ΠΕΛΑΓΟΣ. NEC Inter vivos, NEC Inter Mortuos, Neither Amongst the living, nor amongst the Dead.  
OR, AN IMPROVEMENT of the SEA, Upon the Nine Nautical Verses in the 107. PSALMS; Wherein is handled 

I. The several, great, and many hazards, that Mariners do meet withal, in Stormy and Tempestuous Seas.  
II. Their many, several, miraculous, and stupendious deliverances out of all their helpless, and shiftless distresses.  
III. A very full, and delightful description of all those many various, and multitudinous objects, which they behold in their travels (through the Lord's Creation) both on Sea, in Sea, and on Land, viz. All sorts and kinds of Fish, Foul, and Beasts, whether wild, or tame; all sorts of Trees, and Fruits; all sorts of People, Cities, Towns, and Countries;    
With many profitable, and useful rules, and Instructions for them that use the Seas.  
By DANIEL PELL, Preacher of the Word.  
London, printed for Livewell Chapman, and are to be sold at the Crown in Popes-head Alley. 1659.   

Bells Improvement of the Seas.   

To the Right Honourable John Lord Desborough, One of his Highness' most Honourable Privy Council. George Lord Munk Governor of Scotland, and sole Commander of all the Forces in it. George Lord Montague, General for the Narrow-Seas: And George Ask●e Knight, and General for the Northern-Seas. To the Right Honourable Commissioners for the Navy, and Admiralty of ENGLAND, Colonel Edward Salmon, Col. John Clerk, Col. Robert Beak, Esquires, etc. Daniel Pell Wisheth all increase of saving Graces, with true honour, and prosperity in this life, and eternal happiness in the life to come.  
My Lords, and Gentlemen,  
LUke Dedicated his Gospel, and the Acts of the Apostles, to that Honourable and Noble person Theophilus, Luke 1.1. Act. 1.1. John dedicated (as I find in Scripture-Record) his 2 Epist. to the Elect Lady, and his 3 Epist. to his friend Gaius, 2 Joh. 1, 2. Alexander on his deathbed left his Kingdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Optimatum Optimo, to him that was the best of the best. To your Honours I dedicate this worthless, yet painful piece, and I pray God it may prove profitable. I hope you will like it the better, because there is none of this subject extant that I do know of, or ever heard of in the world. The Age we live in is all for novelties, 
This I can say for my comfort, that I could not be at rest, nor at quiet, and at peace in my own heart and conscience, till I undertook the writing of this piece, both to reprove such as go in the Seas, to do them good (when I shall be gone) and to stir up your Honours to appear for the Lord, against that profaneness that is in the Sea, and also to let my own dear Relations, and the world to know, That I● made some use of my time, whilst amongst the Lords wonders in the Deeps.  and high-strained Jigs of Music (God in his good time alter it) and the newest songs are now adays commonly best liked of for once, because they were never heard of before; but however I hope you will accept of it; and if that these Lines which were writ in a restless and turbulent Sea, may but obtain your much-desired countenance and comprobation, I will courageously speak it with the Orator, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I fear not any manscensure. Nec frons Catonis movebit me, nec Timonis lingua. Perhaps some simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will speak against it, or some low-bred Pedantic Ex aula Telemachi, or è Patrocli domo. But no more shall it, nor the Author regard them, than the Moon doth the clamouring and snarling Cur, in the Heavens, of whom the Poet sings, En peragit cursus surda Diana suos.  
Some of David's Psalms, 
Insignis Ode Davidis, Tremel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prae corona aestimatur high Psalmus  Right Honourable, and Right Worshipful, are called Michtam, which in the Hebrew tongue signifies a precious Jewel, or a Psalm of gold, Propter mirificam ejus excellentiam, which is of far better worth than its weight in gold, both for the matter thereof, and the manner. And I hope that you will say the like of this: Aureum flumen orationis, said Cicero concerning Aristotle's Politics, there is in that book a golden flood of discourse. Liber iste auro contra non carus, said another concerning the lives of the Philosophers written by Diogenes Laertius, no gold is comparable to that gallant peace, how much more than may it be said of this notable and precious Psalm that is here handled?  
Ad votivas Insulas humanitatis vostra fortunatas navigo, and if I may but have apparent Horizonte Phaebo scintillantis adinstar met●eri, that is all that I desire, and look for from you. The Sea is neither (scribendi, studendi, neque commorandi, praeter pugnandi, & navigandi locus) a place to study in, nor to write in, it is no place (believe it) to tarry any long time in, it is only a place for transportation, or navigation, and digladiation: Therefore I hope that your Honours will expect no Tullianum scribendi fluxum & amaenum from me (that would better become a Coriphaeus, or an Eloquii sol, a bonarum literarum Phoenix, a musarum decus, and a Leporum & delicium gratiarum unicum) neither words that are picked, phrase choice, composition smooth, sentences fluent, cadencies sweet, language polite, stile flourishing; look not for Tropes of Rhetoric, or Syllogisms of Logic, or Axioms of Philosophy, nor words set in chequer work, the Sea is no place to do it in (and indeed non benè Cymbalissant, quum nihil prater inconceptis verbis, those words are not very savoury that are delivered (rudi Minerva) raw, crude, and unpremeditated) for a ship is but a confused place to undertake the writing of any thing in, where Drums, and Trumpets, Pikes, and Muskets, great Guns, and Harquebuses, ranting Roisters, and Ear-deafing sails, and cordage, are evermore roaring about one, which make a far greater noise than the Cataracts of Egypt, by which, and through which, the Inhabitants that live near unto them are extraordinarily deafened. This Hulk, and poor Pinnace was builded, and meanly rigged a good while ago at Sea, and being ready to put forth, one storm or other arose, which caused it to lie by the Lee. But the weather now clearing up, and promising a calm, I have adventured and exposed it to wind and weather, and the censuring world, hoping that those that will come on board of it, and truck with it, will find some commodity in it, worth as much as the Merchant Venturer, (the Stationer) will ask them for it The Reasons why I shrowded this. Book under your Honours, be these, Right Honourable.  
Reason. 1 1. Because it was hatched and slidged in one of your ships, and never writ on land, but every syllable of it was penned and drawn up at Sea, and I have not had the leisure to polish it any more than it is, and therefore both the service of my body, and brain was yours then.  
Reason. 2 2. Because at the first I designed it, and intended it to be devoted to your Patronage.  
Reason. 3 3. Because you have Authority and Power sufficient to cut the comb of that, which this Book so sharply slashes, and reproves in the Sea.  
Reason. 4 4. Because I do esteem you worthier of it, and also it more becoming me to present it to your Honours in the first place, than unto any other in the Land, in respect you sit at the Helm of Sea-affairs. But give me leave a little.  
There be three things that I would commend to your Honours, and they are very much in my eye.  
1. That you would keep up, 
It is well if there be not as great a necessity for our ships to be round about this land of ours to guard it, as there was for Solomon's bed, Cant. 3.7. They all hold swords, being expert in war; every man hath his sword upon his thigh, because of fear in the night.  and maintain your shipping for the Sea.  
2. That you would arise to beat us down that swearing that is in the Sea.  
3. That you would have an eye over the factious and Anti-evangelical spirits that go in your service.  
1. That you would keep up, and maintain your shipping for the Sea. (Bonum exercitus, said Tho. Aquinas, ad bonum Civitatis ordinatur, an Army is not raised for any other end, but to maintain the peace, of the City and Commonweath.) If you do not this, then will your foreign enemies vaunt it, and lord it over you. If Holland follow but the humours of her first founders, she will then love war better than peace, and happily be enticed thereto by the old Prophecy that runs of her, 

Marte triumphabis, Batavia, pace peribis.   

Holland, by war thou shalt increase,  
Thou wilt destroy thyself by peace.    
What is said of Venice, I may say of England hitherto (thanks be to our God for it.)  
— Reipublica nescia sordidae,  
Intaminatis fulget honoribus.  

Thou hast tugged thy part poor England with thine enemies both by Sea and Land, and yet thou prospers, I wish the plague of Division ruin thee not.  Venice to this day, though all her neighbours round about her far and near have tugged with her both by Land and Sea, yet like the Constellation Virgo amongst the Celestial bodies, she shines still amongst the Kingdoms of the world. Her Proverb is, (I wish the same to thee poor England.)  

Venetiae non nisi cum rerum natura  
Et mundi machina periturae.   

Till nature and the universe decline,  
Venice within her watery Orb shall shine.   
2. That you would arise to beat us down that swearing that is in the Sea. My Lords and Gentlemen, You are looked upon to be either the supreme or subordinate Commanders, and Lord Controulers of the Seas, and Sea-affairs, not wanting in the least for valour, courage, and undaunted prowess, 
I may say it, if visible powers were not more feared (at Sea—) than the invisible God, the Halter more than Hell, White hall more than the Devil, natural men (I speak of rude and ill mannered—) being like to wild beasts that are more sensible of the flesh, than of the bullet, the State's ships would be overrun with the surging waves of irreconcilable Discord. I am confident of it, that if a mortal man might but have the privilege (might it be so spoken) to fit in the Throne of God one hour to behold the swearing, and abominable wickedness that is in some ships at Sea, he would in the very near let them all on a burning fire, Yet is the Lord merciful.  which so much sparkled in that much talked-of Alexander, one of the world's stout-sword-handling Lads and Conquerors. You have the power to say, either in the head of an outbraving Army, or unruly Navy, as once a great Warrior said when vexed at his Soldiers for their mutining and tumultuating, whom he Thunderstruck with these words, Facessite hinc ocyus, neminem teneo; liberate oculos meos ingratissimi milites. Get you quickly out of my presence, and be packing hence you unthankful Soldiers, I cannot abide you.  
Severus the Emperor dealt thus with his unruly Army, Discedite Quirites, said he, Et incertum est an Quirites. Another said, that he could with one stamp of his foot, with one frown of his face, and with one word of his tongue, quell the highest rage, and madness that is at any time in an Army. Seeing God hath put power into your hands, I hope he both hath, and also will put a further degree of tenderness of his name, and of his honour into your hearts, you cannot believe the one half of that dishonour God hath by those that use the Seas, my heart even aches to speak of it, 
One would think that there were in ships, Nymphales' Dryads, & infinita pene monstra qua vulgo decantantur.  and it is a very sword in the heart of me when I think of it. Captains are lose and negligent in the punishing of this needless and soul-damning sin, and also in their reprovings of Seamen for it. I profess, were I a Commander, if fair means, and sweet persuasions would not prevail, I would hang them up at the Main-yard. There is such swearing in the Sea, as if both hell, the damned, and all the Devils in it were let lose, and set at liberty. God be merciful to them! There is swearing in the Maintop, cursing in the Foretop, lying in the Mizzon-top, idle, profane, and sinful language upon all the shrouds about their ships, filthiness in every part, and corner of their ships, Roisters betwixt Decks, Rioters, and Roaring boys in the Steeridge, Madcaps, and unsavoury wretches upon the Boltsprit, damning, and ramming in the Cook-room, fight and scratching in the Forecastle, one Devil at the Helm, 
I am confident of it, that after the rate some Sailors swear in the Seas, should they but be strictly looked after, and fined according to that act and penalty that is established in the Land against it, viz. 12 for every oath, they would in one Voyage both swear themselves out of their wages, and also the value and worth of the ships they sail in, and if thus much in one Voyage, what would they not do in a great many? But, I have no mind to dishonour them, for compassion on their souls commands me to complain, and to direct them, in order to reform them.  and another upon the Boltsprit amongst them, looking out for a sand-bank, or rock to cast them away upon, Job 24.25. And if it be not so now (I have gone to Sea long enough to see it) who will make me a liar, and make my speech nothing worth? Ah Sirs, Let's down with swearing, if ever we mean to prosper at Sea.  
3. That you would have an eye over the factious, and Anti-evangelical-ministerian spirits that go in the Seas, either to curb, suppress, or to keep them out of your employments, for they do more mischief in them, than a thousand other persons do, though profane. I dare maintain it, that one godly, holy, and powerful conscientious Minister doth more good in an hour (mistake me not, I countenance no profane men in the Ministry) than such do, 
Travellers writ that in Padus Justice is described in a public place betwixt a pair of Souls, and a Sword, with those two verses in her mouth, Reddo cuique suum, sanctis & legibus omne Consilio mort de genus ne crimine vivat. These Verses have little handsomeness or smoothness in th●●● to come from such a famous University, as it is renowned to be yet it the sense extreme good. And I hope that you th●● are in Power, will will by this soul towards them 〈…〉 the Sea●.  or can do, by their whole years service. Many quarrel with the Ministry, and alas the fault it not in the Sun, but in the Owl, Non crimen Phoebus, noctua crimen habet. Better might the Sun be spared (said a people, of chrysostom) than a preaching faithful Ministry. The Ministry is compared in Scripture to the most needful things, Bread, Salt, Water, Physic, Armour, and who can spare any of these? What are Ships or Countries without the Word, but Fabrics, and Nests of Drunkards, Adulterers, and piping Tiplers, yea far worse than Newgate? But I question not, but that your Honours are great favourers, and prisers of learning, and I pray God make them all so, that are in power, and authority over us (I hope you see enough of the folly, the hair-braindness, and giddiness of the illiterate, in this age, which swarms amongst us both at Sea and Land, and who so forward, rash, bold, and precipitant as the ignorant, even upon every design that the Ignis fatuus of their stupid brain leads them to? 
Lapidandi sunt Haeretici non tantum sacrarum literarum argumentis, as—  Let this age be a precedent for future ages to have a care of themselves.) The University of Cambridge (I have observed) hath for her Arms a book clasped betwixt four Lions, and Oxford, a book open betwixt three Crowns, hereby signifying, that English men may not only study the liberal Arts closely, and quietly, but also profess them publicly, and openly, being guarded with the Lion, and the Crown, protected thereby, and encouraged thereunto by Royal charters, 
The Lord knows I took little contentment in the Sea amongst that pack of rude, and disorderly swearing and profane wretches that go in it. Our Saviour Christ hied him to the wilderness amongst the beasts, and carried his Disciples with him, holding their fellowship to be less hurtful, and dangerous. Frater fui Draconum, says Job 30. Inter Scorpiones habitavi, said Ezek. chap. 2. Better live amongst Beasts, than beastly minded men.  and Princely privileges. The University of Heidelbergh hath for her Arms, a Lion holding a book in his paw, intimating, that persons of honour, quality and authority, aught to be both favourers, countenancers, and also upholders of all good literature. But to come to a period.  
My Lords and Gentlemen, I do acknowledge myself to be much engaged unto some of you, for which I am very thankful, & to come out of your debt, I knew no better way than the presentation of this small Treatise, which I hope will prove both savoury, and also delightful in the reading. Your names are famous in this our Land, both for unknown valour, and unparallelled piety, the smell whereof, like the sweetness of the Panther, goes far and near, and travels both Sea and Land over. God make you still instruments of his gory, and more and more multiply his graces in you, that you may be pillars in our Church, adorning your Religion, which as your best ornament adorneth you, and gracing that truth by your holy profession, and practice, which above all other titles will most inoble you, and make you truly noble in this world, both in the sight of God, and all good men, and eternize you in the life to come.  
The which shall be the hearty prayer of me, who present you with this piece of my hard pains, and of my experiences whilst in the Sea; And so shall ever remain much devoted to  
Your Lordships and Honours, in all Christian duty and service, DANIEL PELL. From my Study at my Lady Hungarfords in Hungarford house upon the Strand, London, May 4. 1659.   

To the Right Worshipful Mr. MATHEW GILEY Esq; Daniel Pell Wisheth all happiness, and comfort, both in this life and in the life to come.  
Reverend and Noble Sir;  
IF Anatomists tell true, that there is a certain concave in the heart, in which little cell lies all the best affections, then shall I not only promise you, but assure you that you have them all. I do affectionately speak it, Si de capite tuo (sicuti Minervam ferunt ex Jove) natus essem, non major afflueret amor, quam tibi manat. I am constrained to tell your Worship, that I am acted like the Sea by the Moon, whose operation (if Philosophers tell true) sets the Sea, the world's great wonder, on an ebbing, and reflowing. The like power, and influence, has your transcendent worth, and goodness, over me, besides the many, and unexpected kindnesses, and Christian favours that I have now received from you, and your religious, and virtuous family, and am still likely to have conferred upon me, that I cannot but break out into a torrent of admiration, & of thankfulness, unto you; and could I write those respects which I bear to you again for them, 

Thankfulness in men, was a thing that Helidor, much prised, and looked for, when he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Gratitudo viro sapienti, pulcherrimum munus.  
Sir, They are but my Iuvenilia's, yet I hope that you will esteem of them, and bid them welcome.   with a Ray of the Sun, as once Aurelius the Roman Emperor wished to do, I would. Certainly, Ego sim planè perditus, & inhumanus, si egregiam tuam, mihi tam perspectam in me pietatem, benevolentiam, & fidem, ex animo deinceps affluere aut elabi patiar. Nay should I not be an Adinstar Mecaenatis annuli, in quo, Rana fuit ex Insula quapiam, ubi ranae perpetuo silent, If I should not acknowledge my many engagements unto your worthiness? It was a notable saying of Seneca, says he, (si ingratum dixeris, etc.) let me but hear of a man that is unthankful, and you need to say no more of him to me, I know then well enough what he is. Worthy Sir, I would not for a world lie under such a censure to your merit. De tuis innumerabilibus in me amoribus, nullum nec finem, nec modum facio cogitandi. To put you out of all questioning of that, I here present you with the best praelibamen, or principium of that great, and high respect that I do bear you, and can for the present procure you (from which you may expect, and shall assuredly find hereafter far greater acknowledgements) and it is, namely, My Nec inter vivos, nec inter mortuos, which was writ upon the cradel-rocking waves, and surges of Neptune's restless, and turbulent Ocean, which was (and is) a place, that is not for study, or any other weighty undertaking of this nature. I hope you will look for no extraordinary strains of wit, and fancy from it, because it is an impossible thing, that the head should bring forth any extraordinary conceptions, in such a confused, and head-disturbing, and brain-perplexing employment, where the winds roar it over head, Sailor's rant it within board, and guns roar it, and thunder it without board, and the Seas run on hills and mountains before the winds, where there is nothing but reeling, and staggering, and staggering and reeling every day one uprises. If there had not been an unwithstanding providence leading me, and stirring of me up daily to the work, 
Many are the Symbols and Emblems of true thankfulness and grateful acknowledgement. In the Sundial with all the hours thereon by distinct figures, the motto is, in umbra desino, to the Sun only I own my motion, and being. The shell full of Pearl lying open to the Sun, and the dew of Heaven, with this word, Roar divin●. The Olive growing amidst the craggy cliffs without rooting or moisture, with this motto, or wreath coming out of it, A Coelo. All these examples prompt me to express my thankfulness to you, whom I shall live and die admiring.  to that end I might do that generation of people some good that go in the Seas, whom I find to have nothing writ too, in any Subject I ever saw extant, I should never a gone about such a work, in such a plac●, which is only for transportation, and not for commoration, and body-tyring lucubrations.  
Worthy Sir, I freely bestow upon you this my Nec inter vivos, nec inter mortuos, and withal, I give you the highest interest in it, that is possible for a man in the Dedication of a Book to bestow upon a person that it is dedicated to; I humbly beg your acceptance of it, and I will not doubt but that you will find some thing in it, that will be worth your perusal; there is a great part (I will assure you) though not all, of the sweet experiences that my soul has tasted of, when in the Seas. Such was the excellent condescending frame of Artaxerxes' spirit, King of Persia; that he thought it as well becoming a Royal mind, to accept of small things from others, as to give great things unto them. Worthy Sir, your name is sweet, fragrant, savoury, and famous in our Israel, and with, and amongst the people of God, and the Lord has bestowed a public frame of heart, and spirit upon you, to do all the good you can in your generation, both to Church, and Commonwealth, which is a thing I much bless God for in my spirit, and admire. My prayers shall be for you and yours, that God would bless both you and them with the dews of heaven in this life, and crown you, and yours, in the life to come. In the interim my prayer shall be, that you may live and die, Adinstar Isabellae Arragoniae Reginae, quae habuit duos flosculos, unus vocabatur Scelenitropos (i.e. Flos Lunae,) Altar Heliotropos, (i. e. Flos Solis) cum lemmate: sequor & aeternum specto. So prayeth he, who resteth,  
Sir, Your worship's devoted to serve you in the service of Christ, DANIEL PELL. From my Study at my Lady Hungarfords, in Hungarford House upon the Strand, London, May 4. 1659.   

To the much Honoured, Virtuous, and most worthy Lady, the Lady MARGARET HUNGARFORD, Wife to the Right Worshipful, Sr. EDWARD HUNGARFORD, Now deceased. Daniel Pell wisheth increase of all true Honour, and Happiness.  
Madam,  
I Take the boldness to present you with this small Treatise of my experience, travel, and hard pains (I took) during the time I was at Sea (which is the very first printed fruits of my weak endeavours) as induced to think that the goodness, candour, and dulce of your nature is such, that you will be pleased to accept of so small a present, as a little monument of that great respect I oblidgedly, and deservedly bear you. Artaxerxes, a Persian Prince, was so humbly minded, that he thought it as well becoming a Royal mind, to accept of small things from others, as to give great things unto them. I hope that your Ladyship will be so minded too. I wish this piece may prove as delightful to you in the reading, and perusing, as Orpheus' Music was to the stones, and beasts of the field, to their hearing, of whom History says, that they were not able to stay in their centre, nor continue in their stations, but start up and dance after it. Historians relate, how stones followed Amphion to the Theban walls. That lofty Ossa, and high Panchaia danced when they overheard the Odrissian Lyre, and Dolphins grew tame at the melody of Arion's Harp, couching their scaly backs to bear him out of Neptune's foaming surges. Madam, if I tell your Ladyship, that I see these good things in you, since I came into your family (to whom I am much obliged, and shall ever acknowledge you as an instrument of much good to me, God reward you) let it not be thought by you, nor by the world, that I am of that temper, either to give you, or the world, flattering, and daubing titles for that is very much inconsistent with my constitution, 
Your motto may be that of solomon's, Prov. 31.26. She openeth her mouth with wisdom, and in her tongue is the law of kindness.  and my Principle.  
1. I have observed that you are a very great follower, countenancer, and encourager of a holy, good, powerful, and godly Ministry, which these sad, and black-nighted times of the world do so much undervalue. Me thinks I wonder why people are so sotitsh now a days. I hear neither any in the City, nor the Country say, that they are weary of the Sun for its shining, of the air in which they breath, of their food from whence they have their nourishment, nor of their raiment, and apparel, which keeps off the cold from them, why then of the Word? What wrong has the Gospel done them? or the painful, and Godly Ministry in this Land, who preach themselves to their graves for the good of souls? certainly, were the Gospel down (as our English Atheists could wish it) we should long for it as much again, as those people do for the Sun, of whom Procopius reports, that near to the Pole where the night continues many months together, the Inhabitants in the end of such a long night, when the Sun draws near to make its appearance to them, will get up into the tops of all high trees, and Mountains, striving who should have the first sight of that glorious lamp, and celestial luminary, that is set in the Heavens, for the comfort of the world, and no sooner do they see it, but they dress themselves in their best apparel, as rejoicing at its appearance, filling the air with many loud acclamations.  
2. That there is a tenderness of heart, and spirit in you, mourning for and under sin, which renders you Elect, holy, and beloved amongst the Saints that know you. I would all the new upstarts in England were of this good old sin-mourning temper. 
Rom. 7.24. Oh wretched man that I am, who— Acts 24.16. Herein do I exercise myself—   
3. That you make it your constant care, and business, to look to your life, and conversation; and I do know it, that it is the desire of you soul, that it should be such, and in such a way of holiness, as does become the Gospel of Christ, Philip. 1.21.  
4. That it is the great care, and desire of your soul, that all under you should be engaged in the daily worship and service of God. Joshua 24.15. But as for me and my house, we will serve the Lord.  
5. That you are a discourager of what you apprehend to be evil, in your family. Psal. 101.2, 3, 4, 5, 6, 7. He that telleth lies shall not tarry in my sight. Were all Families so ordered, it would be better both in the City, Country, and the whole Land, than it is at this day. Prov. 14.1. Every wise woman buildeth her house.  
6. That you are exemplary in your Family; and truly it is good so to be; if the Mountains overflow with waters, the Valleys are the better for it, and if the head be full of ill humours, the whole body fares the worse for it. Give me leave now, my much Honoured Lady, to present a few things to you, which may tarry with you when Providence may call me from you.  
1. Think of your dying day; 
It is said, that there stands a Globe of the world at the one end of the Library in Dublin, and a Skeleton of a man at the other, it seems they that go into that Library need not stand long to study out a good lesson. What if a man were Lord, or Lady, King or Queen, of all the known parts of the world, yet must he die.  I like not the Proverb, I no more thought of it, than I did of my dying day. It is written of the Philosophers, called Brachmani, that they were so much given to think of their latter end, that they had their graves always open before their gates, that both going out, and coming in, they might be mindful of their death.  
There was once a discourse betwixt a Citizen and a Mariner, my Ancestors said the Mariner, were all Seamen, and all of them died at Sea, my Father, my grand Father, and my great grand Father, were all buried in the Sea; then says the Citizen, what great cause have you when you set out to Sea, to remember your death? I but says the Mariner to the Citizen, where I pray did your Father, and your grand Father die? why says he, they died all of them in their beds; truly then says the Mariner to the Citizen, what a care had you need to have every night, when you go to bed, to think of your bed as a grave, and the clothes that cover you as the earth that must one day be thrown upon you? You are wise, and know how to apply it.  
2. Lay up treasure in Heaven; God has done much for you, in the bestowing the riches, honours, dignities, and great things of this life upon you, by making you taller by the head and shoulders than thousands, both in City, and Country are. Matth. 6.19, 20. Is a Scripture I would commend to your leasurable considerations.  
3. Take heed of the bewitching honours, entertainments, and the deluding and heart-insinuating great things of this world. It was a good saying of Luther (I hope your Ladyship will make it yours) when offered great things, that he protested to the Lord he would not be put off with the things of this life for his portion. Psal. 17.14. Men of the world have their portion in this life; That is all it seems, that ever they are like to have. The Rubenites (Numb. 23.) having taken a liking of the Country which was first conquered, because it was commodious for the feeding of their , though it was far from the Temple where they might have fed their souls, to enjoy it, they renounced all interests in the Land of Promise. It is said of the Locusts, that came out of the bottomless pit, that they were like unto Horses, and on their heads were as it were Crowns of gold, and their faces were as the faces of men, their hairs, as the hair of women, their teeth, as it were the teeth of Lions, etc. (Rev. 9.7, 8.) in which Scripture we have quasi Horses, quasi Crowns, quasi faces, quasi teeth and quasi hairs of men. In part, such are all the honours, and comforts of this life.  
4. Be much in prayer, hard, and private wrestling with God in your closer for Heaven, and Salavation. If a man were assured that there were a great purchase in Spain, Turkey, Italy, etc. or some other remote parts, would he not run, ride, sail, and adventure the dangers, and hazards of the Sea, and of his enemies also, if need were, that he might come to the enjoyment and possession thereof? Heaven is better than Earth, and a life in glory, than a life in this sinful World; and that you may prefer that above this, in this lower world, and may also live, and be with the Father and the Lamb in the highest glory (when this life is ended) for ever more, shall be the hearty prayer of him  
Madam, Who is your Ladyships most humbly devoted, DANIEL PELL. From my Study in your own most Honourable House, and Family, London, May 6. 1659.   

To the Right Worshipful Mr. HENRY HUNGARFORD Esquire, And one of the Members of the Honourable House of Parliament. D. P. Wisheth the grace, mercy, peace, and love of God the Father, in this life, and eternal bliss and glory in the life to come.  
Reverend, and Right Honourable Sir;  
Uno non possum quantum te diligo versu  
Dicere, si satis est distichon, ecce duos.  
If I cannot in one verse my mind declare,  
If two will serve the turn, lo here they are.  
SO great an honourer, and admirer am I of you, and the House and Family that you are descended of, and belong unto, that I cannot praetermit you, without the presenting of this small Tract, and Treatise, which is of no great worth, or value, but only an act, or an expression of that superlative respect and service I bear you. Certainly if I should, I should then be an Adinstar Niciae cujusdam Pictoris, (of whom it was said tantam in pingendo diligentiam adhibuit, ut saepe numero intentus arti cibum sumere oblivisceretur: & è famulo quaereret, LAVINE, pransus ne sum?) a very forgetful person. I question not, but that you will find some thing in it worth your reading; although you have traveled all, or the greatest part of all the known parts of the world, in Books, and Study. Ennius could find, and pick out gold out of a Dunghill. The laborious Bee will fetch honey out of a flower before she leaves it, And, I hope that you will see some thing in this piece worth the relishing. I will assure you, it was never writ, studied, nor composed on Land, but in a turbulent Sea, where there is nothing but a Chaos of hurry, and confusion, and so I hope you will pardon the weakness of the work, for had I been on Land, or had I had the time when on Land, I would have sent it out into the world more accurrately furnished, & accomplished. But, Quid moror istis? I cannot but speak of it to your praise, and worth, that I am very much affected, and taken with that good life and conversation, that you live and lead in my Lady's family, and bless God in my soul many times, for that gracious, and pious voice of Prayer that I hear daily out of your Chamber into my Study that is adjacent, I pray God bless you, and bestow the riches of his grace, and sweet comfortable Spirit upon you, for that is the thing you daily press for. 
Quo pede caepisti, progrediare precor.  This I shall say, the more you pray, and the more holily, and spiritually you live, and walk, the more serviceable will you be both to your good God, Nation, and Country. God has many times called you out of the world into a Parliamentary way, and that undoubtedly to do your Country all the good you can; your Motto, and the Motto of the whole House now assembled, may, and should be, Adinstar Alphonsi Regis Arragonum qui in Symbolo habuit lumen arden's, cum lemmate: Aliis servio, mihi consumor. Or if you will, Ludovicus' the King of France, Qui in Symbolo habuit Pelicanum revocantem ad vitam sanguine proprio pullos emortuos: 
God grant that the affairs of this Land may be carried on for the people's good, and may resemble Virgil's Echo, where all things went well, Omnia sonant Hyla, Hyla.  lemma: Sanguis meus estis, vivite. Thus should the whole House be, and do for the Land and Country that has chosen them. I would have our Parliament House to resemble that good Bishop, Socrates tells of, who did (when a terrible fire was in Constantinople, fastening on a great part of the City, and Churches in it) go to the Atar, and falling down upon his knees, would not rise from thence till the fire-blazing in the windows, and flashing in every door was vanquished, and extinguished. Do what in you lies to put out the fire of the sword, and the fire of Division, that is gone forth, and broke out upon us in this Nation. (I have met with this passage, 
Non sit jam quod clamant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. O Jupiter pluit calamitates.  that a certain Rustic having blamed Antigonus while he lived, grew after some trial had of his succession to recant his error, and to recount his crime; and digging one day in the field, was questioned what he did there, he said, O, Antigonum refodio, I seek Antigonus again.) Oh dig, and delve for peace, that you may see both order and decency in Church, and State restored, and the Land left in a blessed frame to the Posterities that are to come after you, and betray as not in our good, and wholesome Laws, but maintain them; you certainly see enough of that profane, and giddy hair brainedness that has been all along in the heads of the illiterate, who have sought to bring the whole Land into confusion, and themselves into the saddle. Honoured Sir, I take my leave of you, I present this piece unto you, I pray accept of it, and the God of Heaven bless you, and guide you, shall be the prayer of him who is,  
Sir, Yours to serve you in the Service of Christ, DANIEL PELL. From my Study at my Lady Hungarfords in Hungarford House, upon the Strand. London. April 20. 165●.   

To the Right Worshipful Mr. GILES HUNGARFORD Esquire. D. P. Wisheth all prosperity in this life, and felicity in the life to come.  
Reverend and Worthy Sir,  
IT is an usual saying, Si musae Latine loquerentur (inquit Varro) Plantino sermone loquerentur. Although I take the boldness to present you with this my Nec inter vivos, Nec inter mortuos, upon the 107. Psalms, which was writ upon a frowning and tempestuous Sea (whom I know to be a person every way so well studied, read, and accomplished, not in the least inferior to him, whom a great University Tutor much boasted of (that was a Pupil to him) fac periculum, etc. try him in the Tongues, Rhetoric, Logic, and Philosophy, etc. in what you will, he is able to answer you) I hope you will expect no such high strained stile and phrase from me, which the Muses, would delight to speak in, and whom it would far better become than me, for the Sea is no place to write, and polish books in, no more than hard riding is to him that would make a Map, or true description of a Country. I confess, such is the great respect I bear you (I speak now ex imis praecordiis) that if it were not for that, and also for that worth and merit that I clearly see in you, together with that sweet mixture of ingenuity, wisdom and good nature, besides a great many more good things that is possible for to be in a person of your rank and quality, I should scarce have adventured to have offered you this piece of my travelling Operam & Oleum. I beg your acceptance of it, and shall assure you, that you have a very high room in my thoughts, which is indeed reserved for all such as both know and fear the Lord. I freely bestow this piece upon you, and give you all the interest in it, that possibly can be bestowed upon you, I hope you will both see, and also find something in it worth the reading, and the while, in your perusing.  
Sir, You are descended of a very high and honourable Family (a Family whom I much honour and respect, and that is one of the grand inducements that puts me upon an appearance unto you) and the only way to heighten your honour still is to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. I know no one thing this day upon the face of the earth, that stamps such a Nobility and eminency upon our Gentry in the land, as Piety and Religion doth. Nobility by blood (as one well said) is but a fancy, or an imagination, but this hath a reality in it, and where it is, it evermore begets a splendour, and a lustre. But, I will not further; the prayers of him shall be for you, and yours, who rests,  
Sir, Yours to serve you in the Service of Christ, DANIEL PELL. From my Study at my Lady Hungarfords in Hungardford house upon the Strand, London, May 4. 1659.   

