance , und roots up the foundation of thy state . Iob 31. 12. It roots up all the increase . Strangers shall be filled with thy wealth , and thy labours shall be in the house of a stranger . Prov. 5. 10. For by means of a whorish woman , a man is brought to a morsel of bread . Prov. 6. 26. It gives rags for its Livery ( saith one : ) and though it be furthered by the fulness , yet it 's followed with a morsel of bread . This is one of those temporal Judgments with which God punishes the unclean person in this life . The word Delilah , which is the name of an Harlot , is conceived to come from a root that signifies●to exhaust , drain , or draw dry . This sin will quickly exhaust the fullest estate ; and oh what a dreadful thing will this be , when God shall require an account of thy Stewardship in the great day ! How righteous is it , that that man should be fuel to the wrath of God , whose health and wealth have been so much fuel to maintain the flame of Lust ! Oh how lavish of their estates are sinners to satisfie their Lusts ! If the Members of Christ be sick , or in Prison , they may there perish and starve , before they will relieve them ; but to obtain their Lusts , Oh how expensive ! Ask me never so much and I will give it , said S●echem , Gen. 34. 12. Ask what thou wilt , and it shall be given thee , said Herod to the daughter of his Herodias . Well , you are liberal in spending treasures upon you lusts ; and believe it , God will spend treasures of wrath to punish you for your Lusts. It had been a thousand times better for thee , thou hadst never had an estate , that thou hadst begg'd thy bread from door to door , than to have such a sad reckoning as thou shalt shortly have for it . Arg. 6. Oh stand off from this sin , because it is a pit out of which very few have been recovered that have fallen therein . Few are the footsteps of returners from this den . The longer a man lives in it , the less power he hath to leave it . It is not only a damning , but an infatuating sin . The danger of falling this way must needs be great , and the fall very desperate , because few that fall into it do ever rise again . I shall lay two very terrible Scriptures before you to this purpose , either of them enough to drive thee speedily to Christ , or to drive thee out of thy wits : the one is that , Eccles. 7. 26. And I find more bitter than death , the woman whose heart is snares and nets , and whose hands are bands : Whoso pleaseth God shall escape from her ; but the sinner shall be taken by her . The Argument which the spirit of God uses here to disswade from this Sin , is taken from the subject ; they that fall into it , for the most part , are persons in whom God has no delight , and so in judgment are delivered up to it , and never recovered by Grace from it . The other is that in Prov. 22. 14. The mouth of a strange woman is a deep pit ; he that is abhorred of the Lord shall fall therein . Oh terrible word ! able to daunt the heart of the the securest sinner ; your whores embrace you , yea , but God abhors you ; you have their love , oh but you are under Gods hatred ! What say you to these two Scriptures ? If you are not Athiests , methinks such a word from the mouth of God , should strike like a Dart through thy Soul. And upon this account it is that they never are recover'd , because God has no delight in them . If this be not enough , view one Scripture more , Prov. 2. 18 , 19. For her house inclineth unto Death , and her paths unto the Dead : None that go to her reture again , neither take they hold of the paths of life . Reader , if thou be a person addicted to this sin , go thy ways , and think seriously what a case thou art in . None return again ( i. e. ) a very few of many : the examples of such as have been recovered are very rare . Pliny tells us , the Mermaids are commonly seen in green Meadows , and have inchanting Voices ; but there are always found heaps of dead mens bones lying by them . This may be but a fabulous Story : But I am sure it is true of the Harlot , whose Syren-Songs have allured thousands to their inevitable destruction . It 's a captivating sin , that leads away the sinner in triumph ; they cannot deliver their souls : Prov. 7. 22. He goeth after her straightway , as an Ox goeth to the slaughter , or as a [ Fool ] to the correction of the stocks . Mark ; a Fool : it dementates and befools men , takes away their understanding : the Septuagint renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As a dog to the Collar , or , like as we use to say , a dog in a string . I have read of one , that having by this sin wasted his body , was told by Physitians , that except he left it , he would quickly lose his Eyes ; he answered , If it be so , then Vale lumen amicum , Farewel sweet light . And I remember Luther writes of a certain Nobleman in his Country , who was so besotted with the sin of Whoredome , that he was not ashamed to say , That if he might live here for ever , and be carried from one stews to another , he would never desire any other Heaven . The greatest Conquerors that have subdued Kingdoms , and scorned to be commanded by any , have been miserably enslaved and captivated by this Lust. O think sadly upon this argument ; God often gives them up to Impenitency , and will not spend a rod upon them to reclaim them . See Hos. 4. 14. Revel . 22. 11. Arg. 7. And then in the 7th place , Those few that have been recovered by Repentance out of it , oh how bitter hath God made it to their souls ! I find it ( saith Solomon ) more bitter than death , Eccles. 7. 26. Death is a very bitter thing ; Oh what a struggling and reluctance is there in Nature against it ? But this is more bitter . Poor David found it so , when he roared under those bloody lashes of Conscience for it , in Psalm 51. Ah! when the Lord shall open the poor Sinner's eyes , to see the horrid guilt he hath hereby contracted upon his own poor soul , it will haunt him as a Ghost , day and night , and terrifie his soul with dreadful forms and representations . O dear-bought pleasure , if this were all it should cost . What is now become of the pleasure of sin ? Oh! what gall and wormwood wilt thou taste , when once the Lord shall bring thee to a sight of it , the Hebrew word for Repentance [ Nacham ] and the Greek word [ Metamelia ] the one signifies an irking of the Soul , and the other signifies After grief . Yea , it is called A renting of the heart , as if it were torn in pieces in a mans breast . Ask such a poor soul , what it thinks of such Courses now ? Oh now it loaths , abhors it self for them . Ask him , if he dare sin in that kind again ? You may as well ask me ( will he answer ) whether I will thrust my hand into the fire . Oh it breeds an indignation in him against himself . That word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 2 Cor. 7. 11. signifies the rising of the stomach with very rage , and being sick with anger . Religious wrath is the fiercest wrath . Oh what a furnace is the breast of the poor penitent ! what fumes , what heats do abound in it , whilst the sin is even before him , and the sense of guilt upon him ? One night of carnal pleasure will keep thee many days and nights upon the rack of horrour , if ever God give thee repentance unto life . Arg. 8. And if thou never repent , as indeed but ●ew do that fall into this sin , then consider how God will follow thee with eternal vengeance . Thou shalt have flaming Fire for burning Lust. This is a sin that hath a scent of fire and brimstone with it , wherever you meet with it in Scripture . The Harlots guests are lodged in the depths of Hell , Prov. 9. 18. No more perfumed beds ; they must now lie down in flames . Whoremongers shall have their part in the Lake that burneth with fire and brimstone ; which is the second death , Rev. 21. 1. Such shall not inherit the Kingdom of God and Christ , 1 Cor. 6. 9. No Dog shall come into the new Ierusalem ; there shall in no wise enter in any thing that defileth , or that worketh abomination . You have spent your strength upon sin , and now God sets himself a work to shew the glory of his Power in punishing , Rom. 9. 22. The wrath of God is transacted upon them in Hell by his own immediate hand , H●b . 10. 30. Because no Creature is strong enough to convey all his wrath , and it must all be poured out upon them , therefore he himself will torment them for ever with his own immediate Power ; now he will stir up all his wrath , and sinners shall know the price of their pleasures . The punishment of Sodom , is a little Map of Hell , as I may say . Oh how terrible a day was that upon those unclean wretches ! but that fire was not of many days continuance ; when it had consumed them , and their houses , it went out for want of matter : but here , the breath of the Lord like a stream of brimstone , kindles it . The pleasure was quickly gone , but the sting and torment abide for ever . Who knoweth the power of his anger ? Even according to his fear , so is his wrath , Psal. 90. 