TO ALL THE Honest, godly, sober, pious, and Religious Sea-Captains, and Seamen, whether within, or without the Commonwealth of England. Grace, Mercy, and Peace, from God the Father, and from our Lord Jesus Christ.  
Gentlemen, Captains, and Seamen:  
WAs not he a very stout piece of flesh, think you, 
The use of shipping I conceive was first showed by God in Noah's Ark, whence afterwards that Audax I ape●i genus, Japhete offspring sailed and replenished the Islands.  that first adventured to put forth to Sea, of whom the Poet sings and vaunts?  
Illi robur, & aes triplex  
Circa pectus erat, qui fragilem truci  
Commisit pelago ratem  
Primus, nec timuit praecipitem Africum, etc.  
What shall I then say of you who are ten thousand times before him, the world's brave Viri Cordati, and his matchless and unparallelled successors? You have not only the boldness to sail the ragingest and stormiest Sea that ever ran before the winds, 
I would have none of you, Viris spectantibus praelio, & stantibus instar stipitum, lookers on, and standers by, like stock● and stones, but at it down drive, when you see, others engaged  but to fight the proudest and out-bravingest enemy that ever was known, or heard of under the Heavens; Your stouthearted valour hath been well known, not only to the Dutch, but also to the French and Spaniard. For your badge of Honour (which I hope you will still maintain) I give you the priority and pre-eminence for fight Tamerlanes, swordhandling- Scanderbegs, and world-conquering- Alexander's, above all the Nations that be at this day under the wide and spacious Universe. Terribler are you to your enemies, than those two great piece of Ordnance which were feigned to be cast by Alphonsus' Duke of Ferrara, the one whereof was called an Earthquake, and the other Grandiobolo, the great Devil, when they were fired. You, and your Friggots (Me thinks) resemble the prancing valour of the Embattelized Horse in Virg. of whom the Poet sings, 
If I were to give our English Captains & Seamen a Motto to the life, it should then be that of Luther's Quo magis illi furiunt, eo amplius procedo: The more my enemy's rage, the more valiantly will I go on to charge them.  
— Quod siqua sonum procularma dedêre  
Starae loco nescit, micat auribus, & tremit artus,  
Collectumque premens volvit sub naribus ignem.  
— Cavatque  
Tellurem, & solido graviter sonat ungula cornu,  
Quadrupedante putrem sonitu quatit ungula campum.   
Such was the impatiency of the warlike horse, that the Poet here doth sing of, that they would champ their Bits, stamp, and tear the ground with their feet, prick up their ears, dance it with their Riders upon their backs, foam it at their mouhes, and hardly be held in till the enemy came up, but would gladly be amongst the Pikes and Drums and the rattling and thundering of the Guns and Cannons. Such was the gallantry of the Sibarites Warhorses, that it is said of them, Uni ad symphoniae cantum saltatione quadam movebantur.  
What shall I further say of your valour? 
Lucan. lib. 1. Monstra enumerans quae bellum civile praecesserunt.  Certainly what hath been said of that War that was once on foot betwixt Pompey and Caesar, when all the Sea seemed to be on a gore blood, it may more truly be said of your most formidable and unparalled Disputes against the Dutch, 
It was a Proverb in foreign parts, when they were in fear, to say, Clangite, clamate, Hannibal est ad portas. Blow the Trumpet Hannibal, our enemy is a coming upon us. Stand to your arms left Holland fall foul of you.  and also with other Nations.  
— Superique minaces  
Prodigiis terras implerant, aethera, pontum,  
Ignota obscura viderunt sydera noctes,  
Ardentemque polum flammis, caeloque volantes  
Obliquas per inane faces—  
Fulgura fallaci micuerunt crebra sereno  
Et varias ignis denso dedit nere formas.  
Your fights at Sea have been as terrible to all the Nations round about you, both far and near, as that great fight was, that was once fought in the world, betwixt Amurath the third King of Turks, and Lazarus, Despot of Servia, in that battle, the noise of warlike weapons, the neighing of Horses, and out-cries of wounded and fight men, was so great and dreadful, that the very wild beasts in the woods stood astonished therewith, the trees seemed to shake and tremble, and the very ground to quake on which they fought on, and the Turkish History to express the fatal terror of that day, vainly says, that the very Angels themselves in the Heavens were so amazed with that hideous noise, 
Be valiant, you are England's Armataephalanges, to stand round about it, as solomon's threescore valiant Warriors did about his bed, Cant. 3.7, 8. They all hold swords being expert in War, every man hath his sword upon his thigh, because of fear in the night.  that at that time they forgot their heavenly Hymns, etc.  
Gentlemen, be entreated never to slain your reputation in the Seas, for the best, and worst that an out-coming Nation can do against you. Let me tell you, that if it be true what the Poet speaks, then are you men that live at the upper end of the world, and seeing you so do, labour to outstrip the whole world in valour, and undaunted prowess. The North is held to be the upper part of the world, according to that of Virgil, 
Mundus ut ad Scythiam, Riphaeasque arduus arces  
Consurgit, premitur Libyae devexus ad anstros.   
Let your stoutness resemble Alexander's the Great, who when being asked, how he so soon over-ran the Universe, answered, I never held any thing dangerous to be done, or unlikely, but would set upon it the rather, and say, Jam periculum video par animo Alexandri, this is an enterprise for Alexander. 
History tells us, that the noble Dogs which the King of Albany presented Alexander withal, out of an overflowing valour and courage, scorned and contemned to encounter any beasts save Elephants and Lions. Fear not the number, nor the strength of your enemy, but ask where are they? They are like the Echo in the Poet,— Quem non invenis usquam, putas esse nusquam.  Julius Caesar (who had in his time taken a thousand Towns, conquered three hundred Nations, taken prisoners a million of men, and slain as many) of whom the Poet sings (should be your Card to sail by.)  
— Caesar in omnia Praeceps  
Nil actum credens, dum quid superest ad agendum  
Fertur atrox—  
Difficulty doth but sparkle men's spirits, and set on an edge upon Heroic spirits. Hannibal made his way through the Alps by breaking down an huge rock putrified with fire, and vinegar poured thereon, hence Juvenal, Sat. 10.  
— Opposuit natura Alpemque Nivemque,  
Deduxit scopulos, & montem rupit aceto.  
Gentlemen, I will assure you, that you both have, and also shall have my prayers, that you may be the Lords, Kings, and Princes of the Seas, and the Conquerors of all the Armadas in the world that shall dare to meddle with you, 
Inter caetera providentiae divinae opera, hoc quoque dignum est admiratione, etc. Amongst other works of a divine providence, this is very admirable, that the winds lie upon the Sea for the furtherance of Navigation.  and that they may all strike, and veil to you, as foreign Nations once did unto the Kings, and Princes that were their Conquerors, of whom it is said, that at what time they sent their Ambassadors to them, whom they both had subdued, and would have subdued to them, they desired of them, Terram, & Aquam, and in token of their subjection, they sent them both Water and Earth, because all command is either by Sea, or by Land, and all possessions and riches are either gotten out of the Sea, or out of the Land.  
And now after all that I have said (in the high commendations of you) I pray God bestow peace on our Nation, both at Sea and Land, for that is far better than these dreadful, and heart-amazing Wars: There is small comfort in it to see Nation rising up against Nation, and an imbruing of their hands in one another's blood. It is a very sad sight in these our days, the Lord amend it, to see Nations running one against another, like the two Mountains in Pliny, of which he tells (Montes duo inter se concurrerunt crepitu maximo, assultantes, recedentesque inter eos, flamma, fumoque in Calum exeunte) that they ran continually one against the other, 
Plin. cap. 2.83. Nat. Hist.  from whom nothing but smoke and fire rise up, and ascended towards the heavens, with a great, sonorous, and formidable noise, they that take delight to see it, I wish they may have enough of it.) Give me leave to take my leave of you in a few directions, which I would have you to look upon as one of the highest expressions of my love and affection, that a man can possibly bear you, I speak not only unto you altogether that fear the Lord, but unto the other profane crew also shall I commend a word of counsel, and this Treatise is one of the greatest Legacies of my love, that I either have, or know how to bestow upon you, and truly I could wish that every Minister that goes in your ships, and in the State's service, would endeavour to show something of the improvement of his time, that it may stand upon record for the good of you that use the Seas, and so far would I have any from carping at what I have done, that I would wish them to mend it if they can, or show something of their own. I had no warm study to sit in, nor no place that was free of noise, and tumult, when I writ it.  
Sirs, You may visibly behold the great love I bear you, who hath taken all this pains in the Sea for you. What would you have me to do for you? I have gone a begging to all the good Ministers in the land to pray for your preservation, conversion, and sanctification. I have gone a begging to all the Saints and servants of God to pray for you. 
It was somewhat a sour saying of one concerning the viler sort of Seamen, when he said, if you see them not in Seaport Towns in November, December, January, and March, which are the windiest Months in the year, than you may conclude that they are all gone to Heaven, or else they will never come there, They mount up to Heaven, etc. vers. 26.  I have exhorted all the Seaports in England to pray for you, and to remember you that go in the turbulent deeps, and I will assure you that I will never forget you, neither in Pulpit, nor in private, but pray hard for your prosperity in the Seas, and felicity in the life to come. My heart's desire is that you may be saved in the day of the Lord.  
The Rules I would commend to you that travel, are such as these following, and I would hand them not only to every good, and honest heart that goes in the Seas, but to every profane wretch whatsoever.  
1. Let not the irreligion of those places you travel into, whether France, Spain, Italy, Barbary, or Turkey, etc. breed in you a neglect of divine duties, or a disgustion unto the pure, and most reformed Religion that is amongst us in England.  
2. When you meet the Host or Eucharist in the streets (through which it is often born to the houses of the sick) get out of the way that you kneel not to it, which if a stranger neglects, he is liable to the Inquisitors, or one mischief or other.  
3. Go no further into the Outlandish Churches in the world, than the hand of your own Religion, and conscience will lead you, lest you dash upon the rocks of Atheism and Idolatry.  
4. Pity rather, than spurn, scoff, and scorn at those you see prostrate before a Crucifix, or a Saint. It hath been matter of pity unto my soul many and many a time when in foreign parts.  
5. 
Neglect will sooner kill an injury, than revenge.  If you meet with injuries in foreign parts, prudently, and patiently put them up, an ill turn in those parts is far cheaped passed over, than revenged, the endeavour of which many times is but Gentleman usher to a greater.  
6. Keep yourselves out of all the Mercenary Harlot houses that be in the Italian, French, and Spanish Cities, or in any other parts of the world you traffic to, Prov. 5.8. Remove thy way far from her, and come not nigh the door of her house.  
7. Begin all your voyages with fear, and sincere and hearty prayer unto God to go along with you through, and over the Seas, to carry you well out, & to return you well back. You go very rashly upon all your designs. The Israelites usually asked counsel of God first, and then they went. The Grecians went to their Oracles, 
Gentlemen and Seamen, in your perusal of this Treatise, you will find me sharply striking at profaneness in the Sea, and to those that are bad I speak to, and those that are honest, and godly, are very silly and simple if they quarrel with it, thereby they will bring upon themselves an evil name, for let but me hear a man speaking against it, and I shall conclude him to be some Swearer or etc.  the Persians to their Magis, the Egyptians to their Hierophantae, the Indians to their Gymnosophista, the ancient Gauls and Britain's to their Druids, the Romans to their Augurs. It was not lawful to propound any thing of weight and moment in the Senate, Priusquam de coelo observatum est, before they had observed from heaven whether God would shine upon their proceed, and enterprises, yea or no.  
8. Abhor to go to Sea out of any Seaport Town in England in a drunken posture. 
I would have those that are naught in the Sea, to say with the Germane Emperor, Let us fight with our faults, and not with them that tell as of them.  How knowest thou, but God may meet with thee for that sin before ever thou return again?  
9 Have a care of entertaining all that doctrine that you hear preached by those that are brought into your ships (by your Schismatical Sea-Captains) under the notion of Chaplains, who never had any true call, to usurp the Ministry. Thales sent a golden Tripos which some Fishermen took up in their Nets, and the Oracle commanded that it should be given to the wisest, to Bias, Bias to Solon, etc. when they had but seven wise men. If you will but believe the times we live in, there are hardly so many fools now to be found, either on Sea, or Land, and if such a thing were now to be had, we should all fight for it, as the three Goddesses did for the golden Apple. We are so wise now, that we have our women Politicians, women Preachers, preaching Soldiers, preaching Seamen, and preaching Sea-Captains, teaching Tradesmen, every silly fellow can now square a circle to an hair, make perpetual motions, find out the Philosopher's stone, interpret the Revelation of St. John, make new Theoricks, new Logic, dispute de omni scibili. Town, City, Country, Sea, and Land, are now full of these deified spirits, and divine souls. God be merciful to us.  
10. Be you respecters both of Ministry and Magistracy in the Land, there is no greater, nor higher baseness at this day upon Land or Sea, than the disrespecting of them; such as live at Sea, or live on Land, let me tell them, they have a foul name in Scripture, (he that is a despiler of these, I desire to hear no more of the man, for I am satisfied what he is) Jude's Ep. vers. 9 Filthy Dreamers, despisers of Dominions, and speakers of evil against Dignities.  

I would wish that every Seaman would get him one of these books that I have writ, and that he would mind the good wholesome directions that are laid down in it; What if thou sparest three or four shillings out of thy wages to purchase it? that is no great matter, it cost the Author a far greater charge to set it out, for the good of thee, and every poor soul that goes down into the deeps.  11. When you come on shore into Seaport Towns where there are weekday Lectures, and good preaching, hear all the good Sermons you can, for you stand need of it, and tarry not bezling in an Alehouse, when you may have food for your souls.  
12. When you come into any Parts of this Land, or go into the Ports in foreign Nations, let your outward carriage and deportment be good and orderly. A good name is soon lost else. There is a pretty story, how that Reputation, Love, and Death, made a Covenant (together) to travel all the world over, and each of them was to go a several way, and when they were ready to departed, a mutual inquiry was made how that they might meet again. Death stood up an said, that they might be sure to hear of him in Battles, Hospitals, and in all parts where either famine or diseases were rife. Love bade them hearken after him amongst the children of poor people, whose parents had left them nothing, at Marriages at Feasts, and amongst the professed servants of virtue, the only places for him to be in. Reputation stood a long time silent when it came to her turn to speak, and being urged to assign them places where they might find her, she sullenly answered, that her nature was such, that if once she departed from any man, she never returned to him again. I wish you wise.  
13. Let your hearts and tongues go always together; it is a sad age we live in, they are not relatives neither on Sea nor Land. It is well worth your observation of the Peach, namely, that the Egyptians, of all fruits make choice of that principally to consecrate to their goddess, and for no other cause, but that the fruit thereof was like to one's heart, and the leaf to ones tongue.  
14. 
Nothing but godliness will be a target to you, against your Aquarum confluges.  Be not carried away with the damnable opinions that are in the heads of many of your Seamen, and Commanders. There be many sorry Solecisms amongst them.  
15. Lay aside all that vain talking that is amongst you in ships. A prating Barber asked King Archelaus how he would be trimmed, the King replied, silently, Surely in much prate, there cannot but be much vanity.  
16. 
Many Seamen deal by prayer, as the Athenians did with their holy Anchor in time of danger, they would throw it out, never else, whence the Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Sacram anchoram solvere dicimur, quando ad extremum prasid 'em confugimus. Erasm  Use prayer every morning you uprise, whether on Sea, or Land, if you would have God to bless you. There are six seasons many Seamen take up prayer, and never else.  
1. When they are put to it to cut down their Masts by the board.  
2. When a Cable breaks.  
3. When the Rudder bands break off, and leave them Rudderless in the great and wide Sea.  
4. When they are thrown irrecoverably upon Rocks and Sands.  
5. When they are put to it to pump night and day to keep up their ships from sinking.  
6. When the winds tear all their sails to pieces about their ears. And this I like not.  
17. Get a spirit of meekness and humility, detest a high, and a proud spirit. I wonder why many should be so proud, and surly as they are at Sea, certainly, if they did but recollect themselves, their descent, pedigree, and lineage, together with their employment, they would find themselves to be but carried up and down in the Sea, by a fart at the best out of Aeolus' breech, the god of wind.  
18. Shake off that rugged and churlish nature that is come only amongst you, and get a more affable and courteous disposition, that will be your interest.  
19 Pay the Lord all those solemn vows that you make unto him in the Seas, when you are in deep distress, and dangerous storms. Not one of a thousand of you doth this, I dare be bold to speak it. Erasmus' Colloquium in naufragio, is very much like you. In a storm the Mariner promises no less than golden Mountains to be sacrificed, it but come safe to land, another vows to go on pilgrimage as far as to St. James' of Compostella bare foot, and bore headed, in a shirt of male next his skin, begging all the way, a third promises St. Christopher's Statue, which is (mons verius quam statue) a Mountain rather than a statue, and this is to be seen in one of the great Churches at Paris, that he would give him a wax Candle as big as himself, whom one of his contemporaries checked, saying, if thou shouldest now go, and sell all that thou hast, thou art not worth so much, neither canst thou ever perform what thou hast vowed, to whom he replied, in the storm, 
Vers. 26. Their soul is melt●d because of trouble. They are even ready to die at this time. Junius understands it of extreme vomiting, as if they that used the Seas, were casting up their very hearts many times. Anacharses for this very cause, doubted whether he should reckon Mariners amongst the living, or amongst the dead. And another said, that any man will go to Sea at first, I wonder not, but to go a second time thither, is little better than madness.  very softly and silently (lest St. Christopher should hear him) Hold thy peace thou fool, dost thou think that I ever meant it? if ever I recover shore, the Devil take me, if ever he gets as much as a small tallow candle of me, or the pairing of my nails. Make you the Application.  
20. Believe that all storms that come upon you, are of the Lords raising and commissionating. I have met with this passage, which was found, says history, in a Council above a thousand years ago, Si quis credit quod Diabolus tonitrua, & fulgura, & tempestates, sua authoritate, sicut Priscillianus dixit, Anathema. This Canon was made against such as did simply attribute storms, tempests, thunderings, and lightnings, etc. to the Devil, and not to God, as if so be that he should be the causer, and the procurer of them; whosoever believes this, said the Council, as Priscillianus hath done, let him be an Anathema.  
But without any further wording of it to you, I freely bestow this piece, of my Nec inter vivos, Nec inter mortuos, upon you all that use the Seas, and beg your acceptance of it; The God of Heaven grant it may do you good; read it, heed it, ye need it; pray for me, and I shall not be wanting in my prayers for you, that God would bless, and prosper you in your employments; and thus he that takes his ultimum vale of you, and the Sea, rests,  
Gentlemen, Yours to serve you in the service of Christ, DANIEL PELL. From my Study at my Lady Hungarfords, in Hungarford House upon the Strand, London, May 4. 1659.   

THE EPISTLE TO THE Christian Readers, Whether at Sea, or on Land.  
Good Readers,  
I Would very freely invite you, had I but that cheer, that I judge you deservedly worthy of; 
Let this Epistle be thy Janisary, or Polestar to the perusal of this book. The stars that do attend the Artick-pole are the greater and lesser Bear, and the least star in the lesser Bears tail, is called the Polestar, by reason of its nearness to it, and this is the guide of the Mariners, as Ovid in his Epistle sings it, 
You great and lesser Bears, whose stars do guide  
Sydonian and Grecian ships that glide,  
Even you whose Poles do view this, etc.   if you therefore will come to such Far as hath been provided, dished, cooked, and prepared upon the Sea for you, you shall be freely and hearty welcome; and in your coming take this Advertisement along with you, or else you had better let it alone. Guests that are invited unto some Grandee, King, Lord, or Prince,  
1. Respect with great desire the hour of his feast, and so give their diligent attendance, that they may come in a decent, seemly, and orderly manner.  
2. That nothing pleaseth the Prince better, than to see them feed sound on the meat dished, and prepared for them.  
3. They are cautelous that they do not speak any thing that may be in the least offensive to the person that invited them.  
4. They do not (statim) by and by depart, but stay and sit a while, and interchange familiar conference with the Prince.  
5. At their departure they yield a great deal of reverence, returning him a thousand humble thanks for the favour vouchsafed them, offering themselves ready at his service. I question not your wisdom in the applying of what is before you. The strongest Arguments that I can lay you down, that did put me upon this laborious business in a restless, unquiet, and disconsolatory Sea, were such as these,  
1. It was the good pleasure of the Lord to draw, and hale me to undertake it, by a strong, and an unwithstanding impulsiveness that lay every day upon my heart and spirit, till I went about it.  
2. To reprove that spirit of machless and unknown profaneness that is amongst many thousands that use the Seas.  
3. To that end they might be healed in their souls, amended and reform in their lives, and practices.  
4. Because I never saw any thing writ unto them as suitable to, and for their employment, the want of which did the more affectionately lead me on for the good of their souls.  
5. Because I bear an extraordinary strong love to the souls of those that go down into the Seas, and would as gladly have them saved in the day of the Lord, as I would myself.  
6. Because I would have the world to know a little what perils and hazards those that use the Seas do run thorough, and meet with all in their employments.  
7. 
What Ulysses' commendation was by Homer, I shall say of them that use the Seas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He knew the Cities, and manners of many people. They see many brave Cities, and Countries that could not be seen were it not for shipping. Our Gentry travel both Sea and Land with much bodily hazard, and with great expense of state, and all, but to get a little more knowledge of fashions, and a gentile behaviour.  To let the world know what works and wonders of the Lord, those do see, that go into the Seas, and beyond them.  
8. To that end the world might know what great preservations and deliverances the Lord bestows upon them in their affairs.  
9 To that end the world might know, I made some improvement of my time when at Sea, for I never affected the misspending of one day all the time I was in it, but lived though amongst men, as if not amongst them (Mihi & musis) knowing that time is precious, and tarries not. Upon a Dialpeece of a Clock in the College Church of Gloucester, are portrayed four Angels, each of them seeming to say something to those that look up to observe the hour of the day, which is made up of two old Latin verses, 

1. An labour, an requies,  
2. Sic transit gloria mundi.  
3. Praeterit iste dies,  
4. Nescitur origo secundi   Englished, 
Whether you rest, or labour, work or play,  
The world and glory of it passes away;  
This day is past, or near its period grown,  
The next succeeding is to us unknown.   
10. And lastly, To that end all the Lords people would be mindful of those that use the Seas, 
They are like to a direct North-Dial, that hath but morning and evening hours on it. They are far from good means on land, pray for them.  and not forget them in their most serious and solemn addresses unto their God. They stand in need of being prayed for, Job 9.26. They are called in that place, Ships of desire.  
1. When a man sees a goodly, and a stately ship, that is then a ship of desire.  
2. A Merchant's longing for his ships good return home, is a ship of desire.  
3. A ship of desire is a swift Pinnace, o● a Pirates Bark, or Vessel, that is made on purpose for the prey, to out-sail all others.  
But to proceed,  
Let me tell thee, Good Reader, before I take my leave of thee, that I can say (of, and by my going to Sea, for which I had as clear a all to, as ever man had to any place in this world) as a good man once said, who had lion a long time in prison (in the primitive times of persecution) I have (quoth he) got no harm by this. 
No more harm hath all my troubles at Sea done my inward man, than a going up to the rops of those mountains (hath done them that have made the trial) where neither Winds, Clouds, nor Rain doth over-top them, and such as have been upon them do affirm, that there is a wonderful clear sky over head, though Clouds below pour down reins, and break forth in thunder and lightning to the terror of them that are at the bottom, yet at the top there is no such matter. Me thinks I have heard the Seas say unto me, Vide hic mare, hic venti, hic pericula, & disce sapere, See how ready the Winds and Seas are at God's beck, and wilt not thou fear him?  If I may tell thee my experiences of Gods doing of my soul good in the Seas, then can I tell thee thus much (be it spoken to the praise of that sweet God whom I serve and honour) that I have got no harm by going to Sea, but a great deal of good, both to my soul, and also to my understanding and intellectual parts.  
1. I have learned by my going to Sea, to love the world less than I did before. Love not the world, etc. 1 Joh. 2.15.  
2. I have learned to know men, and the world, far better than I did before.  
3. I have learned to prise a life in heaven, far before a reeling and staggering life here on earth.  
4. I have learned to be far more shy and wary of sin, than I was before, because I found myself so fearful of death, and drowning, many times in storms, when in the Seas. I have read of a young man that lay on his deathbed, and all that ever he spoke whilst he lived, was this, I am so sick that I cannot live, and I am so sinful that I dare not die. It is good to keep clear of sin.  
5. I have learned to live upon God, and to put my trust in him more than ever I did before, so that I can comfortably speak it, Psal. 7.1. O Lord my God, in thee do I put my trust, etc.  
6. I have seen more of the Creation by my going to Sea than ever I should have done, if I had stayed on Land. The Lord sets men the bounds of their habitations. 
It is said of Lypsius that he took such delight in reading of a Book (I wish that thou mayest as much in this) that he said, Pluris faecio quum relego, semper & novum, & quum repetivi, repetendum. The more I read, the more I am tilled on to read.   
7. I have learned to fear God more, and to stand in awe of that God who hath the lives of all his creatures under his feet (and is able to dispose both of a man's present, and also future condition, even as pleaseth him) than ever I did before.  
8. I have learned to pray better, and to ply the Throne of Grace oftener with my prayers for spiritual blessings, than ever I did before.  
9 I have so learned Christ, that I made it my work, and business, all the time I was at Sea, to lead my life so, as in the continual presence and aspect of the Lord, 

Mere Heathens thought God to be every where, as appears by their Jovis omnia plena.  
— Quascunque accesseris ora●, Sub Jove semper eris, etc.   Psal. 16.8. I have set the Lord always before me, etc. and so I lived, and have lived, both at Sea, and also at Land, that I shall give both foe, and friend, and friend, and foe, their liberty to speak, and observe me as much as they can.  
10 I have learned to love my God more than ever I did before, and if I had not, I should appear to be a very rebellious Child, 

As Demetrius Phalerius deceived the calamities of his Banishment by the sweetness of his Study, so I the troublesome Seas, and rude society, by mine.  
I know that this poor Piece of mine has in it, its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Na●vi, its blacks, and spots, its Human frailties, which the good Lord remit; yet in it is there truths Divine, and things very profitable and worthy to be embraced.   in respect the Lord has done so much for me, to preserve me, and mercy me as he hath done, in a cruel Sea, which is a place, as the Poet sings, Luctus ubique pavor, & plurima mortis imago.  
Good Reader, dost thou live in times of trouble, and days of danger? then turn over this Book, and thou wilt find that there is a wise and a powerful God in the Heavens that sits at the Helm both of Sea and Land, to preserve poor souls in them. Wouldst thou hear of those Sights and Wonders of the Lord, that those that go down into the Seas do see? then will I commend this small Treatise to thee; what delight fuller thing canst thou read than a Theme, or Subject of the Sea, and Sea affairs? here mayest thou read, and peruse this my Nec inter vivos, nec inter mortuos, which cost me much pains, and get some good out of it. When Nebuzaradan burned the rubbish of the Temple, he kept the Gold, etc. Though in reading thou meetest with Creature-defects (which I will assure thee was never writ upon Land, but drawn up as I studied it upon water, 
Libentèr omnibus omnes opes concesserim, ut mihi liceat, vi nulla interpellante, isto modo in literis vivere. Tully. I would freely give all the good in the world, that I might sit down in the world, & live, and lead a studying life. But it was the Lords will that I should travel.  in the great and wide Sea) yet wilt thou meet with many a savoury truth, if thou hast but a gracious heart in the breast of thee. Accept of it. My suit to you Readers is, that upon your perusal of it, you would seek the Lord in its behalf, that it may do good to them that use the Seas. I beg the prayers of every godly and gracious Minister, into whose hands peradventure it may come, that he would pray, that it may be instrumental to reform these People that go in the Seas, who stand in need of instruction, and I fear perish for want of it, and also of knowledge. I took the pains (the Lord knows my heart) upon no other account, but to do the Souls of those good that go down into the Seas; and it shall be my prayer perpetually, that God would prosper this poor, and imbecil Piece to every one of their Souls; certainly that God that put me upon the dressing of this wholesome and savoury Dish for them, will bless it to them. Which that it may be, shall be the hearty, and constant prayer of me for you, and them, that the everliving, all powerful, and most gracious God, would fire, and inflame your hearts, and theirs, in all the duties of holiness, that both you that sit on Land, and they that go to Sea, may find his favour, and such acceptance as may sweeten your Souls and theirs in the saddest seasons. So prayeth he, that is,  
Yours, willing to serve you in Soul affairs, DANIEL PELL. Study at my Lady Hungarfords in Hungarford House upon the Strand, London, May 4. 1659.▪   

Reader,  
IT is impossible that any Book should come from the Press void of Erratas, provided thou knowest what belongs to Printing; therefore what thou findest amiss, in much meekness correct, for it is neither the fault of the Author, nor the mind of the Printer.   

THE PROOEMIUM.  
I Question not but that the gallant Englishmans rare Navigating Art (and deserving Science) is an Art outstripping Arts. Who will deny (but Ignoramus's) that this Art carries the Poop-lanthorn, or the high-hoised Maintop-light, and many others for their inferiority and indignity, come on Stern? If any will go about to set up their own, what would such do, but Splendente Sole lucernam accendere, light up dim burning Torches or Candles in the shining Sun? Who will say that this pre-excelling Art, is not an Art of exquisite Excellency, Rarity, Mirability, and Ingenuity? Who will say that this Art brings not in fair Engleterras Wealth, her Silks, her Wines, her Sugars, Spices, Stuffs, her Silver and her Gold, besides many other innumerable and unreckonable Commodities? Whence came Solomon to, and by all his Gold, Precious Stones, Silver, Ivory, Apes, Peacocks, Almug-trees? was it not by shipping? He built himself a Fleet of Ships, 1 King. 9.26, 27, 28. which were employed and sent about to that very end and purpose, to fetch unto Jerusalem the Gold of Ophir, and those other Barbary Commodities? And how should we come by the Silver Mynes in Hispaniola, and those inestimable Riches that lie in great abundance in those remote Occidental and Oriental parts of the World, if we built not Ships, and sent them out unto them? The Riches that are in other Nations and Countries will not come to as; we must go down to Sea to them, and for them, if we would have them.  

These Lads are Master's o● the Seas, and the greatest Princes that ever crossed the salt waters. They beat their enemies in the Seas, & make them run as fast before them, as ever the Bezoar ran, or runs before the dogs, of whom it's said, Cupiens evadere damno, Testiculorum, adeo medicatum intelligit inguen, rather than lose his life, he bites them off his stones: when an enemy is pursued, out of fear, goes overboard his Cask, next his Chests, and then his Boat, or any thing that may but lighten his vessel to escape his hungry followers.  Who will say that this Art (under God) is not England's safety from Forinsical Invasions? If not, let that Octogesimus Octavus Mirabilis Annus speak, in which was that desperate attempt that the Spaniard made against this Nation, under God that little shipping that was then at that time in England, was wonderfully instrumental to scatter and break to pieces their long hatched and contrived purposes. Oh England! England! write this, and all thy other deliverances from those dreadful fulminations of Rome, in aereis memoriae tuae foliis, in the brassy leaves of a neverdying memory; writ them down, I'll say again, with the Pen of a Diamond. What would have become of England, if we look but into nearer times, viz. in our late Wars with Holland and the French, if we had not had warlike Ships out at Sea, both to have boxed them, and broke their bones? Under God, this shipping that is in England, has been instrumental to keep the Inhabitants of our Nation in their Possessions, Houses, Lands and Live, which otherwise would have been most miserably hazarded, and preyed upon ere this day by a multitude of truculent and unmerciful Wretches. It's said of Constantinople, that it is sufficiently fortified with three sorts of Bulwarks: 1. With Wood, 2. With Stones, 3. With Bones. By Wood is meant their warlike Ships, which they keep out at Sea in the defence of the City, and their Seaport Town: By Stones, is meant their thick and impenetrable Walls, which is round about the City: And by Bones, is understood an invincible Number of stout Swordhandling men, to fight any Enemy that shall or dare oppose them. Such a threefold Bulwark as this, is the only way to keep up England in a flourishing estate and posture, and that in despite both of the Devil, and all its Adversaries. Our warlike Ships are the best Walls and Seaport Castles that be about the whole Nation of England; keep but them up, and bid a button for the World.  
Our warlike Ships at Sea are to us in England, what those Canes Allatrantes, sive Stridentes Anseres, were to the Romans, which kept their Capitol, by whose barking and galling, if any attempted those Treasury-Houses, 
Give but chase unto one of these Coast-creeping Pirates, and alas he is but a Virfugiens haud moratur lyrae strepitum, he will not stay to dance after the Music of a lower Tire of our Ordnance, but runs from us like the frantic satire, who had no sooner blown his horn, but ran away amazed in the sound of it.  the Citizens were presently up in Arms. England's safety lies in keeping out their Gun-barking and Gun-fighting Ships upon the Seas, which scare our Enemies more than if the Devil were amongst them: Nay, they are as much terrified at the sight of one of our Warlike Frigates, as ever Brutus was with that Malus Genius that disquieted him the night before he died. Nay, they are as fearful of them, as ever the Burgundians were of every Thistle they did see, which they thought was a Lance, and every Tree a Man, and every Man a Devil. Every great Ship the Pirate sees in the Sea, he takes for a Statesman of War.  — Non ita Bovem Argus. 
Argus never kept his transformed Io, nor that watchful Dragon the Golden-fleece, nor Cerberus the coming in of Hell so narrowly, as our vigilant and watchful warlike Frigates do the Coasts and Shipping of this Land and Nation. And indeed, there is great necessity that they should act, and bestir themselves with a Juno's-like jealousy, a Danae's custody, and an Argus' vigilancy: for had they as many hands as Bryareus, as many eyes as Argus, and as many heads as Typheus', to dispose of, there's employment enough in the Seas to look about, and into every coast and corner of this Land, that the Enemy catch not hold of the Weaponless Merchant.  
Our late ubiquitary Sea-ranging-Pirats, and our many other Out landish Enemies call for it at their hands. Pirates in the Sea are harder to find than to conquer: they are Planets that are not sine Errore, tamen sine terrore, though they gad up and down in the Sea, yet have they no great matter of terror in them. Non bene succedit culici Elephantem mordenti, nec Scarabaeo Aquilam sequenti; That Gnat thrives not that bites the Elephant, (that Pirate that fights an English Frigate will assuredly come to the worst by it.)  
The Beetle will do no good in following of the Eagle, 
I may say of Sailors, as one said of the Falconers Hawks, that they were hooded in the house, and never suffered to use their eyes, save to the hurt of other birds.  and the Mouse will not be able to deal with the Elephant. Our (Anglicani Sculcatores-Ponti) Seamen, In campis pelagi Lepores urgent, Sylvasque fatigant: They hunt the Pirate up and down in the Sea, and sometimes they find an Ostend, or a Dunkirk Hare sitting in such and such a corner, under such and such a bush, squatted down very closely at an Anchor upon the skirts of our own Nation, and then is there brave gain, when our Seadogs follow after her. Now when hese Outlandish Hares come upon our Coasts, they tremble every bone of them, and they sleep as the tremendous Hare does, 
An Outlandish ship but once encountered with an English Frigate, like the herb Trigion, which if out once bit with an ill-toothed Aspis, will never grow nor prosper after. It's better to run than to tarry.  both with their eyes and ears open: Nay, if they do but once espy an English Greyhound pricking up his ears, and steering directly towards them, away they start, and either cuts Cable, or lets it run out end for end, and away she betakes herself into the great and wide Forest of the Sea, and the Dog runs with Topgallant-sail after her; and if he can't come near her with his chaps, he throws fire and faggot into the breech of her, for the quarrel grows as hot, as it did betwixt the Giant and the Warrener (in that well known Story) The Warrener finding a greatboned Giant in his Lord's ground, told him that that was no place for him to walk in, and if so be that he would not departed out of it, he would be revenged on him: Well, come on, says the Giant, thou and I will have a fair single bout for it: Nay, stay a little, says the Warrener, before we strike let's pass a few words, for by a parcel of bad words we shall soon go together by the ears; stand at a distance, thou dreadful Giant, and I'll give thee some angry words. So at his request the Giant did, thinking scorn of the worst that his Adversary could do against him: The Warrener takes his advantage, and having his Arrow notched upon the string, let fly, and called the Giant Rogue and Rascal, and at every word he spoke, flew an Arrow out of the Warreners bow into the Giant's breast: O dear, says the Giant, when shall we once fight? every word goes to the heart of me. This hand somly applied, and understood, has something in it.  
Who will, or who can deny, but that by the Seaman's valour, ingenuity, and undaunted Prowess, Nations round about us are both bridled, awed, and apalled to meddle with us? I'll put this honourable Motto upon the Sailors back, pull it off who will, Hostibus haud tergo, sed forti pectore notus. It was never known yet, that the English turned their backs on an Outlandish Enemy, and I hope they will so much stand upon their Honours still, as to scorn ever to do it, for the worst that a Foreign Enemy can do against them.  
Fought he not three times most stoutly and courageously the Hollanders proud vaunting Armado, 
That which glares for a time in the air, and outbraves the Stars even of the first magnitude, forsooth; after a few days, or within a while plays least in sight.  who came with his lofty Crest, the Broom at the main Topmast head, as if the English Skips had been of some Cobweb-metal, and easily swept into the Sea? but what became of them and of the Broom, may some men say? I'll tell you what; The English took it down, and laid it most sadly upon Jack-Sailors breech, and upon the breech of the Hogen and the Mogen of Holland; and fetching most dreadfully the skin off both their buttocks, they cried out unto England, more bitterly than ever Ovid did, when his father took him upon his knee, and whipped him for his versifying habit: Parce precor genitor posthac non versificabo. Good England lets but have peace with thee, and we will never meddle with thee more.  
And have not these Thundering Lads of Mars fought the French's Armado, 
These are they that fight England's Enemies with as much fury as ever Scanderberg boxed the Turk; of whom it's said, that he was so earnest in his blows, that the blood would often start out of his lips. These blades with their great Guns have made the blood start out of the Flemings sides, and run out at their scuppers into the Sea.  and the Spaniards, as well as the Hollanders, and cut them in the Pate, and in the Comb, more deep than ever the Grecians cut their Greek Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? and does not, and have not these Lads looked upon all their Sea-engagements as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, empty dangers; or as Epictetus has it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scare-crows, and Vizors, which children very commonly are astonished at? which is but merely out of ignorance; for as soon as once known, no longer are they terrible.  
These Lads are of a Scythian-metal, of whom it's said, that they had rather hear the Neighing of warlike Horses, than the sweetest and melodiousest Music that's under the whole Heavens. Stouthearted Sailors take more delight in the hearing of that Warlike Clangor of their smoke-ringing Canons, than in the sweetest Pavane or Galliard the skilfullest Musicioner can play them.  
These fight England's Enemies, ut Ajax, & Ulysses, pro Achillis panoplia, ut Aeschines, & Demosthenes, pro Suada sua, ut Hippomaenes, & Atalanta pro pomis aureis.  
These are the Gun-handling and Canon-firing Lads of the World, who make their Guns out-flame those Horrida Aetnae, & Incendia Vesuvii. Strumbelo smokes not more terribly than these men's Ordnances do, when they encounter their Enemies in the Seas; and their hearts shrink no more in the firing of them, or being fired at, than the Leviathan of the great and wide Sea, when either Brass or Iron is huried at him, Job 41.27. Canon-bullets, when they fly as thick as hail about these men's ears, they no more regard them, than the Leviathan does the throwing of darts, Job 41.29. which he counts as stubble, and laughs at the shaking of of the spear. 

What Job says in one case of the Leviathan, I'll say in another of the Sailor, Job 41.33. Upon earth there is not his like, who is made without fear.  
I'll say of Sailors, what Paterculus said of some Caitiffs in his time in Rome, quod nequiter ausi, fortiter executi, that what they wickedly attempted, they desperately performed.   These Blades laugh when broadsides are poured into their Ships: And let me tell you a strange story, You are Cousen-Germans to the great Leviathan in the Sea, his heart and yours are both of a metal; Ver. 24. His heart is as firm as a stone, yea as hard as a piece of the nether Millstone. It's not the loud Peals of Ordnance, and of broadsides from your Enemies, that will dismay or break your hearts. Nay, when the Sea is on a curdled die of gore blood, and runs as freely out of the Skuppers of their Ships, as water does down the leaden Pipes of high-tyled houses in a rainy day, these Lads have as good a stomach to behold it, as ever Hannibal had, when he saw a pit of Man's blood, and cried out, O famosum spectaculum! he was so far from swooning at it, that he took great delight in it.  
Our Sailors, like the Romans, are so used, not only unto gladiatory fights, but great roaring Gun-fights, and bloody spectacles; and this acquaintance that they have got of Wounds and Blood, makes them the less fear it in the Wars.  
These are the Lads that make their Guns to roar far louder (upon their Enemies) than Homer's Mars when hurt, whom the noise of a thousand men and bells could not drown.  
These are they that do (totum concutere Orbem) puzzle and amaze the whole world. Where ever these go, and sail, they give every Coast a most dreadful Alarm: And that Immortal nomen that these blades in their late Wars have got, is daunting terrible, Prope, & Procul, far and near; so that they are talked of, not only Lingua Gallica, but, Italica, Turcica, Arabica, Persica, Belgica, & Hispanica, etc. and with, and by all the Tongues that be in the World, and happened at the Confusion of Babel.  
These Lads, 
These are they that do Tonare armis, & fulminare cum Bombardis, thunder in their arms, and lighten the night with their guns.  who ride in the golden Saddle of their Wooden and Warlike Horses, over the great waves and billows of the seas, are of the very same metal of that proud prancing and curvetting Horse in Job 39.19, 20, 21, 22, 23, 24, 25. They are men whose necks are clothed with thunder; They with their Frigates go on to meet the armed men. They mock at fear, and are not affrighted, neither turn they back from the Sword, or all the Ordnance that's fired on them. They say amongst the Trumpets, The glittering Spear and thundering Guns, Ha! ha'! They smell the battle afar off, and the thunder of the Ships and Captains. They tear the Waves of the Sea in pieces with their fierceness. And what Job 41.19. speaks of the Leviathans mouth, I may say of these men's Gun-mouthes, Out of their Gun-mouthes go burning lamps, and smoke and sparks of fire leap out of their Gun-nostrils, as out of a seething Pot or Cauldron. Nay, it's wonderful either to see, hear, or think, how cheerfully the Mariners will shout, and throw their Caps overboard into the Air and the Sea, when they come unto an Engagement; and though shot fly as near their Coats and Caps, as the Grecians accent came unto their Greek letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they turn but up the nose at it.  
Who will, or who can deny, but that by this Art Mariners have the fairest and fullest view, and delightfullest aspect of the whole Creation, above all others whatsoever? Who will deny, that the Seaman has not the amplest prospect of the great Waters, 
These are the Lads that bark against the Crucifix of Rome. It has been a Papal Proverb, that never any barked against the Crucifix, but he ever ran mad. But see you not how our Sailors keep in their right wits, notwithstanding all that? These are the Lads that have taken as much pleasure in setting the Hollanders ships on a fire, when they engaged them in their three last dreadful Disputes, as Alexander did in Persipolis, when it was on a burning blaze; or as Alcibiades did, in seeing that Athenian heap of Scrolls on a fire, of which he said with much rejoicing, Nunquam vidi ignem clariorem, I never saw a better fire in my life.  and of the Works and Wonders of the Lord in them, and upon them? whilst others that sit on Land neither see nor hear of.  
What Art or Science is there in the world that outstrips this? Let them come forth to match her. I have read of one (in Aristaemeus, Ephemeris by name) who did so much admire his Mistress' beauty, that he challenged all though Beauties both of the East, West, North and South, to compare with her. Truly, so much an admirer am I of this rare Art of theirs, who have by Providence been conversant amongst them little less than a full Quatuorennium of time, that I am transported to say, Let the Wits of the East, West, North and South, come in and compare, as much of the flower, strength and wit of Man, and wisdom of the Creator, is centred, and apparent in this one Art, and is daily demonstrable to those that are but tantum beholders, as is sufficient to put the ingeniousest piece that is into a Labyrinthical admiration.  
And this rare Art is (Nuper admodum) of late, within these few years more abundantly advanced and improved than ever, and I believe (if my judgement fail not) grown up into a Superlativer perfection, than can or does appear to have had or been in quondam times or ages. Was there ever more Merchandizing than there's now? Was there ever more crossing and adventuring upon the Salt-waters in Ships, than there's now? Was there ever more busking or ranging the Seas out of England, with great and terrible Fleets of the Warlikest Ships that ever were seen in the world before, than there's now? Was there ever more going down into the great Waters from Country to Country, according to David's phrase, than there's now? Go but to years past, and inquire of them, and they will tell you, We never practised so much in the Art as you in these days do. Before the virtue of the Loadstone (that pointeth out the North) was revealed unto the Mariner, it's not to be spoke with what uncertain wander men were driven about, following doubtful conjectures, and fallacious accounts and reckon, indirectly floating here and there, rather than sailing the right and direct way. When the weather was fair, when either Sun, Moon or Stars gave their light, they crept about the Coasts of the Earth, sometimes by the help of Lights hoist up in high places for their direction; sometimes by the help of Towers and Trees not far from the shore, and with a great deal of anxiety and perplexity of mind, and great danger of shipwreck, they went to and again upon the Seas: but if the Heavens looked angrily upon them, that they were Cloudy, Sun, Moon and Stars withdrawn out of sight, and Tempests drawing on, they knew not whither to go, nor what course to take, nor what way in all the Universal World, to turn themselves unto for the best. What manner of joy may we think could it not be unto the Mariners, when at first (whatever an unthankeful generation of men that be now in the world do think of it) when this Magnetic Neptune was found out, and ever since has been their never-erring and neverfailing guide, which does show unto them the path that they are to trace thorough, and by those innumerable Rocks, Quicksands and Shallows that be in the Seas, though it be, or were in the darkest night and cloudiest sky that ever was? this points them out the several Angles of the North, South, East and West, so that they can now most certainly judge in what Coasts of the world, in what Latitude of places they are in, as also of what parts of the Earth, and of what Ports they directed their course unto in sailing.  
The first that ever found out the Loadstone (that I ever read of) was Nicander an Herdsman of Magnesia, when feeding of his , observed that the point of his Pastoral Staff, and the Hobnails of his shoes did stick in a piece of ground where Lodestones were, insomuch that he was very hard put to it to remove his feet from the place he stood upon, and so standing admiring what secret virtue there should be in the place he stood on, or in the stones that were under his feet, he took it up, and made report of it, but none was there in all Magnesia, whether far or near, that knew the right use of it.  
It has been observed, that this Stone has been found some Ages ago, but not the use of it: both the learned and the unlearned at those times in the world have had it oftentimes in their hands, and turned it to and again, but could never make any thing of it. And until of late, the world was never sensible of its turning unto the Pole, nor its use in Navigation, nor in the Art of Dialling.  
The greatest and the purest Wits and Conceptionists of the world at those times, 
Loadstone, q. Led stone, in Latin Magnes, because of its great force & virtue; in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herculean, because of the strength thereof; among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shether, àre●inendo, because of its retaining and holding things.  were not able to find it out, and so it lay by the Lee, as I may so say, for a long time; yea, for divers hundreds of years in the secret Bosom of Nature's Majesty, and none in that time knew the use of it. Some are of opinion, that the use of this stone has not been known in the world save of late, at the exhibiting of Christ unto the world in the year of our Lord 1300 or thereabouts; and that the world has been without the knowledge of it for above 5000 years and upwards. But now, the Lord taking compassion on Mankind, did make mortal man happy, 
This Stone comes out of Elbe, Norway, Bengala, China, etc. Now what the secret virtue is that is in this Stone, none can tell: Philosophers are of opinion, that there is a secret, and an occult quality engendered naturally in the Loadstone by that spirit that wrought in the composing of all other stones, and that is the cause. Others are of opinion, That there be certain incorporeal and spiritual evaporations 2nd issues which proceed out of the Loadstone, and these are the causes thereof; but to assign a certain, positive & determinative reason, is impossible: for Nature would have many things hid in the bosom and lap of her Majesty, which she would not have the understanding of man to attain unto, and so it remains unknown to this day, and is more to be admired than searched into.  by declaring the secret Virtue of it unto Goias' Melphitanus, who had the revelation of the usefulness of this Instrument of the Mariner's Compass, by the help and benefit of which, Ships do now discover the remote parts of the world, that were unknown heretofore, which lay hid, (like Aristotle's Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and though public to, yet not made known. This Stone is now become the Seaman's most faithful Conductor to all their Ports and Havens, whether far or near; and also unto them that travel by Land, it is no less helpful, when they cannot journey but by the Card: This is another Mercury, and a most certain guide in all journeys whatsoever, in respect it is the most powerful Ruler of the Iron generation.  
Now I hope it will appear by all this which I have asserted, that in Ages passed there was no such going down into the Seas as be in these days; for how should they use the Seas, when that they had neither Card nor Loadstone?  
But that I may now pass, by this rare Art we can go and talk with Spain, (and fill our Coffers with his West-Indy Plate) and other Nations far off, as well as round about us. This Loadstone, with a fair gale of wind, will carry out our Warlike Boats unto Spain, who have been the causers of all that effusion and expense of blood that has been shed both in England, Scotland, and Ireland, and in all the other remote parts of the World, in which they have massacred many English, whose blood cries up to heaven for vengeance against them, Rev. 6.10.  
By this Art we make the whole World to tremble: Not a few of those Southern Kings and Princes have quaked at our Warlike Fleets, when been in the Mediterranean Seas amongst them, viz. Spain, Portugal, Italy, Turkey, Barbary, France, etc. Our Fleets when amongst them are Ad terrorem usque spectantium omnium! an astonishment to them all, and are at this day a terror still both to the Turk, Spaniard, and the Pope.  
By this Art has the world, 
53 years before the Incarnation of Christ, at Julius Caesar his coming out of France into England, England worshipped Idols, viz. Mars, Mercury, Minerva, Apollo, Diana, etc.  and all the remote parts thereof, been further viewed, discovered courted, and sailed into and about; so that England wants not her traffic and intercourse with various and multitudinous Nations, how far intervalled soever; nor for Knowledge, neither (in Theologicis, & rebus Humanis) in Divine and Humane things, of which she is admirably free of, both to promulgate, convey, and communicate: So that certainly there is something of great importance to be eyed and considered in the Lords discovering this (Artem obnubilatam) difficult and intricate Mystery, 
The Gospel of Christ came into England at the first by shipping, says Chronicles, & that Joseph of Arimathea was the first bringer of it into this Land.  who will gainsay me in this? that there has not something of Divine Providence appeared as a moving cause, or the Causa Procatarctica, in God, to give man light and understanding in it; to this end, that the light of the glorious Gospel of Christ, which is the great power of God unto Salvation, might be transported, 
Undoubtedly but he that filled Bezaliel & Aholiah with the Spirit of wisdom for the work of the Tabernacle, Exod. 31.3. has not discovered the use of the Loadstone, & the Art of Navigation unto mankind merely for bare trading withal, but for some higher end.  and freely preached and held forth unto those multitudes of ignorant and fettered captives of Satan's in those dark mansions, and remote Regions of America, and unto the other black-nighted parts and corners of the world also. We have now, by the help of shipping, many Plantations up & down in the western parts of the world, which are and will be, by God's assistance, promoters of the interest of Christ, and instrumental in the pulling down the interest of the Devil. We read of the Apostles, and the disciples of Christ, yea of Christ himself, that they made use of shipping unto all the Islands they traveled to, and Continents, without which, how should the Gospel of Christ been made manifest?  
It is observed, that the use of the Loadstone was never known in the world till Christ's coming. I would infer thus much then (if there be truth in History) That God was fully resolved at the coming of his blessed Son into the world, to give man the right use and understanding of it; to that very end, it might be the golden Key to open those many locks, bolts, bars and doors, that lay upon the face of the Creation, which was little known or discovered, till the Art of Navigation sprung up, and came into the world: So that by this Key the door of every Nation is opened, to let in the Gospel of Christ amongst them; and God has given man that dexterity and knowledge in this Art, that his love unto the world, Joh. 3.33. and the Name of his Son Jesus Christ might go far and near, in all the remote parts of the world over, there being no other Name, neither in heaven nor upon earth by which man can be saved, Act. 4.12. but by this.  
This is an Art now which this Nation of late, and several other Nations also in the world are grown wonderfully dexterous, ripe, and well accomplished in, and some excelling one another. It's said of the Turk, that great Potentate (the three half Moons, or the Top-gallant Sail of the World) that he is no great Mariner, and if he had but that skill and Art that other Nations and Countries have in Navigation, he would have attempted to have ranged the whole world over; he would have been in Wars with Nations, though never so far distant, and would have striven to have had a greater part of the world than he is in possession of; he would have had the Silver Mynes in Hispaniola ere this day, but that he knows not how to sail his ships thither.  
But, its time now for me to lay the Fore-Topsail of this my Compendious (nay I fear) rather prolix Prooemium upon the Mariner's Art, upon the Baek-steads, and so lie by the Lee. Loquuntur Nautae, Loquatur Ars? Is not this now a rare Art, 
I'll deal as kindly with you, as Hezekiah did with the Babylonish Ambassadors, Isa. 39.2. as he shown them the house of his precious things, the silver, & the gold, the spices, and the precious ointments, and all the house of his armour, & all that ever he had: So will I set before you the great works and wonders of the Lord in the Seas.  by which the glorious Gospel of Christ came into this Land? and by which comes in all the delicate Fruits, Commodities, and scattered Excellencies that lie up and down in the Creation, to our very doors? I will then no longer hold you in the Porch of this delightful Prologue, lest you should think your expectations to be either frustrated or defrauded; for there's a better Palace of Discourse to walk in, and better banquetting-stuff to feed on. My Anchor then is on board, if that you will put off with me a little from the shore, and launch out into the main Ocean, come now, for its high-water for the Frigate of my Discourse to turn out withal. When that the Fore-Topsail of any Ship is once lose, no surer sign than that the Cable is upon the Capstock, and that the ship is a going to make sail.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nec inter vivos, nec inter mortuos. Neither amongst the Living, nor amongst the Dead. OR, A Compendious Improvement of the SEA.  
PSAL. 107. Ver. 23. 
They that go down to the Sea in ships, that do business in great Waters.  
FOR our Introduction into the words before us, our care shall be to balance every word and circumstance that's either considerable or material in them: To that end you may behold that mature and goodly fruit that grows as plentifully upon this Scripture stalk, as did upon that pregnant and most fruitful Tree Pliny greatly gloried in, which he saw at Tiburts, 
Juxta Tiburtes Tulias omni genere Pomorum, alio ramo nucibus, alio baccis, alio ficis, pyris, prunis, malorumque generibus, etc.  bearing all Novelties; upon one bough grew divers kinds of Apples, and that of divers colours, some red, othersome yellow, etc. some of one colour, and some of another; upon other some boughs grew several kinds of Nuts, and upon other some again all sorts of Berries, upon other some again Pears, Plums, Oranges and Lemons, etc. Now who would not but take delight to have seen such a Tree as this, were there but such an one in the world, that bears all those varieties of fruits, which the many and several Trees of the world bring forth? I question not but that the handling of this Text of Scripture will afford them that have a sweet Spirit breathing in them, as various, and as delectable Novelties as they can desire. David calls some of his Psalms Michtam, which is in the Hebrew, Golden ones, as being full of choice treasure. And what will you call this Psalm, I pray? I will assure you, that this is neither a Silver one, nor a Leaden one, but a Golden Psalm, which is neither empty of worth nor matter. It was the usual manner of the Hebrews to say, that all those things were of God, which were chief and most excellent in their kind, as the Prince of God, Gen. 2.23. the Mountains of God, Psal. 36.7. the Trees of God, etc. We cannot say that the new composed Psalms of this Age are infallibly Divine; but I dare conclude it, that this Psalm is, and proceeded from God into David's heart: and herein is, and lies the excellency and dignity of it.  
For the Division of the words, there be four things presenting and offering themselves unto our consideration: 

1. The Persons, in this word, They.  
2. Their Posture, in these words, going down.  
3. Their Business or Occasions, in these words, that do business.  
4. and lastly, Great waters, in these words, In the great waters.    
The Persons, they, are to be considered under a threefold respect and denomination, as they are most commonly.  

1. Juveniles.  
2. Cognoscentes.  
3. Servi. 

These Lads are (ad instar Halcyonis contra ventum) like that bird Naturalists writ of, which evermore breasts herself against the wind.  
These are they that can live Fame, frigore, illuvie, squalore, inter saxa, rupesque, membraque saepe torrida gelu habent.     
Juveniles. They are then young men that use the Seas, such as are (robore nati) full of manhood, resolution, strength and valour, men that are of rugged and undaunted Spirits and dispositions; Sea-headed, Sea-brained, Storm-proof, hardy and stout to act and perform their hard and laborious Water-service, even in all weathers that blows whatsoever. And is there not a necessity now that they should be of this Tarpowling and Brass-pot-like metal, who have perpetually the (Freta indignantia) froth-foming, and hill-swelling Seas to ride over, in their unruly and uncommandable wooden Chariots? By these, dangers are despised, difficulties adventured on, terrors contemned, fears laughed at, cowardice vanquished, generosity and manhood is the only thing that is in repute and esteem with them: And is there not a necessity that it should be so, and that every one that will take upon him to go to Sea, should be (a Ludibria rerum humanarum fortiter contemnens, ac aleam fortunae novercantis ridens) one that can pluck up a good heart in the midst of the stormiest Seas, or proudest Waves that ever elevated? Youth now is the prime time for the Sea, because the body is in its best abilities to endure the Cradle-rocking Waves of restless Amphitrite: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Old Age cannot brook the unkindness of the bouncing and rolling billows of the Seas, for it makes their bones both to crack and ache; and it's very frequently seen, that when men that have used the Seas long, 
The Sea is Navigandi locus, ac tamen commorandi non. It's good for navigation, but bad for habitation.  and are come into years once, that they betake themselves to their heels, and bid farewell unto it, as Gulls and Cormorants will hasten to banks or sheltering places, when they see a storm a coming upon the Sea: They can endure it no longer.  
Let this word than ring in the ears of those many thousands of young and stout, valiant and hardy pieces, that go both in the Merchant, and the State's Service of England: Had I but that faculty that Pericles that famous and learned Athenian Orator had, I question not but it would take place, of whom it's said, that when ever he came up before the people, ere he left them, he did in animis Auditorum aculeos relinquere, leave an itching upon their spirits. 
I have read of Alphonsus' King of Spain, how that he was petitioned to secure a decayed Knight, but enquiring into the reason of his poverty, said, Had he young, spent his estate in my service, I would supplied him when old. It's well if God say not of you at last who forget God, that you served the States, the Merchant, and the Devil, and now when you come to die, you would have heaven, and pardon of sin, Go, get you to hell. So of Hermanius in the (Bohemian History) that that great Courtier, when he came to die, cried out most bitterly, that he had spent more time in the Palace than in the Temple. This will be the cry of Sailors one day, that they have spent more time in the Seas, and in the States and Merchant's service, than ever they spent in Gods.   
Remember, young men, that as you are in your prime for States, Commonwealths, or Merchant Service, that you are also in the same plight and equipage for Gods; though you be now in your warm blood, yet there is a time of infirmities a coming on, wherein your fiery spirits will be cooled, and your bloodshedding hands exceedingly weakened. The time is coming, when you shall say, Eccl. 12.1. We have no pleasure in the gallant Ships that sail the Seas; We take no delight in seeing the brave Galleys that go with Oars, nor in the thundering and firing of Guns, or in the sound of that ear-pleasing noise of Trumpets, that play their Warlike Levets upon the gilded Poops of the State of England's Ships. Some there be (though God knows very few) amongst you, which do both serve, and really and sincerely fear and love the Lord, and God will remember them, and all their obedience, Jer. 2.2. I remember thee, the kindness of thy youth. God is a great observer and notice-taker of the kindness of those that serve him in their youth; and he takes notice also of the hardheartedness of those that neither fear him, nor obey him. Isa. 1.2, 3, 4. Hear, O Heavens, and give ear, O Earth! The Heavens and the Earth blush at the graceless lives that you live and lead in the Seas. Lay it to heart, I beseech you, and consider how flexible and how obedient some young men are unto God, and how vile, stubborn, rebellious and obstinate you are against him. Serve God with as much vigour, strength, heartiness and cheerfulness, as you serve the States, or the Merchant; you will hazard and venture your lives over and over for them, what will you do for God then? Will you throw out of doors all Religion, and the worship and fear of God? Will you do the hard Service of the Commonwealth of England, and will you not do the sweet, blessed and easy Service of the Lord, which will in the end bring you greater Salary than they can give you? Live then in Prayer, Reading, Meditating, and all the good means, that you may in time have that carnal part that's in you, killed, and sacrificed unto God.  
2. Cognoscentes. As none will say but that the Sea requires the young man's Service: 
What a learned man in one case said of the unlearned people of the world, I may say of the unlearned & unskilful Mariner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be destitute of learning, is to dance in the dark. To go to sea without Nautical accomplishments is the only way to throw the ships upon the Rocks.  So I think none will deny but that it calls for judicious, knowing, and understanding men to be employed in it. And such as have good skill in the Mathematics, and in the use of those many Navigating Instruments, which Mariners take to Sea with them; viz. Square, Cube, Astrolaby, etc. and in all those needful Nautical, Astronomical, and Mathematical questions, to the end they may be well accomplished for such undertake, and apprehensive, positive, and determinative, as to the Latitudes, Longitudes, and Localities of countries'. Nay further, those that will take upon them that boldness to sail rich and costly Ships in the Sees, they ought to be no crown-crazed-novices, but such whose heads are well versed, and beat with a perfect knowledge of all those Sands, Rocks, Shallows, Sea-depths and Havens, that be either about England here near at home, or about all the other Foreign Nations and parts of the World that are traded into, and far from home: Otherwise, if they be destitute of this accurateness, what mad work will they make? that Ship is sure to go to wrack, when the Master of her knows not how the Sands, the Rocks, and the Shallows lie, nor how to shape his course into a farre-Countrey Haven, when he is at the mouth of it.  
When Solomon built his Navy in Ezion-Geber, (1 King. 9.26.) whom God had richly endowed and qualified with Wisdom above all men that ever were, 
He had need to have an head as subtle as the Serpents, eyes as sharp as the Lizards, scent as quick as the Vultures, hands fast as Harpies, feet swift for work, that will take upon him the charge of great and considerable ships. How careful have learned men been, not only to write of the nature of all those herbs that are meet for food, and of such as have a medicinable virtue in them to cure diseases; but of those also that are venomous and poisonable, to the end that men being warned of them, might shun them as perilous? The like care has been taken by men to give the Mariner's notice of the Rocks, Sands, and Shallows.  or shall be in the world again; We may read, that he would not send his Fleet out of his Harbours into the Sea by Cock-brained fools, and Novices, but by and with Men that had good knowledge of the Sea, ver. 27. And Hiram was one of his chief Navy and Admiralty-Commissioners appointed for that very end, to take examination of the Abilities of those men that would undertake the careful sailing of them; and thus taking special care in the ordering of Solomon's Navy, by manning them with such men as he had knowledge of, and experience in, both for Art, Skill, and sufficiency, he sent them out, and many of Solomon's household (as Passengers) went along with them into Barbary for the gold of Ophir, and many other Commodities, which is (as Josephus affirms) Terra auri, A Land of Gold. A wise Governor, or prudent men that are in Authority, will pitch upon, and inquire for the skilfullest Mariners to sail their Ships withal: Ingenuous Architects will have none to work for them, but skilful and able bvilders.  
Now whether the Mariners which were provided by King Hiram to go down into the Sea, 
Of what use the Hazel rod is unto the Metallaries, to find out the Beds and Ours of Precious gold and silver, which is after this manner, That way it inclines, there lie the Veins, & this they call their Divina virgula; Of the very same use is the Loadstone to our Mariners, by it they find out the remote corners, and spicy Islands of the world.  had the use either of Card or Loadstone to direct them in their Navigations, to me its dubious, and, if History tell true, they had not the discovery of their use, and of the Lodestones turning or pointing unto the Arctic and Antarctick Poles, for Solomon's Navy was built many years before the coming of Christ, and until, and after Christ's coming (is the judgement of many Writers) that the use of the Loadstone was not known: So that to manage this Voyage, it's more than probable, that they sailed their ships within sight of Land, (and took the calmest time of the year to go in) and being in the Mediterranean, which is but a small run, they might make shift to sail their ships from the nearest parts in the Land of Canaan into Barbary, which is no great distance, though without the use of Card and Compass. All those places we read of in Scripture, as Tarshish, Sheba, and Dedan, Ezek, 38.13. Tyrus, Zidon, Arvad, Dan, and Javan, besides many others, were Seaport Towns and Cities, Ezek. 27.7. and these were all of them bordering upon the Mediterranean (if my judgement fail not) I do not find mention of one place in all the whole Scripture, that Zebuluns' Tribe, the great Mariners of those times, ●ver went unto, that was beyond, or out of the Mediterranean. They never traded into the West-Indies, nor into the East-Indies, or the Northern parts of the World, nor into those many parts that are since sailed into, and discovered. It's likely they sailed from one Haven to another in the Mediterranean, but never came or went out of the Straits-mouth into the great and wide Sea; which if they had once done, it's very likely they had never been able to have found their going out at it again; and so been disenabled of ever bringing of their Ships back any more into their Harbours. Now Jacob prophetically said; that he would bless and prosper the Mariner's Tribe, both in their go out, and come in, Deut. 33.18. and his blessing of them, by keeping off the raging winds, and directing them where to go in the deeps, both from Rocks and Sands, 
He that would take charge of a ship, its requisite that he should be a man, plurimae, multae, ac prope infinitae lectionis, one that's well versed in the lying of the Rocks, Shallows and Sands, Fire-lights are set upon the Seacoasts of most Countries, as that firelight that was fixed upon the uttermost wall of Jerusalem on the North side, called by Cosmographers, Turris Turnorum, because it was a guide to the people that were out in the night (travelling to the holy City) that they might not wander from the right entry of the gates of the City.  supplied the absence both of Card and Loadstone, and was as good to them, as if they had had the use and knowledge of them.  
But to let this discourse pass, I think it will not be denied, but that I may say (uno ore conclamant omnes) all that are wise will cry up able and knowing men, as the serviceablest and profitablest to sail their ships. Does not that woeful experience of the sad miscarriages of many brave gallant Ships in England declare, and attribute it unto the weak and insufficient undertake of men that would go Masters, and Pilots, and I know not what, when they have not been able to perform that weighty trust and charge imposed on them? How have many Beetles mistaken themselves in the Light-houses about this Land of ours, supposing them to be lights in other places, which are at a great distance from each other, and hereby some have run their ships on ground, and others have lost both their ships and lives? Certainly then its very requisite, that those that go into the Seas with ships of such worth as they do, that they should be well acquainted, and furnished with all those Nautical dexterities that tend both unto the preservation of ships and lives.  
A Traveller at Land, that has many hundreds of miles either to ride, or foot, and not knowing above ten or twenty miles of the way, he will not take it as sufficient that the Country that he is to go unto lies East, West, or North, but he will get himself a short schedule of the names of all the Towns, Countries, or Counties he is to travel by and through, and this note he carries with him in his Pouch for his guide and direction. That which I would infer now from this, is thus much, That it is not enough for a Seaman to know that his course to such or such a Country lies South, East, North or West, but its requisite that he should have an exquisite cognisance of the Rocks, Sands and Shallows that lie in his way, that thereby he may be in a capacity to save both himself and the ship he takes charge of, otherwise he may sing, Qui non ante cavet, post dolebit.  
Had they not need, think you, to be skilful men, that will venture themselves to go into the Sea, where there is neither Lanes, Foot-paths, Highways, Houses, Countries, Trees, Sea-marks, Mercuries, or men, to ask which is the way to such a place? but all the directions that they can procure in their long Travels, are fetched from the Pole and the Stars. These are their Mercuries that they consult withal, the men that they ask for the way unto any place, and these guides dwell in the Heavens, they come not down out of their Orbs, to tell the Sailors whereabouts they are in their Voyages in the Seas, neither are they sociable, or to be spoke withal, and yet notwithstanding though they be both mute and dumb directors, yet can the Mariners interpret their Language, and pick out their way in the Sea out of them, and get intelligence from them (though they be many hundreds of miles from them) both of their advancings and disadvancing, which they evermore compare with their Card and Compass,  
What mad work would unskilful men make with a ship, 
Had they not need to be better Artists that go down to sea, than he in Pliny, who when finding a disproportion betwixt a Dial & the Sun's motion, thought surely that the Earth was moved from its Centre, or that the Sun had taken a new course, but suspected not that the Dial had been shaken by an Earthquake?  were they two or three hundred leagues in the Sea off any Land? even let her drive this way and that way, like a company of children in a small Boat, that's carried with great violence down the Tide or Stream. Phaeton get but leave one day of his father to rule the Horses of the Sun, and for want of art and skill, overturned the Chariot, and set the World on fire. The like mad work would many men make, were they but trusted with ships in the Seas, either set the Vessels they sailed in upon their heads, or run them upon the first Rocks and Sands they came at, and thereby involve themselves in a dolorouser labyrinth, than ever the Cretan Minotaur was shut up in. The Sea is like that Egyptian Labyrinth which Histories tell of, that was full of dark and intricate mazes and turn, so that there was no passing in nor out, without Guide, Torch and Candle: So no going to Sea without Card and Nautical skill.  
Have they not great need to be pregnantly well skilled in the Precepts of Navigation, and that after the exactest manner that can be, in all those Rocks which lie lurking in the Seas to catch ships by the Keel, 
They that will go to Sea, had need be Ex procera praescientes specula ventura videntes, men looking about them. He that will ride, we say, must have an eye ad cursum equum, to the running of the horse: He that will blow, ad arandam bovem, must keep the ox in the furrow: He that will hunt must have an eye ad indigandam canem; and he that will sail, ad Navigandam Navem. Quod in Navi gubernator, quod curru agitator, quoth in choro precentor, quod denique Dux in exercitu. A skilful Master in a ship, is a comely thing.  and in all those Quicksands (which many ships are swallowed up with) how they bear and lie, which things are engraven in their Maps and Waggoners, to that very end, they may not perish nor be to seek? Surely Sailors should be as cautious in the Sea, as the Foxes of Thrace (which is a very cold Country, and subject unto much frost and snow every Winter) are, who will not, when they are to pass over any frozen Pool, come upon the Ice without great fear and jealousy, laying their ears unto the ground, to listen if they can hear any stream of water bubbling underneath, which if they do, then back they go as from an unsound and dangerous passage; but if they hear no breach of water underneath, then on they go very boldly.  
But to conclude, every one that uses the Seas, has not the ability to take charge of ships, though for advantage sake they would be undertaking. To such I shall say, what Sylla that Noble Roman said of young men, That they must first take a turn at the Oar, before they come either to the Helm or Stern.  
Such Novices as those that have not skill, when that they come once to lose sight of Land, they have not the Art nor Prudence to judge how many leagues they are run in distance from it; for being in the water, though they sail never so many leagues, water is all alike at the furthest run, as it was at their first setting forth. As it is with the Sundial, even after the same manner is it with the Sea. Horologii umbram progressam sentimus, progredientem non. We may perceive that the shadow goes, but cannot see it going: so men may perceive themselves to have departed from land, but not know how far they are from it, unless that they have better judgement in the Mariners Art.  
3. Servi: and these are to be considered under a twofold denomination.  
1. As they are servants unto the Merchant: And  
2. As they are servants also unto the State.  
1. Unto the Merchant. 
It's with graceless Sailors, as it was with Bruso, Zeno's servant, when being taken with theft, alleged for himself, that it was his destiny to steal, to which his Master answered, it was his destiny then to be beaten.  You are employed by Merchants, whose moneys you are oftentimes betrusted with, into the Foreign parts of the World, to lay out for them in all those several Commodities they send you into the sea for, to bring them home, viz. Silks, Wines, Stuffs, Sugars, Figs, Lemons, Oranges, Raisins, etc. And if you be light-fingered, and rotten-hearted men, neither fearing God nor Man, what havoc will you make of their Wines, Sugars, Fruits, & c? Consider with yourselves, that you are but hired servants for so much per Month, and have no order nor allowance from them to drink their Wines, or steal their Fruits, etc. you ought to be content with your Wages. 
I would have Seamen to be of Fabritius his mind (or else I will not give a button for ten thousand of them) of whom it's said, that one might as well turn the Sun from his course, as sway him from honest and ingenuous dealing.  Know this one thing, that God's eye is upon you, though the Merchants or the trusties be at a vast distance from you. He is, said a Heathen, totus Oculus, all Eye, (this is more than thousands of Sailors will either say or believe) as if a man's body were all eye, to see as well backwards as forwards, and forwards as backward. Christ saw Nathaniel when he was under the Figtree, when he th●ught that no eye was upon him, Joh. 1. 5●. and God's eye is upon you in your ships in the Seas, when the Merchants cannot behold you, nor cannot tell what you have done. Read but these few Scriptures, and consider but Gods Allseeing eye, and then tell me if you can play the Thief; Joh. 4.29. Psal. 139.7, 8, 9, 10, 11, 12.  
There be two things that would exceedingly adorn the Seamen of England, and raise out of the dust their lost and cracked Credit (and esteem) with the good people of the Land, could they but be found dwelling in them; and they are these two: 

1. A working hand.  
2. An honest heart.    
1. A quick and working hand. There should be a diligent and quick dispatching and expediting of their Master's businesses and commands, without loitering, and taking their own ease and pleasures. Gen. 24.33. Abraham's servant was so conscientious in the stirring in his Master's business, that he preferred it before his meat, and would not eat till his errand was told them: Send me away, (says he) that I may go unto my Master. 
I would have all the Captains and Mariners in the State's service to be of that honest mind, and upright spirit that Drusius Livius was of, of whom it's said, that this great Roman Counsellor bespoke a curious Artificer to build him an house in the City as curiously as Art could make it: That I will, said he, and I will so contrive it, that none shall ever see your coming into it, or going out of it, nor what you do at any time in your house. God forbidden, says he: I will have my house built so, that the eyes of the whole City may run up and down every corner in it, and may clearly see what I do in my house every day I up rise. Tell the States, that you would have them to build you such Frigates, as that all the ships that sail by you in the Seas, may see into your Cabins, and what you do every day. And this would bespeak you honest men.  Jacob also served Laban with all his might, Gen. 31.6. night and day did he take care for his gain and profit: Make the like conscience of your service, and the discharge of those Trusts that are imposed in you, whether in the Merchants or State's service; and say, when you have got your sailing Orders, or when your Ships are fraughted, Let's be going, Send us away now whilst the wind and opportunity serves. Loiter it not in Harbours.  
2. An honest heart. You should do for your Masters, as you would do for yourselves: Nay, you should esteem of their business before, and above your own. Upright Jacob did thus in Laban's service, Gen. 30.30. And the Lord hath blessed thee since my coming: as if he were a going to say, I have followed thy business honestly and closely, and my own have I neglected, And now when shall I provide for mine own house also? It's wonderful to think what Jacob endured in Laban's service, Gen. 31.40, 41. Heat scorched him by day, and frost nipped him by night, besides his loss of sleep, and nocturnal rest. I confess that Seamens service is full of danger, hardship, night-watching; and day-labouring; but to go throughstitch with all they do, out of a good principle, is the life of all, that is that which makes the service venerable. Put on, put on, Masters of Ships, and Seamen, for honest hearts and principles; God knows you are people that are the furthest on stern of any people in the world. Use all fidelity in the keeping, employing and increasing of Merchants goods for their gain and advantage that you can. Purloin not, nor waste them in riotous eating and drinking. What care took Jacob, that nothing might miscarry in his hand, Gen. 31.38, 39 when his Master thought that he had rob him, he could not find a rag amongst all his stuff that was his? And will not you take the like on the behalf of those that employ you?  
2. Unto the State. In this service there be five sorts of men that deserve sharp Reproof, and they are those that go under the Notion 

1. Of Captains.  
2. Pursers.  
3. Gunners.  
4. Boatswains.  
5. Carpenters.    
1. Of Captains. 
The Sea Captain is a Lad that has his faults, slips, spots and blemishes as well as another. Alexander was continent, yet immoderate; Sylla was valiant, yet violent; Galba eminent, yet insolent; Lucullus generous, yet delicious; Marcellus glorious, yet ambitious; Architus patiented, yet avaricious.  Is there not very many that are now employed in the Seas, who are no more fit for that function, than the suit of a Giant is for a short-grown Dwarf? Many creep into the State's service, that are both a disgrace to it, a dishonour unto God, and a gravaminous burden to the ships and men they go amongst. Let me tell the States of England thus much, That the entertaining and countenancing of heretical, erroneous, factious and unpeaceable persons in their ships, has exceedingly hurt, poisoned and infected the silly and ignorant Sailors. There would not have been found those damnable Errors in the heads, hearts and minds of Seamen, that be now to be seen with great confidence and boldness at this day amongst them, had there but been a careful keeping out of Command all such worthless persons, who leave nothing else but a stink in every ship and Country they breathe in. In former times, when there was as much Peace in England as there is now, as much Piety as there is now, as much Honesty as there is now, nay more Honesty and Sincerity, whatever any in this Age cry up, and boast of, none but well-bred and accomplished men, both of parts and estates, were put into Commands at Sea. It's a true saying that, Ex quolibet ligno, non fit Mercurius: Every log of wood will not make a Scholar; and I may with as great verity say, that every uncombed Sailor will not make a Captain; every one that knows the Rigging, or the navigating and carrying of a ship up and down in the Seas from Land to Land, or Port to Port, is not fit to put into the place of government. I remember a pretty passage of one of this sort, who had got good friends to present his name, and speak very well in his behalf at the Admiralty Court, by whose means he got his foot into the stirrup of a Wooden Horse, and rid as proudly over the waves, and the bouncing billows of the Sea, as any Commander in the salt waters whatsoever: but wanting skill to sit this Horse, and art to keep the Reins in his hand, and withal, which was the main, a good Head-piece, the Horse stumbled in the River of Thames, and threw the Captain out of the Saddle.  
Will and pleasure is the fools Card, which he steers by all the Voyage, and this makes so many ill-governed, ill-ordered, and ill-tutored ships as there be at this day in the Sea.  
But to come unto particulars, there be three things that are too apparent in Sea Captains.  

1. Negligence. 
The Merchant sends to you to shelter them by Convoy from the Enemy, as the Grapes in Babel did upon a time unto the Vines in Judea, (as the Jewish Talmud says) desiring them to come and overshadow them, otherwise the violence of the heat would consume them in such sort as that they should thereby never come unto any maturity. But you deal by the Merchant sometimes, as the Vines of Judea did by the Vines of Babel, even let them perish in the Seas through negligence. They that bear command should not yield to their men in their cozenage and fraudulency, but say as Scipio said unto the Harlot, when offered him, Vellem, si non Imperator, I would, if I were not Captain.   
2. Injustice.  
3. unfitness.   
1. Negligence. Is there not many that have good ships to sail in, and great Salary to live upon, whose consciences serve them even to do very little service and good for it, and had rather lie at an Anchor, or with their Noses in a good Harbour, than be out at Sea in the preserving of the Merchant, and destroying of the enemy? And is there not othersome that are as loath to encounter their enemies (when they have opportunities for it) in the Seas, as the Welshman was to fight the Englishman, of whom it's said, that Her made the challenge, and bid the Englishman take what Weapon he would, and her would fight with him: The battle begun, the Englishman ripled her on the knee, and her feeling the unkind salutation of the Englishmans Weapon, threw down her Buckler, and her Sword, and would fight no more: What's the matter now, quoth the Englishman? What, said she? Apploot, apploot, was not her Buckler broad enough, but must hit her upon the knee? Her will have no more of that. What fair winds and opportunities do Commanders many times slip, by loitering about the shores and coasts, when they should be in the Seas? to such let me say, Ad rem, & Rhombum; Go to your work, go, the Country maintains you not to idle. 
Some Sea Captains are Thales like, who contemplated heaven, not for any devotion, but to pick some gain out of it, seeing by it that there would be some scarcity of Olives, etc. which he monopolised into his hands, & sold. These fellows would make the world believe that they are godly men, & indeed this makes for the honour of Religion, that these men love the name of it, who cannot endure the nature of it. Says many a Sea Captain. If I be not seemingly religious, I shall not attain to any great honour or preferment, as the times go, I must wear the garb of a Christian outwardly, though I disown it inwardly; and by this means counterfeit Religion is mads a mere stooping horse of, to bring Vermin into authority.  Look about you, do not you see how the Enemy spoils the Merchant?  
2. Injustice. Remember, that a little with right, is better than great revenues without right, Psal. 37.16. Had I a voice of Brass, to make every Captain in the Sea to hear me, I would tell them, and all that use the Seas, That Injustice will in time undo them, and draw upon their heads the heavy, severe, and impatible wrath of God, and throw them out of their ships and livelyhoods, Jeremiah 9.19. How are we spoiled? we are greatly confounded, our dwellings have cast us out. Unrighteous do in the State's ships, will hurl Commanders out of them, and make them stink in the nostrils of all that shall behold them. You Captains of the Seas! Look but upon your cogging now, as it will appear hereafter; look but upon your assigning of false and unjust Accounts now, as they will appear hereafter, and then tell me how you like it. What? shall a Boatswain, a Gunner, a Purser, or a Carpenter, entangle me to lie for them, that they may pocket up the State's goods? God forbidden. What, shall a Pursers maintaining of your Tables with fresh victuals, 
The States of England values not the Sea Captain, if once they find him but in some gross & insufferable error (as there is righteousness in so doing;) 7 years' service (is an usual proverb amongst the Sailors) is not looked on, if but found in one hours' displeasure. So that the Sea Captain in one case is not unlike to the sumpter-horse, who does good service, & carries the trunks all day, but at night his treasure is taken from him, and himself turned into a dirty & foul stable. Know you not the application of this?  engage and introduce you to give them the liberty to to be false? God forbidden that such do should be found in my hand. And yet where is that Great  in any, or in all the Ships of England, but there be these do in it? This may be for a time lucrum in crumena, but in the end it will prove damna conscientiae.  
3. unfitness. I would propound this question, Whether or no there be not many in command that would make better Masters for navigating of ships too and again, than of commanding, guiding, governing, or fight of them? The great Salary that they have for their service, is the thing they look at; as to the ordering and well regulating of those many spirits that be under their command, they know not what course to take in the steering of them. Pro. 14.1. Solomon tells you, that the wise woman looks upon it as her greatest policy to build her house, and having building-materials both of wisdom, understanding, and instruction, the building work went forward, and the superstructure of it was most rare: And so would you do too, if you had but those brains, and for want of them, you bring many times an old house over your ears. Seamen might be reclaimed, reformed, and reduced unto better carriage, order and deportment, than there is amongst them, were there but wisdom, prudence, and a zeal for God in you, to act and bestir yourselves amongst them. Your partial and ill managing of your Commands in the ships you are in, will in process of time hurl you out. When David's house was out of order, he was forced to fly, 2 Sam. 15. Ill orders in Commanders, is the only way to bring them unto wrack.  
But that I may pass on, I'll make it my business, with very much brevity, to lay down in some particulars the great Necessity of these following endowments, to be in all that either do or would go Captains and Commanders either at Sea or Land. There be five things then requisite in a Commander.  

1. Wisdom.  
2. Valour.  
3. Authority.  
4. Piety.  
5. Circumspection.   
And these, when opened, like Spices when they are pounded, will afford a fragrant savour.  
1. Wisdom. Eccl. 10.10. Wisdom is profitable to direct. If this be but wanting in him that is in command, I may resemble him to a ship that lies tumbling in the Sea without Ballast, 
Socrates at a banquet fell at odds with one of his familiars and openly rebuked him; but Plato observing of it, could not hold, but said, How much better had this been spoken privately? Call your men into your Cabins, and there tell them their faults, and not upon the open deck; this would win more than you are ware of.  or to a bad Helmsman at Sea, who makes most lamentable steerage of it; and though the point, or the course he is to steer by, lies before his nose, yet cannot keep the ship up unto it. What one said of a goodly and personable Ambassador that came once over out of a Foreign Nation into England, I may say of the Sea-Captains and Commanders; When the Nobleman was asked how he liked him? his answer was, That he was a very proper, portly, and comely man. I, but how do you like and approve of his head-piece? His answer then was very plain, That tall men were like to houses of four or five stories high, wherein the uppermost room is evermore worst furnished. The applicable part of this, is this in short: If the uppermost room of a Captain's head be not well tempered, and well laid in with the materials of wisdom, prudence, and discretion, there will be most ridiculous deportment in the ship he goes in.  
2. Valour. The Seaman's eye is much upon the Captain's behaviour. It's a true saying that, Sol spectatorem nisi cum deficit, non habet; and that, Nemo observat Lunam nisi laborantem: Every eye will gaze upon the Sun, when in an Eclipse; and every eye will admire the Moon, when in her travel. Seamen will take notice of you, with what courage you face and fight your enemies. 