11. Oh consider , how will his Almighty Power rack and torment thee ! Think on this , when sin comes with a smiling face towards thee in the temptation . Oh think ! If the humane nature of Christ recoyled , when his cup of Wrath was given him to drink ; if he were fore amazed at it , how shalt thou a poor worm , bear and grapple with it for ever ? Arg. 9. Consider further , how closely soever thou carriest thy wickedness in this world , tho it should never be discovered here , yet there is a day coming when all will out , and that before Angels and men . God will rip up thy secret sins , in the face of that great Congregation at the day of judgment : then that which was done in secret shall be proclaimed as upon the house-top , Luke 12. 3. Then God will judge the [ secrets ] of men , Rom. 2. 16. the hidden things of darkness will be brought into the open light . Sinner , there will be no sculking for thee in the Grave , no declining this Bar ; thou refusedst indeed to come to the Throne of Grace , when God invited thee , but there will be no refusing to appear before the Bar of Iustice , when Christ shall summon thee . And as thou canst not decline appearance , so neither canst thou then palliate and hide thy wickedness any longer : for then shall the Books be opened ; the Book of God's Omniscience , and the Book of thine own Conscience , wherein all thy secret Villany is recorded ; for though it ceased to speak to thee , yet it ceased not to write and record thy actions . If thy shameful sins should be divulged now , it would make thee tear off thy hair in indignation ; but then all will be discovered . Angels and men shall point at thee , and say , Lo , this is the Man , this is he that carried it so smoothly in in the world . Mr. Thomas Fuller relates a story of Ottocar King of Bohemia , who refusing to do his homage to Rodolphus the first , Emperour , being at last sorely chastised with war , condescended to do him homage privately in a Tent : but the Tent was so contrived by the Emperours Servants , ( saith the Historian ) that by drawing one cord it was all taken away , and so Ottocar presented on his knees , doing Homage to the Emperour , in the view of three Armies . O Sirs , you think to carry it closely , you wait for the Twilight : that none may see you ; but alas ! it will be to no end , this day will discover it ; and then what confusion and everlasting shame will cover thee ! Will not this work then ? Arg. 10. Lastly , consider but one thing more , and I have done . By this sin thou dost not only damn thine own soul but , drawest another to hell with thee . This sin is not as a single bullet that kills but one , but as a chain-shot , it kills many , two at least , unless God give repentance . And if he should give thee repentance , yet the other party may never repent , and so perish for ever through thy wickedness ; and oh , what a sad consideration will that be to thee , that such a poor soul is in Hell , or likely to go thither by thy means ! Thou hast made fast a snare upon a Soul which now thou canst not untie ; thou hast done that which may be matter of sorrow to thee as long as thou livest ; but though thou canst grieve for it , thou canst not remedy it . In other sins it is not so ; If thou hadst stoll'n anothers Goods , restitution might be made to the injured party , but here can be none . If thou hadst murthered another , thy sin was thine own , not his that was murthered by thee ; but this is a complicated sin , defiling both at once ; and if neither repent , then oh what a sad greeting will these poor wretches have in hell● ! h●w will they curse the day , that ever they saw each others face ! Oh what an aggravation of their misery will this be ! For look , as it will be matter of joy in Heaven , to behold such there as we have been instrumental to save ; so must it needs be a stinging aggravation of the misery of the damned , to look upon those that have been the instruments and means of their damnation . Oh , methinks , if there be any tenderness at all in thy Conscience , if this sin have not totally brawned and stupified thee , these Arguments should pierce like a sword , through thy Guilty Soul. Reader , I beseech thee , by the mercies of God , if thou hast defiled thy Soul by this abominable sin , speedily to repent . Oh get the blood of sprinkling upon thee ; there is yet mercy for such a wretch as thou art , if thou wilt accept the terms of it . Such were some of you , but you are washed , 1 Cor. 6. 11. Publicans and Harlots may enter into the Kingdom of God , Matth. 21. 31. Though but few such are recovered , yet how knowest thou but the hand of mercy may pull thee , as a brand out of the fire , if now thou wilt return and seek it with tears ? Though it be a fire that consumeth unto destruction , as Iob calls it , Iob 1. 12. yet it is not an unquenchable fire , the blood of Christ can quench it . And for you whom God hath kept hitherto , from the contagion of it , O bless the Lord , and use all Gods means for the prevention of it . The seeds of this sin are in thy nature ; no thank to thee , but restraining grace , that thou art not delivered up to it also . And that thou mayest be kept out of this Pit , conscionably practice these few Directions . Direct . 1. Beg of God a clean heart , renewed and sanctified by saving grace ; all other endeavours do but palliate a cure : the root of this is deep in thy nature , Oh get that mortified , Matth. 15. 9. Out of the heart proceed fornication , adulteries , 1 Pet. 2. 11 , 12. Abstain from fleshly lust — having your Conversation honest . The lust must first be subdued , before the conversation can be honest . Direct . 2. Walk in the fear of God all the day long , and in the sense of his Omniscient eye , that is ever upon thee . This kept Ioseph from this sin , Gen 39. 9. How can I do this wickedness , and sin agains● God ? Consider , the darkness hideth not from him , but shineth as the light . If thou couldst find a place where the eye of God could not discover thee , it were somewhat : Thou darest not to act this wickedness in the presence of a Child , and wilt thou adventure to commit it before the face of God ? See that Argument , Prov. 5. 20 And why wilt thou my Son , be ravisht with a strange woman , and embrace the bosome of a stranger ? For the ways of man are before the eyes of the Lord , and he pondereth all his goings . Direct . 3. Avoid lewd Company , and the Society of unclean persons ; they are but panders for Lust. Evil communication corrupts good manners . The tongues of sinners do cast fire-balls into the hearts of each other , which the corruption within is easily kindled and enflamed by . Direct . 4. Exercise thy self in thy Calling diligently . It will be an excellent means of preventing this sin . It is a good observation that one hath ; That Israel was safer in the Brick-kilns in Egypt , than in the Plains of Moab , 2 Sam. 11. 2. And it came to pass in the even-tide , that David arose from off his bed , and walked on the roof of the Kings house ; and this was the occasion of his fall . See 1 Tim. 5. 11 , 13. Direct . 5. Put a restraint upon thine appetite : feed not to excess . Fulness of bread and idleness were the sins of Sodom , that occasioned such an exuberancy of Lust. They are like fed horses every one neighing after his neighbours Wife . When I had fed the● to the full , then they committed Adultery , and assembled themselves by troops in the Harlots houses , Jer. 5. 7 , 8. This is a sad requital of the bounty of God , in giving us the enjoyment of the Creatures , to make them fuel to lust , and instruments of sin . Direct . 6. Make choice of a meet Yoke-fellow , and delight in her you have chosen ; This is a lawful Remedy ; See 1 Cor. 7. 9. God ordained it , Gen. 2. 21. But herein appears the corruption of nature , that men delight too tread by-pathes , and forsake the way which God hath appointed ; as that Divine Poet Mr. Herbert saith : If God had laid all common , certainly , Man would have been the closer : but since now God hath impal'd us , on the contrary , Man breaks the fence , and every ground will plow. O what were Man , might he himself misplace ! Sure , to be cross he would shift feet and face . Stollen waters are sweeter to them , than those waters they might lawfully drink at their own fountain : but withal know , it is not the having , but the delighting in a lawful Wafe , as God requires you to do , that must be a ●ence against this sin . So Solomon , Prov. 5. 19. Let her be as the loving Hinde , and pleasant Roe ; Let her breasts satisfie thee at all times , and be thou ravisht always with her love . Direct . 7. Take heed of running on in a course of sin , ( especially Superstition and Idolatry ) in which cases , and as a punishment of which evils , God often gives up men to these vile affections , Rom. 1. 