Sea Captains should resemble Gideon in his speech to his soldiers, Judg. 7.17. Look on me, and do likewise.  
Some ships carry upon their heads the Lion Rampant washed with gold, and some again upon their sterns. Some upon their heads is portrayed the Unicorn in golden gilt, in other some the George on horseback: Some titled the Tiger, some the Resolution, & other some the Dragon, to show of what spirit, courage and metal our State's captains should be of in the handling of their enemies.   Captain's should stand upon their honours, and carry the stoutness and fierceness of Lions in their bosoms, when they come to the trial, of whom it's said, That out of state he scorns to run whilst any looks upon him. If I were to give a Captain his warlike Motto indeed, I would present him with that of Luther's, Cedo Nulli; I will yield to no enemy in the Sea, I will sink by his side first. The sight of a Captain's valour in the time of an Engagement, is an encouraging Alarm unto all the Seamen to stand to their Arms, and their great Guns, without which they will have but little stomach to encounter their enemy. Plutarch said well, when he said, that an Army of Hearts with a Lion to their Leader, was better than an Army of Lions, with an Hart to their Leader. Put on, put on, Sea Captains, for valour and undauntedness: Some of you come far on stern in comparison of that magnanimity that is in others. At the great Battle betwixt Scipio and Hannibal, ad amnem Ticinam, the Roman General made this brave warlike speech in the head of his Army, Cum iis est vobis pugnandum quos priore bello terra marique vicistis. And I would have Sea Captains to speak unto their Seamen in the like case, when come to Engagements, You are, says he, to join battle with those, whom in the former war you conquered both by Land and Sea. What brave Instructions also were those which Agamemnon gave unto Menelaus, when the battle was a beginning, he commanded him to go into the Grecian Camp, to animate them unto fight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Run through the Army, cry, encourage them, mind them of their Progenitors, how valiant have our forefathers been? Had but every Sea Captain this Martial faculty, he might soon set on his Seamen under him (sit verbo venia) to pull the proudest enemy that ever strutted in the Sea, to pieces; 
I may say of cowardly Sea Captains, what one said of one after a great fight, that came to the Camp of Consalvo, who was a great Captain, both proudly horsed & armed; Who is this, said one? and who is this said another? It's St. Erinin, says one, that never appears but after a storm. So say Sailors, What Frigot's that that never came near us in the fight? Captain—  for these Lads but encouraged, would soon do it.  
What a base, ignoble, and unworthy thing would it be, for any State's Captain to do as one did, when an Enemy was come up with him for to fight him, who was but his equivalent both in Guns and Men, yet his heart failed him so, that he durst neither stay upon quarter-deck, nor the lower deck, but betook himself to his legs in the view of all his men, and hid himself in a secret place, which he questioned not but was below the flying of all shot, whether great or small: And unbethinking of himself that the Charge was his, to look to the management of the fight, would ever and anon put up his head and ears above the Hatches, and ask his men if the Rogue they fought with was firing? yes, would the Sailors say, he is now going to give us his Broadside, have a care of yourself, stand clear, or he will strike off your head from your body: at which words he pulled in his Cowardly skull, and lay close a while till the storm was over, and by and by he puts up his nose again, and peeps out of the ship, Has he (says he) not yet done shooting? But to proceed.  
3. Authority. Where there is not a putting into execution now and then that Military Power the States has granted them that carry Commands in the Seas, it's no marvel if that such Captains meet with so many base, sordid, and ignoble carriages and demeanours amongst Seamen as they do. For want of which they will not fear to lie, swear, to be drunk, to fight, nor fear to raise Mutinies, and to head Factions, and Discontents in the ships they go in. Every Commander in the ship he goes in should make it his business to magnify and adorn his Authority amongst his Seamen. He that will not keep up his dignity, will soon lay down his duty. You must use Erga rebellantes audacia, erga subjectos benevolentia. Either punish every Offender according to your Sea-Statutes and Ordinances, or bid farewell to all good order and decorum. As Justice and Authority is the best and sweetest Flower in the Crown of the Commonwealth of England, it's the same, and the like at Sea in Ships. Columna & corona Reipublicae. Prov. 16.12. It's an abomination to Kings to commit wickedness: It's small credit unto any that are in the least commands that be in the States of England's Service, to allow of villainy, deboistness, and disorders.  
Vers. 14. 
A little bit in a Gelding's mouth, & the reigns in the r●●ders hands, you know, commands him this way and that way, Ad equitislibitum, to the Rider's pleasure. Be sure that you keep the bridle of your power & authority in your hands, & then may you sweigh your Sailors what way you will.  The wrath of a King is as messengers of death: but a wise man will pacify it. Were there but a knitting of the brows in Captains, and a stamping with the foot, and a discountenancing of evil, there would not be that boldness in the foreheads, and skulls of Seamen, as is. It's said of Eli in your Bible margins, that he frowned not upon his children, and that was the reason they became such unnurtured pieces as they were. I say again unto you, that you must knit the brows upon base mannered, and ill bred Seamen, or else you will have nasty Ships, and uncomfortable habitations amongst them. Seamen are heady, and peremptory, and would have your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every thing, if you be not ready to contradict them, and to break them of it. Evermore look upon Seamen as upon the Cypress-tree; of whom it's said, that it cannot endure to be dunged, or watered, but hates all digging, and delving about it, it cannot away with cutting and pruning, but grows the worse for all good physic, 
Captain's should do by Seamen when they take them in gross and exorbitant evils, as that Roman General did by one of his Soldiers, whom he found in the acting of a most heinous evil, and notwithstanding he begged pardon with weeping tears, he would not hear him, but said most bravely, Non licet bello bis peccare: It is not lawful to offend twice in war, the sparing of these lads is but a bidding of them do the like again.  nay all remedies to others are grievous to it, nay in a word, go about to medicine it, and you kill it. The Seaman is of his like temper, he would neither be corrected, nor punished, and the neglect hereof does but undo him. Seamen are like unto the inferior Spheres, which if they were nor carefully ruled, and in a manner corrected by the highest, the swiftness of their motion would quickly set the world on fire. That ship is little better than half on fire, that is not well ruled: God knows there be many ships in the sea which carry fair names, and titles on their outsides, as boxes in Apothecary shops do, when alas within, they are full of poison. Some ships are called the True-love, othersome the Paragon, and some again the Amity, etc. both these, and all the rest for want of good governing, may better bear the names of Isaac's wells, Eseck, and Sitnah, strife, and hatred. For there is more of this in ships, than any thing else.  
4. Piety. If a Commander be irreligious, the men will be so too, but if he be godly, and have a gracious faculty of sowing, and scattering good exhortations, and admonitions amongst them, this will both civilize, and abundantly reform them. It is a true Saying in which lies no small weight, Regis ad exemplum totus componitur ●rbis. Alexander the great, and Alphonsus King of Arragon, 

Numa Pompilius was so strict in his Religion, that he made this Law amongst the Romans (which was no sooner put forth but the people followed it, he being their pattern, and example.) That men should not serve the Gods, as they passed by, or were in haste, or did any business, but that they should worship, and pray to them when they had time, and leisure, and all other businesses set a part. Our Sea-Captains want this zeal for God. And besides, that worship that Sailors exercise themselves in, is done in the midst of much confusion, one while sailing, another while when chase and never is there any Ordinance performed seriously and reverently.  
An old Proverb, Confessor Papa, confessus Populus. If the Pope be an honest man, so will all his people be. If a Captain be godly, so will his men be. Melior est enim unus timens, quam mille impit filii: One honest godly Seaman in a ship, is of more worth, and use than ten thousand swearers.   were both wry-necked, the one by nature, and the other by custom, therefore all their followers would hang the head down in the like manner. Aurelius the Emperor loved red wine best, and therefore Torquatus would plant no other grapes. Dionysius for a time loved Plato well, and then all his followers loved Philosophers. Such as the colour of jacob's rods were, such was the colour of the  which were conceived in the sight of the rods. If your examples, Gentlemen, in ships be good, and virtuous, it will have a great influence upon your Seamen to make them better. Their eyes are upon you. Beasts levelly their looks at the countenance of the Lions, and Birds make wing as the Eagle flies. If Trajane be just, than all the People will study justice. If Octavius delight in Poesy, than every one will strive to be a Poet. If Cornelius fear God, then so will also his whole household. I prae, sequar, said the Crab, pray go you before, and I will follow after you. I have observed of late in England, that when some colours have been cried up for the Lord Protector's colour, neither the Citizens nor the Countryman has been able to keep his money in his purse, but he must needs apparel himself with the same coloured cloth. Let Sea-Captains but set Seamen good copies, and examples, and they might in time be learned to write after them. The soul of every man since the fall is capabler of receiving evil than good.  
5. Circumspection. Special care would be taken by those that go Commanders in the Seas, 1. Of taking in, and keeping out. 2. Of leaving in, and casting out.  
1. Take not in Drunkards, Swearers, Adulterers, filthy, and frothy spirited Seamen into your ships. The doing of this will but tend to the spoiling of the rest. Is it not a well-known Proverb, that one scabbed sheep will infect a whole flock? a drop of Colloquintida will mar a whole pot of pottage, and one stinking Sailor will spoil a whole ships company. This was one reason why Sarah would have Ishmael turned out of doors, because she saw in him an evil disposition, and lewd manners, and therefore she greatly feared lest Isaac should be tainted, 

Octavius Augustus observing Herennius a dissolute young man, gave command that he should stay no longer in his Camp, for he took in none but such as were civil, honest and orderly. The youngman being sensible of the disgrace that would come upon him, entreated the Emperor not to send him home, alleging that he could not tell how to answer his Father, Dic me tibi displicuisse, Tell him that I am displeased with thee, said the Emperor.  
I wish that that famous Decree of Theodosius were writ upon all the Entering Ladders throughout the whole Navy of England, before men set their feet into the State's ships. Praesenti jussione mandaemus quicunque ad domum nostram (vel navem) nosci●ur pertinere, etc. We command by these presents, that whosoever is known to belong to our household, be not a Swearer, a Drunkard, an unclean person, rude, and deboist fellows, etc. for he shall serve me that obeys good Laws, and therefore I will begin with good government with those that are of my own household, that others abroad may be ashamed to do ill, and others encouraged that do well, etc.   and corrupted by him. I would have Sea-Captains to declare themselves in a courageous manner, as Caesar the Emperor was wont to do unto his Subjects, and Courtiers, of whom it's said, that he told them, that he would have those that lived with him, and belonged to him, free, as well from suspicion of evil, as from crime. Tell your Seamen thus, before you take them on board with you.  
2. If you have any such in your Ships (make inquiry) be they warrant or unwarrant Officers and Seamen (out with them) pack them out of your ships, lest you pull Gods heavy judgements upon your heads whilst in the Sea's; Is it not better that every ship in the State's service, were both disgorged and disburdened of such, than burdened with them? If it be possible, be careful and wise to furnish your ships with men that have principles of honesty, civility and sobriety in them, then may you expect the good presence of the Lord with you in all your Sailing, and Outlandish undertake. I old wish that Sea-Captains would do by their ships as it's said of the Lord by his Vineyard, Isa. 5.23. that they would throw out of their ships even all your stones. Our ships are full of stones, of briars, brambles, and thorns. This was David's resolution, and shall it not be yours Gentlemen that bear command in your ships? Psal. 101.6, 7. He that worketh deceit shall not tarry in my sight. Make this bold speech ever and anon in the head or hearing of your Seamen: That he that swears shall not tarry in my ship: He that is a Drunkard shall not abide with me: He that is a Liar shall not continue with me. Dead Bees are cast out of the Hive, to that very end, that no putrefaction, or harm may come unto the living, or their Hony-combs. Put on, put on Sea-Captains for a Davidical principle, David at his first coming to the Kingdom (if my judgement fail not) first sought to advance piety in his own family, Psal. 101.2, 3, 4, 5. You then whom God hath favoured, and betrusted with Commands in the Seas, set up Religion in your respective ships, lest hurling out follow not in the heels.  
Theophrastus' being asked (Quidnam Rempublicam conservaret?) how a Commonwealth might flourish, answered, Praemium & paena, encouraging, and rewarding the good, and punishing of the evil. And if this be not done in the States-service, what filthy and nasty ships will there be?  
It was a notable saying of another, Fiat justitia, aut mundus pereat. It is as great a piece of justice in a Commander to pack out of his ship all rotten, filthy, and soul-infecting Sailors, as in any one thing whatsoever.  
I could wish that all the Scips in England, whether small, or great, both in the States and Merchant's service, were man'd with men of my describing, and characterizing.  

I could wish that the States of England would be as curious in their pitching upon men for to bear Command in their Frigates, as Theodore was of the Schoolmasters that were to teach his children, of whom it's said, that he would have them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's requisite that such should be men fearing God, as well as knowing in the navigating of a ship. The Lacedæmonians had this Law (and I wish it were in force at Whitehall) that none should be so bold as to seek the Prince's favour, but such as were known to serve the Gods diligently. I would have none in the State's service to be in any office or command, that is not sincerely godly.  I would advertise both them that are above in Authority at Whitehall, and those also who are below that go Commanders in the Seas, to sleight, disregard, and let go every swearer to seek their livelihoods and employments where they can find them in the world, and never a one of them would I have you to employ, or countenance, to that very end that that common profaneness that is amongst these men in the Seas may be run down by the board, and utterly mangered and crushed.  
I would now beg (Poplitibus curvis) of the States of England, that they would neither allow, nor suffer any to remain, and continue in their ships and service, who are not both honest, solid, and godly, and that all Captains and Commanders also in their several and respective ships under your Honour's Commands, would faithfully endeavour to pack the vile out of your ships, and to receive none but such as these.  
1 Take into your ships none but such as will not be offended at any wholesome truth, though it be never so tart, untoothsome, and contrary to your corrupt courses, and doth ever more affect that Ministry most which lays them open, by thundering against their Whoring, Swearing, and Drunkenness, and loves to be admonished, and after warning and conviction from the word, will not obstinately go on in any known evil, because their principal care is how to be saved.  
2 Take into your ships, none but such as do impartially believe the whole word of God, Threats, Precepts, and Promises, and feel the power, and efficacy of God's word and Spirit persuading, and ruling in their consciences, and carrying them after the guidance and directions of it.  
3 None but such as are exceedingly inflamed with the love, and estimation of God, a Christ, and then may you look to prosper.  
4 None but such as are both meek, lowly, and humble, and not your heady, highminded, stubborn, and selfwilled. Get such to go along with you that fear more the want of grace, than confide in what they have, and ever more make it their business to work out their salvation with fear and trembling, not trusting in their own strength, but are jealous and suspicious lest their own hearts should deceive them.  

If the world knew but the worth of arighteous man, said some Hebrew Doctors, they would hedge him about with Pearl. I would have Captains in every ship they go in, to resemble Diana's image in Chios, of whom it hath been said, that it would frown upon all that were vile and wicked when ever they came into her Temple, but looked blithe, and smiled on them when they went out of it, as rejoicing to be rid of their ill company. He that is wise may quickly gather up the application.  5 None but such as do highly esteem and love God's people, and that above all the people in the world, and not out of any carnal or sinister respects, but for their graces, and the truth's sake, because they are born of God, and such as are evermore ready to justify them, and speak in their defence when they hear them reviled, and slandered.  
6 None but such as loathe, and abhor to sit in the company of the ungodly, and will have no fellowship with the workers of iniquity, will not be in league, amity, and friendship with Swearers, Drunkards, Whoremongers, and Scoffers.  
7 None but such as make conscience of the sanctifying of the Sabbath in the Seas, and will not take that liberty of profaning of this day, set apart by God for serious, weighty, and solemn service by vain and idle discourse, as most Seamen use to do. God knows you let every one in your ships live as he pleases on this day.  
8 None but such as are just, and upright in their deal, and desire to pay every one his due, and will not borrow without care to pay again, as the wicked do, Psal. 37.21. Is not this the custom of many of your Sailors, to build Sconces in every place they come in? what should you do with such fellows as these in your ships? they will but discredit your Command, and bring a disgrace upon the Land where ever you go.  
9 None but such as are just in getting, and will have a care of being too profuse in spending. Some are such prodigals, tha● they throw all their Salary as soon 〈◊〉 ●mes into their hands upon Drabs 〈◊〉 ●ts, and this makes so many ragged Sailors as there be in England.  
10 None but such as deny all ungodliness, and worldly lusts, and live soberly, chastely, and moderately in the Seas, and whose speech is not stinking, and unclean, as most Seaman's are. What should you do with such Harlots in your service? which calls for holiness, and better principled men.  
11 None but such as are neither Drunkards, nor Gluttons, and neither will be enticed to tarry long at wine, nor strong drink, as is the custom of the ungodly sort of Seamen. What should you do with such men who serve their bellies rather than do the work they come for to do?  


I would not have Captains surprised with fanatical blindness, nor carrying their eyes whilst on shipboard amongst their men in a box as the Lamiaes did. Mind every particular man under your Command, what he is in life, speech, gesture, and carriage, that they may not remain to spoil and poison others for want of looking to.  
I could wish that that brave ponderous sentence of Chilo's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thyself (which was writ in great golden letters upon the Portal of Apollo's Temple) was writ upon all the Entering Ladders of all the ships in England.   12 None but such whose deportment and carriage is, neither to curse, lie, nor swear (notwithstanding the many provocations that be in ships at Sea) but abhor to take the holy Name of God vainly into their mouths, and so reverently use his Titles either in Scripture talk, reading, or praying, and not in common, and carnal discourse, as is the usual manner of most Seamen. What should you do with such in your ships? both you and them, and the ships will be in danger every day of being either rocked, shoared, or stranded.  
13 None but such as ●●e not implacable, and seekers of 〈◊〉 upon those that have injured the●●●●d sought to bury their names in the world, although some have lifted up their hands against you, you should shut your ears, and keep down your spirits both in this and other cases, lest the temptations of the Devil prevail upon you. What says Satan, wilt thou suffer thy name to be thus abused? Canst thou endure to see thy credit running down to the ground in the world by such a soul-mouthed varlet as yond is? Go go, and kill him. But would it not be far better for thee to hold thy hands? Now what should you do with bloody and quarrelling fellows in your ships? Is it not a greater blessing to have them out than in? Have an eye of these.  
14 None but such as will neither backbite others, nor give ear to backbiters of others, and will neither lend Satan his tongue to be his Trumpeter, nor his ears to hear, nor his heart to believe lies, and slanders; And will pardo● many things in others, which he will not allow of, nor endure in himself. If you take in a pack of lying, and slandering fellows, you will never have any good order or quiet in your ships.  
15 None but such, whose virtues and goodness gains them more enemies, and breeds them more danger whilst on shipboard, than the open and public vileness of the wicked does them. They are more pleased that are godly, that the wicked abhor them, than displeased: for hereby they come to know that by the world's hating of them, they are not of the world, but that they hate the stinking and vile courses of the world.  
16 None but such who have low and mean thoughts of themselves (whilst on shipboard) abhorring to think 
But I am talking of wonders, men thus qualified cannot be got, well, but here is no harm in wishing them of this temper I hope? It would be an heaven upon earth to be amongst Seamen thus divinely principled. Can I find a ships company of men thus adorned with the graces of God, I would compare them to the Sky in a clear evening bespangled with bright & glistering stars, or to Aaron's Ephod, beset with precious gems & stones, or else to a Garden planted with pleasant flowers, & beds of Roses.  highly of themselves, and better than of others by their often comparing of themselves with them, I am as good as he is, and better than thou art, etc. Know this one thing, that God resisteth the proud, and giveth grace unto the humble.  
17 None but such as cannot endure to hear God in ships blasphemed, and dishonoured, without being moved at it, and trembling in the audience of all ungodly, and unreverent words and expressions. Such as are more vexed for that dishonour a pack of ungodly men throw upon God, than they are for ●y disparagement that comes upon themselves: And have an holy care and endeavour in all places and companies in the Seas to walk so as that they may thereby win glory to their God, and honour and credit to their professions. Be sure that you that are Captains take not in men that will learn all the rest to swear, lie, and blaspheme.  
18 None but such as will seek the good, and preserve the peace of all the ships they either go or sail in, and can comfort themselves with this, that in their very callings and public employments, their aims and endeavours are not more at gain, profit, or credit, than at the glory of God, and good of others. And so being humble, and public spirited are active to pleasure others in any good office, 
Good Commanders will say to their men, as Bernard said to his friends when ever they writ Letters to him. Si scrib●s, non placet, nisi legam ibi Jesum. I like not Sailors further than I see of God, & Christ in them.  or service they can, making themselves servants to all that stand in need of them.  
19 None but such as are sound in judgement and not rotten, for one of these crown-crazed fellows will infect and poison all the rest. Suffer not such to live under your Commands as deny Jesus Christ to be the Son of God. And deny the immortality of the soul, and deny the sacred Scriptures to be the Word of God. Such as these there be that go in your ships, and many that can neither believe that there is either a God, a Heaven, or an Hell.  
These are as dangerous in ships as the unclean person was to the Camp he went into, Num. 5.2, 3. Put out of the Camp whosoever is defiled, that they defile not their Camps. That unclean person defiled every bed he lay on, and every thing he sat on, Levit. 15.4. Nay he defiled every man he touched, or came near.  
This do many Sailors in the ships they go in, they corrupt, and defile many a hopeful youngman, who would have been far better, if he had never come within the smoke of their chimneys, and within the reach of their rotten and heart-putrifying discourses, and persuasions. I would have all the Captains in England, both in the great and small ships that go in the Seas, to be more curious, and cautelous about the choice of their men, than ever they have been: 
I may say (unto our Sea-Captaines) of those many men that they have under their Commands, as Libidinus said of that contentious debate that was betwixt Caesar's and Pompey's Soldiers, who made a loud cry unto them, why talk ye (saith he) of these things? Nisi Caesaris Capite delato. Unless Caesar's head be off there will be no peace. Unless you keep vile wretches down, and out of your ships, you will never have peace and quietness in them.  If you did but mind the inconveniences of keeping Swearers, Drunkards, Adulterers, and Quarrellers, etc. in your Ships, you would not give them that countenance, and entertainment that you do.  
I would have you to do with wicked men, in your ships, as the Jews did the day before the Passeover, which was after this manner, every Father of a Family, with other men, lighted wax candles, and searched every corner in their houses to purge out all crumbs, and remnants of Leaven. And their Scribes taught, that a man was to search after Leaven in secret places and corners by the light of a candle, lest any piece or parcel should be left behind, and so pull a plague down upon that house. Oh that our Sea-Captaines were as fearful of carrying Swearers, Drunkards, Revelers and profaners of the Lords day amongst them, as the Jews were of casting out of the Leaven out of their houses, what ships should we then have in the Seas for piety, and purity? They would then resemble those glorious families spoken of in the New Testament, who had Churches in their houses, Philemon ver. 2. Aquila, and Pricilla, 1 Cor. 16.19. Nymphas, Col. 4.15. Our State's ships should be little Churches, and Chapels for the Divine Worship of God.  
But that I may now pass, I will sail a while upon a Star-bord-tack, and draw up the arrow of my discourse unto the Head, that I may thereby a little tell our Sea-Captaines what their duties be in the several ships they are employed in, and what also is requisite in those that either do, or would bear command. God knows there be many in ships that be trusted by the States command, that know not what to do when they are on shipboard.  
1. It is requisite, and mainly necessary, that those that are or would be Commanders, should be well qualified with knowledge in themselves of the sacred Word of God (especially if they be destitute of learned and pious chaplains) to that end they may be instrumental to bring on their Seamen under their Commands unto the fear of God, The more insight any Commander has into matters of soul-concernments, the meeter are they to instruct their Companies in the things that concern their souls. He that is well furnished and accomplished with Scripture knowledge, and holy wisdom in his heart, is the aptest man to advance Religion in a ship.  
2. That they should seek the knowledge of their ships, and strive to get a full, and perfect cognizance of the state of their Seamen, viz. of their conditions, dispositions, necessities, capacities, inclinations, 

He that would be an accurate, and an accomplished Politician indeed, let him turn over machiavel's bible, and travel the varieties of men in the world, and laboriously pry into them, as well as poor upon his book.  
I remember Austin gins one of his Sermons (and as he gins I would to God our Captains would also begin, and end with no worse advice) Ad vos mihi Sermo, O juvenes, flos aetatis, periculum mentis) To you is my speech oh young men, the flower of age, the danger of the mind.   and of their dark, and blind judgements, and also of their , and dead affections. Had but Commanders now a full sight of these men's miserable conditions, I would not fear but that their hearts would bleed to see many brands in the fire. By this enquiry now prefixed, you may the better know how to suit your Counsels, cautions, instructions, and admonitions, without which you cannot. Husbandmen you know suit their seed-corn as the land, and years require, and as their grounds will best bear.  
3. It is requisite that Commanders should have tender affections, for, and in the behalf of their Seamen, viz. Love and Desire.  
1. You should have much love to God in your bosoms, and to your Seaman's good. I could wish that you were as careful over the poorest and meanest that go in the Seas, as ever David and Bathsheba were over Solomon their son, Prov. 4. v. 3, 4.  
Love set them upon the discharging of their duty, Prov. 31.1. Now Solomon was a wise, and an understanding child. How much more than should you take care of ignorant, knotty, illiterate, and unhewn Sailors, that have no more than a mere hilum of goodness in them?  
2. You should have ardent desires for God, and every poor Seaman's good. Where there are holy desires in a man, 

It is to be feared, that it may be said of many a Sea-Captain, that when his voyage is ended, if the Quaerie should be strictly put unto him, what good hast thou done thy men all this time thou hast been in the Seas with them? the answer may be this, I and my men met together to multiply sin, and not to do good, but to serve the Devil.  
Homer says that Ulysses said, that Eloquence was like a shower of Snow which falls soft, but soaks deep, whereas violent rain runs off the ground before it can enter into it. Use sweetness & softness of speech now & then to your men, & not always passionate.   he will take words, and speak ever and anon to his ships-company about him. But some are such sots (God knows) that are in command, that all that they mind, or look for, after they get their feet into a ship, is the fingering of their 15, or 16. Pound per month, and let the Sailors than go to the Devil if they will, so they can but compass that. You may live in a ship many months, and years, and sit many weeks, and days in some Captain's cabins, nay walk with them, and talk with them about other things, but not a word of God, of Christ, of Heaven, or Hell in their mouths. If you begin with them in that, than they soon grow weary of your company.  
2. It is mainly requisite, and worth the while, that all Commanders should be found in a daily performance of these two things.  
1. Of following of their Seamen with sweet persuasions.  
2. With sharp reprehensions.  
1. Be continually persuading of your Seamen: Put on for that Principle that was in Anthusam Chrysostom's mother, when Basilius was seeking to seduce him to lead a Monastical life, she steps in and cries out upon him, Oh my son! my son! for thy sake what have I suffered, what dolours have I endured, how often have I stroked milk into thy mouth, etc. Oh my son! etc. and thu did solomon's mother, when she feared that he might be carried away with the young beauties of Jerusalem, Prov. 31.2, 3. What my son! and what the son of my womb! and what the son of my vows! Give not thy strength unto women, nor thy ways unto that which destroyeth Kings. Oh, it is not to tell how you might win ground upon poor Seaman's spirits, would you but make use of your command over them, and endeavour after a holy zeal for God his glory, and their good. If I did see evil in any of my Seamen (were I in command) I would call them to a strict account about it, 
If any man would come & ask me the definition of a Seaman, I would give him this. He is a small Bark or Vessel in the Sea, that is wonderfully well Rigged, Sailed, Masted, Pitched, and Tarred, but wants Ballast, Helm, & Rudder, i. e. Reason. And that which is the excellentest part in man, they are altogether deficient in.  and say, what one of my ships company, and a Drunkard? what one of my ships company, and a Swearer? what one of my ships company, and a Liar, a Thief, a Quarrel, an irreligious fellow? what one of my ships company, and a Sabbath breaker? a rotten Heretic, that cannot endure any that are aught? I am not able to bear these rotten and stinking carriages of yours, I beseech you let me entreat you to amend these things, if ever you would have my love and favour all the voyage.  
2. You should be frequently in sharp reproofs. Stubborn Seamen will abide it full well you know. Give them good instructions, if you follow them not again, and again, they will shake it out of their ears, as soon as ever their backs are turned upon you. Seamen are like to the weaver's shuttle, which if it goes forward one way, it presently goes backward again as much the other way. Give them never so good counsel, it is one of the difficultest things in the world, to beat it into the hearts, and heads of them. But how ever, knotty wood must have the beetle and the wedge battering upon it, and that is the way to bring it into parcels. God was not well pleased with Eli when he was so soft with his sons, that he let them do even what they would, 1 Sam. 2. And will the Lord take it well at your hands who are in command, think you, to let your Seamen swears, whore, lie, and theeve, without punishing of them, and sharp reproving of such fellows? As the Lord suffered Eli to fall off the seat he sat on, and to break his neck, take heed lest God give not way to storms, to throw you upon Rocks, or Sands, to make an end of you. If I were in command, my conscience would admit of such like fears in the neglect of so grand and considerable a duty.  
Give me but leave now to propound a few solid and serious questions unto you, and I doubt not but that you will see the great necessity of your being counselled, persuaded, and reproved, and that with greater regard than you are ware of.  
1. Are not our Seamen towards things divinely good, extremely ignorant? Are they not as the Horse and Mule without understanding? Psalm. 32.9.  
2. Are they not backward to all saving good, and cross to all good rules? Are they not borne as the wild Ass' colt? Job 11.12. Unruly, and stubborn? I remember a saying of Seneca's which has oftentimes come into my thoughts amongst these men. There is no living creature so wayward, and froward, and needs such nurturing, as man, and with so much wisdom to be managed as the son of man. Your Seamen are generally more uncapable of being taught any thing that is good, than Land-men are; is there not need then to do what ever in you lies to reclaim them?  
3. Are they not exceedingly tainted, and corrupted? Are they not like unto the Earth after man's fall, which was filled with thorns, briers, and thistles? and must not these be stubbed up before any good seed can be sown, or will grow in them, or amongst them? Therefore Commanders should be axes and hatchets in their places, to cut up whatsoever is evil amongst them.  
4. Are they not excessively inclined to sin, and stand in great need of being put on to that which is good? Are they not desperately bend to what is bad? and if, not instructed in what is right, will they not take what is wrong? It was a notable saying of one (whom I have read of) Whence is it says he, that at this day we suffer so many miseries, but because we see, and suffer our households to be profane, 
Is not the Sailor as well conceited, that a bare Lord be merciful unto him, will take off all his guilt, and bring him in the pardon, and remission of all his sins? As the Turks are by reason of the pool Zunzun at Mecca, before which they will not stick to commit all manner of lewdness, & when they have done, wash themselves in it, every one uttering these words, Tobah allah, Tobah allah, pardon Lord pardon. And being once washed, they return to their vile courses again, strongly imagining that they are washed from all sin whatsoever.  and do not instruct them in better, and command them to break off of all villainous courses. Now if Commanders in the Seas would ask me what is the reason that they are so often in danger of being fired, rocked, and stranded in the Seas, I would return them this answer, it is because they cut not down the graceless swearers, and drunkards that be amongst them, I mean the exuberancy of evil.  
5. Are not these men far from God? And do not they grow worse and worse in their sinful estates? as a dead man, the longer he lies above ground the more he scenteth, and savoureth, 2 Tim. 3.13.  
6. Are they not without feeling, living in all the filthy lusts of their flesh, without any trouble of mind, or compunction of spirit, and neither Satan nor conscience affrighting of them, nor accusing of them for their ungodly courses? These like dead men above ground that sent, and savour so strong as none are able to abide or endure, yet feels it not themselves. These are neither sensible of sin, nor grieved for it.  
7. Are they not men that neither seek, nor will be persuaded to come out of their carnal and unregenerate estates? Are they not like to dead men, who can neither stir hand, nor foot, nor because with the finger unto any to come and help them up, and give them life?  
8. Are they not unprofitable under all the means of grace that be tendered them, both on board, and on shore, at Sea and on Land?  
9 Are they not men that will not be counselled to nourish in their hearts the fear of God, that they might hereby please him, and never offend him?  
10. Are they not men that never sorrow for all their offendings, dishonouring, and blaspheming of the holy name of God? I never yet saw a weeping eye for sin in the Sea, amongst those thousands of men I have seen, saving two.  
11. Are not these men, that secretly wish in their inward thoughts, that God were not, to that end they might live as they list, and be far enough out the gunshot of his Justice?  
12. Are they not men that look wrathfully on God and his ways, as contrary to them, gainsaying their wills, and minds in every thing?  
13. Are they not men that cannot endure to seek unto God for knowledge? when as they stand in great need of eyesalve.  
14. Are they not men that are the least acquainted with God, his Word, and his Love, of all people under the Heavens again?  
15. 

Sailors are like to the Philosopher that lay beaking of himself in the Sun, and said with a great sigh, Obutinam hoc esset Philosophari. Would to God my studying were as easy. So would to God my good wishes would get me after this life to heaven, for whilst I am living I cannot endure to set my foot in the way.  
Was it not a lamentable question that Solomon propounded when he said, Prov. 31.10. Who can find a virtuous woman? intimating, that one might sooner light on a thousand vicious ones, than one virtuous. And I may mourningly say, who can find a virtuous Sailor? Bring him to me, and I will value him above Rubies.  
How desirous was the Apostle Paul Acts 27. That all those that sailed with him in the same ship should come safe to shore? If Commanders had but these desires in them, they would stir them up to move mightily for the good, and welfare of all under them, Rom. 11.14. If by any means I might provoke them of my flesh to follow, that I might save some of them. If you can but save one Sailor in a ship, lose him not for want of good counsel.   Are they not men that cannot endure to have their hearts bound to the peace, and good behaviour, and to be willing to take in any truths that are proclaimed, and revealed from God and Heaven unto them.  
16. Are they not men that are walking in the nine easy ways to Heaven, which, if they hold but one in them, they will never come there?  
1. In the common broad way of liberty of life.  
2. In the way of evil education. As wolves being young, are soon trained up to the ravine, and prey.  
3. In Balaams' way of wishes. As the foolish traveller, that thinks to come to his journey's end without legs.  
4. In the way of formality. Here you may find thousands of them at an anchor, and will not be got to weigh, if you would threaten them with Hell, and the dreadfullest curses that be in the sacred Word of God.  
5. In the way of sloth, Prov. 20.4. The sluggard will not blow by reason of the cold, therefore shall he beg in harvest, and have nothing. No more stomach to serve the Lord, than the Devil had to obey Christ, & departed from the herd of Swine.  
6. In the way of indifferency, Josh. 24.15. They are to seek in the choice of their Religion.  
7. In the way of self-love, 1 Tim. 1.20. God pity you!  
I might now propound a great many more questions and Arguments to enlighten you about the miserableness of the generality of your Sailors, but it is both tedious unto me and unpleasant, to set my pen upon too much work in a restless and turbulent Sea. Therefore to be brief, let me now beg thus much tenderness at the hands of every one that is a Commander in the Seas, and I will assure you that it will well become you.  
1. Mourn and be sorry for your Seamens sins.  
2. Pray for them, that God would give them hearts full of grace. Is there any virtue gone from christ as yet to make any of their dark minds seeing, their stubborn judgements yielding, their proud hearts stooping and relenting, their filthy hearts breaking, and cleansing, their carnal affections heavenly, their sinful souls to be holy? Ah souls, be much in prayer for them.  
3. Labour to draw Seamen unto Christ. As one candle lights another, or one piece of match in your Linstocks lights a great many. So light them.  
4. Bring them forward, unto and in all good. As a man that plies a lamp with oil, lest that it should go forth, Heb. 10.24. And let us consider one another, to provoke unto love, and to good works. As in a great family, where there be many children, the elder will help to carry and bear the younger, Act. 18.27. Help you, and put on Sailors in things that be good as the Disciples of Christ did Apollo's.  
5. Admonish them of, and about their faults. Thou shalt not hate thy brother in thine heart: Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Leu. 19.17.  
But seeing I am very importunate with you to reprove and carry strict command over your men in the Seas: 
I would have our Sea-Captains of that brave & noble spirit that Themistocles was of, of whom it is said, that when he found a chain of gold in the street, he would not stoop down to foul his fingers with it, but said heroically unto another, Tolle tu, ego sum Themistocles. Seamen take you the spoil, I will not have a farthing-worth of it. Beggarliness is an uncomely thing in Captains.  Give me leave also to rub you a little upon the shore, for you are not without your apparent slips no more than they are, but are as far over the shoes in rotten practices, as others. Now I will show wherein, and that in several particulars, and pray amend them.  
1. In Prize and Plunder. Is there not more than a few cozening pranks played by you in the defrauding of your Seamen of that which they have most desperately hazarded themselves for? It is a true Proverb, That he that shares honey with a Bear, shall have the least share of it. Sailor's who fight hard for what they get, and you that do little or nothing in the engagement, run and take it from them, what justice or equity is there now in this? Leave off, Leave off this stinking course, and carry yourselves Christianly amongst your Seamen, and let them have what is their deuce in such cases. Have not some of you been disgracefully turned out of your places about these things?  
2. In the solemn observation of the Sabbath. This day (God pardon you) is as little observed, or regarded in the Seas by you that are in command, as it is almost in Turkey. My ears have often heard to my sorrow, and to the dishonour of my God whom I serve, that every day was a Sabbath unto them. What have such Commanders intended now in such Diabolical speeches in the ears of an hundred and fifty men, but to draw them off from the keeping of it? And it is to be feared, that there be more than a few of such still in the State's ships of England, who are secretly profane, and licentious. What ever profane wretches think of this day, I will speak thus much in the vindication of it, that God is wont to sanctify his people more on this day than on another, and that more have been converted in it than on any other day besides. Heathen Princes are wont in their Coronation days to show themselves to their people in their Royalties, and to cast about them great handfuls both of silver, and of gold. The Sabbath is a day wherein God appears most comfortably to those that conscientiously keep it, he shows himself to them, and they show themselves to him. On this day God makes our spirits holy and heavenly, and sets them in tune and order for every good work and business.  
3. In the clubbing down of swearing, 
Many Sea-Captains stand in their ships like Harpocrates the Egyptian, who was always painted with his finger upon his mouth; Their fingers are in their mouths when they should speak for God in the reproof of sin, and seldom or ever shall you hear them active in the pulling down the Devil's Dialect. Sea-Captains in this case are very like unto those Idols, David speaks of, Psal. 115. That have mouths, but speak not.  and profaneness. (God pardon you!) How doth many of you walk up and down in the ships you have command of, even day by day, and though you hear swearing betwixt decks, or upon deck, and on every hand you, yet do not you open your mouths to crush it, and to punish such vile wretches? who should beat down this sin in ships but you? Let a Minister open his mouth against them, and they are ready to eat them up, because they love not his reproving of them. More may be done by that power you have over them, as to the reclaiming of them from this evil, than any Minister in the world can do, though he either threw out his heart amongst them, or spit up his lungs with thundering against them for it. I profess I wonder how you can hear and digest with patience, and silence, the very Oaths, and rotten speeches that be perpetually belched out of stinking mouths that be in your ships. Instead of being valiant for God, you are mere Cowards in good causes, and Traitors unto the State of Christianity. Nay let me tell you, that you do think by this sinful silence to gain and purchase unto yourselves the name, and the applause of no Meddlers in other men's matters, and so are cried up for merciful men, and peaceable men, when alas you are rather murderers of men's souls, than preservers of them. 
Ante Vacunales stantque sedentque focos, Ovid. Put on, put on Sea-Captains, for that brave spirit of Jeroms, who said in these words Si veritas est causa discordiae, mori possum, tacere non.  To put you now upon the beating up of the Quarters of all swearers and profane wretches in your ships, and to the discountenancing of all vice, let these profitable Consectaries lie warm upon your hearts and spirits.  
1. How knowest thou but that a seasonable reproof may by the blessing of God, be an occasion of conversion to the offender? And know that he that converteth a sinner from the error of his ways, shall save a soul from death, and shall hid a multitude of sin, 
Reproof in your mouths would keep Seamen from much sin, as holy Bradford kept B. Farrar (whilst he was prisoner in the King's Bench) from receiving the Sacrament at Easter in one kind, which he had promised to do. And B. Ridley (whilst prisoner in the Tower) from going to Mass which once he did, but was reduced by Mr. Bradfords' godly letter.  Jam. 5.20. It is a noble employment, yea it is one of the gloriousest works in the world, to have an hand in the holy business of the saving of a soul. Many of your Seamen, Gentlemen, are running headlong unto hell, if you can by any means stop them, do, take hold of any thing that you can first lay hands on, and tell them that you have a strong love in your hearts for the good of their poor souls. I fear it will be inquired into one day, what good you have done the men you took a charge off. Come hither Seaman (will the Lord say) What Captain was you under in the Seas? I served Captain— whom I was never bettered by all the Voyage. What Captain was you under also? I was under Captain— whom I never heard a word of God, or of Christ drop out of his lips amongst us never in all my life. What Captain served you under? I was under Captain— who never reproved swearing, nor any kind of evil amongst us, but gave us our liberty to do what we thought good. And what Captain served you at Sea? I have served Captain— this three years, but he neither ever prayed amongst us, nor instructed us in any thing that was good. What a dreadful reckoning will there be here to be made? many Captains think that they do not stand charged with the care of souls, but one day you will find it, when God shall bid you go to hell for the neglect of your duties.  
2. Suppose a Captain's reproof have not such success upon their souls as he could desire, yet may it be that he may thereby tame, and take down their high hoist insolency by seasonable contradiction, as that they shall not be able to carry it away in a vaunting Bravado. You may cool and confound their swearing, and swaggering humours that they glory not in it, by bringing them unto shame, and condign punishment for it. If Seamen will swear, I would then stand up, and tell them, that all this while they fight against God, damn their own souls, and please none else but the Devil and wicked men, and that they shall assuredly burn everlastingly in hell, if they hold on in their cursed humours without timely repentance and reformation.  
3. Suppose that reproof after reproof will not prevail, know thus much, that it is not in vain, for hereby you shall the more increase, and aggravate their inexcusableness, clear yourselves, and glorify the Tribunal of God's justice, which shall one day smoke against them.  
2. In all sinful cases you are bound to speak.  
1. Because silence at such times when you hear swearing, lying, and behold drunkenness in your ships, and amongst your Seamen, will greatly bewray either your Cowardliness in the cause of God, or hypocrisy in your professions. Will it not seem strange, think you, that you that pretend to stand on the Lord's side, shall hear the glorious Name of God profaned, in a base, sordid, and blasphemous manner, and yet never open your mouths at all in his behalf against them? who will not but say, Captain, Thou art an Hypocrite? and Captain, Thou art another dissembling Hypocrite also?  
2. If your consciences, Gentlemen, be either enlightened, wakened, tender, or rightly informed, I will appeal to any of you whether or no they do not, and will not smite, check, and quarrel with you for the omission of your reproving duty by your cowardly and unseasonable silence? Hereby you do but entangle yourselves in their guiltiness, and pull upon your own heads an accountableness for that swearing and villainy which you are privy unto; who would not then but reprove, and slash the roots of sin?  
3. How knowest thou but that by thy speaking in such cases, thou mayst lay, and charm down the spirit of profaneness that walks up and down the ships thou art in, so that it shall not be able to rage, and break out in others, as otherwise it would do. Who would then but ever and anon be speaking?  
4. Hereby you will exceedingly comfort, and cheer up the hearts of the godly amongst you from being grieved, and cast down by a company, or crew of Satan's swaggerers, Revelers, 
I am confident of it, that if our Sea-Commanders were but as careful to put out the fire of swearing, & of lying that is in ships every day, as they are to pass the word every evening fore & aft, put out your candles allow there, There would not be so many ships lost and cast away as there be.  and Ranters. Good people they mourn to hear the swearing, and the profaneness that is in your ships, both betwixt decks, and in every corner they walk into, or sit themselves down in. Their villainy is a mere dagger, and burden to their hearts and spirits. I profess, that that bad order that is in the Sea, (and that toleration of swearing, and profaneness) makes many an honest heart take his leave of the State's service, and bid farewel Sea, who would otherwise have continued in it longer than they have done. I have known some that have striven to be cleared upon an account of a great internal fear, lest God should fire the ships from heaven which they have gone in, or otherwise in storms throw them upon Rocks, or sands, because of that filthiness, & abominable wickedness they have observed amongst them. I remember once, that when we were coming out of the Sea from France into England, that we sailed near to one of our Seaport towns, and upon an occasion a piece of Ordinance was fired, the smoke of which fell into our mainsail, and represented the ship on a fire to those that were on shore, and great running forth there was, and weeping and wailing by those that had friends in our ship, for fear of the loss of our lives, but blessed be the Lord there was no such danger, though it was a great town-talk. When I came to hear of it, I returned my God thanks, 
chrysostom speaking of youth, says, it is (difficilem, jactabilem, fallibitem, vehementissimisque egentem fraenis) hard to be ruled, easy to be drawn away, apt to be deceived, & standing in need of very violent reins. Seamen stand in need of tutor, and looking to.  that the swearing that was within board set us not on a blazing fire in the sight of our own Country.  
The Objections now that seem to arise against the putting what has been said into practice, are some such invalid arguments as these.  
1. Objection. I love not to meddle, and I have Scripture commands for it, Jam. 3.1. Be not many masters.  
Answ. Not meddling in this case, is a kind of soul murdering: what sayest thou to this now? wilt you lie under the guilt of murder.  
2. Object. It is a thankless office.  
Answ. Not with the wise, Prov. 9.8. I have read concerning the sweeting sickness, when it was in England, that those whom they carefully kept waking escaped, but the sickness seized mortally on them that were suffered to sleep. Oh keep your Seamen waking if it be possible, that they sleep not unto death, and though it be an unpleasing work on both sides, yet shall you have thanks for it one day.  
3. Object. I shall lose my labour.  
Answ. Venture that, thou hast lost many a worse, Job 6.25. How forcible are right words?  
3. Object. 

Plato went thrice to Sicily to convert Dionysius, and lost his labour.  
Polemo a great Drunkard, by hearing Xenocrates, became a sober man, & a very learned Philosopher.   I shall hereby lose the love of all my Seamen.  
Answ. It may be not; but say thou shouldest, thou shalt find a better thing than ever their good word, or well liking of thee will ever avail thee. I will present thee with one Scripture, that will, when thou readest it, sparkle thy spirits, and draw thee on to be more for thy God than ever thou hast been. Peruse it then, Mark. 10.29, 30. A man had better offend all the Sailors in the Seas, and all the people in the whole world, than his own conscience. Christ would not hold his tongue when he was in Martha's and Simon's house the Lepers. And godly Commanders will not keep their tongues in their mouths on shipboard when they hear swearing, and see villainy and profaneness.  
But before I take my leave of the Sea-captain, I have yet a few more Rules in my eye to present him withal, which heedfully followed, will in the end (I question not) both show him the way of commanding, and of deporting himself in his Command. I have much observed the weaknesses of men that have been entrusted with Commands, and were not their pride, haughtiness, and stubbornness, so great as it is, there might be hopes that they would in time become pretty men. To such I will speak in the words of Solomon, Prov. 3.7. Be not wise in thine own eyes, fear the Lord, and departed from evil.  
1. Take heed of being suddenly, and easily provoked. 
An angry man is compared to a ship that is sent into the Sea (Quae daemonem habet Gubernatorem.) that has the devil for its Pilot, which will assuredly be thrown upon one rock, sand, or other, when she is of his steering.  Be as swift as thou canst to hear, but slow to speak any evil, and slowest of all unto wrath. There is God's command for it, Jam. 1.19. which should sway thee a great deal more than an Act of Parliament. Ovid puts this down as a singular badge of a noble and princelike spirit, to be tardus ad Iram. Certainly they who are evermore on a fire, and do quickly take fire at every thing, they are rather Tinder, Gunpowder, or anointed with Brimstone, than with the sweet oil of the spirit of meekness. If thou be'st a choleric spirited fool, take Seneca's advice. Imprimia finibus hostis arcendus est, non cum portis se intulit, modum à captivis non capit. Above all things says he, beware to keep the enemy from entering the city, for if he once get but in his head, he will give thee the Law, 

This was the high praise and commendation that Nazianzen gave of Achanasius, that he was Magnes & Adamas, a loadstone in his sweet gentle nature, and yet an Adamant in his stout, and resolute carriage against those that were vile and evil.  
Inferiora tranquillima. The more heavenly the mind is, the more calm will it be.  
I have read of the Colossus at Tarentum. Uno digito mobilis; idem si toto corpore impellitur resistens. One may move it with a finger, but if once that you do offer to put your full strength to it, you can not then stir it. Weak spirits are easily daunted, and a● harsh, & rugged spirit in a Commander will not win on Seamen, but do more hurt than good. Some again resemble tender plants which die if but touched with the knife or iron. Fine Crystal is sooner crushed than hard marble.  
Spots Gentlemen are soon seen in the Ermine, and as soon in you if you have not an honest care of yourselves.  
The Snow is not so white but there is one Anaxagoras or other in your ships, to make it black. Keep your fingers out of the fire, if you would not have them scorched.   and not take it from thee.  
2. Tolerate and bear with light and trivial failings. I mean with those which have not in them any sin, and dishonour unto God, contempt of command, or injury unto the state, and to one another. It is an old Rule Toleramus, & Toleramur. Archytas when angry with one of his servants, said, Oh how would I have beaten thee had I not heen angry with thee. Here he bore with him in a small business. And so must you also if ever you would carry on good and peaceable Commands.  
3. Before you punish, give warning. Hereby men will be the more inexcusable when they come to be found out faulty and worthy of punishment. It is a good saying Praemonitus, praemunitus, forewarned, forearmed. If warning will not serve the turn, then let punishment be laid on. This Rule is laid down by Moses, Deut. 12.10. When thou comest nigh to a City to besiege it, first offer conditions of peace to it. In this method we find God himself walking. Noah was sent unto the old world to give them warning. Moses and Aaron into Egypt, Lot unto Sodom, Obadiah to Edom, Jonah to Nineveh, Christ himself to Jerusalem. Flashes of lightning do evermore appear before the coming of the Thundercrack in the clouds. Et afflatur omne, priusquam percutitur. Nothing is struck that is not blasted before.  
4. Take heed of trespassing in the breaking up of the Hold, when you take purchase, and prize. Some hereby have not been able to hold up their heads in their Commands, because they gave the vulgar sort of men such an articling advantage over them. If Seamen get but this hole in your coats once, they will set as light by you and your Commands, as the wild Ass (in Job 39.7.) does by the Driver. He scorneth the multitudes of the City, neither regardeth he the crying of the driver. I leave the application of this Scripture to yourselves.  
— In Rutilo  
Luxuria est, in Ventidio laudabile nomen.  
Turpia cerdoni quaedam Volusosque, Brutosque  
Decent—  
Would you know the English of this? Feasting, and drinking in Rutilus was rioting, in Ventidius brave munificence. What some do is an heinous matter, what others do, nothing so.  
Some may more cleverly steal the Horse out of the stable, than othersome look over the Hedge. Some may better break open the Hatches in the Hold, than othersome take what lies betwixt decks.  
5. 

Quod semelimmissum non est revocabile tempus.  
Post est occasio calva.  
If you will not take hold of opportunities forelock, you shall be served with a cold comfortless dish of her bald occiput.   Take heed of neglecting to speak to suspected ships, and searching of their Cockets. Have not some been remiss in this particular thing, that have not a little smarted for it? And besides, it gives your Seamen occasion to open their mouths to the prejudice both of your present and future employments. When you meet with ships that you are jealous of, be not put off with a parcel of fair words, but inquire into their lading, and the Country they are going to. I will present you with a very pretty, pertinent, and applicable story to the admonition in hand. A great Fowler having found a bird in a snare, was humbly intreatd by the bird that he would grant her her liberty, she would requite his courtesy with three good lessons, which if duly observed would profit him more than her small body: Upon this condition the Fowler was contented to release her, provided that the Lessons were so profitable and beneficial as she spoke of, whereupon both parties being agreed, the bird begun to sing her three promised notes unto him.  
The 1. Note was this. Lose not a certainty for an uncertainty. This note was very taking with the Fowler, but did not all this time fathom her subtlety.  
The 2. Note she sung was this. Give not credit to things beyond probability.  
The 3. Note was. Grieve not for things which are past all remedy. These lessons he liked well, and not knowing the worth of the bird, he let her fly. Who no sooner saw herself at liberty, and out of his reach, she sung him this sweet, and melodious Madrigal upon the branch of a tree.  


Qui non ante cavet post dolebit.  
He that will not when he may,  
when he would he shall have nay.  
If a man shut to his windows, we think they do not well, who will seek for chinks to peep in, into us. Take heed, Sailors will play you these pranks.  
Felix quem faciunt aliena pericula cautum.  
They are wise men that look to their feet when they see others stumble.   Hadst thou known the wealth I had  
Thou wouldst ●ere have let me gone,  
For it would have made thee glad  
To enjoyed so rich an one,  
In my bladder there's a stone  
Of more value and more worth  
Than ever the earth did bring forth.  
You may gather up the Application, and so perceive what I aim at.  
6. Take heed of too much intimateness and familiarity with Seamen. Many Commanders have had their heels tripped up by this indiscreet carriage, and fallen most shrewdly upon their noses, in so much that they have never been able to rise up any more. I will tell you what Gentlemen, ill nurtured, unbred, and falsehearted Sailors are not men for you to unrip your bosoms to. (I for my part never trusted any of them, nor never should, were I to go a Methusalems' age amongst them.) If our Saviour Christ would not trust the Jews, take you heed of trusting Sailors, John 2.24, 25. But Jesus did not commit himself unto them, because he knew all men. And needed not that any should testify of man: for he knew what was in man. 

Captain's should in one sense live in their ships as the Sun in the firmament, which though it work upon all the inferior bodies, cheering them with its light, and influences, yet is not moved nor wrought on by them again, but keeps its own lustre, & distance.  
Nimia familiaritas contemptum parit. If thou wilt be familiar with Sailors, look for contempt.   It is one of the wisest, safest, and securest courses that you can steer, to keep yourselves close, and to have no further to do with them than the bounds of your Commands will limit you. there's no small wisdom in the Owl, who hides her head all the day long in an Ivy-bush, and at night when all the other birds are at rest, she comes forth and takes her recreation and her sporting, flying here, and flying there, and delivering herself in her harsh and nocturnal notes. Be sure you learn thus much wisdom to hid your heads, and to keep your tongues from babbling amongst Seamen in your ships. I know not the reason why the Ancients of old have consecrated this bird to wisdom, except it be for her discreet closeness, and singular perspicacity, that when other domestical, and airy volatiles are blind, she only has inward light to discern the smallest objects for her own advantage. Surely thus much wit is taught us, and to be learned from her, that he is the wisest man that will have least to do with the multitude, and that no life is so safe as the obscure retiredness; if it have least comfort in it, yet it is evermore accompanied with the least danger, and vexation.  
Should this fowl now but come out in the day time, how would all the little birds flock about her to see her uncouth visage and nocturnal dress she goes in, 

Captains, If you would live wisely, & securely amongst your men, Let (an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a wolves skin be your clothing, otherwise your Sailors are such notable painters, that they will make candida de nigris, & de candentibus atra.  
Captain's must not live in ships as fire that is smothered in the ●mbers, and so casts no shine, nor as the Sun obscured in a caliginous cloud, but must show themselves for God amongst their Seamen.  
When Cato was present (who was vir rigidae innocentiae) a stern & severe censor of the manners of men, who durst call for the obscene spectacles of the Floralia? If Commanders had but a conscientious faculty in them to discountenance that which is evil in their Seamen, they would sooner be brought into the love of that which is good, than otherwise they ever will be.   and above all, to hear her untuned notes. If you open your mouths and speak the very secrets of your hearts amongst Seamen, as some have done, you will make but birdlime for your feet to be fettered in.  
7. Put on for two rare things which will exceedingly grace you, advance your names, and bring you into greater esteem.  

1. Be Positive.  
2. Oppositive.   
1. Be Positive. Take up a full resolution and determination of will to serve God. This God knows many of your are short of.  
2. Be Oppositive. Seamen are apt to set upon sinful, and irreligious courses, and care not for Sabbaths nor Ordinances, and if you will not pluck up good hearts and spirits to yourselves in opposing, withstanding, and reclaiming of them, God will be exceedingly dishonoured by them in your ships.  
You must use constraint with them, if that entreaties, and persuasions will not serve the turn. Let it be the serious, and fixed purpose, and resolution of every Commander in the Seas (what ever the practices of others be in the salt-waters) to engage all under your Commands in the daily worship, and service of the Lord, and this is the only way to prosper where ever you go.  
I fear that many a Commander is so taken up with the brave ship he goes in, or otherwise with an innumerable crowd of anxious thoughts how he may get his feet into one, that there is little Religion minded, or set up amongst them: Are not some so taken up with the Great-gilded-first, second, and third Rates, the sumptuous and gilded Cabins, Lanthorus, and great Salaries which they have, that they mind little else? It's well if these be not the gods that many worship.  
Hezekiah was asked by the Prophet what he had showed the Ambassadors from Babylon; his answer was, Even all that was in his house, nothing was there of his Treasuries, but they had a sight of it; but not one word of the things of the Temple, and of God's worship named all this time, but his Treasuries and his Riches. Are not many Captains so taken up with the goodly and stately ships that they are in, that when their friends come on board, and visit them, they carry them into their gilded Cabins, and show them their brave warlike ships, and how on every side stands their roaring Ordinance, and in every corner their Compliment of men, but not a word of God all this time?  
8. Maintain your dignity, and execution of Justice in your ships, and that within her certain bounds, let equity mercy, and justice kiss each other. 

It was St. Augustine's censure that Illicita non prohibere, consensus erroris est, not to restrain evil, it to maintain evil. Impunitas delicti invitat homines ad malignandum, sins chief encouragement, is the want of punishment. Commanders should boldly and heedfully crush, & break the neck of all quarrels and dissensions that rise amongst Sailors within board. Dulce nomen pacis, the very name of peace is sweet, said the Orator.  
And the Suevians thought it should be Sovereign when they had enacted that in a fray where swords were drawn, if but a woman, or a child at a distance cried but Peace, they were bound to end the quarrel. Captain's should cry aloud Peace, and stamp down that A●na-like sparkling, and inflamed spirits, otherwise you will find the smart of it. If a Schoolmasters eye be always upon his scholar to observe him, if he still correct and check him for his faults, it is a sign that he bears singular love and affection to him, and will in time bring him to a good Genius, but if he let him loiter, and play, and abuse his fellows, & never call him to an account for it, it's a sign than that he little regards him. It was a sweet saying of one to his friend, whom he prayed hard for, I have desired to live no longer, dear friend, than to see thee a Christian, and now seeing my eyes behold that sweet day, I desire to leave thee and to go unto my Saviour. Should not Commanders have these yerning bowels over Seamen? and say, Oh my soul even travels sorry our conversion, and to see you Christians before our Voyage breaks up. I long to see you live & lead a converted life in the world, and that will be happiness enough unto me. A religious Commander hath the like thoughts that John had 2. Ep. 1.4. I have no greater joy than this, that my children walk in the truth. I have no greater delight in the world than to see the men that are under me walking in the truth. Nothing delights me more than to see my Master godly, my Lieut. heavenly, my Gunner religious, my Boatswain pious my Carpenter conscientious, and all my Seamen well disposed under me.  
Young men no sooner come to Sea amongst a pack of filthy fellows, but they are as prone to be corrupted with them (& especially with your old Sailors) as Fred. 3. King of Sicilia was with the bad lives of the corrupt Church of Rome which he no sooner pried into, but out of liking of it, he began to doubt of the veri●y of the Gospel.   Liberty is an enemy to Law, disorder to Justice, faction to Peace, and error to true Religion.  
Captain's should take upon them that resolution, I have met with concerning one, and say unto all his men round about him, Animos actusque singulorum agnoscam, & si quid in eyes vitii invenirem, statum ego castigam. I will take an exact knowledge of all the men that are under my charge, so as to correct and amend whatsoever is evil amongst them. State's Ships should be places of Justice, and good Discipline; Houses of Correction, and Chapels for the worship of God.  
I wish that that Distich that is writ in Zant over the place of Judgement, were writ upon all the Entring-Ladders of all the ships in England, and not only writ in a good legible hand, but also strictly executed and performed.  

Hic locus Odit, Amat, Punit, Conservat, Honorat,  
Nequitiam, Pacem, Crimina, Jura, Bonos.   

Our Ships do Hate, Love, punish, conserve, do good,  
Wickedness, Peace, Vice, the Laws, unto the good.   
And I could further also wish that that Distich that was writ over King Henry's Table, were writ over all the Tables that be in the great Cabins of all the ships in England.  

Qusquis amat dict is absentem rodere amicum,  
Hane mensam vetitam noverit esse sibi.   

Who speaks of the Absent one defaming word,  
Know I forbidden him coming to my board.   
Some Captain's Cabins are little better than mere Cockpits and Stages, on which is acted nothing else in the world save their scorn, derision, and contempt of others for their small failings. These Lads will tell you exactly how many Atoms there be in other men's eyes, but they will never tell you what Beams and Trees there be in their own.  
9 Do what ever in you lies to call Seamen off, and out their vile courses, and wicked practices, to that end you may beget a generation of men that would be some credit to the cause and quarrel in hand, and also fit●seful, and instrumental to carry on the glorious designs of Christ that are on foot for him against the Anti-christian powers of the world.  
Shame as much to let men go out of your ships unreformed, and unbettered by being under your Commands, as a Schoolmaster will with Scholars that take not their learning, or as a Physician doth to see many patients dying under his hands. I know it, that an honest heart will irk ill, and fret, and grow discontented at it, if he should see men never a whit the bettered by Command, nor seasoned with grace and godliness when the Voyage breaks up; but it may be that corrupt hearts and consciences will never check, nor flash in the faces of some for their negligence herein, and so it is no trouble to them, but good Commanders cannot so stop the mouth of conscience, nor so lightly answer their God for their remissness in doing that good which they might have done in their public advancements.  
But to be short, my friends, I have one thing more in my eye (which is of very great consequence and concernment) I would present unto all, that either for the present, or for the future, shall be in Command in any of the States ships of England.  
And it will be worth the while, that you take a stricter, & a speedier course to discharge that trust which the State and Commonwealth reposes in you. For my part, I must needs condemn that Epidemical negligence and remissness that is amongst the Sea-Commanders, because it was never my hap as yet to find any of them so conscientious and careful in the thing, as they ought to have been. All the men that ever I have been under, who have bore command, have lived in their ships, and places more like Drones, and selfseeking men, than any thing else, wanting extremely a public spirit.  
The thing is this then,  
Take special, and circumspect heed, and care over all the young men that be in your ships in what relations soever, whether as servants unto yourselves, to the State, or unto others with you, and allow not of any evil in them, amongst them.  
I will give you now good reason why you should take upon you this carefulness and vigilancy over them.  
Reason 1. Because if you do not, they will learn to be as vile, profane, deboist, and wicked, as the old Seamen are. Suppose now that young men who come to Sea never swore before (in your ships) if you take not care of them, they will soon learn the Lingua. And if they were civil and sober men at their first coming to Sea, if care be not taken of them, they will soon put on inhumanity and barbarousness. Grant they never used drinking and bezling before they came to Sea, if you take not heed of them, they will soon find out the art of swallowing down both pints and quarts of the strongest liquors. Grant they never used lying before they came to Sea, 

Flexilis est Juncus, salices flectuntur amarae,— Robora dura minus, A Rush and a Willow are easily bend, when that a strong, & long-grown Oak cannot be bowed.  
Gentlemen stand up for God, and that with the greatest zeal that can be attained unto, and stand up for the honour of the Nation, lest that we have the young men of this age, as corrupt, vile, and frothy, as the old Seamen are, and as those that have lived in former ages, There is small hopes of those that have used the Seas long, of their ever being good, and religiously disposed. But there is some for those that have been little at Sea, & are untainted with their godless & graceless swearing practices.  
You have many Sailors in your ships that are as hurtful to conditioned and sober minded men when they get them on board once, as that sort of Beast is unto the Dogs which Naturalists call the Bonosus, who having a reflexed horn, & thereby disenabled to defend himself, let's fly out of his tail such filthy dung at the mouths of the dogs his mortal pursuers, that he either poisons them, or makes them run mad with it. Oh what rotten, filthy and soul-corrupting discourse and counsel comes there out of these men's stinking mouths to impoyson all round about them?   if you have not a care or them, they will learn it on shipboard. Grant they never used to steal when in the Country, when they come to Sea, if you be not careful and indulgent over them, they will soon take up the trade.  
2. Because we have great designs in hand for Jesus Christ. Therefore there is much lies upon you to take care in the modelling, ordering, and well regulating of those that be under your command and charge. Let the designs of Christ that are on foot for him in the world, sparkle your spirits against all profaneness.  
3. Because there is more hopes of breaking, reducing, reforming, and of bringing the young comers unto Sea to that which is good, than there either is, or ever will be found in the old, Jer. 13.23. Can the Aethiopian change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil. This is meant of old, and gray-headed sinners. A plant whilst it is young may be bended any ways, but when it is grown unto an Oak, there is no dealing with it. If you neglect your young men now, what hopes can you have of them when they are old?  
4. Because there is bad, noisome, venomous, and soul-infecting company in your ships. Is there not many on shipboard that have stinking breaths, and unclean spirits breathing, and dwelling in them, which they make use of to make others as lewd, bad, and profane as themselves? where did you ever see it in any ships that there was any men in them that took delight to do one another good in their souls, and to make one another better than they are? I must needs tell you that my eyes could never behold it. I will not say but there may be such men in ships, but pray where are they? Youth that is bred up with, and amongst persons that are of cross, froward, crooked, and corrupting conversations, rarely prove ever right. Young sprouts in hedge-rows hardly ever grow straight. When in an evil way the young man's own corruption will incline him to go one mile, bad company will egg them on to go with them twain. Advise your young men to fly all soul-staining, soul-hurting, and soul-damning fellowships, Eph. 5.11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. This is the Rule that both young Seamen, and Commanders should walk in and by, on shipboard. Austin tells a story of Alipius, a civil young man, who was enticed to go with a friend of his to behold the bloody, and Roman gladitory Games, where men to make spectators sport killed one another, that he resolved in his going to shut his eyes, lest the sight thereof should slain his soul, but at last upon a mighty shout at a man's fall, he opened his eyes, and looked upon them, and then he liked the sport so well, that he ever after frequented them, and coupled with that rout in all their rude and barbarous acts. It may be now that young Seamen never liked swearing, but now when their eyes are upon other men, to see how boldly they will swear, and how their roaring oaths jingle in their mouths, they begin to take it up, and swagger as stoutly, and as proudly as they. Oh have a care of young men in your ships. Call young men unto you, and ask them one by one, What, hast not thou learned to swear since thou camest into my ship? And hast not thou learned to be drunk since thou camest under my Command? And hast not thou young man learned to lie since thou camest to me? Hast not thou learned to profane the Lords day since thou camest to me? hast not thou learned amongst my sinful crew of men to serve the Devil, and to neglect the worship and service of God since thou camest?  
5. Reason, because there is much rottenness, looseness, and unsoundness of judgement, and opinion, in most of the Sailors skulls in England. Have you not in your Fleets that stick not with impudent foreheads, and with brows rubbed on brass-pots, saying, That there will be no Resurrection? And have you not othersome that stick not to say, 
One rotten Sailor in a ship, it as ill as an High Elm, or Elder-tree in the midst of a Garden, that harms all round about it.  that what ever the New Testament speaks of Christ, there was no such Saviour? And have you not othersome that say that the Scripture is no Scripture but only the invention of man, to keep mankind in subjection? And have you not othersome in your fleets that say, every day is a Sabbath? And is there not othersome who boldly assert unto the poisoning of all the Seamen they come near, with that, the more they sin, the more it will make for the honour of God to pardon?  
Have a care Gentlemen of young men that are under your Commands, that they be not poisoned with, and by those who live upon the brinks of Hell. If you know of any thus erroneous, pack them out of your ships.  
10. Take heed of admitting to come on board too much strong drink, 
If you suffer your Sailors once to be fuddled on board, they will be no other in your ships than those waters whom the Poets feign, and call Phlegeton, & Periphlegeton, which were ingitaes, & flamina undae. They will set all on a fire.  and head-toxicating liquors. Much dishonour comes to God through this negligence of yours. And besides, much disorder, feud, and quarrelling. How lies one drunken beast in one place, and another of them in another? Here lies one spueing, there lies another swearing. Here lies one talking vainly, and idly, there another like a Sot. Here lies one speaking evil, there lies another in another corner of the ship hallowing, and making a noise as if he were elsewhere than on shipboard. Capt. should take that course with their Seamen on board, 
If you be not valiant at these times, it will be said of you us it was once said of the three Roman Ambassadors that were sent to Bythinia to appease the discords, and to salve up the differences that were betwixt Nicomedes, & Prufias. The one was troubled with an akeing in his head, the other with the Gout in his toes, and the third with a fainting in his heart. Cato wittily jerked them, when he said, that the people of Rome sent an Ambassage that had neither Head, Heart nor Feet. You must be all heart in these disputes.  which the Inhabitants of Gaul did with and by their Country, who would not suffer any wine to be brought in amongst them, because persuaded that it would make men idle, lazy, and effeminate, and unapt to endure labour.  
11. Take heed when you come up in your chasings of men of war in the Seas (to speak them) of showing the least faint-heartedness that may be. Are not your Seamen Eagle eyed, and quick with their pens to article against you? When they see a cowardly principle at such times acting in you. Be valiant Gentlemen, and if they be enemies that you have to speak with at any time, steer directly upon them, and clap them on board, that your Sailors may not have cause to say that you durst neither fight, nor come near them, and play but your Sailors a few of these stouthearted pranks, and I warrant you they will cry you up for fight lads, or otherwise have their mouths stopped in the aspersing of you.  
12. Take heed of tarrrying too long in Harbours when you go in to wash and tallow. You are beat up to it very well, that Seamen within board take special notice of your managing of your Commands. And know you not also that your White-Hall-Lords, and Masters, have power to tear your Commissions into pieces, and bid you seek employments, and neglect not theirs. Some of you get foul checks, 

The States of England give their Commanders the like charge to follow their business, in safeguarding the Merchant, and destroying the enemy, That the Heathen Poet gave his wooden God. Look to my Garden says he, (and in it was this commination) yea see that thou look well unto it.  
Alioqui et ipse lignum es. otherwise know that thou art wood, & fuel for the fire. The Application is easily made.   and rubs about these things.  
13. Take heed of loitering, and lingering too much within the sight of land when your employments lie out at Sea. This wilful neglect feeds your men with matter to complain of you.  
14. Take heed that you swear not within the hearing of your men. I may say of some of you what one said of Sempronia a Roman Lady, that she could (Saltare magis quam necesse probae est.) dance more than did become her. Some of you I am sure can swear a little more than does become you.  
15. Take heed that your Seamen see not the least appearance of drink, in your eyes, faces, crowns, and legs. You have the gift that other men have to set the bottle to your noses, but have a care of drinking till your faces be inflamed, your eyes distorted, and your legs debilitated, these external signs else will speak you at the very next door of drunkenness.  
16. Take heed of being found in a lie, or untruth. It is no credit to you to be laughed at by your men for speaking untruths. And how easy a thing is it for your men to trap you in them, and say this Commander of ours is given a little to lying.  
I have now four things more in hand which I would present the Sea-Captains withal, and when I have compendiously laid them down, I will tack about and come unto the second thing I promised you. These things that I am now presenting, will extremely tend unto the heightening of a Commanders repute, and esteem, without which he will but have a bad name, and not only amongst Sailors, but also the godly on land.  
The 

1. Is Harmelesness.  
2. Quietness, and gentleness.  
3. Sobriety.  
4. Fidelity.    


If any would ask me what I think of many Sea-Captains, I would tell them as once a wise Physiognomer did those that demanded of him, what he thought concerning the natural inclination of Tiberius the Emperor. I see in him said he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Dirt, mingled with blood. Meaning that he would prove a covetous, and bloody fellow. I see that in them that would vex a man's soul to behold.  
Aristippus of his own accord a mere Heathen, went to Aeschines his enemy saying, shall we not be reconciled till we become a table talk to all the Country? And when Aeschines answered that he would most gladly be at peace with him: Remember then said Aristippus, that although I be the better and elder man, yet sought I first unto thee. Thou art indeed a far better man than I (said Aeschines) for I began the quarrel, but thou the reconcilement. I wish our States-Captains were of this temper, than would they not be so much Table-talk, Country-talk, & Sea-talk as they are oftentimes by their own folly.   1. Harmelesness. The fairest flower that grew in Samuel's Garland was this, 1 Sam. 12.3. Behold here I am, witness against me before the Lord, and before his Anointed: whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? or of whose hand have I received any bribe to blind my eyes therewith? and I will restore it to you. This was the high praise of Paul that blessed, and Evangelical inspired Apostle, Acts 24.16. And herein do I exercise myself, to have always a conscience void of offence towards God, and towards men. It would rejoice me to see this temper in those that bear Command in the Seas, but God knows they are so far from making this their exercise, that they are rather exercised in serving of the devil, and studying all the evil, malice, and despite they can spit out of their mouths against poor Sailors that go under their Commands. You do many of them much wrong in turning them out of your ships at your pleasure without any ticket for their hard service. An honest heart would reflect on these things, I do not deny but that sometimes you may have occasion for so doing, but many times will and pleasure is all the reason.  
2. Quietness, and gentleness. This is as sweet a flower amongst all a man's virtues, and enamelments, as any other whatsoever, of such rare worth is it, that the Apostle deemed them that were without it to be a dishonour unto God, Christ, and their profession, 1 Thes. 4.11. And that ye study to be quiet, Mich. 6.8. And what doth the Lord require of thee but to do justly, and to love mercy, and to walk humbly with thy God? Heb. 11.12. Fellow peace with all men (let them be what they will be) and holiness, without which no man shall see the Lord. But now whilst I press this virtue upon you, mistake me not, I would not have you of this temper when there is occasion given you to the contrary amongst your men, no, no. I have observed that a carrion crow will sit upon the back of a silly sheep, and pull the very wool of it from its skin, when as this bird durst not do so to the Wolf, or Mastive. I leave the Application unto you. I confess too much meekness, and soft spiritedness at Sea is a mere pebble, though at land an excellent Jewel. He that is of this temper, commonly throws himself upon the Rocks of many injuries, patience and mildness of spirit is ill bestowed where it is not deserved, and especially where it exposes a man to wrongs, and insultations. Sheepish dispositions are good for others, but worst of all for themselves. I do not deny but that it is good to be of a meek and harmless carriage, but if any one would dare to tear off my coat, there is good reason then to bid him look to himself.  
3. Sobriety. This virtue will be as sweet ointment poured out upon your names. And the want of it will both crack, and slain your credits in the State's Service.  
The Apostle presses on the Romans with very strong, and cogent arguments to take up the practice of it, Rom. 13.12, 13. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering, and wantonness, not in strife, and envying. Let this Scripture be your pattern.  