25 , 26. Who changed the truth of God into a lye [ worshipped ] and served the Creature more than the Creator , who is blessed for ever , Amen . [ For this cause ] God gave them up to vile affections , &c. They that defile their Souls by Idolatrous practices , God suffers as a just recompence their bodies also to be defiled with uncleanness , that so their ruine may be hastned . Let the admirers of Traditions beware of such a judicial Tradition as this is . Wo to him that is thus delivered by the hand of an angry God : No punishment in the world like this , when God punishes sin with sin . When he shall suffer those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common notices of Conscience to be quench'd , and all restraints to be moved out of the way of sin , it will not be long ere that sinner come to his own place . IV. CAUTION . IN the next place , I shall make bold to expostulate a little with your Conscience concerning the precious mercies you have received , and the solemn promises you have bound your selves withal for the obtaining of those mercies . I fear God hath many bankrupt debtors among you , that have dealt slipperily and unfaithfully with him , that have not rendered to the Lord according to the great things he hath done for them , nor according to those good things they have vowed to the Mighty God of Iacob : But truely , if thou be a despiser of mercy , thou shalt be a pattern of wrath ; God will remember them in fury , who forget him is his favours . I will tell you what a grave and eminent Minister once told his people ( dealing with them about this sin of unthankfulness for mercy ) and I pray God it may affect you duely : Let us all mourn ( saith he ) and take on ; we are all behindhand with God : The Christian world is become bankrupt , quite broke , makes no return to God for his love . He is issuing out process to seize upon body , goods , and life , and will be put off no longer : Bloody Bayliffs are abroad for bad debtors all the● world over . Christians are broke , and make no return , and God is breaking all . He cannot have what he would have , what he should have ; he will take what he can get : for money , he will take goods , limbs , arms , legs ; he will have his own out of your skin , out of your blood , out of your bodies and souls . He is setting the Christian world as light and as low as they have set his love . Ah Lord ! what a time do we live in ? Long-suffering is at an end , Mercy will be righted in Iustice , Iustice will have all behind , it will be paid to the utmost farthing ; 't will set abroach your blood , but 't will have all behind , &c. Do you hear , Souls ? Is not this sad news to some of you , who have received vast sums of mercy , and given God your bond for the repayment of him in praise and answerable fruit , and yet forfeited all , and lost your credit with God ? Oh how can you look God in the face , with whom you have dealt so perfidiously ? I am now come in the Name of God to demand his due of you ; to call to remembrance the former receipts of mercy which you mind not , but God doth , and there is a witness in your bosome that doth , and will one day witness to your faces , that you have dealt perfidiously with your God ; your souls have been the graves of mercy , which should have been as so many gardens where they should have lived and flourished . I am come now to open those graves , and view those mercies that your unthankfulness hath killed and buried , to lay them before your eyes , and see whether your ungreatful hearts will bleed upon them . Buried mercies are not lost for ever ; they shall as certainly have a day of * Resurrection as thy self : It were better for thee they should have a Resurrection now in thy heart , than to rise as witnesses against thee , when thou shalt rise out of the dust that will be a terrible Resurrection indeed , when they shall come to plead against thy Soul : nothing pleads more dreadfully against a Soul ▪ than abused mercy doth . But I shall come to the particulars upon which I interrogate your Consciences , and I pray deal truly and ingenuously in answering these Queries . Quer. 1. And first I shall demand of you , Whether you never had experience of the power and goodness of God , in restoring you to Health from dangerous Sickness and Diseases ? Have you not sometimes had the sentence of Death in your selves ? and that possibly when you have been in remote parts far from your Friends and Relations , and destitute of all means and accommodations . Did you not say in that condition , as Hezekiah did in a like case ? Isai. 38. 10 , 11 , 12. I said in the cutting off of my days , I shall go to the gates of the grave , I am deprived of the residue of my years . I said , I shall not see the Lord , even the Lord in the land of the living ; I shall behold man no more with the inhabitants of the world . Remember thy self , man , canst not thou call to mind the day when the Arrows of death came whisking by thee , and it may be hit those next thee ; took away those that were as lively and as lusty as thy self , when you began your Voyage , and yet they were cast for death , thou for life , and that when there was but an hairs breadth betwixt thee and the grave ? Tell me , Soul , What friend was that stood by thee then , when thou wast forsaken of all friends ? When it may be thy Companions stood ready to throw thee over-board , Who was it that pitied and remembred thee in thy low estate ? Who was it that rebuked thy disease ? of ( as one very aptly expresses it ) restrained the humours of thy body , from overflowing and drowning thy life ? for when they are let out in a sickness , they would overflow and drown it , as the Waters would the earth , if God should not say to them , Stay you proud waves . Who was it , man , that when thy body was brought low and weak , and like a crazy rotten Ship in a storm , took in water on all sides , so that all the Physitians in the World could not have stopt those Leaks ; consider , what hand was that which quieted and calmed the tempestuous Sea , careened and mended thy crazy Body , and launched thee into the World again , as whole , as sound , as strong as ever ? Was it not the Lord , that hath done all this for thee ? Did not he keep back thy Soul from the Pit , and thy Life from perishing ? Yea , when thou wast chastened with pain upon thy Bed ( as Elihu speaks ) Iob 33. 19 , 20 , 21. and the multitude of thy bones with strong pains , so that thy life abhorred bread , and thy Soul dainty meat ; thy flesh consumed away that it could not be seen , and thy bones that were not seen stuck out : yet then , as it is , vers . 28. he delivered thy Soul from going down into the Pit , and caused thy Life to see the Light. Had the Lamp of life been then extinguisht , thou hadst gone into endless Darkness ; Hell had shut her mouth upon thee . Now tell me , Soul , What hast thou done with this precious mercy ? Hast thou walked before the Lord in a deep sense thereof , and answered his end therein , which was , to lead thee to Repentance ? Or hath thy stupid or disingenious heart forgotten it , and lost all sense of it , so that God's end is frustrated , and thy Salvation not a jot furthered thereby ? O ▪ If it be so , wo to thee ; for the blood of this Mercy , which thy Ingratitude hath murther'd , like the blood of Abel , cries to God against thee . What a Wretch art thou thus to requite the Lord for such a Mercy ! He saw thy Tears , and heard thy groans , and said within himself , He shall not die , but live ; Alas , poor Creature , if I cut him off now , he is eternally lost : I will send him back a few years more into the World ; I will try him once more , it may be he will bear some fruits to me from this deliverance ; and if so , well ; if not , I will cut him down hereafter : He shall be set at liberty upon his Good Behaviour a little longer . And is all this nothing in thine eyes ? Wretch that thou art , Dost thou forget and flight such a favour as this ? Is it worth no more in thine eyes ? Well , it would be worth something in the eyes of the poor Damned Souls , if they might have so many years cut out of their Eternity , for a meer intermission of their Torments , much more as a time of patience and mercy . O consider , what pity and goodness thou hast abused . Quer. 2. Wast thou never cast upon miserable streights and extremities , wherein the good Providence of God relieved and supplied thee ? How many of you have been beaten so long at Sea , by reason of contrary winds , and other accidents , till your Provisions have been even exhausted and spent ? To how short allowance have you been kept ? And what a mercy would you have esteemed it , if you could but have satisfied Nature with a full draught of Water ? Certainly , this hath been the case of many of you . Oh what a price and vallue did you then set upon those common Mercies , which at other times have been slightly over-look'd ! and when you have seen no hopes of relief , Have you not looked sadly one upon another ? and it may be said as that Widow of Zarephtah did to the Prophet , 1 King. 17. 