I would have the Sea-Captains and every land Captain, & Commander as saithful as Pontius Centurio was to Caesar the Emperor, who was one of his Captains, and being taken by Scipio, Pompey's Father in Law, had his life offered him with an honourable place in Pompey's Army, if he would but forsake Caesar, and serve Pompey. But he faithfully answered Scipio, that though he thanked him greatly for his kind offer, yet would he not accept of life upon such unequal conditions, choosing rather for to die than to falsify his faith to Caesar.  4. Fidelity. It is very requisite that none should go, or be employed as Commanders in the State's ships of England, but such as are both faithful, trusty, and well affected to the present government, otherwise the States may hereby suffer damage. I could wish that the States of England would do by those whom they employ either at Sea, or Land, if once unfaithful, as the Lacedæmonians did in one case by their King Pausanias, who finding it out that he held correspondence with their enemy Xerxes, they sent for him home, and when he came back, perceiving that his treason was discovered, he took Sanctuary in the Temple of Pallas, and the Lacedæmonians fearing to violate the privilege of the place durst not fetch him out to punishment, but rather than he should escape unrevenged they made up the door with stones, and starved him unto death. Men that are unfaithful and disaffected, in your ships should be called in, and not trusted in such disloyal hands.  
Consider you that are trusted by the States with Seafaring Commands, what sweet Scriptural Examples you have of the fidelity of those that were employed in great, and weighty affairs. What think you of Abraham's servant unto his Master? Gen. 24. What think you of Jonathan's faithfulness unto David? and of David's unto Jonathan? 1 Sam. 20.15. 2 Sam. 9.1. What think you of Jacob's faithfulness unto Laban? Gen. 31.38? and what think you of Jehojadah's trustiness unto Joash? 2 King. 11.4. Behold Nehemiah, cap. 7.2. Behold Daniel, 
The Romans so highly esteemed of faith in all their public affairs, that in their City, they had a Temple dedicated to it, and for more reverence sake offered sacrifice to the Image of Faith.  cap. 6.4. Behold Joseph, Gen. 39.8. Behold Rahab with the spies, Josh. 2.4. Behold the workmen about the Temple, 2 King. 12.15. All these are set forth as examples of honesty, fidelity, and godliness.  
And these Examples are not like to unprofitable fables which feed the eye for a while, and then are cast aside and seldom ever looked on more, but here they are inserted for particular uses, practices, and applications, and to be practised by every one that is in any kind of trust, 
Darius' junior, accounted nothing more sacred than faithfully to keep, and perform all his Leagues, Covenants, & Promises that ever he made. Xenophon.  whether great or small.  
2. Pursers. These are Gentlemen that take in all the ships provisions, viz. Bread, Bear, Beef, Pork, Butter, Pease, Cheese, and Fish, etc. And whilst they take in this, they think with themselves, that he is a sorry Cook that will not be now and then licking of his fingers. These lads shame no more to play with the mouse in the Bread-roome, I mean to be sharing in every victualling, than Dorio that impudent slut, of whom Terence tells of, that when she was reproved for her lewd life (Non te Pudet Dorio? minime, dum obrem.) She answered, when asked if she were not ashamed, no in good truth, as long as I get gain by it. I leave the application.  
These lads are like to the Mountain Stork, of whom it is said, that she has a greedy and hungry worm in her Gorge and Crow, 

A Purser is an homo manibus aduncis, & picacissimis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
If Sea-Captains did not wink at their Pursers, they could not trade so handsomely as they do. I would gladly have Sea-Captains to do by them as Themistocles the honest Praetor of Athens did by Simonides the Poet, who when he came to importune him for an unjust thing, he answered him thus, Neque tu bonus poeta esses, si praeter leges carminis caneres, neque ego civilis praetoressem, si praeterquam quod leges permittunt, tibi gratificarer. As thou Simonides shouldest be no good Poet, if thou shouldst swerve from the rules of Poetry, so neither can I be a good Magistrate, if to gratifio thee, I should swerve from the rule of the Laws.   and never lives contentedly, but cries out for more, more. I leave the Application. These Lads say in the ships they play their panks in, Eamus faciemus, pudet non esse impudentem. This Gentleman doth (Largas corrigias corio secare exalieno) Cut large thongs out of other men's hides. He is in a word the Seaman's cruel, and unmerciful Fezavallo.  
That good counsel Seneca gave his friend Lucillus, I would present unto all the Pursers in England. He desired him that when ever he went about the doing of any thing, that he would strongly imagine Cato, Scipio, or some other worthy Roman to be in presence. Pursers' when you are about to cheat the States in this, and in the other thing, strongly fancy that the Navy and Admiralty Officers eyes are upon you, and this may in time reduce you to become honest men.  
Gentlemen, to be short, you ought to be contented with your Salary (and as you are servants unto the State) it doth not become you to be filching, dishonest, and unfaithful to them, you will find the smart of it one day, I, and find a harder digestion of it in hell than ever you found on earth. When Scipio rob the Temple of Tholossa, there was not a man that carried away any of the gold that ever prospered after. I fear you will hardly thrive in the world, though you have fraudulent ways of attracting and substracting unto yourselves. It is well it that curse in Zach. 5.4. lie not at your doors, that it may not, behave yourselves like honest, godly, and conscientious men in your places of trust.  
3. Gunners. These are another sort of Gentlemen, that undertakes the charge of all the Ordnance, Harquebuses, Firelocks, Powder-barrels, 
This Lad is a Trium literarum homo (and that summo gradu) as well as the other.  and those many kinds of shot and bullet, which they have out of the Artillery Tower, for the managing of their fights. To tell you the truth of this Gentleman, he hath as many ways to cozen the State, as the Purser hath.  
This Lad is as cunning as he that stole the Goat in Virgil, Eclog. 3. of whom the Poet sings,— Post carecta latebat. He skulked behind the bush, but at last was discovered. It is a notable Proverb, that Taurum tollet qui vitulum. He that will steal a Calf, will in the end take the Cow. Gunners if you love to be fingering of one barrel, you will soon have your hands in a great many more. Sin is of an encroaching nature like a small River (crescit eundo) it grows in going, and like the Gangreen, it creeps by degrees. Small beginnings if not resisted, will in the end usher in peccant and unwarrantable proceed. Gunner, every corn of Powder thou steals from the States, will make the fire the hotter, thou shalt burn in, in hell hereafter. Readest thou not in Job. 18.15. That brimstone is scattered upon all the habitations of the wicked. Surely Thiefs and Knaves are near to blowing up. Thy Linstock (I fear) is in the hands of Justice already, to give fire to one of the great Ordnances of God's ●rath, to take thee off by the middle. Read that Text in Zach. 5.4. and have a care left thou bring a curse upon thyself, and also upon thy house when thou art in the Seas. Knowest thou not Gunner, that all Thiefs shall be punished with exclusion out of the Kingdom of heaven? And if God will have none such in that glorious habitation of his? Read 1 Cor. 6.10. Before I take my leave of you, I will tell you two things, which I am persuaded, few that are Gunners in England could answer to, if they should be posed in them.  
1. 
The first Invention of Guns and Powder.  Who found out the Invention of Guns and Powder?  
2. Who taught men to steal?  
For the first of these, I answer, That he was a Germane Friar, of the order of St. Francis, called Bertholdus Swart, one that was very studious in Chemistry, and one evening as he was very busy in the finding out some experiments, in his tempering of brimstone, sulphureous powder of dried earth, and certain other ingredients in a Mortar, which he covered with a stone, it growing dark he took his Tinderbox to light him a candle, and a spark by chance falling into the Mortar, fired the materials in it, and blew up the stone about his ears; the cunning Chemist observing of that strange act, guessed very well which of his ingredients it was which wrought that effect, and never left till he found out the certainty of it, and taking an Iron pipe, he filled it full of that ingredient which he found to be so sparkling, and putting fire thereto, it would go off with great force, and noise; and this Invention he shortly after made report of, and presented unto the Venetians, by the help of which they did in those times often vanquish the Genoes'.  
For the second, I answer, That all theft is learned of the Devil. Did not he make the greatest robbery that ever was made upon any man in this world? Gen. 3.4, 5. Some men have lost hundreds, and fifties, and their forties upon the Road, but he damaged and impoverished at one single 'bout the whole world. I will not stand any longer in discourse with you, save only in this word, that if you steal, cousin, and purloyn from the States, you have learned to make these Robberies from the Devil.  
4. Boatswains. These are another sort of Gentlemen as they call them in the Sea (that never were worth an acre of ground in their lives.) These have all cordage store in their hands, viz. Cables, Haursers, small bowers, Sails, Riggin, Canvas, and many other things. This Lad hath as many Subtle and clandestine projects in the pate of him to cheat the State as the rest have. This Gentleman's Salary is not very much in the mouth, but to eke it out, he swears that he will have a piece of the States Cables, or Haurser, come on it what will. But let me tell thee Boatswain, How canst thou answer God that art not true unto thy Masters? The stealing of their goods will but prove an halter to hang thee in by the neck in Hell, to keep thy neck out of the Collar, let not thine hands touch their Cordage, but let thine eye be upon that Curse that is menaced against Stealers, Zach. 5.4. and hereby there may be hopes thou mayest remove that curse that is impendent over thy own head, and thy Families.  
5. Carpenters. These are another sort of Gentlemen (as they call them at Sea) who have neither Lands, nor Live no more than the rest of them have. These have under their hands, all Plank, Deal, Led, Iron, bolts of Iron, Nails, and many other things which I might reckon up. And these Lads will, and are now and then fingering of their stores towards bearing of their charges as they say. Datque porrecto pede, virgam accipies, Give him but a foot, and he will take a yard. This Lad is no more fool than the rest, but if his Salary be not enough, he swears be will fetch it out of his stores by one sleight or other. And when he comes to make up his accounts in Arithmetic, he is notably pregnant, and as dexterious he is whilst on board (all the time) in substraction. It is an old Proverb, Tradesmen that will not lie, can have no trading in this world. I leave you the Application of it. Gentlemen, to tell you plainly I like no juggling, nor no balking of you that are in the States and Commonwealths service, there be many base, gross, and felonious carriages not only amongst you, but the rest also in general. I could wish that the States ships were well man'd and officered, even with godly, honest, and conscientious men, men fearing God, walking uprightly, and hating covetousness. Look into Zach. 5.4. and 1 Cor. 6.10.  


God knows many Masters of ships in the Merchant's service, have as covetous, and as greedy a disposition in them, as ever Julius Caesar had, of whom it is said, that in his making war in Spain, that he picked quarrels with divers rich Cities that he might plunder them. And do not you the like by your Seamen, that you may at the Voyage end keep something back of their wages?  
I would have all the Masters in England that go in Merchant affairs to be of that honest mind that Tiberius' the Emperor was of, of whom it is said, that he accounted (Aurum illud Adulterinum esse, quod cum subjectorum lachrymis collectum esset) that moneys no good coin that was levied with his subjects tears.  
Read Leu. 19.13 Seamen that are thus abused with their Masters may well say unto them as Car●●acus, one of Britain's Princes said, when taken prisoner, and carried unto Rome, and after his viewing of the stately magnificence of the City as he passed on, what mean you (quoth he) to do, that have these, and such like buildings of your own to covet our small Cottages? So what mean you to do with us, who have enough to live well on, and yet gripe and grudge us our wages?   But to shut up this Discourse, I will add one word more, and that of Advertisement unto those that go under the notion of Masters, and Boatswains of ships, whether in the States or Merchant's service; and after I have in brief told them a little of their bad, dishonest, and tyrannical carriages towards poor labouring Seamen. I will then give fire to a great piece of Ordnance that all the Mariners in England may hear me into every part of the Sea, whether West, East, North, or South, or where ever they are, and go. And if any at the hearing of the dreadful report of it should ask and inquire what the matter is, that one of the Chase-guns out of the most famous and golden-gilded Nasby of England is fired, I shall tell them, that it is upon this account, to command all the Seamen in England for to strike, and to call them off from all their vain, Idle, irreligious, soul-damning, deboyst, and ungodly lives, practices, and conversations.  
For the first then, In the Merchant's service. Masters, your demeanours in the ships you go in are very rotten, putrid and unsound, and should they either come to the light, or unto the touchstone, they would be found to be mere dross, and worse than the very shingle that lies upon the Sea side. What stoppage do you make many times of your poor hired Seaman's wages? Any trivial detriment or accident that comes upon the ship in the Voyages you make, must forsooth, be abstracted and squeezed out of their Indents. I would advise all such Masters to look upon these do, and all their other crafty and cruel deal with their men, as they will appear hereafter, and then come and tell me how good it is to put that into your pockets, which is your Seaman's deuce. I will tell you how they will appear unto you one day, Jam. 5.4. Behold the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped, are entered into the ears of the Lord of Sabboaths. Behold! Behold the cries of labouring Seamen which have carried your ships out, and brought them home, are both great, and very many, they are come into the ears of the Lord already as so many Bills of Indictment against you. Woe be unto you! how will you answer the Lord in that great day of account? Take in that good counsel of Christ's betimes, Luke 12.15. Take heed and beware of covetousness, for a man's life consisteth not in the abundance of the things which he possesseth.  
2. In the Merchant's service, Boatswains, All is not right with you neither. There be those holes in your coats that proclaim you tyrannical, and unmerciful amongst your men. You are like to Pharaohs Taskmasters, who put the children of Israel upon making of Bricks, Exod. 1.14. you make the lives of many poor Seamen under you very bitter unto them by reason of your hard and unkind bondage, and if not in Mortar; and in Brick, yet in multiplicity of needless and useless service, you cry as Israels-Tyrants did over them, Exod. 5.13, 14. Fulfil your works, your daily tasks as when there was straw: which if they do not, perhaps their bones are broke by your unmerciful hands, for their neglecting of that which they are both overcharged and burdened in, many times. You are in a word a jovial crew of Carmen that never leave jerking, 
I would have all the Boat-swains in England that are in the Merchant's service, to walk towards the Seamen that are under them, according to this Scripture rule, Levit. 25.43. Thou shalt not rule over him with rigour, but shalt fear thy God.  and Geoing of their horses till they hale the hearts of them our. I may very well say of you as it was once said of Simeon and Levi, Gen. 49.7. Cursed be their anger, for it was fierce: and their wrath, for it was cruel.  
2. In the State's Service. Masters and Boatswains. You are the two only men for the commanding of a ship, what ever a Captain pretends, and keeps a stir, and a bustling amongst you. I look upon you two for the well ordering of a ship, were there but those Principles in you, as much as I do upon him. As to the commanding of the men, you have as much to do with them as he has. I mean in things that have a tendency unto good order, and decorum on shipboard.  
I may compare the cow-heartedness that is in Masters, and Boatswains of ships, towards those that go under the notion of Captains in them, To that foolish soul, Grato, in Terence, of whom it is said, Quicquid dicis, ego dicam, quicquid negis, ego negam. What you say Sir, I will say, and what you deny, I will deny. What you will, I will, and what you will not, I will not. Make you the Application.  
But more pertinently to the thing in hand. There be three things that are too visibly amiss in you, and I would desire you all that are in these places, 
If that our Masters & Boatswains that are in the Statesships', were but pious and religious, their lives would have as great an influence upon their men, as Hilarion's had upon Hierome. It is said of Hierome, that having read the godly life and Christian death of Hilarion, he folded up the book, & said, well, Hilarion shall be the Champion whom I will follow. Seamen would say (if they did but see good things in you) the very same of you. I will follow our Master, our Boatswain, & our Captain, etc. I may say unto all the Masters & Boatswains of ships in England, that Longum iter per praecepta, brevius per exempl●. Every thing in you should be exemplary whilst on shipboard. No evil should be seen in you, left that they should learn it and take encouragement to be profane.  in what ships of the States of England soever, to amend them. It would be more credit to you amongst men, and more pleasing unto God I will promise you. It would vex a man's soul to see, what lose, cold, lukewarm and indifferent principles there be amongst you in the performance of your duties in these things.  
1. In the strict observation of the Sabbath. Let me tell you thus much, in respect that there is not an heavenly zeal, love, and fervour in your souls, to and for this day, that you do much harm in the ships you go in: If Seamen observe you to be remiss, and indifferent in the keeping of it, they will be as careless as you. I profess I wish from the bottom of my soul that every irreligious Master and Boatswain, throughout the whole Navy of England, were turned out of their places, to that end men might be put in that have a zeal for God, and a care to thunder up the careless Seamen upon this day unto the worship of God. It was never my hap to see any thing of God either in the Masters or Boatswaines that have been in command in those ships that I have gone in. For if there had, there would have been a greater appearance of it in the rousing up of the men that were under them. To what end dost thou bear the name of Master in this or that Friggot, if thou lettest, and sufferest the Sailors to live masterless upon this day; who should more stir up Seamen unto the serving of God than thou? because thou hast not an heat to serve God, thou leavest them in this, and the other corner of the ship to serve the Devil. Whilst Seamen are not called up to those public duties that are performed in your ships, they are but consulting with their own carnal hearts, and carnal thoughts are their companions all the time they are absent, those they dandle, 
I may say of the Sabbath day, as once Alsted of his Germans, that if the Sabbath day should be named according to the Sailors observing of it in the Sea, De●●●niacus petius quam Dominicus diceretur. It should not then be called God's day, b●● the Devils.  and are the babes, and brats of their own brains, which are more pleasing to them than a sin-opening, and sin-convincing Sermon. To what end dost thou bear the name, and office of a Boatswain in the State's ships, if thou givest the Seamen the liberty to profane the Lords Day, and to live as they list? What a filthy shame is this that our Masters and Boatswaines have no better things in them.  
Is this commendable for you to live like drones, and sots in ships, that should be examples of good? If one could but look into every ship in England, what their carriages be every day in them, might not one spy here a knot of wretches spending their time in filthy discourse, whilst others are at Prayer, and in another corner a pack of Varlets profaneing of the Sabbath whilst others are at the Sermon, and this is allowed of by our God-less and Christ-less Masters, 

The common sort of Sailors are lad● that ●are not for Sabbaths, but had rather pass de delitiis, ad delitias è coeno ad coelum, as Hierome hath it. They would dance with the Devil all day, and sup with Christ at night. They would live in Dalilah's lap all their lives long, and then go to Abraham's bosom when they die.  
Our Masters & Boatswains are of the Athenian strain, of whom it was said, Athenienses scire quae rectae sunt, sed sacere nolle. You know what is right, but you have no great stomach to it.   and Boatswaines. I will tell you what, Masters, and Boatswaines, look for some heavy judgement to arrest you before you go out of the world. Better that you anger all the Sailors in the Seas by being godly, and conscientious, and pressing of them unto those public Ordinances which the States allows of for the instructing of that wild generation of men, than to have God to be angry with you, for being ungodly and careless in your places, where you might advance, and promote much good.  
2. In the crushing and discountenancing of all swearing and drunkenness in your ships. You can hear God-dishonouring oaths rapping out of your Sailors mouths on every hand you, and sit in their company, whilst oaths fly like Gunpowder in your ears, and faces, and yet not open your mouths to reprove them; who should now take upon them a courage for God in this case but you? If you did but let them see once your dislike, they would the sooner leave it, but when they see that you can digest it, and endure it, and sit in their company, they take it for granted that you see something that is good in them, and hereby you do a great deal more bolster graceless fellows in their wickedness, than you are ware of. How knowing and privy also are you to all that swinish drunkenness that is amongst your Sailors? 
Masters and Boatswains of ships should have as ardent desires for the good of poor Seamens souls, as reverend Claviger had over his relations. Of whom it is said, If I may but see grace in my wife and children, Satis habeo, satisque mihi, meae uxori, filiis & filiabus prospexi. I shall then account them sufficiently cared for. If I could but see grace in the men under me, and a leaving of their swearing, drinking, & whoring, I should then think them happy men.  and yet it is buried, winked at, unpunished, and untold unto your Commanders. Nay when men come on board like beasts, or creatures bereft of sense, and reason, and can neither go, see, sit, nor stand, but as they are carried in men's arms to their Cabins, or to their Hammocks, this is but a matter of laughter with you. Art thou now (I will put the question to thee) fit to go Boatswain of a ship that can turn thy back on these things? And art thou fit to be a Master, and a Ruler of a family that can stand upon deck, and see men come on shipboard in this pickle, and have no grief and vexation at that dishonour that comes to God by them? I wish that all such men that go in the State's ships were packed out of them, and men fearing the Lord, and zealously abhorring swearing, lying, whoring, and drunkenness, etc. were established in their steads.  
But Thirdly In your cruel usage, and tyrannising of it ●●er your men. Swearing and Drunkenness is no part of your quarrelling with them, for you can very well dispense with these things amongst them, and swallow down many other notorious, and nefarious evils. You are like to Pharaoh's Taskmasters unto them, and in many things do you abridge them of a comfortable, and peaceable living in the ships they sail in with you. 

I would have all the Masters & Boatswains in England that are, or shall go in any of the Statesships', as humble minded as Willegesins was, of whom it is said, In thalamo grandioribus literit in scripta habuit, Willegesi, Willegesi, recole unde voneris. Being a Carpenter's son, and afterwards by his learning Bishop of Moguntia, had this written in his bedchamber in great letters, Willegesius, Willegesius, remember of what thou camest on. Is not this a good memento to you?  
When Jacob was grown rich he forgot not his former condition how he came over Jordan (perhaps) with never a penny in his pocket, Gen. 32.10. He makes mention of nothing that he had but his staff.   What choler, what fury, what anger, what hatred, what devillising breaks out at your hands, eyes, feet, and tongues against them? I and many times too, unjustly. Consider with yourselves what God has done for you in exalting you into places of Command, and how he has not done so for others that are better deserving good encouragements than you are, and this may pull down your high stomaches, and your flidged plumes. What hast not thou been Boatswain in former times? Have not many of you been Cabbin-boyes, common Seamen, ship-swabbors, etc. what and now so proud, so high, and so lofty? verify not the old Proverb, Set a beggar on horseback and he'll ride a gallop. Master, what hast not thou been before thou camest to that preferment? waste thou not many years ago a Cabbin-boy, or a Boatswains servant? a mere common Seaman, or some low, obscure, and uncredited fellow? be thou not too high in the ship thou goest in, to Lord it over the Seamen, left thy fall be with a vengeance. Prov. 16.18. Pride goeth before destruction, and an haughty spirit before a fall.  
The next thing than promised you, is unto the common and inferior sort of Seamen, wherein I shall tell them that I have many things against them, And how it would become them far better that there were not so many spots in their coats, in respect of those great designs that are in hand, and on foot for Jesus Christ in the world. I will lay them down in particulars.  
1. Drunkenness. 
I will say unto our Sailors what Demosthenes said of Philip King of Macedon, when commended for a jovial man and one that would drink freely, This is a good quality in a sponge, but not in a King. So it is a good quality in a sponge, but not in a Captain, Boatswain, Gunner, Carpenter, Purser, Master, or Sailor.  This bewitching sin hath tripped up the heels of many thousands of you, and got such victory and mastery over you, that I think you will never be able to decline it as long as you live. This sin has stolen your hearts away from God, and goodness, in so much that he hath neither honour, remembrance, nor obedience from you, Hos. 4.11.  
Sailors let me tell you thus much, that there be many foul sins and soul-damning iniquities to be found in your hands in these last, and evil days, which elder times were angry at, and would have blushed to have seen them crawling in any corners amongst them. You blush not to ●will till you vomit, and to drink b●●●asure without measure. You conten● 〈◊〉 your drink when you get your noses into a Seaport town who should drink most, and he that has the strongest brain, or the widest and largest tankard to contain it, carries away the bell, and glory of it. Peruse but the 5. Isa. 11. and consider what an eternal, and everlasting woe will follow that course of life, and me thinks you should grow out of conceit with it. Whilst I reprove you for these things, I free my own soul before God. This sin is against reason, (had you but reasonin your brains) it is also against the necessity of nature, good health, vigour of the mind, and alacrity of the senses. Drunkard's may be better called, Bottles, Barrels, Pipes, Sinks, Tubs, and Hogsheads, than men.  
Drunken Sailors are the likest unto that tankard-lifting Zeno, 

If you will needs do as Asops' Grasshopper did, you will in the end smart for it, of whom it is said, that she did, per aestatem ca●care totam. Sung all Summer, & starved in the winter.  
Throw your moneys away freely in the Alehouse, & go through a thousand storms, and bitterments in the Sea for as much again. Frugalitas Attacis est Sophrosyne, Ciceroni modestia. Frugality with the Athenians was wisdom, with Cicero modesty, and shall it not be so with you? May it not be just with God to do by you as he did with Cleomenes King of Lacedemonia, who when excessively drunk, fell distracted, & never recovered his wits any more. How if God should do thus by you, when you are vomiting, and spueing, were it not justice?   of any that I can resemble them unto, of whom it hath been said, that he was such a drinker, that he would often lie as one dead for many hours with his drinking, and in the end grew so odious unto all, and to his own wife, who when finding of him in that case, caused him to be laid in a Tomb, with a great stone on the top of it, whereby the Emperor was miserably pined to death. Drunkards when found in this condition would be served so, and it might be then, that the rest would be afraid ●●●●t wright in the perusal of his Conscend and publication of his Repentance unto the world, cried out after this manner, Oh it wounds me to think of my blasphemous oaths uttered in passion, and distemper, my disobedience to my parents, my excess in my drinking of healths, etc. If ever the drunken Sailors of England; come to be touched with the filthiness of their soul-damning potting, they will roar out as he did for them. Seamen, will you live all your life time in this sin? Woe be unto you if this sin, and your lives end together.  
2. Swearing. I verily think there is scarce one in five thousand of you that is clear of this nasty and stinking contagion. 
What chrysostom said in one case (that if he were the fittest in the world, to preach a Sermon to the whole world gathered together into one Auditory, and had some high Mountain for his Pulpit, etc.) I shall say the like in another. Were all the whole Navy of England gathered together, & that a Chaplains Pulpit were, or could be placed in the Maintop of some goodly ship that he might have a prospect of all the ships in his view, and were furnished with a heart of brass and a voice as loud as a trumpet of an Archangel, that all the whole Navy might hear him. I would either choose for him, or for myself, these two texts of Scripture, Jam. 4.12. But above all things my brethren swear not at all, & Isa. 5.11. woe to the Drunkards of Ephraim etc. This is Divinity enough to be preached unto Seamen, and my reason is this, that they that will not leave off swearing and drunkenness, they will practise nothing in the whole book of God.  To scour you of this rotten distemper, let me prescribe you this soul-healing medicine, which lies in the sacred word of God, and if you can but digest it, I dare promise you that you will neither swear more, nor affect it in others when you hear it; Look then into Jam. 5.12. But above all things my brethren, swear not at all, etc. Why so, seems many a profane wretch to say? I will tell thee wherefore, the reason is ready at hand, exod. 20.7. God is tender of his Name. It is said of the Jews, that they were so tender of the Name of God, that one should never hear them presume to pronounce that dreadful name of Jehovah in the Law, but read Adonai, unless it were by the Highpriest once a year.  
Augustus (as Suetonius reporteth) would not have his name obsolefieri, worn threadbare. What think you of the Lords holy Name then, Sailor's, which you wear and tear in your mouths day by day? The name of Mercurius Trismegistus was not commonly pronounced, because of great reverence to him.  
1. Swearing is a grievous sin, if thou consider but well the object about which its conversant, and that is the Lord.  
2. It is a grievous sin if thou consider the occasion, and that is none at all.  
God knows, It is with the major part of the Sailors in England, as it was with a great swearer in the days of King Edward the sixth, to whom when that godly Minister, Mr. Haines replied, when hearing of a brave Gallant rapping out most horrid oaths, told him that he should one day give an account thereof, the young Spark ill-mannerly answered him, Take no care for me, but prepare for your winding sheet. Well said the good Minister, Amend, for death gives no warning. At which counsel, he still broke into a far ●●her rage and strain of swearing, till such times that he came to a bridge (which passed over an arm of the Sea) and putting the spurs to his horse, the metalness of the beast took the wall, and down went the horse, and the great swearer into the depths, and his last words were (when he saw no recovery but death) Here is horse and man going now full speed unto the Devil. I pray God it may not be said both of some men and ships when they sink in the Seas, That there is a ship, and all the swearing Seamen in her (the other day, or the last week) gone to the Devil. My reason is this, the preaching of the word, and the telling them of the danger of this sin, would never take, nor prevail with them, and therefore what other end can such expect at their death than a mere going unto the Devil?  
Our English Sailors are too like, and too near a kin unto that desperate Boy of Tubing in Germany, of whom it is said, that he was a most damnable Swearer, and inventor of new Oaths, even of such as were neither common, nor ever heard of before. 
A swearing ship is an ill air for holy zeal to breathe in, a good heart will soon be weary of such an abode, and say, Woe is me that I dwell in Meshek, and that I sojourn in the Tents of Kedar.  But what became of this blasphemous wretch may some say? I answer, (and what the Lord did by him, I pray you Sailors take notice, lest God do not so by you for your swearing) God sent a canker or some worse disease, that did eat out his tongue which was the instrument he blasphemed with.  
I have read also of another, and his usual oath was, By God's Arms, shortly after this man's arm was hurt with a knife, but nothing in all the world could ever cure it again, but it wrankled, festered, and rotten off his body, and through anguish and pain thereof, he died most miserably. Is it not just with God, think you, to rot your arms, legs and tongues off, and out of your mouths (for you are worse swearers than any of these that I have presented unto you out of history) as arguments to deter you from the practice of it.  
This sin of swearing, or any other sin indeed (if it be but born withal a while) will not know itself to be sin at all, but plead innocency to be no iniquity. Consuetudo delinquendi pro lege est, said Tertullian. Custom is for a Law, and so will be accounted good; if a man use himself, but to this or any other sin a while, he will never take notice of it, nor know when he doth evil. And truly after sin once becomes customary, Citius finienda vita, quam vitia. Life may sooner end, than they will part with their vices. Most Seamen are got into such a garb, and habit of swearing, that I may take up the words of the Prophet, Jer. 23.13. and tell them, that the Aethiopian cannot change his skin, nor the Leopard his spots. Woe be unto you, if this sin and your lives end together.  
3. Lying. I know no people under the whole Heavens again, given, and addicted so much unto this evil as our Sailors are, should inquiry be made into all the Kingdoms, Provinces, Continents, or Territories of the world, their accounts would be at last that they had none such amongst them as be, and go in the Seas. A Tale-bearer, or a Tale-carrier in the Hebrew Tongue is compared to a Pedlar, who will when he hath furnished himself, and filled his pack with variety of peddling, and petty stuffs of several colours, of Ribbanding, and Inkling, troth up and down from Town to Town, where he can find best custom, and trading. After this manner doth the peddling Seaman carry upon his back his paltry pack of lies, and opens it on board every ship he comes into, 
I would Commanders would do by liars in their ships as Artaxerxes did by one of his Soldiers, when finding him in a lie, caused his tongue to be thrust through with three needles. This is a good course to discourage lying.  or every house and Town he goes into, he matters not the truth of any thing he speaks, but out goes his rotten wares to impoyson all round about him.  
Now if these Tongue-libelling-lads in the Sea, would look into Rev. 21.8. and pause a while upon that Scripture, they would find such sharp, tart, and sour sauce, that they would never love lying, more. I dare say there be thousands that have been of your employment, that are now roaring as so many damned miscreants in hell, that feel the verity of this Scripture which they would never believe, nor credit when they were alive in the world, as you now are. Let God, Christ, and Scripture then bear and carry the highest and strictest rule and command over you in your hearts and consciences, and not the Devil, Eph. 4.25. Putting away lying, speak every man the truth with his neighbour, etc. Woe be unto you, if this sin and your lives end together!  

What one says of the Pea and Turkeycock (I will say of the Sailor) Quodvis rubrum gallo-pavos animat, Every thing that is red inrageth the Peacock. Make the application. Sailors are much what of Lysander's moral the Lacedaemonian, of whom it's said, that he was of such an implacable disposition, that nothing could appease his malice, but the death of the person with whom he was angry, whereupon grew the Proverb, That Greece could not bear two Lysander's. And truly I would have Captains to say that our ships shall harbour no such Sailors.  4. Choler, passion, and anger. If I had a desire, or that I did know of any that were desirous to see these three feral passions in their proper raging, and predominating colours, I would either go, or send them unto the Sea amongst the Mariners, and there they should be sure in two or three hours' expense of time on board with them, to behold them both in their faces, tongues, and hands, as so many sparks of fire in barrels of Gunpowder. These are the three Faggots (or ingredients) that a Seaman is made of. There is scarce one in ten thousand of them, but he hath fire and powder in the mouth of him, and the sight of this drives all good people away from holding any society or converse with them, and makes it an intolerable penance to be near them, or within the smoke of their Chimneys. God pity you, and in his good time bestow another manner of heart and spirit upon you, than is to be seen amongst you. Ther● is the greatest weakness of spirit, and unmanliness of mind to be seen amongst the Sailors of all the people under the heavens again. What argues the disgrace, and inferiority of the understanding part more (which is the noblest power of the soul) than passion? Prov. 17.27. A man of understanding is of an excellent spirit. In the Hebrew, he is of a cool spirit. The lowest men of parts are oftentimes the passionatest men. But that now this unclean spirit may be clubd down, and kicked overboard out of all the Navy ships in England, I would present all the Sailors in the Seas with these ensuing Consectaries, and I dare promise them that the practising of them will procure them much peace, comfort, & quietness, whilst, and in what ships soever they sail in. The main reason why Sailors are so contentious and quarrelsome one with another is, because they are either ignorant of their carriage and behaviour one towards another, or else in respect of trivial, and frivolous provocations that arise amongst themselves, which wisdom would soon hurl out of doors, and dash out of countenance.  
1. 
Sailor, Sailor, Immensae virtutis est non sentire ●e esse percussum. It will well become thee if thou merest with wrong on shipb●●● to take notice of them.  If you would then live peaceably and comfortably on board your ships, Trample under foot all delicate niceness of bearing wrongs: If thou wilt not do thus, go not to Sea, for thou wilt meet with them. Where there is an impetuous impatiency, and an effeminate facility in men, they will be moved at every trifle. It is a special piece of manly wisdom to be able to pass by many petty provocations to wrath and anger without notice taking. And it is no less also to digest the witless brawlings and clamours of silly, foolish, irrational, and headstrong men, with the same patience that Surgeons will the injuries and blows of mad, and frantic men.  


When an inconsiderate fellow had stricken Cato in the bath, and afterwards cried him mercy, he replied, I remember not that thou didst strike me, Tu linguae ego aurium Dominus, said one to another that railed on him, I cannot be master of thy tongue, but I will be master of mine own ears.  
S. Paul, Act. 2.8 shook off the affronts & injuries offered unto him, with as much ease, as once he did the Viper.  
One having made a long & ●…ous discourse to Aristotle, at last pleaded his prolixity, to whom Aristotle replied, that he was not tedious unto him, because he gave no heed to any thing he said.   2. If you would live peaceably and comfortably on board your ships, Trample under foot all credulity and lightness in believing whatsoever comes first to hand and ear. If thou wilt not do thus, never look to live quietly on board any ship thou shalt set thy foot into. To believe every word, tale, and tattle thou hearest, is the only way to set thee on a fire. Tale-bearers, whisperers, and Tongue-slanderers are the Devils bellows.  
3. If thou wouldst live peaceably and comfortably on board any ship. Out a doors with all curiosity, itching humour, and needless inquisitiveness to know and hear of every thing that is done or said. My reason is this, If a man be thus disposed, he shall find matter enough to fill his gall, and set his Irascible part on a burning fire. That man shall never want wrath, and woe, that lets the doors of his ears stand wide open to listen to every one. I have read of Antigonus a most famous Prince, how that he did, when he heard two unworthy subjects of his speaking ill of him in the night near his Tent door, willed them to go further off, lest the King should hear them. That man that is of this temper is the best to pass, let him be at Sea, or on Land.  
4. If thou wouldst live peaceably, and comfortably on shipboard, Out of doors with all timerousness of being wronged or contemned by others, in word, deed, or countenance. 
Let not the Sun go down upon your wrath, Eph. 4.28. but many Seamen suffer the Sun to go down, & rise again upon their anger, yea again, and again, before they will part with it. But let that man know that lets the Sun go down upon his wrath, he takes the Devil to bed with him.  I have observed it, that many men do needlessly fret, and perplex themselves when they see but two talking or smiling, and now and then casting an eye upon them, they presently conceit within themselves that they are their discourse, and the object of their scornful observation. This argues great weakness and folly.  
5. If Seamen would live peaceably and comfortably on shipboard, when occasions of anger, and discontentments are given them, I would have them to follow these Rules.  
1. Contain your bodies in quiet, and your tongues in silence, because the stirring, and agitation of the body, and stamping, and flinging about, 
Plutarch writeth, that it was the custom of Pythagoras his Scholars, however that they had been at odds, jarring & jangling in their disputations, yet before the Sun set, would kiss & shake hands as they departed out of the School. I would all our Sailors in the State's ships were of this temper.  sets the blood and humours on a fire. The walking of the tongue will keep in that passionate heat that usually starts up in the heart, which otherwise would evaporate its self, and die. Silence is an admirable cooler to all indignities and affronts. Would Seamen take this advice, there would not be such wording of it, as oftentimes there is amongst themselves.  
2. If Seamen would live comfortably on shipboard, and seek the peace of the ships they go in; let them then always, give reason leave to interpose and debate. It was very good advice that was given to Augustus the Emperor, when the object and occasions of choler were in his eye, 

Angry fools in former times were counselled to look themselves in a glass. If Seamen did but see their faces when they are angry, they would be ashamed of them when they are calm and quiet. Prov. 16.32. Latius regnes avidum domande Spiritum, quam si Lybiam removis Gadibus jungas. Horat. Od. l. 2.  
The Hebrews call anger Aph, because therein the nose riseth, the colour changeth, the tongue stammereth, the teeth gnash, and the hands clap, the feet stamp, the pulse beats, the heart pants, the whole man swells like a Toad, and glares like the Devil.   that he should not be moved before he had pronounced over the letters of the Alphabet. When Seamen give the reigns unto their passions, it beats out of doors, and out of their brains, both all reason, and judgement.  
3. If Seamen would live comfortably on shipboard, and seek the peace, and welfare of the ships they sail in, then would I have them, to set their hearts, and stomaches against all the feral passions, and bodily distempers they see in other men. What heating of the blood, and the vital spirits be there in many Sailors? How are they transported with fieriness of the eyes, inflammations of the face, furiousness in their looks, extraordinary panting of the heart, beating of the pulse, swelling of the veins, stammering of the tongue, gnashing of the teeth, bad language, and many other uncomely behaviours? Abhor these devilish gestures that are in thousands of your peddling Sailors, bend your minds and spirits against them, and consider what a sweet loveliness, and amiable virtue there is in a mild, gentle, and unpassionate spirit. It is the very finew of all delightful society, the flower of humanity, and the very sweetness of civil converse, it both draws love from others, and also keeps the heart in a perpetual calmness. If Seamen love nothing but frowardness, and hastiness, you that are wise will never take any delight in their company. It is storied of Earl Elzearus, that he was much given to immoderate anger, and the means he used to cure this disordered affection, was by studying of Christ and of his patience, and this meditation he would never let pass from him before he found his heart transformed and conformed into that heavenly pattern.  
But further, I have one word more, and that unto all the young Seamen in England. It hath been my observation, that many thousands of them are apt to be spoiled and corrupted with that soul-poisoning society they daily are in company of in the ships they sail in, and could I now, or were I able to rescue them out of the hands of the Devil, and to fetch them off from under the nose, or command of hell, and all the black powers of darkness, and also out of a dislike unto all ungodly wretches, I should then think myself extremely happy. To work this effect amongst them, I will give them a whole broadside of Arguments, and if they will not do, nothing in the world will prevail upon them; I may even then do as a Physician who hath striven long with his patiented and sees no hopes, gives him up at last, I shall give you up for lost men.  
1. Take heed of holding any intimate compliance and correspondency with men that are publicly profane, 

It is a very hard thing for a man to live amongst corrupt fellows without corruption, it is easier to walk upon burning coals, or to carry fire in ones bosom, than to be amongst such & not be tainted with them, Prov. 6.27. Admit said Isidore that a man were made of iron, yet if he stood continually before some great fire, he is in danger of growing supple & soft as wax.  
Though a man greatly like not the sin, yet company with a sinner may work him to it. Et quos vitium non potuit vincere, familiaritas vincit. Whom vice cannot overcome, familiarity will.   and wicked. My reason is this, There evermore steals in upon that man that does not, a very secret, insensible, and undiscernible dislike of his own former pious, sober, and commendable courses. Such a man in time will begin to shake off his former strictness, of piety, and innocency of life and conversation, and boldly say, I was but too strait laced before, I will now have my youthful liberty, and I am sure that will bring me in more pleasure, and contentment in an hour, than my other life did in a whole year. It may be thou wert a very civil, serious, and sober-minded man before thou camest to Sea, but since it has been thy hap to fall in amongst a pack of rude Sailors, as a drop that falls out of the clouds into the Ocean, thou hast become one of them. The sweetest apples are soon corrupted, and best natures are quickly depraved: Sailor, Sailor live in all the ships thou goest in as fish in the Sea, who are both born, and bred in it, yet have no taste at all of the salt-waters in them. Be sure thou live at Sea, as not to have any taste of a stinking Sailor in thee, and take up none of their stinking, rotten, and unsavoury speeches, and phrases, And as thou goest on shipboard well educated, so come out again without any tang or smell of their ill-bredness.  
2. He that has not a care of himself herein, it is no wonder though there slily insinuates into that man's heart a pleasing approbation, and delightful assenting, and consenting unto the sinful practices, sensual courses, and wanton pleasures and dalliances of such men. God knows, many young men are utterly undone, and led away into much soul-damning evil by keeping company, and following the counsel of rotten companions. Laus tribuenda Murenae, non quod Asiam viderat, sed quod in Asia, continentur vixerat. That man is to be commended that can live godlily on shipboard, and wisely turn away his back from all soul-poisoning discourse. He that will not, and cannot do thus, let him go to Sea white, and he shall come out of it black, let him, go on shipboard a Saint, and by payday he shall come out (again) a Devil.  
3. He that will not take this course, will in time find a resolved, a fortified, and an habitual change in his affections and conversation. Bad society will usher in a transformation both of the mind, manners, and conditions of them with whom they do converse. Oh the many young men that are slain by these filthy Sailors that use the Seas: Joseph living in Pharaoh's Court learned to swear, and Peter in the High-priests hall to curse. And thus learn our young Seamen of the old in the ships they go in.  
4. He that will not thus do, he shall be sure ere long to find growing in and upon his heart, 

Rubiginosus coins etiam candido suam affricuit rubiginem. A rusty companion says Seneca, rubs some of his rust upon a man of fair conditions, and none of his candour stickson him.  
A good man on shipboard, is like Joseph in Poriphar's house, liable to many temptations if he have not the grace and the courage to turn his back upon them. (decorous fancy sed pulchrior ment: Corporis formam oculi herae contemplabantur, sed ad castum cor non penetrabant, etc. Gregory. Joseph, said one of the Ancients, was a servant in Potiphar's house, the beauty of his face his Mistress saw, but the beauty of his grace which surpassed his external beauty she could not see. Young men when they come to Sea, if they have not a care of themselves they will soon be spoiled. You are too much like (would God you were less) to Aristotle's smooth table, unto which he compares the mind of man, which is varnished with pictures, and is fit and apt to have any thing in the world either delineated, or adumbrated upon it, either the deformed Idol of ugly vice, or the glorious image of celestial virtue.   an ill affectedness, and disconceitedness, both towards good people, and all godly and religious exercises. Such foul mouths as you make your bosom familiars, are great enemies unto God, they are as it were in open defiance against God, and heaven, and daily throw out their rotten contempts upon the word, and religion, which pulls back many a hopeful young man. If thou wouldst hold thy integrity, and well-disposedness unto the best things whilst thou art on board with Sailors, live then as Jacob did in Laban's family. Dives erat in virtutibus etiamsi serviret Labano, illarum tamen decorem & claritudinem non amiserat ut ignobilem servorum conditionem incurreret. Ambros. Epist. 4. He lost not the lustre of his graces in it, neither did he fall into the ignoble condition of a servant so far as to soil himself with his Master's sins, for though Laban worshipped Idols, yet Jacob served his God. If some Seamen will serve the Devil, serve you the living God, and let them and the Devil go together if they will.  
5. Put the case that they be civil men, and such who profess in form, but are ignorant of the great mysteries of godliness, unseasoned with the power of Sanctification, and unaccustomed to the ways of sincerity, companying with such will but eat out all the goodness that is in thy soul. These plausible companions do a world of hurt to those that give very promising hopes of a maturer growth and progress in Religion. Socrates was wont to say of Alcibiades, that he was a Paragon both of body, beauty, and mind, but when he saw him amongst wanton gallants, I fear not thee but thy company. The Application is fair enough in view. Such kind of consorts as these, are like to Flanders pieces, of whom it is said, that they are fairer further off than near at hand. Shake off these men, or else thou wilt in the end find a defection in thy zeal, and forwardness in thy servings of God, and also thy graces both to be worsned, and impaired by them.  
6. If thou dost not, thou crackst thy Christian reputation, and favourable esteem with all good men. Who will not but be ready to say upon the sight of thy consorting with them, let him profess what he will, he is of their humour, and of their conditions, 
It is a good Spanish Proverb, Tell me with whom thou goest, and I will tell thee what thou art. Let me but see a Captain of a ship sending for this, and the other shandy fellow, day by day, to fuddle it in their cabins, I shall surely be able to comment upon the man, what he is.  otherwise he could not be so boldly familiar with them. If thou wouldst be thought well of, either at Sea, or on Land, then stand upon thy Christian reputation, and come not amongst the wicked, have little to do with them, and if thou be'st in their company at any time, through the management of business, get out of it again as quickly as thou canst. For thou canst not sit it with them, and tongue it with them, but hazard Faith, and a good Conscience.  
7. The wicked, and the godly are mere Antipodes whilst in this world, walking one contrary to another, the wicked cannot cordially, and really love and embrace the godly, because there is an absolute enmity, and antipathy betwixt the seed of the woman, and the seed of the serpent, betwixt light, and darkness, Christ and Belial. Holy David was a man after Gods own heart, and yet he was disliked of by the Drunkard, Psal. 69.4. They that hated David without a cause were more than the very hairs of his head. If thou canst not dispense with the swallowing down of as much profaneness as the wicked can, they will hate thee, therefore to what end shouldst thou intrude thyself unwarrantably into their companies. Melius est habere nautarum odium, quam consortium. It is better to have the hatred of ten thousand graceless Sailors in the Sea, than the society of one of them, unless he be godly. Seamen love the godly as well as Hypemenestra was, of whom the Poet sings when she was cast into prison, because she would not do as they would have her in the kill of her husband, as her other Sisters had done.  
Clausa domo teneor, gravibusque coercita vinclis, Est mihi supplicii causa fuisse pium. 