12. And she said , As the Lord thy God liveth , I have not a cake , but a handful of meal in a barrel , and a little oyl in a cruse : aud behold , I am gathering two sticks that I may go in and dress it for me and my son , that we may eat it , and die . Even such hath been your case ; yet hath that God , whose Mercies are over all his Works , heard your sorrows , and provided Relief for you ▪ either by some Ship , which Providence sent to relieve you in that distress ; or by altering the Winds , and sending you safe to the Land , before all your Provisions have been spent . And hast thou kept no Records of these gracious Providences ? yea , Dost thou abuse the Creature , when thou art brought again to the full enjoyment of it ? and possibly receivest the Creatures ( whose worth thou so lately hast seen in the want of them ) without thanksgiving , or a sensible acknowledgment of the goodness of God in them ? I say , dost thou thus answer the expectations of God ? Well , beware lest God teach such an unworthy Creature , by woful experience , that the opening of his hand to give thee a Mercy , is worth the opening thy Lips to bless him for it . Beware lest that unthankful Mouth , that will not bless the Lord for Bread and Water , have neither the one or the other to bless him for . I can give you a sad instance in the case , and I have found it in the Writing of an eminent Divine , who saith he had it from an eye and ear-witness of the truth of it . A young Man lying upon his Sick-bed , was always calling for meat , but when the meat he called for was brought unto him , he shook and trembled dreadfully at the sight of it , and that in every part of his body ; and so continued , until his food was carried away . And thus he did , as often as any food was brought into his presence ; and not being able to eat one bit , pined away : but before his death , he freely acknowledged the Justice of God in this punishment ; For , said he , in the time of my Health , I ordinarily received my meat without thanksgiving . O! Let the abusers and despisers of such Mercies , fear and tremble . Quer. 3. Have you not been eminently protected and saved by the Lord , in the greatest dangers and hazards of life ; in fights at Sea , when men have dropt down at your right hand and at your left , and yet the Lord hath cover'd your heads in the day of battle ? And though you have been equally obnoxious to Death and Danger with others , yet your name was not found among theirs in the list of the dead ? Or in Shipwracks , ah , how narrowly have some of you escaped ! A plank hath been cast in , you know not how , to save you , when your Companions , for want of it , have gone down to the bottome ; or you have been enabled to swim to the Shore , when others have fainted in the way , and perished . In what a variety of strange and astonishing Providences hath God walked towards some of you , and what returns have you made to God for it ? Oh Sirs , I beseech you , consider but these two or three things , that I shall now lay before you to consider of . Consid. 1. An Heathen will do more for a dung-hil-Deity , than thou , that callest thy self a Christian , wilt do for the true God , that made Heaven and Earth , Dan. 5. 4. They praised the Gods of Silver , and of Gold , and of Brass , of Iron , Wood , and Stone . When the Philistines were delivered from the hand of Sampson , the Text saith , Iudg. 16. 24. They praised their God , &c. Then Dagon must be extolled . Oh let shame cover they face ! Consid. 2. That the abuse of Mercy and Love , is a sin that goes neer to the heart of God. O! he cannot bear it . It is not the giving out of mercy that troubles him , for that he doth with delight ; but the recoyling of his mercies upon him by the creatures ingratitude , this wounds . Be astonished , O ye heavens , at this , and be ye horribly afraid . And again , Hear O heavens , and give ear O earth , Isa. 1. 2. q. d. O you innocent Creatures which inviolably observe the law of your Creation , be you all astonished and cloathed in black , to see Nature cast by sin so far below it self ; and that in a Creature so much superiour to you as Man , who in the very womb , was crown'd a King , and admitted into the highest Order of Creatures , and set as Lord and Master over you ; yet doth he act not onely below himself , but below the very beasts . The Ox knoweth his owner , ( i. e. ) There is a kind of gratitude in the beasts , by which they acknowledge their benefactors that feed and preserve them . Oh! What a pathetical exclamation is that , Deut. 32. 6. Do ye thus requite the Lord , O foolish people , and unwise ? Consid. 3. It is a sin that kindles the wrath of God , and will make it burn dreadfully against thee unthankful sinner ; it stirs up the anger of God , in whomsoever it be found , though in the person of a Saint , 2 Chron. 32. 25. But Hezekiah rendered not again according to the benefit done unto him : for his heart was lifted up : therefore there was wrath upon him , and upon Ierusalem . And so you read , Rom. 1. That the Heathen , because they were not thankful , were given up to vile affections ; the ●orest Plague in the world . It is a sin that the God of Mercy scarce knows how to pardon , Ier. 5. 7. How shall I pardon thee for this ? This forgetting of the God that saves us in our extremities , is a sin that brings desolation and ruine , the effects of God's high displeasure , upon all our temporal enjoyments . See that remarkable Scripture , Isa. 17. 10 , 11. Because thou hast [ forgotten ] the God of [ thy salvation ] and hast not been [ mindful ] of the rock of [ thy strength ▪ ] Therefore shalt thou plant pleasant plants , and shalt set it with strange slips ; in the day shalt thou make thy plant to grow , and in the morning shalt thou make thy seed to flourish , but the Harvest shall be an heap in the day of grief and desperate sorrow . The meaning is , that God will blast and curse all thine employments , and thou shalt be under desperate sorrow , by reason of the disappointments of thy hopes . Consid. 4. It 's a sin that cuts off Mercy from you in future straits : if you thus requite the Lord for former mercies , never expect the like in future distresses . God is not weary of his blessings , to cast them away upon such Souls that are but graves to them . Mark what a reply God made to the Israelites , when they cryed unto him for help , being invaded by the Amorites , Judg. 10. 11 , 12 , 13. Did not I deliver you from the Egyptians , and from the Amorites , from the Children of Ammon , and from the Philistines ? The Zidonians also , and the Amalekites , and ye cryed unto me , and I delivered you out of their hands ; yet ye have forsaken me , and served other Gods ; wherefore I will deliver you no more . O sad word ! It is ( as if the Lord had said ) I have tryed what mercy and deliverance will do with you , and I see you are never the better for it ; deliverance is but seed sown upon the Rocks : I will cast away no more favours upon you ; now look to your selves , shift for your selves for time to come , wade through your troubles as well as you can . O brethren , there is nothing more quickly works the ruine of a People , than the abuse of mercy . O methinks this Text should strike terrour into your hearts . How often hath God delivered you ? Remember thy eminent deliverance at such a time , in such a Country , out of such a deep distress : God was gracious to thy cry then ; thou hast forgotten and abused this mercy ; what now , if God should say , as in the Text ▪ Therefore I will deliver thee no more . Ah poor Soul ! What would'st thou do then , or to whom wilt thou turn ? It may be thou wilt cry to the Creatures for help and pity ; but alas , to what purpose ? they will give as cold and as comfortless an answer , as Samuel gave unto Saul , 1 Sam. 28. 15 , 16. And Samuel said to Saul , VVherefore hast ●hou disquieted me , to bring me up ? And Saul answered , I am sore distressed ; for the Philistines make war against me , and God is departed from me , and answereth me no more , neither by Prophets , nor by Dreams ; therefore have I called thee &c. Then said Samuel , Wherefore then doest thou ask of me , seeing the Lord is departed from thee , and become thine enemy ? O! thou wilt be a poor shiftless creature , if once by abusing mercy thou make it thy Enemy . Secondly . For the breach of Vows made in distress to obtain these mercies , and easily forgotten and violated by thee when thou hast obtained thy desire : A word or two to convince you what a further evil lies in this , and how by this consideration thy sins come to be boyed up to a greater height , and aggravation of finfulness ; and then I have done with this Head. A Vow , is a promise made to God , in the things of God. The Obligation of it is by Casuists judged to be as great as that of an Oath . It is a sacred and solemn bond , wherein a Soul binds it self to God in lawful things : and being once bound by it , it is a most heinous evil to violate it . It is an high piece of dishonesty to fail in what we have promised to men , saith Dr. Hall ; but to disappoint God in our Vows , is no less than Sacriledge . The act is free and voluntary ; but if once a just and lawful vow or promise hath past your lips ( saith he ) you may not be false to God in keeping it . It is with us for our vows , as it was with Ananias and Saphirah , for their substance : VVhilst it remained ( saith Peter ) was it not thine own ? He needed not to sell and give it ; but if he will give , he may not reserve ; it is death to save some : he lies to the Holy Ghost , that defalks from that which he engaged himself to bestow . If thou have vowed to the mighty God of Iacob , look to it that thou be faithful in thy performance , for he is a great and jealous God , and will not be mocked . Now I am confident , there be many among you , that in your former distresses have solemnly engaged your