Purum dignoscitur aurum saepe adulterino. What the Poet said of the unequal yoke of Oxen, may I say of the godly and the wicked.  
Quam male inaequales veniunt ad aratra juvenci?  
Ovid. Ep. They cannot set their Horses together.   Ovid. Epist. Those that acknowledge themselves to be under the government of Christ, they know full well that they are bound by the Laws, Statutes, and Ordinances of Heaven, upon their allegiance unto their Lord and Sovereign, to maintain no intimate, or delightful converse with the wicked, which are professed enemies unto God, and Christ, no, they dare not do it, therefore blame them not when they look shily upon swearing Sailors, and care not for coming amongst them. They have the sacred Word, and all the reason in the world on their sides, and therefore let this stop every Bedlamite Sailors mouth.  
1. They dare not come into wicked men's company for fear of the infection of sin.  
2. Out of a fear of an infliction of punishment.  
He that would keep himself unspotted in the Sea, let him resemble the River Alphaeus of Elis in Arcadia, 

Mocum est quicquid mihi nocere potest. I find that in me (said Bernard) that is apt to take fire. How much more in Sailors, Than eat profane men, as thou wouldst shun the devil, orone that hath the plague running upon him.  
I have often seen a parcel of ground, once a fair Garden of flowers over run with stinking weeds; so good men turned bad by stinking company.  
These Seamen are like Pharaohs seven ill favoured kine, if they see but any amongst them that have grace, and heavenly mindedness in them, yhey will be sure to set their teeth in them. They desire to eat up the well-favoured.   which runs thorough the Sea, but will not mingle with it. He that will not take this counsel, and resolvedly begin to shake off all profane societies, he shall never be able to live, or lead a godly life; this is the first step to heaven, Sailor, and if thou hast not this resolution in thee, let me tell thee thus much, thy foot is in the way to hell. Now after this sweet word of Advertisement, which I hope may prove profitable, if the Lord set but in with it, let me tell you thus much, that it is a very hard thing to live religiously at Sea, and therefore evermore look for these two things.  
1. Wicked men will assault you, and make onsets and invasions to shake you out of your profession, and to fetter you in the same looseness of life they live in. Set your eyes upon these sons of Belial, and resist them with courage. There be many thousands of godless Sailors, that be too like that bird Pliny writes of, which Naturalists call the Vulture, that when she beholds her young to thrive and feather, and wax lively and strong, that she will clap them, and beat them with her wings till they look lean, and languish again. It is thus at Sea, you will meet with the like cruelty amongst them, and find Seamen discouraging of you in the good ways of holiness, but bear up courageously against all the storms and oppositions of good that ever you shall meet withal in the world.  
2. Wicked men are so far from God, and his ways themselves, that instead of taking delight in you for that good that is in you, you will find hatred from them. It was a divine saying of Seneca, That no man did set a better rate upon virtue, than he that loseth a good name to keep a good conscience. In die praelii, naufragii, tempestatis, mortis, plus valebat Conscientia pura, quam Marsupia plena. Boldly say unto all the wicked ones in the Sea, as David said, Psal. 119.115. Depart from me, ye evil doers, 
If it were not for the godly ones that be in the world, the Sun would not shine long upon you, the heavens would fall upon the wicked, the earth would open her mouth to swallow them up, and all the creatures of God would arm themselves against them, and yet these are cruel haters of them by whom they are gainers.  for I will keep the Commandments of my God. Bestow thy affections upon the godly whom thou shalt live for ever with in the Kingdom of heaven, and not upon those whom thou shalt never see more in the world to come, and never be the better for in this life, but an hundred times the worse.  
There is yet a further word of Advertisement in my eye, and I would gladly press it home upon all the Sailors in England, if that I did not behold these things (which I am now going to speak of) amiss in them, I would not trouble myself to take the pains in an uncomfortable Sea to write them down.  
The first than is this, You ought to love and tender godly men in their names, and when ever occasion is offered, you should willingly make report of that good that is in them, and not throw dirt upon them, 3 Joh. 12. Demetrius hath good report of all men, and of the truth itself, yea and we also bear record, and ye know that our record is true. There is many a precious soul that is of great worth, 
I would have men that are godly at Sea not to be daunted, discouraged, or disheartened from well-doing, but to do as the Moon doth, who follows her continual course, task, and labour, though many Dogs & Cur's bark and leap at her, En peragit cursus surda Diana suos.  credit, repute, and account amongst the godly on land, that must not have a good word, nor a good look from such wicked men as many of you are that go in the Seas.  
2. If you hear the godly that are, or have been amongst you falsely charged with any thing, and evilly spoken of, you should stand up in their defence, and be contented to hazard some part of your own credit to vindicate theirs, 1 Sam. 20.32. And Jonathan answered Saul his Father, and said unto him, wherefore shall he be slain? what hath he done?  
3. Take heed of raising, and laying slanders upon the godly. Miriam did so by Moses, 
I would have all the Captains in the Seas to do by their men when they find them slandering good men, as Vespasian and Titus did to all the detractors and slanderers they heard of, when ever any were taken that were guilty thereof, they caused them to be whipped about the City, that others thereby might be deterred from the like practices.  but consider Gods just judgement against her, Numb. 12.1, 9, 10. Miriam became leprous as white as snow. Take heed, Sailors, of meddling with the godly that shame you in this world by their innocency of life, and conversation, and will rise up in judgement to condemn you in the life to come. You are prone to fasten your fangs in the reputation of those that would scorn to be like you, nay think every hour that the Devil would come and fetch them alive out of the word, should they but be in that degree of wickedness that is to be found in your hands. Most of our English Sailors are too like those we find to be reproved in Scripture, Jer. 18.18. Come let us devise devices against him. Psal. 35.11. They laid to my charge things that I knew not of. They are kindred to those that aspersed godly Mr. Luther, of whom their lying tongues, and graceless hearts would needs say that he died despairingly, and that in his grave there was a great stink of brimstone, and his body presently afterwards taken out of it, when as Mr. Luther was alive to confute it. They are like to those that vilified precious Mr. Beza, slandering him with this lie, that he run away with another man's wife. And brethren, to those that aspersed Mr. Calvin, when they said, that he was branded on the shoulder for a Rogue. I have met with a dreadful story in some readings, which I would present to every Sailor in England, and if but well paused upon, I should think that it should startle them in slandering of the godly. There was a vile wretch who had most injuriously abused the godly Martyr James Abbes, and after all his base usage of him he was shortly after taken with a strange fit of frenzy, and cried out, James Abbes is saved, and I am damned, James Abbes is saved, and I am damned! There is many a precious soul whom you hate and speak evil on shipboard that shall be saved, when thousands of you shall be damned. I am damned may many a Sailor say, when such a good man whom I slandered, and spoke evil of, is saved.  
Sailors rail on many a good man as causelessly as dogs in the street upon passengers, unto whom a good man might say, what have I done to this Dog, that he follows me with this angry clamour? had I rated him, or shaken my staff at him, or stooped down to have taken up a stone to have thrown at the head of him, I had then justly drawn on this deformed noise; but what need I wonder to see this unquiet disposition in a brute creature, 
I would have Sea-Captains to follow Dominitian the Emperor, & then should they soon find few slanderers in their ships, his stomach so rose against them, that he could not endure them, but banished them out of the City, saying, That they which do not punish slanderers, encourage them, Platina.  when it is no news with the reasonable. How is innocency, and merit bayed at in the Sea by the quarrelsome and envious Sailor, without any just provocation or grounds in the world, how do they show their tongues, their heels, their teeth? but let them rail, so I serve but my God.  
4. You should not lend your ears unto the reports that are made against good and godly men, Exod. 23.1. Thou shalt not raise a false report; put not thy hand with the wicked to be an unrighteous witness, Prov. 11.13.  
5. You ought not to blaze abroad the failings, and infirmities of the godly, should you either hear or know of any, Prov. 11.13. A tale-bearer revealeth secrets: but he that is of a faithful spirit, concealeth the matter.  
6. You ought not to amplify and aggravate men's failings as you do the most in the Seas of all people under the whole heavens again, Act. 16.20. 
Una guttula conscientiae malae totum mare mundani gaudii absorbet, One drop of an ill conscience will swallow up a whole Sea of worldly joy & cheerfulness. Mr. Perkins mentions a good man who being ready to starve, stole a Lamb, and being about to eat it with his poor children (as his manner was before meat) and to crave a blessing, durst not do it, but fell into a great fear, and perplexity of spirit, acknowledging his fault to the owner, promising payment if ever he should be able.  These men being Jews, do exceedingly trouble our City.  
I have now nine things more in my eye, which I would present unto every Captain, Master, Boatswain, Gunner, Carpenter, Purser, and Sailor, in any of the States ships of England. And after I have lain them down in brief, I will pass on in what I further intent.  
1. Keep daily in thy bosom a good and quiet conscience, or otherwise it will when thou comest unto the trial, gnaw out all the roots of valour out of thine heart. It is said of the Earl of Essex, that he was never fearful of fight any enemy in the field, but when his conscience charged him with guilt for some sin or other.  
I would have all the Sea-Captains, Masters, Boatswains, Gunners, Pursers, Carpenters, and Seamen to prise a good conscience in one case, as Benevolus did in another, who said when offered preferment by Justina the Arrian Empress, if that he would but be an instrument of doing vile service for her: What (saith he) do you promise me an higher place for a reward of iniquity? nay, take this away that I have already, with all my heart, so that I may keep a good conscience, and thereupon threw at her feet his girdle, the ensign of his honour, Acts and Mon.  
2. Be careful in the avoiding and renouncing of all the sins which the generality of Seamen are incident unto.  
3. Evermore count the chief Magistrates, and Rulers lawful commands to be sufficient warrant to engage and fight a foreign and Commonwealths adversary.  
4. Esteem all hardships easy through hope of victory. Julius Caesar is a worthy example for you Sailors, 
William the 2. of England going to embark at Sea the Master of the ship told him it was rough, and there was no passing without eminent danger, Tush said he, set forward, I never yet heard of a King that was drowned, therefore fear not the waves. This valour would well become Sailors in all their perilous affairs.  of whom it is said, when forewarned of a Conspiracy, that was made against him in the Senate, he boldly answered, Mallem mori se, quam timere: I had rather die, than admit of fear.  
5. Look through your wages at God's glory, and your Country's good.  
6. Expose not yourselves in a Bravado to needless, and incommodious peril. King Richard the first of that name, who when the rest of the Princes and Gallants that were travelling with him in the Holy land where they than warred, were come to the foot of an hill from whence they might clearly view Jerusalem the Holy City, (then possessed by Saraceus without all hopes of recovery) they begun to put spurs to their horses every one in a youthful countenance saying, that they would strive who should be the first at it, and have the maidenhead of that goodly prospect; but the King more solid and serious than the rest, pulled down his Beaver over his eyes, and told them, that he would not gratify them with a vain pleasure of so sad a spectacle. God forbidden said he, that I should behold that City, or come so near unto it now, though I could, which though I would, I know not how to rescue. The Application is clear enough.  
7. 

There be three things that I would commend unto every Sea-Captain, Master, Gunner, Boatswain, Purser, Carpenter, and Sailor in England.  
1. To be holy at Sea.  
2. Stouthearted in a fight.  
3. Sparingly merry when they come on shore,   Choose rather to die ten thousand times, than once to slain your credits. The Lion out of state, scorns to run whilst any looks upon him. I would not have our Sailors to resemble that company of cowards whom I have read of, of whom Comminaeus observes at that Battle that was fought at Montlehery, where some lost their live for running away, and they were given to them that ran ten miles further. Should all Sea-Captains, and Sailors be thus served when cowardice is to be found in their hands towards their enemies, they would be well rewarded. Their Friggots should be lent unto those that would fight them.  
8. And yet in some cases count it no discredit to yield when over matched, and bore down with plain force, strength, and violence both of Ordinance and men.  
9 Evermore count it murder ●t kill any in cold blood. I have me with a story of one that murdered a man in Spain, and being supposed to be the man that did the act, being convented before the Judge, he caused his bosom to be opened, and his heart who had done the murder was found to palpitate, and tremble far more than any of the rest whose bosoms were opened in the very same manner that his was. You will find as little peace in so doing as he did, 
Ah That I should be forced to say of Seamen, as it was once said of, and by many profane wretches in Luther's time, when a religious Reformation began, some of the worst of men professed that they had rather live under the government of the Turk, than in those Countries where all things were ordered by the Word. The Application is within any one's reach.  if you once make but the trial. But to proceed.  
There be two great evils that I observe amongst Sailors in the Seas, and I would desire them to decline them.  
1. That they will, and are ready to place themselves in those ships they know there is the least religion, and where God has the least service, and also where there is not strict and severe command. Here licentious and Godless men love to be. Oh what work is there amongst the Sailors to be cleared out of this and the other ship when the Commander is a little strict, and severe with them, in beating down their swearing, and their drunkenness! Sailor, Sailor, Thou wouldst Hagar-like leave a good family, and fall into a worse. But the Angel of the Lord bid her return.  
2. Many Seaman's designs are to be where wickedness may pass free. Those ships, and Commands under which they can have their liberties to rant, swear, and be drunk in, are the best Taverns they can put their heads, and noses into. Good, and religious command in ships, is a burden to unruly Sailors.  
There be four evil things also to be seen in most Captains carriages in the Seas.  
1. An heedlessness in keeping down disturbing passions. When rents, breaches, and divisions are made in your ships, salve them up again, or else courageously stamp them down. 
It was a brave saying of Caesar, that he could with one stamp of his foot quell the mutiny of an Army. One Seaman is all fire, another all water, so that there is but little heat for God; One is a wing, and another is a weight, So that there be many hindrances amongst them to the worship of God, and very poor flights for Heaven. When a Commander in a ship holds forth no light amongst his men, of a good conversation, I may say to such an one, Matth. 24.29. The Sun is darkened, the Moon doth not give her light, and the Stars fall from Heaven in our ships. The Sun shines, and the Moon appears in some Commanders, but in other some not so much as a twinkling Star of any thing that it good. When the Fore-horse in the traces will not draw forwards, but runs this way, and that way, he wrongs all the rest. And thus does an irreligious Commander in a ship at Sea.  When Bees are out of their hives in a disordered flight, then is the bell, or brazen mortar alarmed and struck up to quell them again. Angry passions, and quarrels amongst your Sailors will pull the whole ships companies, in pieces, and set them together by the ears.  
2. A neglecting of enkindling their Seaman's affections unto that which is good, and stirring of them up unto love, and unity. The want of which is one strong reason, why Sailors are so unfit for Morning, and Evening Prayer as they are every day. If there be a decay of love and unity in your ships, there will be no encouraging of one another in any zeal for God. When a ship is full of discord, it will be evermore empty of all religious acts.  
3. A want of a Gospel Spirit in speaking often of God, and for God, amongst their men. Captains and Seamen should be like the two Disciples of Christ, that were going to Emaus, who talked, and conferred of all the things that had happened them, and whilst they thus communed one with the other, in comes Christ amongst them.  
4. A want of a Praying Spirit, and a speaking often to God in Prayer with their Seamen. If you have not Ministers along with you, you have fair opportunities to call them unto that needful duty. Were your carriages good, holy, solid, sound, and not so light, you might stamp that upon their spirits that would not rub out again a good while. Every Commander should be a pair of Oars in every ship he goes in. He should row, and labour till he sweat again if it were possible, to land all his men in Heaven, against wind, and tide. But, God knows where is the Sea-Captain that has his hand upon an Oar to save his Sailors. I will tell you of enough that have their eyes, and their hands upon their Salary.  
Gentlemen and Friends, I will now leave you, all that I desire, or all the harm I wish any of you is this, (if it can be termed any) even to fear God in this life, and to amend what is amiss, that you may see the Lord to comfort, and not to astonishment in the world to come. I will say unto you, as Socrates said unto his Scholars, If I can but provoke you to learn, I have attained my end, after he had followed them with elaborate instructions. If I can but do the like with you in provoking, and persuading of you to walk in these good counsels prescribed, I shall greatly rejoice in it. These things premised I come unto the next thing in the words before me.  
2. And that in order to their posture, going down, Two things would be considered, and enquired into.  
1. What is simply, and absolutely to be understood by going down into the waters, or how that sailing may be said to be a going down.  
2. What positively, as to their posture and ingenious order, and discipline in their going down.  
1. For their going down. Water (we know) has its natural course, and tendency deorsum, and not sursum, downwards rather than upwards. How can it be forced upwards that is contra naturam? When Solomon says, Eccles. 1.7. That all Rivers go into the Sea, his meaning is, that they go down into a lower place than the land is of, and not up to an higher. When the Psalmist says that the earth is founded upon the Seas, 

It is the judgement of some, that the Sea is far higher than the Land. And that a ship in the Channel is as high as Paul's in London.  
It is well known that they that live beyond the line in the West, and East Indies, that they never see the Northstar in their lives, because they live so far below the height of it.  
Mount Chego that great Spanish Cranado, may be seen many leagues off in the Sea, & yet in a little time may it soon be run out of sight. The Alps also (those high Italian Mountains) and Mount Arrarat, may be seen fifty or an hundred leagues out at Sea, say some which are far higher than the cloudy Regions, yet soon run out of sight in a little time.   he means that the earth is placed above them, as it is made a fit, and convenient place of habitation. And the Learned understand the Hebrew word Gnal in such a sense as signifies above, and not below, in which sense the waters that it sustains does not hold it, but are holden by it. Neither is water so heavy a body as earth is, yet heavy enough to descend, because it is of no aspiring nature, but presses eagerly towards the same centre, that a stone, or any ponderous thing will do, and cannot therefore possibly be higher than the earth (though in some natural considerations I will not deny but that it is, and may) for, we have Scriptures speaking after this manner, Psal. 104. Jer. 5.22. When God gathered the waters, he provided stations, and lodging places, or receptacles for them, lest they should return, and cover the earth as they did before, both at the Creation of the world, and also at that time of the Deluge. And this appears by the Hebrew word Kavah, the signification of which is to congregate, or gather together, from whence is that Latin derivative, Cavus hollow. This is observable that the Mariners sailing beyond the Line, or after they have passed some certain hundreds, or thousands of leagues beyond England, that they run the Northstar, which is of such an admirable height with us, clear out of sight, and under water. Now whether or no is this an ascending, or a descending, let any one judge, and whether this be not a going down yea or no? And so again, the more they run Northward, the more they advance, and raise the Septentrional Pole, and decline the Austral. And so again, the more they sail southward, the more they advance the Antarctic, and disadvance the Arctic. Again, this is a very frequent and common thing, to see two ships at some small distance (when the Seas are as smooth as a die) and nothing is there to be seen of them save the very top of their masts, and if by their neer-drawing, and advancing on one unto another, the topsails may be seen, when the lower sails, and all the Hull seem as if below in the Sea. I have laid down some of my thoughts about this word, They that go down, But Interpreters say, that it is to be understood either from the Midland which was an high, and hilly country, as that of Judea was, unto the Sea side wherein the land is lower, or otherwise from the shore.  
Observation 1 That whithersoever a man would go, he must be furnished with leave and power from God to go thither, 

I am confident that one main reason why we have so many ships castaway, either in the Septentrional, Oriental, Ausiral, or Occidental parts of the world year by year, is, They never sought God in their go out, nor come back. And therefore no wonder though they come to wrack.  
Go not to Sea unless thou wilt (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) make God thy beginning, and ending, in all thy Voyages.   Jam. 4.13, 14. Go too 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, Whereas ye know not what shall be on the morrow, etc. Come says many a graceless wretch, I will go into Spain, and ere a while into Barbary, I will have also one turn in the West-Indies, and when that voyage is done, I will into the East-Indies. I will go to Greenland says one, and I will into Holland says another, I will go to Norway says one, and I will into France and Portugal says another, I will to the Berbado, says one, and I will into New England says another. Many Sailors go hither, and go thither, but few of them to be found ask God leave to go any whither. If I could find a man thus doing, I would speak highly of him.  
2. What positively, now as to the posture, and ingenious order and discipline, in their going down,  
1. That is usually as near as they can with company, and in Fleets, and herein is no small wisdom, for according to the axiom, vis unita fortior est. If one have two guns, and another four, one six, and another ten, when together they are the stronger thereby to encounter their way-lying Pirates.  
2. Their order is commendable and admirable, if that by day any one in the Fleet discover an enemy, he is presently to make report thereof by firing of Guns.  
3. If any one in a Fleet of ships discover Land, Rocks, or Sands, he is to make report thereof unto the rest by firing of Guns.  
4. Every one is to do his utmost to keep company with the Fleet he sails in, that they may not be separated, if possible, from each other, and if any in the Fleet be heavy Sailors, and keep much on stern, the best Sailors either shorten Sail for them, or take them in a Tow.  
5. If foul weather come upon them in the night, every ship usually carries his light, and the Admiral one upon his Poop, another upon the Maintop, and the Fleet follows after him.  
6. If that stormy weather force them to Try, or Hull, the Admiral puts out his two lights, and the rest one.  
7. If the Admiral tack in the night, when tacking, he usually hangs out his two lights in the Mizzon shrouds of equal height, and every ship answers him with one.  
8. If in case any in a Fleet spring a leak by day, or any disaster befall any of them by night, whereby they are disenabled from the performing of their voyage, 

It is then with the Mariners for one that is in this distress as it is with Bees, & Sheep, of whom it has been said, agrotante una, lamentantur omnes, If one be sick, all the rest will fall a mourning. It is with the Mariners one for another, as it is with, and amongst Sheep, as Naturalists say, If one of them be faint, the rest of the flock will stand betwixt it, & the Sun, till it be recovered. So one ship by another when leaky, if weather will permit.  
As Kine which feed on honysuccles and other sweet flowers in the Spring, which are not known nor seen by the owners of the . Altamen occultum referunt in lacte Saporem. Virg. Georg. 4. So though no eye can behold the Merchant in a foreign Nation what he trade's in, yet the benefit of his going out is evermore found at his return.   such ship, or ships, is to make report thereof by firing of Guns, and if in the night, by hanging out of lights, and firing of Guns.  
9 If that the Admiral in a Fleet be minded, and resolve to anchor in the night, he makes sign thereof by hanging out (perhaps) his two lights in the Mizzen shrouds one above another, and when anchors, fires a piece of Ordinance, and all the rest of the Fleet come to an anchor.  
3. Their business, or occasions, and those has respect unto two things.  

1. Merchandizing.  
2. Warring, and Fight.   
1. Merchandizing. The Merchant-mans' employment lies wholly in traffiking from Country to Country, buying and selling, and selling and buying, according to that in the Poet, Impiger extremos currit Mercator ad Indos. He goes down into the Sea to bring into the Land those costly Silks, Spices, Wines, Sugars, Stuffs, & Fruits, etc. which are in other parts very plentifully to be had. And by these wealthy, and vendible commodities is both the City of London, and the whole Nation besides, both marvellously benefited and enriched. What our Nation is destitute of, it is fetched into it out of other Countries (that affords it) by shipping. So that England wants not for those scattered varieties that have their growth, and being in other climates, but hath a full, and sufficient supply of every thing. Now the Merchant's business is various, in respect that it lies sometimes here, and sometimes there; sometimes in the Eastern parts of the world, and sometimes in the Western; sometimes in the Southern, and other some times again in the Northern. 
It's an Italian Proverb that the world is theirs that are bold, Paradise theirs that are devour, and Learning, theirs that will but study for it. The application is fair enough in view.  Sometimes for one commodity, and other some times for another, by which rare calling and employment he doth Angliam valde locupletari. He goes into Countries (Omnia copiarum genere abundantes) that flow with all manner of varieties. The Merchant-ships are continually going and coming, and coming, and going into England, and out of England, into the remote parts of the world, as Bees out of an Hive in Summer time.  in prat is ubique apes serenâ floribus infidunt variis. As in Summer time every eye may behold the laborious Bee one while in the field, and another while in the garden, one while bringing home, and another while flying out for honey; so do our ships take flight upon their Canvas wings, and bring home the riches, and the wealth that is in other parts.  
These are they that are like to Zebulun, the Mariner's Tribe, who dwelled at the Haven of the Sea, Josh. 33.19. and sucked of the abundance of the Seas. They that go too and again in the Sea, may see in one part twenty sail, in another forty, in one fifty, and in another sixty, or an hundred, going this way, and that way, Eastward, Westward, Northward and Southward, Sicuti apes omnes circumvolitantes, & quod est utile domum adducunt. As Bee's light on every flower, so some or other of the Merchant's ships upon every Nation, and that which is profitable, and beneficial they bring with them into the Land.  
Observation 2 That the world's wealth is not to be gotten without great pains and diligence, whether at Sea, or Land. That do business in the great waters. Many a perilous, and rocking storm doth the Merchant-ship go thorough before she either gets to her journey's end, into a foreign part, or from thence unto her home again. What one said when he stood admiring what pains Gentlemen take in hunting of the Hare, the same I may say of the Merchant in his hunting out of foreign Countries. Tanto labour, pro uno lepore homines valde torqueri video, quos montes ascendunt, quas paludes transibunt, quas vepres, sentesque sine sensu percurrunt, modo unum lepusculum Capiant. What mountains doth the Hunter climb, what waters runs he thorough, and hedges breaks he over? with what toil and sweat doth he follow after the Hare? Even the like pains takes the Merchant in climbing over the great mountains in the stormy Seas. There is scarce any wind that blows, but some ships are both going out, and coming in or out one harbour or other in England. But,  
2. Warring and fight. 
I would have our Sailors when they fight an enemy to strive as much for the wind as the Heron doth her endeavour to be above the Falcon, that she may wet his wings with her excrements to that end he may fly both heavily, and also that his purpose may be made ineffectual.  Having now spoke something of Merchandizing business, it follows that I should descant a little upon that warring and fight work and business that we have now in this age to do. Shipping business than lies not altogether in trading, but sometimes in fight and warring upon the Seas, when there be breaches and fall out betwixt State and State. And when the quarrel is once begun betwixt two Nations, there is great care taken on both sides who should run down one another by the board first. So that if there were not a careful employing of warlike Fleets both at home and abroad,  
1 For securing of Merchant-trade.  
And 2. For guarding of the Nation,  
England's enemies are so many, that they would soon put down the Merchandizing of it. Ships might either stay in their harbours, or otherwise if they went out to Sea without men of War they would come short of their homes. How quickly would our cruel, and bloody-minded enemies clip their Canvas wings from ever coming into our English Ports again? Nay they would not stick to come and visit us with great and dreadful Armadas, threatening to land, and break in upon us. Besides, we have a cunning and subtle enemy to deal withal, which plays us as notable pranks as the Fowler doth the birds with his Larking-day-net which he spreads out in fair mornings, and himself whirling about with his artificial motions, thereby not only the merry Lark, and fearful Pigeon are dazzled and drawn into it out of admiration, 
Let me say thus much unto the Hollander, which Archidamus once said unto the Aeolians when he saw them intending to aid the Argives against him. He writ a letter unto them, the substance of which was in this, Quietness is far better. Take heed of aiding the Spaniard.  but stouter birds of prey, the swift Merlin, and towering Hobby are sometimes enticed to stoop unto it, which proves the loss of their lives. Our Merchants that are small birds are not only snapped, and taken by the enemy now and then, but sometimes our fight birds that are for prey.  
The Commonwealth of England hath many small birds of prey which she sends out of England to fly up and down in the Seas to ruin the enemy, and protect the Merchant, which sometimes are caught themselves, viz. Falcon, Hawk, Merlin, Drake, Dove, Raven, Parrot, etc. 
What the Thistle in the Scotish coin once said when feigned to speak, I will say of England unto the whole world, Ne● impunc laceseit, If any man meddle with me, he had as good hold off his hands.  The poor Parrot very lately for want of good wings was taken by an Ostend Falcon. And I wish the other little birds either to fight hard in an encounter with them, or else to run betimes, lest they come to the same sauce the Parrot met withal. Is not the Turk a great enemy unto us? And is it not their faith that he that kills a Christian shall the sooner go to heaven for it? Unto the murdering of us would they go with as great alacrity as unto some play or sport. And what is the French, though we have a National peace with them, they are no great friends to us, neither is there any great confidence to be imposed in them, or any of those that are of a Papal spirit. And what is the Hollander, Is he not an Ambidexter? and one that plays a game with every Nation, which they call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Holds with the Hare, and runs with the Hound. We have many Nations to deal with all, and the Seas lie round about England, and is no other, but an Island, ships may come on every hand and side of her. All our Historians, Chronologers, and universal Maps tell us that England is (as it were) thrust out of the world, separated, and at a great distance from it, and the greater Continents, and so stands but at the outside of it. Toto divises or be Britannos. Is there not then great need of looking to ourselves? What the Oracle told the Cirrheans (I may take upon me to tell old England) Diesque belli gerendum, they could not be secure, 

I will further say of England what one says of a strange kind of stone called a Pyrrhites, which Teneri se vehementius non permittit, ac si quando arctiore manu premitusque digitos adurit. If any Nation handle England roughly, it will burn their fingers.  
Had France and England been in one Continent, that there had been no Sea betwixt us, and them, we had had our throats cut ere this day by that Papal crew that is amongst them and other Nations.   unless they waged war night and day. Our warlike ships (under God) are England's walls. Keep up your wooden walls, and you will amaze the world. If great and dreadful Fleets were not kept out at Sea, our Nation might expect that of the Orator, for aught I know. Fractam laboribus juventutem, seget es proculcatas, abacta pecora, incensos vicos, desertos agros, oppugnatas urbes, eversa maenia, compilatas domos, dissipatos liberos, direpta phana, tot senes orbos, tot liberos Orphanos, tot matronas viduas, tot virgines violatas, corruptos mores, luctus, lachrymas, funera, arts praeterea extinctas, oppressas leges, contemptam Religionem, confusa humana, divinaque omnia. Frustra nostrorum codices, frustra servantur aditus, Oraeque maritimae: frustra domus, arcae, scrinia, capsulae, minimam etiam nostram Rempub. jucundam, & amaenam cito depecularentur.  
Gentlemen, in short, you might expect to have your Towns, Cities, and Houses that you live in to be fired about your ears, such is the enmity of your Christian adversaries. Nay would they not Omnia flamma, ac ferro delere long, lateque vastare? And will not all this stir up your spirits to wage war against them? what the Roman Orator said elegantly of their annoying enemy Carthage, I will invert, and use as an argument against Spain, Qui sunt, Qui faedera saepe ruperunt? Hispanienses: 
When there are true, & determinative tidings of wageing war with Holland, Spain, or any other foreign Nation that does or may hereafter oppose us, I would then have all the Sailors & Sea-Captaines in England to be of a sparkling, & martial spirit. When it was told the house of David saying, Syria is confederate with Ephraim: his heart was moved, & the heart of his people, as the trees of the wood are moved with the wind, Isa. 7.2.  Qui sunt, qui crudele bellum in Remp. Angliae gesserunt? Hispanienses: Qui sunt, Qui Angliam deformaverunt? Hispanienses: Qui sunt, qui sibi postulant ignosci? Hispanienses: videte ergo quid conveniat eos impetrare! Quid hoc turpius? Quid hoc faedius? Quid hoc nequius? That I may stir up the spirits of our Nation, and of the brave fight Soldiery, and Seamen in it, Pray consider who they are that have waged cruel wars against England, and have made many assaults, and invasions to have dispossessed us of the Land, was it not the Spaniard? Pray consider who they are, (that are) and have been so perfidious a people both to us, and unto all other Nations round about them, Is it not the Spaniard? Pray consider who it was that has been the occasion of that expense, and effusion of blood that has been lost in England, and also in foreign parts of the world, was it not the Spaniard? Who was it that would have overrun all England with Popery, was it not the Spaniard? Who is it that upholds the Pope at Rome, is it not the Spaniard? Who is it that upholds that unjust and cursed Inquisition, which cuts off men for calling their Religion into question, and debate, is it not the Spaniard? Who is it that will not suffer England to drive a free trade as well as themselves in the West-Indies, is it not the Spaniard? Who has it been that hath caused so many thousand of harmless, and innocent Christians to be burned like faggots at their greedy, and unsatiable pleasures, was it not the Spaniard, and the rest of that Papal crew? Who is it that opposes England with such a concurrent and united fury, is it not the Spaniard? Who is it that are as bloodthirsty as ever Mahomet was, who in his time was the death of 80000 men, is it not the Spaniard? Pray consider who it is that are as bloodthirsty as ever that goring Bull of Rome was, who has for many years bore the bell for insatiableness in bloodsucking, and has been long since drunk with the blood of the Saints, as with new wine, and in his drunken, and bestial humour has furiously spilt it, and poured it out upon the face of Christendom, and much of it in our remembrance, is it not the Spaniard? Pray consider who it is that are as avarous to have their hands embrued in English blood, as ever Farnesius was, when at his departing out of Italy he wished he might see his horse swim in the blood of the Lutherans, is it not the Spaniard? Who is it that could wish all the Towns, Cities, and Houses in England to swim as deep in blood, even as the streets and pavements n Paris have done in the late civil wars of France, when at one time they cut off 1200000 Protestants, is it not the Spaniard? Qui sunt, qui ardoribus tantis sicut Aetna & Vesuvius aestuant? Hispanienses: Qui sunt, qui Crabrones, Cynomyae, Viperae, & Cantharideses Angliae? Hispanienses: Qui sunt, qui vivas, & aternas venulas aquae reliquerunt? Hispanienses: Pray consider who it is that sends the Jesuit into England, which does us so much hurt in these days, is it not the Spaniard? Pray look about you (if you have fight spirits in your bosoms) do you think it fit or meet that they should do thus with us? I would it lay in my power to play England such a fit of warlike music as Alexander's Harper once did the Emperor (when feasting with his Nobles, and chief Commanders, the music was an embattailying alarm and assault, at the sound of which he had no power to sit at the table and banqueting cheer any longer, but betook himself to his armour, his spirits were so revived) then would I make all the able Inhabitants in it to dress themselves in armour to fight against the Pope and Spaniard. Hark! Hark! how the trumpet sounds to war! When Caesar the Roman Emperor was privately murdered, one of the Nobility took up his bloody clothes, and shown them to his Subjects, that he might stir up their spirits unto a detestation, and revenge of so cruel and barbarous a murder. 

What a many of English has the Spaniard massacred in the Indies, & in other parts, & corners of the world? & shall all this my friends be forgotten now? After Socrates was put to death at Athens, Aristophanes rehearsed the Tragedy concerning Palamedes, (who had been executed by the Grecians long before at the siege of Troy) in which was these verses.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Ye have slain of Greeks the very best,  
(Ay me) that never any did infest.  
The people hearing of these lines, were so moved, that they presently fell upon the authors of Socrates' death, and drew them out to punishment. And will not you do thus Sailors, by the Spaniard, who has killed so many of your calling?   He made a great cry in the ears of the people. Ecce! Ecce! vestimenta Caesaris sanguinolenta! Here is the bloody clothes of your Emperor. In the like manner give me leave to cry, Ecce! Ecce Christianorum vestimenta sanguinolenta! Look, Look upon the bloody clothes of Christians. How many have they murdered in this, and in that part of the world? Can you read the sad stories and not be moved thereat? Can you endure to hear of those bloody Massacres made by the Spaniard? P. Clodii mortem aequo animo nemo ferre potest, luget Senatus, maeret equester ordo, tota civitas confecta senio est: Squalent municipia, afflictantur coloniae: agri denique ipsi tam beneficum, tam salutarem, tam mansuetum civem desiderant. The Spaniard defends his old rotten Religion, not so much by argument, as by sword, blood, fire, and powder.  Dumque ego pugnando superem, tu vince loquendo, Ovid. Met. lib. 13. 
is the Bloody practice of the Spaniard. This did all the Heathens, they evermore disputed against the Christians with fire, and sword. When they were about to disprove the Resurrection, they would keep the Christians and themselves from being buried. And other sometimes they would set on dogs, and wild beasts to tear their bodies in pieces, and other sometimes burn their bodies into ashes, and then cast them into Rhodanus. Euseb. lib. 5. cap. 10. 

I prof● 〈◊〉 I either Hecatonchironed or Hecatompedoned (hundred-handed, or hundred footed) as Briareus was. I would set them all on work to pull to pieces both the Spaniard & the Pope.  
Give me leave to tell our English Seamen, that it would be a great shame unto them now since our Spanish war is on foot, that they should be spoke unto as Menelaus, in the Poet, said unto the Grecians, when fearful to undertake a single combat with Hector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? What Grecian Soldiers turned to cowardice? So, what, English Sailors, no stomach now to fight the Spaniard? What credit, what repute, what report have you gained in the late wars with the Hollander? Hold your ground still, and take these as Arguments to sharpen your spirits in warring to the Seas, till you have brought down the Spanish Monarchy, and that Italian beast at Rome.   Do not you hear them saying in Spain of the good people in England, Psal. 74.9. Let us make havoc of them, and burn up all the houses of God in the land.  
But now, in waging of war (lest I should be misunderstood) there are evermore two things to be propounded in the wagers of it.  

1. A just cause.  
2. A right intention.   
1. A just cause. This is primarily requisite, lest there should be a falling under the lashing, and bitter reproof that is recorded with detestation in the Book of Psalms. They persecuted me without a cause. The cause ought to be just betwixt Nation and Nation, neither is every light, and small trivial injury a just cause of war; because war is a thing that punishes men, with the greatest, and grievousest punishments that can be. And besides, war is not to be undertaken but upon some injury, which is both great, and heinous, either in itself or consequences. And again, great and heinous injuries do not warrant war, unless it be after the trial and use of all the lawful means that can be for peace, Deut. 20. Judg. 20.11.  
2. A right intention. The intention in the first place should drive, and aim at the glory of God, and in the next, at the justice of war. War is not to be waged out of passion, and hatred, but out of zeal for justice, that war may always tend to a fit peace, and tranquillity, as to its proper end and centre.  
As for the instruments of war now that are to carry it on, when once it is begun, I conceive that they are of two sorts.  