Souls thus to God ; that if he would deliver you out of those dangers , and spare your lives , you would walk more strictly , and live more holy lives than ever you did . You have , it may be , engaged your Souls to the Lord against those sins , as Drunkenness , Lying , Swearing , Uncleanness , or whatsoever evil it was that your Conscience then smote you for : the vows of God ( I say ) are upon many of you . But have you performed those vows that your lips have uttered ? Have you dealt truly with God ? or have you mocked him , and lyed unto him with your lips , and omitted those very duties you promised to perform , and return'd to the self-same evils you promised to forsake . I only put the question , let your Consciences answer it . But if it be so indeed , that thou art a person that makest light of thy engagements to God , as indeed Seamens Vows , and Sick mens Promises are , for the most part , deceitful and slippery things , being extorted from them by fear of Death , and not from any deep resentment of the necessity and weight of those Duties to which they bind their Souls : I say , if this sin lie upon any of your Souls , I advise you to go to God speedily , and bewail it ; humble your self greatly before him , admire his patience in forbearing you , and pay unto him what your lips have promised . And to move you thereunto , let these Considerations , among many other , be laid to heart . Consid. 1. Think seriously upon the greatness of that Majesty whom thou hast wronged , by lying to him , and falsifying thy engagements . Oh think sadly on this : It is not man whom thou hast abused , but God ; even that God in whose hand thy life and breath is . For although ( as one truly observes ) there be not in every vow a formal invocation of God , ( God being the proper Correlate , and as it were a party to every vow , and therefore not formally to be invoked for the contestatio● of it ) yet there is in every vow an implicite calling God to witness ; so that certainly the Obligation of a Vow is not one jot beneath that of an Oath . Now if God be as a party to whom thou hast past thy promise , and its obligation on that ground be so great , oh what hast thou done ? for a poor worm to mock with the most glorious majesty of Heaven , and break Faith with God , what a dreadful thing is that ? If it were but to thy fellow-creature , though the sin would be great yet not like unto this . Let me say to thee , as the Prophet Isai. 7. 13. It is a small thing for you to weary men , but you will weary my God also ? If you dare to deceive and abuse men , dare you do so by God also ? Oh if the exceeding villanies of the sin do not affect thee , yet methinks the danger of provoking so dreadful a Majesty against thee should . And therefore consider , Consid. 2. Secondly , That the Lord will most certainly be avenged upon thee for these things , except thou repent . O read and tremble at the word of God , Eccles. 5. 4. When thou vowest a vow unto God , defer not to pay it : for he hath no pleasure in fools ; pay that which thou hast vowed . But better it is that thou shouldest not vow , than that thou shouldest vow and not not pay . Suffer not thy mouth to cause thy flesh to sin , neithey say thou before the Angel , that it was an errour ; wherefore [ should God be angry ] at thy vice , and [ destroy ] the works of thy hands ? Mark , God will be angry , and in that anger he will destroy the Work of thy hand , ( i. e. ) saith Diodate , Bring thee and all thy actions to nought , by reason af thy perjury . Now the anger of God , which thy breach of promise kindles , as appears by this Text , is a dreadful fire . Oh what Creature can stand before it ! as Asaph speaks , Psal. 76. 7. Thou , even thou art to be feared : and who may stand in thy sight when once thou art angry ? Consid. 3. Consider , thirdly , that all this while thou sinnest against knowledge and Conviction : for did not thy Conscience plainly convince thee , when imminent danger open'd its mouth , that the matter of thy neglected vow was a most necessary duty ; If not , why didst thou bind thy Soul to forsake such practises , and to perform such duties ? Thou didst so look upon them then ; by which it appears , thy Conscience is convinced of thy duty , but Lust masters and over-rules : And it so , poor sinner , what a case art thou in , to go on from day to day sinning against Light and Knowledge ? Is not this a fearful rate of sinning ? And will not such sinners be plunged deeper into Hell than the poor Indians that never saw the evil of their ways , as thou doest ▪ Ponder but two or three Scriptures in thy thoughts , and see what a dreadful way of sinning this is : Rom. 2. 9. ' Tribtlation , anguish and wrath to every Soul of man that doth evil , to the [ Iew first ] and also to the Gentile . To the Jew first ( i. e. ) to the Jew especially and principally ; he had a precedency in means and light , and so let him have in punishment . So Iam. 4. 17. To him thrt knoweth to do good , and doth it not , to him it is sin ( i. e. ) Sin with a witness , horrid sin , sin that surpasses the deeds of the wicked . So Luke 12. 47. And that servant that knew his Lords will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . Which is a plain allusion to the Custom of the Iews in punishing an offender who being convicted , the Judge was to see him bound fast to a Pillar , his cloaths stript off , and an Executioner with a Scourge to beat him with so many stripes : But now those stripes came but from the arm of a Creature ; these that the Text speaks of , are set on by the omnipotent arm of God. Of the former there was a determinate number set down in their law , as forty stripes , and sometimes they would remit one of that number too , in mercy to the offender , as you see in the example of Paul , 2 Cor. 11. 24. Of the ●ews I received forty stripes save one ; but in Hell no mitigation at all , nor allay of mercy . The arm of his power supports the Creature in its being , while the arm of his justice lays on eternally . Soul , consider these things ; do thou not persist any longer then in such a desperate way of sinning , against the clear conviction of thine own Conscience , which in this case must needs give testimony against thee . Well then ; go to God with the words of David . Psal. 66. 13 , 14. and say unto him , I will pay thee my vows which my lips have uttered , and my tongue hath spoken when I was in trouble . Pay it , Soul , and pay it speedily unto God , else he will recover it by Justice , and fetch it out of thy bones in Hell. O trifle not any longer with God , and that in such serious matters as these are . And now I have done my endeavour to give your former Mercies and Promises a Resurrection in your Consciences ; Oh that you would sit down and pause s● while upon these things , and then reflect upon the past Mercies of your lives , and on what hath past betwixt God and your Souls , in your former straights and trou●bles ! Let not these plain words work upon thy spleen● and make thee say , as the Widow of Sarephta did to th● Prophet Elijah , 2 Kings 17. 18. What have I to do wit● thee , O thou man of God ? Art thou come to call my sin to remembrance ? But rather let it work kindly on thy heart , and make thee say as David to Abigail , 1 Sam. 25. 32. 33. Blessed be the Lord God of Israel , which sent thee this day to meet me , and blessed be thy advice . V. CAUTION . THe fifth and last danger I shall warn you of , is , Your contempt and slighting of Death . Ah how light a matter do many of you ( at least in words ) make of it ? It seems you have little reverential fear of this King of terrours ; not onely that you speak slightly of it , but also because you make no more preparation for it , and are no more sensible of your preservations and deliverances from it . Indeed , the heathen Philosophers did many ▪ of them profess a Contempt of Death , upon the account of Wisdom and Fortitude ; and they were accounted the bravest men , that most despised and slighted it : But alas , poor Souls , they saw not their enemy against whom they taught , but skirmisht with their eyes shut . They saw indeed its pale face , but not its sting and dart . There is also a lawful contempt of death : we freely grant , that in two Cases a believer may contemn it ; first , when it is propounded to them in a temptation , on purpose to scare them from Christ and duty , then they should slight it ; as Rev. 12. 11. They loved not their lives to the death . Secondly , When the natural evil of death is set in Competition with the enjoyment of God in Glory , then a believer should despise it , as Christ is said to do , Heb. 12. 2 though his was a shameful death . But upon all other accounts and considerations , it is the height of stupidity and security to despise it . Now to the end that you might have right thoughts and apprehensions of death , which may put you upon serious preparation for it ; and that when ever your turn comes to conflict with this King of terrours , under whose hand the Pompeys , Caesars , and Alexanders of the world , who have been the terrours of Nations , have bowed down themselves ; I say , that when your turn and time comes ( as the Lord onely knows how soon it may be ) you may escape the stroke of its dart and sting , and taste no other b●tterness in death , than the natural evil of it : To this end I have drawn the following Questions and Answers which , if you please , may be called , The Sea-man's Catechism . And Oh that you might not dare to launch forth into the deeps , untill you have seriously interrogated and examined your hearts upon those particulars ▪ Oh that you would resolve , before you go forth , to withdraw your selves a while , from all clamours and distractions , and calmly and seriously Catechise your own selves in this manner . Quest. 1. What may the issue of this Voyage be ? Answ. Death . Prov. 27. 1. Boast no● thy self of to morrow , for thou knowest not what a day may bring forth . Jam , 4. 13 , 14. Go to now , ye that say , To day , or to morrow , we will go into such a City , and continue there a year , and buy and sell , and get gain : VVhereas you know not what shall be on to morrow , for what is your Life ? It is even a vapour that appeareth for a little time , and then vanisheth away . Quest. 2 What is Death ? Ans. Death is a separation of Soul and Body , till the Resurrection , 2 Cor. 5. 1. VVe know that if our earthly house of this T●bernacle be dissolved . Iob 14. 10 , 11 , 12. Read the words . Quest. 3. Is Death to be despised and slighted if it be so ? An. O no! It 's one of the most weighty and serious things that ever a creature went about . So dreadful doth it appear to some , that the fear of it subjects them to Bondage all their lives , Hebr. 2. 15. And to deliver them who through fear of death were all their lives subject to bondage . And in Scripture It 's called , the King of terrours , Job 18. 14. Or the black Prince , as some translate . Never had any Prince such a title before . To some it hath been so terrible , that none might mention its Name before them . Quest. 4. What makes it so terrible and affrighting to Men ? Answ. Several things concur to make it terrible to the most of Men ▪ As first , its Harbingers and Antecedents which are strong Pains , Conflicts , and Agonies . Secondly , its office and work it comes about , which is to transfer us into the other world . Hence Rev. 6. 8. It 's set forth by a Pale Horse : An horse , for its use and office , to carry you away from hence into the upper or lower region of Eternity ; and a pale horse , for it's gastliness and terror . Thirdly , but above all , it 's terrible in regard of its consequence ; for it 's the door of Eternity , the parting point betwixt the present world and that to come ; the utmost line and boundary of all temporal things . Hence Heb. 9. It 's appointed for all men once to die , and after that the Iudgment . Rev. 6. 8. And I looked , and behold a pale Horse , and his name that sat on him was Death : and Hell followed him . Ah it makes a sudden and strange alteration upon mens conditions , to be pluckt out of house , and from among friends , and honours , and so many delights , and hurried in a moment into the Land of Darkness , to be cloathed with flames , and drink the pure wrath of the Almighty for ever . This is it , that makes it terrible . Quest. 5. If Death be so weighty a matter , am I prepared to die ? Answ. I doubt Not ; I am afraid I want many things that are necessary to a due preparation for it . Quest. 6. What are those things wherein a due preparation for Death consisteth ? Answ. Many things are necessary . First , Special and Saving Union with Jesus Christ. This is it that disarms it of its sting ; O Death , where is thy sting ? Thanks be to God who hath given [ us ] the victo●y through [ our ] Lord Iesus Christ , 1 Cor. 15. 55 , 56. So Joh. 11. 26. VVho soever [ liveth ] and ] [ believeth ] in me , shall never die . Whosoever liveth ( i. e. ) is quickned with a new spiritual Life and Principle , and so puts sorth the principal act of that life , viz. Faith , he shall never die , ( i. e. ) eternally ; This hornet , Death , shall never leave its sting in his sides . Secondly , To entertain Death comfortably , the evidence and knowledge of this Union is necessary , 2 Cor. 5. 1. ●or we [ know ] that if our earthly house of this Tabernacle were dissolved , we have a building of God , &c. And then he cannot only be content , but groan to be uncloathed , vers . 2. A mistake in the former will cost me my Soul ; and a mistake here will lose me my peace and comfort . Thirdly , In order to this evidence ▪ it's necessary that I keep a good conscience in all things , both towards God and Man , 2 Cor. 1. 12. This is our rejoycing , even the testimony of our Conscience , that in sincerity , and godly simplicity , not in fleshly wisdom , but by the Grace of God , we have had our conversation in the world . This good Conscience respects all and every part of our work and duty to be done , and all and every sin to be renounced and denied : So that he that is early united unto Christ by Faith , hath the clear evidence of that Union ; and the evidence fairly gathered from the testimony of a good Conscience , witnessing his faithfulness as to all duties to be done , and sins to be avoided , he is fit to die ; Death can do him no harm : but alas , these things are not to be found in me . Quest. 7. But what if I die without such a preparation as this is , what will the consequence of that be ? Answ. Very terrible ; even the separation of my Soul and Body from the Lord to all Eternity , John 3. 36. He that believeth on the Son , bath everlasting life ; and he that believeth not the Son , shall not see life : but the wrath of God abideth on him . He shall not see life : there 's the privative part of his misery , separation from the blessed God. And the [ wrath ] mark it , not anger , but wrath ; not the wrath of a man , bat of [ God ] at whose rebukes the Mountains skip like frighted men , and the Hills tremble : The wrath of God not only flashes out upon him , as a transient flash of lightinng , but [ abideth ] dwells , sticks fast , there is no power in the world can loose the soul from it . [ Vpon him ] not the body only , nor the soul only , but on [ him ] ( i. e. ) the whole person , the whole Man. Here is the principal positive part of that man's misery . Quest. 8. Can I bear this misery ? Answ. No : My heart cannot endure , nor my hand be strong , when God shall have to do with me upon this account . I cannot bear this wrath ; Angels could not bear it ; it hath sunk them into the depths of misery . Those that feel but a few sparks of it in their Consciences here , are even distracted by it , Psal. 88. 15. Christ himself had never born up under it , had he not been subported by the infinite power of the ▪ divine nature , Isai. 42. 1. Behold my servant whom I uphold . How then shall I live when God doth this ? what will be done to the dry tree ? Oh! there is on abiding of it , it is insufferable . The sinners in Zion are afraid , trembling surprizeth the hypocrite : who among us shall dwell with the devouring fire ? who can endure the everlasting burning ? Isai. 33. 14. Quest. 9 If it cannot be born , is there any way to prevent it ? Answ. Yes ; there is hope in I srael concerning this thing . And herein I am in better case than the damned ; I have the [ may-be's ] of mercy , and they have not . Oh what would they give for a possibility of Salvation ! Isai. 1. 16 , 17 , 18. Wash ye , make ye clean , put away the evil of your doings from before mine eyes ; cease to do evil , learn to do well , &c. Come now , let us reason together : and though your sins be as scarlet , they shall be as snow . Isai. 55. 7. Let the wicked for sake his way , and the unrighteous man his thoughts : and let him return unto the Lord , and he will have mercy upon him ; and to our God , for he will abundantly pardon . Though my disease be dangerous , it is not desperate , it doth not scorn a remedy . Oh there is Balm in Gilead , and a Physician there . There is yet a possibility , not only of recovering my Primitive glory , but to be set in a better case than ever Adam was . Quest. 10 , How may that be ? Answ. By going to the Lord Jesus Christ , Rom. 8. 1. There is therefore now no condemnation to them that are in Christ Iesus . Rom. 8. 33 , 34. Who shall lay any thing to the charge of God's elect ? It is God that justifieth : Who is he that condemneth ? It is Christ that died , yea , rather that is risen again . Quest. 11. But what is it to go to Christ ? Asw. To go to Christ , is to * embrace him in his a Person , and b Offices , and to rest c intrely and closely upon him for d pardon of sin , and e eternal life ; being deeply f sensible of the want and worth of him . Joh. 1. 12. To as many as [ received ] him , he gave power to become the sons of God , even to as many as believed on his Name . John 3. 36. He that believed [ on the Son ] hath life . 1 Cor. 1. 30. And of him are ye in Christ Iesus , who of God is made unto us Wisdom , Righteousness , Sanctification , and Redemption . Acts 4. 12. Neither is there Salvation in any other , &c. Acts 13. 39. And by him all that believe are [ Iustified from all things ] from which ye could not be Iustified by the Law of Moses . Isai. 45. 22. Look unto me , and be ye saved . Acts 2. 37. Now when they heard this , they were pricked to the heart , &c. Quest. 12. B●t will Christ receive me , if I go unto him ? Answ. Yes , yes ; He is more ready to receive thee , than thou are to come to him . Luk. 15. 20. And he , ●●ose and came to his Father . But when he was yet a great way off , his Father saw him , and had compassion on him , and ran and fell on his neck and kissed him . The Son doth but go , the Father ran : if he had but received him into the house , it had been much ; but he fell on his neck , and kissed him . He bespeaks him much after that rate he exprest himself to returning Ephraim . My Bowels are troubled for him : I will surely have mercy on him , Jerem. 31. 20. There is not the least Parenthesis in all the pages of Free Grace , to exclude a Soul that is sincerely willing to come to Christ. Quest. 13. But how may it appear that he is willing to receive me ? Answ. Make trial of him thy self . If thou did but know his heart to poor sinners , you would not question it . Believe what he saith in the Gospel ; there thou shalt find that he is a willing Saviour : for therein thou hast , First his most serious invitations , Matth. 11. 28. Come unto me ye that are weary and heavy laden . Isai. 55. 1. Ho , every one that thirsteth , come ye to the waters . These serious Invitations are , Secondly , backt and confirmed with his Oath , Ezek. 35. 11. As I live I desire not the death of a sinner . Thirdly , amplified with pathetical wishes , sighs and groans , Matth. 23. 29. Oh that thou hadst known , even thou , at least in this thy day . Fourthly , Yea , delivered to them in undissembled tears , Matth. 23. 37 , 38. He wept over it , and said , O Ierusalem , Ierusalem . Fifthly , Nay , he hath shed not only tears , but blood , to convince thee of his willingness . View him in his dying posture upon the Cross , stretching out his dying arms to gather thee , hanging down his blessed head to kiss thee : every one of his wounds was a mouth opened to convince thee of the abundant willingness of Christ to receive thee . Quest. 14. But my sins are died in grain : I am a sinner of the blackest hue ; will he receive and pardon such an one ? Answ. Yea , Soul , if thou be willing to commit thy self to him , Isai. 1. 18. Come , now let us reason together : Though your sins he as scarlet , I will make them as snow ; though they be red like crimson , I will make them as wool . See p. 10 , 11. Quest. 25. This is comfortable news ; but may I not delay my closing with him for a while , and yet not hazard my eternal happiness , seeing I resolve to come unto him at last ? Ans. No. There must be no delays in this case : Ps. 119. 60. I made hast and delayed not to keep thy commandments . Quest. 16. Why may I not defer it , at least for a little while ? Ans. For many weighty reasons this work can bear no delays . First , the offers of Grace are made to the present time , Heb. 3. 15. Wbile it 's said to day , harden not your heart . There may be a few more days of God's patience , but that is unknown to thee . Secondly , your Life is immediate uncertain ; how many thousands are gone into Eternity since the last Night ? If you can say to sickness when it comes , Go , and come again another time , it were somewhat . Thirdly , Sin is not a thing to be dallied whith . Oh! who would be willing to lie down one Night under the guilt of all his sins ? Fourthly , delays increase the difficulty of Conversion : Sin still roots itself deeper , habits are the more strengthened , and the heart still more hardned . Fifthly , There be thousands now in Hell , that perish through delays : Their Consciences often urged and prest hard upon them , and many resolutions they had , as thou hast now ; but they were never perfected by answerable executions , and so they perisht . Sixthly , Thy way of sinning now is desperate ; for every moment thou art acting against clear light and conviction ; and that is a dreadful way of sinning . Seventhly , There can be no solid reason for one hours delay ; for thou canst not be happy too soon : And be sure of it , if ever thou come to taste the sweetness of a Christian Life , nothing will more pierce and grieve thee than this , that thou enjoyedst it no sooner . Qu. 17. Oh , but the pleasures of sin engage me to it , how shall I break these cords and snares ? Ans. That snare may be broken by considering solemnly these five things . First , that to take pleasure in sin , is an argument of a most deplorable and wretched state of Soul. What a poysonful nature doth it argue in a Toad , that is sucking in nothing but poyson and filth wherever he crawls ! Oh what an heart hast thou ! hast thou nothing to find pleasure in , but that which makes the Spirit of Christ sad , and the hearts of Saints ache and groan ; which digged Hell , and let in endless miseries upon the world ? Secondly , think that the misery it involves thee in , is infinitely beyond the delights it tempts thee by : It doth but delight the sensual part and that but with a brutish pleasure ; but will torment thy immortal Soul , and that for ever . The pleasure will quickly go off , but the sting will remain behind . I tasted but a little honey on the top of my rod ( said Ionathan ) and I must die , 1 Sam. 14. 43. Thirdly , Nay , that 's not all ; but the Lord proportions wrath according to the pleasures souls have had in sin , Rev. 18. 7. How much she hath lived deliciously , so much torment and sorrow give unto her . Fourthly , What dost thou pay , or , at least , pawn , for this pleasure ? Thy soul , thy precious soul , is laid to stake for it : and in effect thus thou sayest , when thou deferrest the closing with Christ upon the account of enjoying the pleasures of sin a little longer : Here , Devil , take my Soul into thy possession and power ; if I repent , I will have it again ; if not , it is thine for ever . Oh dearb ought pleasures ! What is the the world ? A great exchange of ware , Wherein all Sorts and Sexes cheapning are : The Flesh , the Devils , sit and , cry What lack ye ? When most thay fawn , they most intend to rack ye . The wares are cups of joy , and beds of pleasure ; There 's goodly choice , down-weight , and flowing measure . A soul 's the price , but they give time to pay Vpon the Death-bed , or the Dying-day . Hard is the bargain , and unjust the measure , When as the price so much outlasts the pleasure . Quarles . Lastly , It 's thy gross mistake to think thou shalt be bereaven of all delights and pleasures , by coming under the government of Christ : For one of those things in which his Kingdom consists , is joy in the Holy Ghost , Rom. 14. 17. Indeed , it allows no sinful pleasures to the subjects of it , nor do they need it ; but from the day thou closest in with Christ , all thy pure , real , and eternal pleasures and delight begin and bear date ▪ When the Prodigal was return'd to his Father , then , saith the Text , They began to be merry , Luke 15. 24. See Acts 8. 5 , 6. No , no , Soul , thou shalt want no joy ; for the Scripture saith , They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink the rivers of thy pleasures ; for with thee is the fountain of light , &c. Psal. 36. 8 , 9. Qu. 18. But how shall I be able to undergo the severities of Religion ? There are difficult Duties to be done , and an heavy cross to be taken up ; these be the things that daunt me . Ans. If Pain and Suffering daunt thee , how is it thou art not more out of love with sin than with Religion ? For it is most certain , that the Sufferings for Christ are nothing to Hell , the just reward and certain issue of sin : the pains of Mortification are nothing to the pains of Damnation . There is no compare betwixt suffering for Christ , and suffering from Christ , Matth. 5. 29. If thy right hand , or eye offend thee , cut it off , and pluck it out : It is profitable for thee that one member suffer , than that the whole body be cast into Hell. Secondly , thou ●eest the worst , but not the best of Christ. There be Joys and Comforts in those difficult Duties and Sufferings , that thou seest not . Col. 1. 24. Who now rejoice in my sufferings . Jam. 1. 2. My Brethren , count it all joy when ye fall into diverstemptations , &c. Thirdly , Great shall be thy assistance from Christ , Phil. 4. 13. I can do all things through him that strengthens me . The Spirits helps our infirmities , takes the other end of the burden , Rom. 8. 26. What meanest thou to stand upon such terms , when it is Heaven or Hell , eternal Life or Death , that lie before thee ? Qu. 19. But to what purpose will all my endeavours to come to Christ be ? unless I be elected , all will be to on purpose . Ans. True : If thou be not elected , thou canst not obtain him , or happiness by him : But yet , that is no discouragement to strive . For in thy unconverted state , thy Election or Non-election is a secret to thee ; the only way to make it sure , is by striving and giving all diligence in the way of duty , 2 Pet. 1. 10. And if you ponder the text well , you will find , that Election is not only made sure in the way of diligence and striving ; but Calling is put before it , and lies in order to it . First secure thy effectual Calling , and then thine Election . Qu. 20. But I have no strength of my own to come to Christ by ; and is it not absurd to urge me upon Impossibilities in order to my Salvation ? Ans. First , Certainly you are more absurd in pleading and pretending your impotence against your duty : for you do think you have a power to come to Christ , else how do you quiet your Conscience with Promises and solves of Conversion hereafter ? Secondly , Though it be true , that no saving Act can be done without the concurrence of special Grace ; yet this is as true , that thy inability to do what is above thy power , doth not excuse thee from doing what is in thy power to do . Canst thou not forbear , at least , many external acts of sin ? And canst thou not perform , at least , the external acts of duty ? Oh , if thou canst not come to Christ , yet , as the blind man , lie in the way of Christ ; do what thou canst do , and confess and bewail thine impotency that thou canst do no more . Canst thou not take thy Soul aside in secret , and thus bemoan it ; My poor Soul , what wilt thou do ? Oh what will become of thee , thou art Christless , Covenantless , Hopeless , and , which is most sad , sensless and bowelless . O! thou canst not bear the infinite Wrath of the Eternal God , whose Almighty Power will be set on work to torment such as thou art , and yet thou takest no course to prevent it . Thou seest the busie diligence of all others , and how the Kingdom of Heaven suffers violence by them ; and art not thou as deeply engaged to look to thy own happiness , as any in the world ? Will Hell be more tolerable to thee than others ? Oh what a composition of stupidity and sloth art thou ? Thou livest after such a rate , as if there were neither Fire in Hell to torment thee , nor Glory in Heaven to reward thee . If God and Christ , Heaven and Hell , were but dreams and fables , thou couldst not be less affected with them . Ah , my Soul ! my Soul ! my precious Soul ! Is it easie to perish ? Wilt thou die as a fool dieth ? Oh that men would but do thus , if they can do no more ! And now , Soul , you see what death is , that you have made so slight of ; and what is the only way that we , poor Sons of Death , have to escape its sting . You have here seen the vanity of all your pleas and pretences against Conversion , and the way to Christ prepared and cast up for you . Now , Sirs , I beg you in the name of God that made you , and as if I made this request upon my bended Knees to you , that you will now , without any more delays , yield your selves to the Lord. Soul ! I beseech thee , hast thee into thy ●hamber , shut thy door , and bespeak the Lord after some such manner as this , before thou darest to launch out into the Deeps again : O dreadful and glorious Majesty ! thou hast bowels of mercy , as well as beams of glory : I have heard the sounding of these bowels for me this day . Lord , I have now heard a representation of the grim and ghastly face of Death ! Ah! I have now seen it as the King of Terrors , as the door of Eternity , as the Parting-point , where sinners take their eternal farewel of all their delights . I have seen this black Prince mounted on his pale Horse , and Hell following him . I have been convinced this day , that if he should come and fetch away my Soul in that condition it is , Hell would follow him indeed . Lord ! I have now heard of the Prince of Life also , in whose bleeding side Death hath left and lost its envenomed sting ; so that though it may kill , yet it cannot hurt any of his Members . To this glorious Redeemer I have now been invited ; all my pretences against him have been confuted , and my Soul in his Name assured of welcome , if I come unto him , and cast my self upon him . And now , Lord , I come , I come , upon thy call and invitation ; I am unfeignedly willing to avouch thee , this day to be my God , and to take thee for my portion . Lord Iesus , I come unto thee ; thy Clay , thy Creature moves towards the Fountain of pity , look hitherto : Behold a spectacle of misery . Bowels of mercy , hear , behold my naked Soul , not a rag of righteousness to cover it ; behold my starving Soul , not a bit of bread for you to eat ; ah ! it has fed upon wind and vanity hitherto : Behold my wounded soul bleeding at thy foot ; every part , Head and Heart , Will and Affections , all wounded by sin . O thou compassionate Samaritan , turn aside , and pour thy Soveraign blood into these bleeding wounds , which like so many opened mouths plead for pity . Behold a returning submitting Rebel , willing to lay down the weapons of unrighteousness , and to come upon the knee for a pardon . Oh I am weary of the service of sin ; I can endure it no longer . Lord Jesus , thou wast anointed to preach glad tidings to the meek , and to proclaim liberty to the ●aptives , and the opening of the prison to them that are bound . Come now , and knock off those fetters of unbelief ; Oh set my soul at liberty that it may praise thee ! For so many years Satan hath cruelly tyrannized over me , oh that this might be the acceptable year of the Lord , and the day of the salvation of my God! Lord , thou wast lifted up to draw Men unto thee ; and indeed thou art a drawing Saviour , a lovely Jesus . I have hitherto slighted thee , but it was because I did not know thee : mine eyes have been held by unbelief , when thou wast opened in the Gospel ; but now I see thee as the chiefest of ten thousands . Thou art the glory of Heaven , the glory of Earth , the glory of Sion ; and oh that thou wouldst be the glory of my Soul ! I confess , I am not worthy that thou shouldst look upon me ; I may much rather expect to be trampled under the feet of Justice , than to be embraced in thine arms of Mercy ; and that thou shouldst rather shed my polluted blood , than sprinkle thine own upon me . But Lord , what profit is there i● my blood ? Wilt thou pursue a dryed leaf ? Shall it ever be said , that the merciful King of Heaven hang'd up a poor soul that put the rope about its own neck , and so came selfcondemningly to him fot mercy ? O my Lord ! I am willing to submit to any terms , be they never so hard and ungrateful to the flesh . I am sure whatever I shall suffer in thy service , cannot be like to what I have suffered , or am like to fuffer by sin : henceforth be thou my Lord and Master ; thy service is perfect freedom ; be thou my Priest and Prophet , my Wisdom and Righteousness , I resign up my self unto thee : my poor Soul with all its faculties , my body with all its members , to be living instruments of thy glory . Let Holiness to the Lord be now written upon them all ; let my tongue henceforth plead for thee , my hands be lifted up unto thy testimonies , my feet walk in thy ways . Oh let all my affections , as willing servants , wait upon thee , and be active for thee . Whatever I am , let me be for thee ; whatever I have ; let it be thine ; whatever I can do , let me do for thee ; whatever I can suffer , let me suffer for thee . O that I might say before I go hence , My beloved is mine , and I am his ! Oh that what I have begged on Earth , might be ratified in Heaven ! My Spirit within me saith , Amen . Lord Jesus , say thou . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A39673-e1100 Erasmi Chiliad , p. 299. The smallest Pore is a Leak wide enough to let in Death , and sink thy Vessel . In Nubia , quae est Aethiopia , venenum est cu●us grani unias decima pars ●ominem , vel unum granum decem homines , Dan , Senert . Hypom . Phys. Cap. 2. p. 47. Ignis Gehenne lucebit miseris , ut vi●eant unde● doleant . Insid . de sum . bon . l. 1. Terror ubique tremor , timor un●eque & undique terrari . Ovi . Mundi creatio est Scriptur a Dei , Clemens . Vniversus mundus est D●us explicatus . Notes for div A39673-e3620 See Mr. Whatelie's Care-Cloth Notes for div A39673-e7310 Ariftot . secund● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 5. Notes for div A39673-e10010 Mr. Gurnal . Notes for div A39673-e12960 Correction , Instruction , . page . 182. Notes for div A39673-e13740 * See the Turks Letter to the Emperour of Germany , lately published by Authority . Notes for div A39673-e19350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A39673-e20550 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A39673-e24180 Morning-Exercise , p. 651. Notes for div A39673-e25630 Turbution capitis , subversio sensus tempestas linguae , procella corporis , naufragium virtutus , amissio temporis , ins●nia voluntaria , blande daemon , dulce venenum , suave peccatum , quam quihabet , seipsum no habet , quam qui fecit , peccatum non fecit , sed ipse totus est peccatatum . Aug. ad lacr . Viginis . Qui dedit aquam , dedit vinum . * Columb . de re Anat. Infinitae morborum gener●● inden●scuntur , Apple●●● , Paralyses , Ar●●rides , &c. Ille op●imus me dicus sibi , qui modicus cibi . Aug. Ames , de con●● ▪ p. 139. Guber , Dei , lib. 4. salv . Sine Cerere & Baccho frige● venus . Mr. Lockyer on Col. 1. p. 113. * There is a double resurrection of Mercy : A resurrection of Mercy in Mercy , and a resurrection of Mercy in Wrath. It is the first I now labour for , and that to prevent the second 〈…〉 Mr. Tho. Goodwin . Case of Consc. * Iohn 1. 12. a Iohn 3. 36. b 1 Cor. 1. 30. c 1 Acts 4. 12. d Acts 12. 29. e Isai. 45. 22. f Acts 2. 37.