1. Some very good and godly.  
2. Othersome very bad and wicked.   
This cannot well be helped in Sea-wars (in land-wars there is oftentimes better redress of things) for men eminently godly, and well qualified are not to be found to make Armies and Armadoes of. And again, I think it is not unlawful that the worst of men, (yea the very scum and filth of the world) are employed. I find in Scripture, Gen. 14. that Abraham had some of the forces of the King of Sodom joining with him, which were no other than an unclean and stinking crew of men. Yet wicked, profane, and deboyst men they ought to be carefully avoided, and ejected out of Navies, Ships, Armies, Troops, and Regiments, because they both bring great scandal upon a Nation, and upon their Generals, and Commanders; and that is not only all neither, but hereby, where such are either at Sea, or Land, there may the sooner be a looking for a curse than a blessing in all their undertake. And again, a war that is undertaken upon just and good grounds, It is not unlawful to use the help of those who fight out of a bad intention, either out of hatred, violence, ambition, honour, or desire of plunder; for their bad intention does not violate the righteousness of the cause. Is there not many Sea-Captains that fight for nothing in the world but their 10 pound and 15 pound per month? 
I may say of Sailors what one said of Law, Logic, & Switsers, They may be hired to fight for any one. Sea man, Seaman, get better principle.  And is there not thousands of Seamen that fight for their 18. shillings per month? Nay, may I not say, that they would fight for the Devil would he but give them better wages than the States do? How many thousands be there of them that are now fight day by day (in one part or other of the world) and they know not what they fight for, save only this, Sail ship, and come payday. They look not upon the glory of God, nor the cause that is in hand, against the proud opposers of Christ and his glorious and everlasting Gospel. And now I will not deny but that these will serve to go on in the wars to do Christ's work in the world withal, though he hurl the rod into the fire after all is done. It is well known in all Histories, that the trash and trumpery of the world have evermore gone in the wars, and indeed they are the fittest men to lose their lives for the godly, and well-minded people in the world cannot well be spared, and should they be slain, the world would sustain great loss in their deaths.  
But now what shall I say of all the wars that are on foot in the world, whether in the North, or in the East, in the South, or in the West? May I not say, that sin has made a man a very hurtful, and harmful creature; man is not now become hurtful to beasts, and beasts to man, but one man unto another, and one Nation with, and to another. And this has been so of old, and is no new thing still, but likely to be so, as long as there is so much of the first Adam in the world, both acting and ruling in the sons of men; as long as Pride shall be seen exalted above the grace of Humility, Covetousness above Contentedness, Lust above Chastity, and Enmity above Love and Charity, never look for better in the world. Man till sinful was never thus hurtful. Before he sinned was he not naked, and neither feared nor offered wrong, and will not his sinless estate ever be known by the state of innocency? When that lost Image of God comes once to be recovered again in all men generally, and when the Kingdoms of the Earth shall become the Kingdoms of the Lord Jesus Christ, then shall there be peace, and quietness in the Earth, that one may walk up and down in the world at pleasure, but not till then. When mankind shall become a lamb, then will it be a glorious age, and never till then. It is observed, that all other creatures save the lamb are armed by nature's providence, but the lamb is sent into the world naked and un-armed, comes into it with neither offensive nor defensive weapons. When mankind comes once to receive the glorious Image of the Lord, then will there be no longer this fight, and contentious principle that is in the hearts of most men, but they will be as meek and harmless as the Dove, who in the Greek is called (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sine cornibus, non feriens cornibus.) An hornless creature, Phil. 2.15. But now Dii boni, what indignities, what affronts, what pushing with the ten horns, and with the little horn spoken of in Scripture? When that you see once the Lions, Bears, ravening Wolves, and Tigers of the world to be turned into Lambs, and their wolvish, and Lion-like natures changed and metamorphosed into a Dovelike meekness, then may it be said that there is then new Heavens, and new Earth, and in the interim never look for a cessation of war in the world, till there be some great Gospel-work wrought in the Earth.  
But fourthly, That which now follows in order, is, the consideration of this word, Great waters. The Spirit of the Lord here takes great delight to put this distinguishing accent upon them, and indeed it is a very famous and glorious title that God is pleased to set upon their heads, Great waters: calling them great in opposition to small Rivulets which the eyes of Inland dwellers are upon. It is a well known axiom in Philosophy, Set but contraries in the presence of each other, 
Opposita juxta se posita magis elucescunt.  and the difference is quickly made. Therefore in our speaking of the Great waters, pray what are the Aquae Stagnantes in a Land? and what are the Fontaneae Scaturigines, sive Torrentes, sive Fluvii maximi? What are the great Rivers, or the standing pools, and running torrents of a Land in comparison to the great and wide Ocean? As vast a disproportion, and dissimilitude is there betwixt them, as there is betwixt the shining Sun, and a twinkling star, or betwixt the massy Elephant, and the little bodied Mouse. The Spirit of the Lord titles them Great waters, and to speak (re vera, 
Legere & non intelligere, est negligere.  in re tamen seria) really, they are so, as I shall by and by declare upon several accounts. They who have never seen the Seas, nor ever sailed in them, and upon them, they cannot credit their magnitude, latitude, and longitude, and when they read over that 1 Chap. Gen. 9 (where God said, Let the waters under the Heaven be gathered together unto one place, and let the dry land appear: and it was so.) it is but transiently, inconsiderately, and at the best unponderingly, for there is but few that mind, or apprehend what they read. Why, These are waters indeed in respect they are little less in spatiousness (nay if not greater) than the whole Earth, join all the small, 
Ex pede Hereulem, (we say) The skilful Geometrician finding the length of Hercules foot upon the hill Olympus, made the portraiture of his whole body by it. You may judge of the Seas though you never saw them.  and great Islands and Continents that be either in the East and West, North and South together, they are not so vast and large as the Seas be. Now I know that many are very prone to deem this assertion as a thing not credible, because of the weakness of their judgements; but that I may bring those into a belief of it that may call what is laid down here into question, I will tell them what they shall do to put the thing out of all doubt and controversy, even take shipping, and make trial of it. Let the waters, saith God, be gathered together, and at his word they fled, and tarried not for another word of command, but away they ran roaring and raging off the Land which they held in their possession, till God gave them Commission to give it up to mankind, and the creatures the Lord intended to live in it, which were choicer inhabitants, and so ever since that word of Command they have continued in those Caves, Pits, Depths, Cells, and bottomless receptacles, which God out of wisdom digged and delved for them, Psal. 104.9. Thou hast set a bound that they may not pass over, that they turn not again to cover the earth.  
2. And that in order, it will appear that they may well be called great, 
What Writers say of the Jasper, may better be said of the Seas, that its easier to admire them than to declare them.  in, and upon a fourfold account: 

1. For Latitude,  
2. Longitude,  
3. Profundity,  
4. Potency.    
1. Respectus latitudinis. Every string in David's Harp warbles out the immense latitude of the Seas. In Psal. 104.25, 26. You may behold David as one amazed at the beholding of the great works of God in the deeps. So is this great and wide Sea, wherein are things creeping innumerable, both small and great beasts. There go the ships, there is that Leviathan, whom thou hast made to play therein. They are called in this Psalm, both great and wide. 
What Policritus writes of a certain water in Sicily, the same will I write upon the Superficies of the Seas, Quam si quis irgrediatur in latum extenditur, into which the deeper a man wades, the larger it doth extend in self, and the further he goes into it, the further he may. Some call it into question and debate whether the Sea or the Land be greater, and the controversy cannot well be decided. By the Maps of the world it is told us that some of the Southern parts in the world are not yet known and discovered, which they title at this day by the name of Terra Australis nondum cognita, and whether it be Sea, or whether it be Land, it is not yet known.  These are two words if but well considered, which comprehend such vast dimensions as is not easily demonstrable, by reason of that roomy and spacious magnitude that they are of. Some we call the narrow Seas, because Lands and Countries are not far distant from each other. In the straits the Sea carries the name of Mediterranean, because it parts Europe and Africa, which are but a very small run betwixt each other. But after one is out of the Straights-mouth (or the Mediterranean) they may in sailing Westward, travel long enough ere they see any land again. And after that ships get out of our narrow Seas in England (here) they may sail many hundreds of Leagues ere they come within the sight of land again. The Seas that are betwixt England and France, is but a very narrow cut and (also betwixt it and Holland, and betwixt England and Denmark, Norway, Jutland, and Zealand, etc.) in comparison what other Seas be both Westward Southward, & Northward. Some to prove that the Earth is far greater than the Sea, allege that in Esd. 6.42. that God gathered the waters from off the seventh part of the earth, and dried up the six other parts; and if this Scripture were Canonical, and of authority in the Church of God, we might believe it. But it is not my judgement to think that the Land is greater than the Seas.  
2. Respect a longitudinis. What an unspeakable, and almost incredible way may one sail directly end-ways in the Seas, from the East into the West, and from the North into the South? Of all visible latitudes indeed, the East and the West are the largest. What a vast longitude is that which our shipping run when they go out of the East into the West? the North star, and the Septentrional spangles are run down into the Sea (out of their sight) long before they come within sight of the Indies, and at their return back, when they come to such an elevation, as once to behold the peepings of it forth out of the Sea (which doth ask them a long time sailing before they can bring themselves within the sight of it) how cheerful are they in their spirits, of their advancings England-ward? The Mariner makes many a look (in his solitary and nocturnal Navigations) upon the heavens for the appearance of this Star; and when once his eye beholds it, his first sight of it is as if it rose out of the water, or as the rising of the Sun in a Winter or Summers' morning which rises so low (to outward appearance) as if it had its surrection out of the earth. After the same manner doth the North star to them which go far down into the Seas, as if it rose out of the waters.  
3. Respectu profunditatis. The salt waters are of such an unfadomable, and intangible depth and abyss in many parts, that no bottom is to be found, though one would tire themselves with Line and Lead to make the trial of it. I have heard it told again, and again, by some of the civilest, and soberest of Seamen, that they have known of the Duchess (who are very great and expert Mariners) to have taken with them a small vessels loading of Line to sound the Seas in some of the Southern parts, 
I have read of one that fell almost into an irrecoverable swound at the sight of seeing one sounding of the Seas in the ship he sailed in, beholding such an infinite length of Line run thorough his hands, he looked like a dead man on it, when he apprehended what dangerous depths he sailed over, and when he came to himself, he cried out, Mira profunditas!  and though they have painfully rafled out all that great and mighty Clew, consisting of many thousands of Fathoms, insomuch that they have been a whole day in letting down of Line and Lead, and haling up, yet not touched the bottom of it. What truth there may be in this report, I know not. But without all controversy the Sea is of an unkennable depth. Some that are of the wisest and prudentest of Seamen are of this judgement, that the Seas in some parts are twenty, thirty, yea forty miles in depth from the very top upon which ships swim unto the very bottom. Of such depth are the Seas after our ships get out of the Channel Southward, that there is no anchoring for them, because the Seas are far deeper than their Cables are in length.  
4. Respectu potentiae. I will follow the Musicioners method in the handling of this, for he that plays upon the Harp, strikes not upon one string, but upon all, and that is it that makes the Music. The great waters than are of such power, force, and strength when the winds lift them up into swelling Hills and pyramidical Mountains, that they do no more value ships of a thousand or sixteen hundred Tun, than the wind vallues a light and unballasted feather. The sporting Student for recreation bandies not his Tennis-ball with more facility from side to side, yea and sometimes over the Court-wall, than the Seas do both the great and small ships that they carry upon their shoulders. It is true, water is a very weak creature, 
The water in the Sea far exceeds the strength of waters out of it, viz. in Rivers, Pools, Wells, and Ponds. It is observed of ships in their coming up the River of Thames, that they will draw a foot or two more water than they will do when in the Sea.  and of creatures one of the very weakest (if my judgement fail not) but when and where there is much of it congregated into an Alpine mountain, and so carried up on the wings of the wind in a rolling manner, it carries no small terror in it. The rising of a Lion out of his sandy Den, or the appearance of a Greenland Leviathan, looks not more grimly and ghastly upon one, than merciless and rolling waves in time of stormy Seas. Many a one that is in the stormy Seas would wish to be at a distance from those great rolling waves and billows that threaten to run over their heads, ships, and yard arms; of such force are the Seas, that let a ship be great, or small, strong, or weak, if it be her hap to fall upon sands, or stick upon the bottom, they will knock her all to pieces, 
If any one would read what terrible and dreadful Majesty there is in God, let him go down into the Sea a while, and he shall see so much of God in that clear water-looking glass, as might be sufficient to turn him from sin to holiness, from the world unto heaven, and from the devil unto God, all his days. What Jerom speaks of Asella, I may even say of myself after all that I have said, Habebat silentium loquens, whilst she spoke, she was silent.  quicklier than if there were an hundred Carpenters set on work to do such a thing.  
The Seas did so by the ship the Apostle Paul was in, Act. 27. and they will, and do so still, if they take ships but once stranded. The Eagle is a great bird, yet is her virtue seen in a feather, because it will consume all other feathers. As mighty as the fire of Aetna is, yet may one feel the beat of it in one spark; as huge as the Sea is, one may taste of its saltness in a drop; and as great as the Whale is, one may perceive his power at a distance. So the Sea either in a little storm, or quiet calm, if but in it. And now what shall I say? the more Painters when they have used strokes of gold to make the brightest radiancy they can of the Sun, we see how weak and faint a shadow they represent of its beams and light. So what I, or any other would undertake to write of the Seas, it is nothing comparatively what they are in themselves.  
That the Mariner's employment in, and Observation 3 upon the great water, how dangerous, or how perilous soever it be, is both lawful, warrantable, and allowable. They that go down. This text of Scripture which we are at this time handling and speaking from, doth naturally treat of Navigation, as the vocation and occupation of some men, viz. Such as have business in the great waters. And have not many men affairs and commerce betwixt Nation and Nation, to manage and dispatch, which cannot any otherwise be either done or performed but by this art? If it were not for this art, the creation could not be traveled into, nor the eminent works of God discovered, nor the excellent fruits and commodities of the earth that be in other parts of the world, participated of. Now this vocation hath been an ancient employment, and of very long standing and continuance, it hath been in use before Christ's time, and of use in his time, and ever since Christ's coming into the world. God's own people, the Jews, were very great Merchants (and so are all the Jews generally unto this day) the word Canaan signifies a Merchant, denoting, that they were not ordinary, but of the greatest of Merchants.  
And God hath not prohibited, nor forbidden men from coming upon the Seas, no more than he did in those times. If that this calling had been unlawful and unwarrantable, then Zebulun the Mariner's Tribe would have been forbade it (Deut. 33.18. And of Zebulun he said, Rejoice Zebulun in thy going out, etc. vers. 19 For they shall such of the abundance of the Seas, and of treasures hid in the same.) But it is so far from being forbid, that it is rather encouraged and allowed of; and if it were lawful for Zebuluns' Tribe, it is the same for England, or any other Nation in matters of trading and commerce one with another. Some have their callings, stations, and habitations on Land, some again at Sea. Some are ingenious in one thing, and some again in another. All men have not the like equality of gifts, parts, and graces that othersome have; and certainly one main end is, that they be helpful to one another. Moses had not the voluble tongue, therefore he was beholden to Aaron to be his prolocutor. God sets men their bounds, and their work and task, whilst they are in this world; some must go to Sea all their days, and other some not so much as set their footupon the Salt waters.  
But now for a little further confirmation of the Doctrine, were there no Scripture to prove the lawfulness of the Mariners Calling, I would then demand of any one,  
1. To what end the Lord did cut out all those Harbours, Creeks, Channels, and convenient places for ships to ride in in time of storms, and to go into, to fraught themselves, both in this Nation of ours, and in all the other Nations in the world?  
2. To what end were the great Rivers cut out for, but to carry ships up to Cities and Towns, viz. All the Seaport Towns, and Cities, whether in England, France, Spain, Holland, Norway; and the rest of the Nations in the world.  
3 To what end grows the great and tall Fir, of which is made masting and yarding for all the ships that be, or shall be built in the world? These grow in great plenty, both in Norway, New England, and divers other parts in the world. Now I would not be misunderstood, I do not deny, but that Fir is useful in many other things: But I propound but this as a question, and so leave it with you.  
4. To what end were Pitch, Tar, and Iron in such abundance as is in many parts of the world (though useful in, and about divers things besides) if this art were not lawful?  
5. To what end is the use of the Loadstone discovered, 
It is a well-known axiom Deus nihil frustra fecit, God never made any thing in vain, but for some use or other.  and also the secret virtue that is betwixt the Loadstone, and the two Polar points (the Arctic, and the Antarctic) which keeps the Mariner's Card most firm and stable in all his Navigations and courses that he steers and shapes, if this art were not lawful?  
I will give you now in a few particulars a Praelibamen or taste of those various uses, and singular benefits that mankind (generally) hath of, and by the Seas.  
1. All the Nations of the world have this benefit by the Seas; They yield them an easy, quick and speedy passage or transportation to and fro, by which every place or part in the world partakes of what one another enjoys. Hereby are earthly blessings transmitted unto one another. Esau's earthly portion or blessing was the fatness of the Earth, plenty of corn, wine, and oil, etc. Gen. 27.39. and these good things that are in the world, some in one part and some in another, are carried into those parts that are wanting and destitute of them. Now speed is a great advantage in all businesses for quick dispatch of things. 

What one says of the heavenly bodies, I may in one sense (as well) say of the Art of Navigation, Heavenly bodies do convey their sweet influences non qua calidae, sed qua velocis motus.  
England, thou art happy that thou art an Island, and at a great distance from the cruelty of the dark corners of the Earth.   And we know that all Nations are careful to keep up and maintain their Stationary post (both in England, France, Spain, Italy, Turkey, Germany, and the rest of them) to that end the Nations may be quickly informed in all secular occurrences, or all assaults by the breaking in of foreign powers. And of the same use are the Seas, upon which, and through which do our shipping, and the shipping in all Nations fly upon their canvas wings, and are by good winds in a little time carried unto the furthest ports in the world, and when fraughted (if weather favour) as speedily returned.  
2. They quell the rage of the hottest Element, and are very useful and instrumental to keep sublunary mansions from being converted into cinders, and ashes.  
3. They part Nations from one another. If all the world were in one continent, it is more than probable that sin which has brought in such an hurtful Principle into the minds of men, that there would be nothing but a daily kill, slaughtering, and murdering of one another. Now God might (if he had pleased) have laid all the whole world in one continent, and not separated one Nation from another as he has done. 
What intrudeing is there upon one another's borders? what firing of Towns? what burning of Villages? what slaughtering at their pleasure is there evermore amongst those that are in one Continent? & would it not be thus every where were there not a Sea betwixt them, to part them from pulling one another by the throat.  And he might have given commission to the great waters to have lain upon the back of the world, and not in the heart of it as they do; but the Lords unsearchable and incomprehensible Wisdom has contrived all things for the good and conveniency of mankind, blessed and ever blessed be his holy name: Does not the great, infinite, and wonderful Wisdom of God appear in this, in that he hath divided, and taken the world, and broken it into many pieces, for one people to live in one place, and another people in another of it? Look but into some great continents in the world, where there be several Kings, Princes, Dukes, and Emperors, and they are never at quiet, but in a perpetual hostility, and enmity one against the other; witness France and Spain, the Turk and the Persian, and divers other parts in the world.  
4. The ebbing and flowing of the Seas are of marvellous use and benefit unto all the Haven-towns in all Nations whatsoever, whether East or West, North or South, far or near; by this, ships come in with the flood, and go out with the ebb, Gen. 41.13. Zebulun that dwelled at the Haven of the Sea, found the benefit of the fluxes, and the re-fluxes of the Seas, by which their ships came in, and by which they went out.  
How useful is the flowing, 

What this ebbing and flowing of the Seas it, as to the natural causes of it, none knows, the supernatural every one can tell. Some fictitiously attribute it unto an Angel, whose office is (as it was in the Pool of Bethesda) to move the waters to and fro.  
Other some have these guesses at it, that there are certain subterranean or under Sea-fires, that give the Seas their motion. One calls the ebbing and flowing of the Sea, Arcanum naturae magnum, nature's great secret. Contra rationem nemo sobrius. Contra Scripturam nemo Christianus. Contra Ecclesiam nemo pacificus. They that are wise may see both reason and Scripture in the proof of the point.   and re-flowing of the Seas, both to London in the Thames, and Hull in Humber, besides many other ports and places in this Land and Nation, where ships are continually coming in and going out? Some attribute the flow, and the re-flowing of the Seas (which is a most wonderful thing) to the various effects of the divers appearances of the Moon, and this is not improbable not unlikely; for experience teacheth us that according to the courses of the Moon, tides, they are both ordered, and altered, from whence we may positively conclude, that the waters have their attraction from the Moon. And indeed it is the judgement of the best Philosophers, that the Moon by her operation sets the Sea, the world's great wonder, on ebbing and flowing. Aristotle, because he could not find out the natural cause of the Seas flowing, and ebbing, told the Sea, that if he could not comprehend the reason of it, the Sea should comprehend him, and out of grief immediately he threw himself into the Sea. Others again think that the final cause of the Seas motion was ordained by God, for the purging, and preserving of the waters, as the air has its purge, by, and from the winds, which are as brooms and besoms to sweep away all the contagious vapours, and infectious savours that climb up into it. Standing waters, we know, are apt to putrify, corrupt, and stink, if it were not for sweet springs that feed them; but what are small Rivulets that are extracted, and strained waters through the veins of the Earth (though out of all the Nations in the world) to the great and wide Sea? they are but as the drop of a bucket, or a molehill to a Mountain.  
5. The Sea affords all mankind this great, singular, and public benefit, in respect it yields them such an innumerable variety of all sorts and kinds of Fish, both great and small, which is a great supply to many Towns, Cities, and Countries, both in the Eastern, Western, Northern, and Southern parts of the world. And of these are killed infinitely every year, amounting to an unspeakable value and worth of moneys. Fishers kill as many great and massy Sea-beasts every year (what in one part, and what in another) as Butchers do of Kine, and  at Land. But having presented you with the several benefits that are received by Sea employments, which could not otherwise be, if that there were not skill in this Art; I hope none will be so absurd or irrational as to deny the legality of this calling. If any will demand of me wherein the lawfulness of this or any other calling lies, I will say in this, when it is manifestly approved of in Scripture: But the Seaman's employment is approved of by Scripture: Ergo it is lawful.  
It is first, profitable unto mankind.  
Secondly, It is of good report, and herein lies the lawfulness of this or any other calling, Ephes. 4.28. Working with his hands the thing that is good. Philip. 4.8. God does variously call and dispose of men, some to one thing, and some to another, some to go down into the Seas, and othersome to stay on land, to follow those several callings they are trained up unto, which be for the public good, and weal of all. And indeed, if we look into Scripture, we shall find no plea, or excuse for any to live out of lawful callings. 

In times past, no Roman durst go in the streets if he bore not his badge how he did lives to that end it might be known that he lived by his labour, & not upon the sweat of others. I would it were thus in England.  
It is more commendable to wove, and un-weave, with Penelope, than to beidle. Amongst the Turks, every man must be of some trade, the Grand Signior himself not excepted. Aurelianus the Emperor would never suffer any day to pass over his head, wherein he exercised not himself in some hard labour or military employment or other. Idleness is (putvinar Diaboli) the Devil's cushion, or pillow, on which he both sits, & leans. Fabius was called the Shield of Rome, because he waited upon all opportunities. Charles King of Naples was Surnamed Cunctator, because he lost all opportunities. Post est occasio calva. Time is bald behind. The Bee goes not every day to labour, but as often as the Heavens offer occasion she goes. Every man's mind is created active & apt to some or other ratiocination, his joints are stirring, his nerves made for helps of moving, and his occasions of living call him forth to action.    
1. It is an ordinance of God, that every one be exercised and employed in some honest, and laudable calling or other. When God made man, he found him out both work and employment to perform, Gen. 2.15. He would not have him to be swallowed up with idleness, 1 Thes. 4.11. And do your own business, working with your hands. He that follows not some honest employment or other, either at Sea or on Land, cannot be free of grievous sinning, that man is a fit instrument for the Devil to take hold on.  
2. Every one has received some talon or other, or some part of a talon at leastwise from God, and to that very end which cannot warrantably be hid nor buried without sinning, Matth. 25. When God gave Bezaliel and Aholiab those talents of working his glorious Temple-work, it was not given them to lie by, but to do the things that God had to be done. God has given many Seamen an extraordinary dexterous faculty in their Art of Navigation to sail the Seas by, now will any say, that this talon is not given them for improvement?  
3. Idleness is abominable, abhorred of God and man, it is the matter, and nutrix of a thousand vices, but especially of sinful, and unclean thoughts and desires, and many other wicked contrivements. 2 Thes. 3.11. For we hear that here are some which walk among you disorderly, working not at all, but are busybodies.  
But further for the exercising of an honest calling, which either in the Seas, or on Land, there be these things very necessary and convenient.  
1. Skill. Every one that will undertake any thing, is to know perfectly the things which he takes in hand, and to be able to give good grounds and reasons thereof, which properly belongs to his own vocation. Prov. 14.8. The wisdom of the prudent is to understand his way: but the folly of fools is deceit.  
2. Attention to his own affairs more than to others. 2 Thes. 3.11. 1 Tim. 5.13. And withal, they learn to be idle, wand'ring about from house to house.  
3. Diligence in going about his affairs. Prov. 10.4. He becometh poor  dealeth with a slack hand, but the hand of the diligent maketh rich.  
4. Wisdom in observing, taking, and using all opportunities rightly. Prov. 10.5. He that gathereth in Summer, is a wise son: but he that sleepeth in harvest, is a son that causeth shame.  
5. Courage and Constancy in overcoming all difficulties: for what calling soever it be that a man sets himself to, I have observed, that if he want courage and boldness to manage it, he will but bungle in it. Prov. 15.19. The way of the slothful man is as an hedge of thorns: 

Young eagle's peck at the Stars, before they pray on dead carcases. Diogenes laying his money at his head, a thief was very busy to steal it from him, which troubled him so much, that he could take no rest, & so at last rather than he would deprive himself of his sweet sleep, he threw it to him, saying, Take it to thee than wretch, so I may but take my rest. Opportunities are headlong, and must be quickly caught, as the Echo catcheth the voice, there is no use of after wit.  — Praecipitat tempus, mors atraimpendet agentes.  but the way of the Righteous is made plain.  
6. A moderation in the desire of gain, and care of his wished success. Some are so avarous in their gain and get, that they care not how they come by it. And many are so well versed in all the Topics and common places of profit and gain, having got in readiness all money-traps to catch it where ever it is stirring and to be had: per fas & nefas Rem, rem quocunque modo, rem. 1 Tim. 6.9. But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. The Indians observing that unsatiable desire of Gold in the Spaniards, said that it was their God. Money, and the things of the world may better be said to be their God, than the true God himself, in respect of their inordinateness after them.  
7. A Religious sanctifying of all our labours (both at Sea and Land) is required or us. 1 Cor. 10.31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Gen. 24.12. And he said, O Lord God of my Master Abraham, I pray thee send me good speed this day, and show kindness unto my Master Abraham.  
That the great work and business that is Observe. 4 now to be done and followed on in the Seas, 

England thou hast argumentum Aristotelicum, & argumentum Basilinum, on thy side.  
Three special things desire to be seen and enjoyed in this world.  
1. The fall of Babylon, & the destruction of Antichrist.  
2. The destruction of Gog and Magog the Turkish Monarchy.  
3. The full conversion of the Jews.   is to pull down the house of Austria, and the Pope of Rome.  
That do business in great waters, etc.  
Amongst the many reasons that might be deposited, take these for some.  
1. Because the time draws on that that which is prophesied shall be fulfilled, Rev. 11.15. And the seventh Angel sounded, and there were great voices in Heaven, saying, The Kingdoms of this world are become the Kingdoms of the Lord Jesus, and he shall reign for ever and ever. St. John saw the elders casting down all their crowns before the Throne, 1600 years ago (what may we not expect now then) saying, thou art worthy O Lord to receive glory, and honour, and power, Apoc. 4.10. He that has but a seeing eye at nearer times may clearly discern, 

What valiant spirits were they of in former times? History tells us that the whole world was fought for thrice.  
1 Betwixt Alexander and Xerxes.  
2 Betwixt Caesar and Pompey.  
3 Betwixt Constantine and Lucinius.  
Were they so valiant in those days, Sailors, and will not you be as valiant in these days of ours?   that both Crowns and Kingdoms are staggering. And soon after John heard every creature in heaven, and in Earth, and Sea, saying Blessing, Honour, Glory, and Power, be unto him that sits upon the Throne, and unto the Lamb, for evermore, Chap. 5.13. And soon after he saw Christ with his Crown upon him, going forth conquering, and to conquer, Chap. 6.2. And he that hath a seeing eye, may observe the approach of this day.  
2. Because it hath stood so many hundreds of years in the opposition of Christ's, and still remains, and perseveres a malignant, and peevish enemy unto the interest of Christ, and the very life and power of godliness.  
3. Because God hath given the valiant Joshuahs' of this age, and generation, a most wonderful, magnanimous and undaunted courage and resolution to go on in their Sea-wars against them: Yea they are admirably fitted with fight spirits for the work. Surely that universal and military spirit that is now in the fight breasts and bosoms of the English, do bee-speak the great things that God hath on foot in the world, otherwise to what end is it that men should be in these days so unknownly valorous and courageous, if God had not some work for them to do?  
4. Reason, may seem to be this, England's late activeness and carefulness in building of so many famous, brave, 

What was said of Epe●s (I will say of England against Spain, and Rome) that he did Lignum facere equum in eversionem Troja England builds wooden horses (that carry great Guns in their paunches) to ruin their enemies withal.  
Divide the world into thirty equal parts, nineteen of those thirty are Heathen, six of the eleven, Mahumetans, five parts of the thirty Christians. Of Professors of Christ most Papists, few Protestants. And of Protestants, how few believers? By this we may see that Christ hath but a little share in the world.   sumptuous, warlike ships, this be-speaks England (ni fallor) to be an instrument in the hands of Christ to crush the Papal, and Antichristian powers of the world. No Nation under the whole Heavens (look all the whole universe thoughout) is in that gallant posture, and warlike equipage by Sea that the Nation of England is in at this very day: God preserve it.  
To stir up your British blood, that they would every one of them lend their helping hand to tear the scarlet Whore of Rome to pieces, and those Papal powers and adherents of the world, I think it convenient to press some ponderous and considerable motives. For I know by experience that the Soldier prepares not to battle until he hear the sound of the Drum, or Trumpet, sounding an Horse, Horse, or a Stand to your Arms. Therefore to put you on, brave Warriors in the Seas, Nil desperandum Christo duce, & auspice Christo. Be not afraid, Christ is your Captain, and he is resolved to have all the sinful powers, and the irreligious Kings and Emperors, and Princes of the world down (and if you will not do it, Generations after you will do Christ's work) for Christ will no longer be crowded into a corner of the world, but he will have the world in his own hands, Rev. 11.1, 
I would have Sailors to be of Themistocles metal, against the Spaniard, of whom Plutarch said, that after he had heard once that Miltiades had got himself so much honour in the Marathonian battle, he was not able to sleep, because Miltiades was so far before him, and he so short of him in honour.  7, 15. He will take unto himself his great power, and reign, etc. Zach. 10.11. The pride of Assyria shall be brought down, and the Sceptre) of Egypt shall departed away. It is usual to express the enemies of the Church by the names of old enemies, as Assyria and Egypt was.  
1. That it is one special piece of England's generation-work. Therefore look to it, and withdraw not till you have laid Babylon in the dust.  
2. That God is arising to recover his lost glory and honour in the world. And will not you arise, and bestir yourselves then?  
3. Consider but seriously the soul-damning vassalage, and infringed liberty that Southern Nations lie in, and groan under. What groans? what cries? and what sighs be there in Spain, and yet dare not be known in their secret disaffection to their impertinent and God-displeasing worship. Gentlemen, have you not fought out your own liberties in England (yea fatis superque satis) And why will you not now venture as deeply for Christ's interest still as you have done? 
I would have our English to overlook the greatest difficulties that are to be objected (prima fancy) in a work of this like nature, and resemble Hannibal in courage, who said, when upon the Alps with his Army, Aut viam inveniam, aut viam faciam: I will either find out a way over these cloud topping mountains, or make my way through them.  Doth not the captived condition of foreign parts call for help?  
4. Consider seriously that general disowning and denying of the Gospel of Christ, either to be read or preached in public and private as it should be; This is in Spain and Italy, etc. Will not this set your spirits on a fire against those subtle, and soul-murthering adversaries of the Lord Jesus Christ's?  
5. Consider seriously the damnable, cruel, and Diabolical Inquisition that they have in Spain, which hath been hatched betwixt the Devil, and two sophistical Spanish Jesuits. By this they can take off any man's life for questioning of their Religion, and that at their pleasure. Shall not this set an edge upon your spirits to do your utmost in the suppressing of these intolerable evils? What is become of that Heroic and Warlike spirit that in former Wars have acted in you? Hark! Hark! is not the Drum beating, and the Trumpet sounding? Hath not God bid England sound the Trumpet, and beat the Drum, and prepare war against the enemies of Christ? God is setting on England to break the yoke of Christ's and Sions enemies, and many of you are sitting down in the Nation, one in one place, and another in another. One Commander sits down with his hundred pound per annum, that he got in the late Wars, and another sits down with his two hundred, and perhaps another with his four or five hundred. Thus it was with Alexander's Soldiers (and it is the same with many of you) that when they grew rich, they would follow him no longer in the Wars. What one of England's late famous Seas-general said of some Sea-Captains (the like may be said of the Soldier) says he, You are grown so wealthy by being Captains three or four years, that you are afraid to fight. What a shame is it that now your swords rust in your Scabbards, and your Pistols in your Holsters, which have been formerly very valiantly in your hands in the high places of the field. That I may give you one sound alarm more, where ever your quarters be in this Land of ours, let me tell you that you will grow aged, therefore you have need to run well, and to do all the good you can both for God (the world) and Christ his Son. It is usual for those that run races, to whip, and spur hard when they come within sight of the Goal. Have not many of you grey hairs upon your heads, or at leastwise will have very shortly? and will you not have one fling at Spain, and at the gates of Rome before you die, and go to your graves?  
2. A word unto the Seamen. This is a time wherein the ten Kings of Europe have given their power to the Beast, but they are a tumbling down, and if they fall, surely many will fall with them, 
I have read concerning Joshua that valiant Soldier, that when he was a young man and more in the strength of nature, he was than least in vigour and valour for God, and sometimes in cases of danger concealed himself, but when he grew older, & found the strength of nature declining and decaying, than he be stirred himself for God. I bring but this in as an instance now to our English Soldiery, that they may take notice of this rare precedent.  weigh but what God is a doing, and will do. When the tree is falling, the Proverb is, Run for the Hatchet. It is an old Proverb, Gentlemen, and a true one, Post folia cadunt lirbores. After the leaves are once off the trees, the trees themselves do fall at last. God hath prospered you against the Spaniard hitherto, keep shaking of the tree, and it will fall, or break at last. Be every one of you willing now, when the Monarchy of Spain is staggering, and tottering, to contribute all the help that lies within you against them. What? It is not enough that the Merchandizing of this Nation be kept up (though sufficient reason enough for it) but there is far greater work in hand. Therefore what Domitian's Empress said unto him the Emperor when fishing and angling, O noble Emperor, it doth not become you (said she) to fish for Trout and Gudgeons, but for Towns, and Castles. The same I say to you, Stand to your Arms.  
Now I will a little touch upon the means whereby we may in England (under God) bring down the Spaniard, 
Mahumet would never enter into any City, and especially the City of Damascus, lest he should be ravished with the pleasures of the place, and so should forget to go on with the great work he had in hand This is a precedent for the Soldiery of England whether great or small, who lie perfuming and effeminating of themselves in London, and in the Land. Marry Queen of Scots, that was mother to king James, was wont to say, That she feared Mr. Knox's prayers more than she did an army of 10000 knocking men. Plutarch in the life of Pyrrhus said of Cyneas that rare Thessalian Orator, that he overcame more by sweet words & speeches, than Pyrrhus did by the sword. So more by prayer, than by strength.  and the Pope of Rome, and these I find to be twofold.  

1. By Prayer.  
2. Shipping.   
1. By Prayer. In Salem was the arrows of the Bow broke, Psal. 76.3. and the shield, and the sword. Prayers and complaints unto God are the Church's best weapons to fight their merciless enemies with all. Exod. 17: 11. Whilst Moses held up his hands, Israel prevailed, but when he let his hands go down, than Amalek prevailed. 1 Chron. 5.20. When some of Israel who warred with the Hagarites the sons of Ishmael, in the midst of the battle cried unto God, he heard them, and gave them their enemies into their hands. This was that which Solomon desired after the building of the Temple, 1 King. 8.44, 45. When thy people shall go out to battle, and shall pray unto the Lord toward the house that I have built, hear thou in heaven their prayers, and judge their cause. O admirabilem piarum precum vim, quibus caelestia cedant, hosts terret manus illa, quae victoriae suae trophaea in ipsis Caeli orbibus figit! Oh the admirable power of godly prayers, to which heavenly things give place, that hand terrifies the enemies, which fasteneth the tokens of its victory in the celestial orbs. Bucholcerus. St. Augustine gave this reason why David put off saul's Armour (when he went to fight with the Philistim) Mystica ratione significavit, arma Ecclesiae non esse carnalia, sed spiritualia. The Church's weapons are not carnal, but spiritual, and David was not armed with iron, but with faith and prayer. Prayer is the very best whole Canon that is in England. Luther calls it Bombarda bellicosissima. 

The Lord in Scripture is called a man of War (and he may be taken to fight against all the Navies, and Gunned Armadas in the world) for four Reasons.  
1. Because he gives victory.  
2. Because he fighteth the battles of his people, 2 Chron. 33 7, 8.  
3. In respect of his prudence and policy, as a wise Captain will watch all opportunities of advantage against his enemy, he knows how to bring down the crafty, and how to take them napping.  
4. He will encounter his enemy boldly, though not with so s●eming a strength as they have. Pray unto this God.   If that the people of God in England would but join in their prayers together, I am confident they would be of greater force than if we had a thousand Canons marching in the fields of Spain. Therefore what a shame is it that there is no more zeal for God, and for his interest and glory, in their bosoms, and that they are no more pouring out of their hearts and spirits for the accomplishment of God's promises, and that Babylon may fall and rise no more. God is resolved to down with it, and it may be because England is not fit for such a mercy, and because they pray not more earnestly, constantly, and vehemently for its downfall, the work sticks, and goes but slowly forward. God is resolved to do it, but he will be inquired of, for, and in the doing of it, Ezek. 36.37. When God was about to do great and mighty things for Israel, he tells them in plain terms (totidem verbis) that he would be inquired of, and sought unto in the performance of them. And will not God be sought unto more than he is for the downfall of the Pope, and that incestuous and villainous house of Austria, together with that cursed and tyrannical Inquisition, before he bring ruins and desolations upon you that live in your seiled houses, and lie upon beds of down. You that have all things at will and pleasure, where are your prayers? Where are your wrestle with God you that live in the City? And where are your loud cries against the powers of darkness you that live in the Country? 
History says that the Lord gave Na●setos victory more through zealous prayers that he used than his force and valour, for he never went out into the Sea, nor ever began battle, or determined upon any war, nor never mounted on his warlike Steed, but first he went to the Temple, and served God.  You did pray at a very high rate once, and prayers issued out like a mighty stream, some in the West, and other some out the North, some out the East, and some out the South of England, for your land Armies, when they were engaged in the fight out your inbred Vipers; where are they now for your water Armies? For your Fleets? and for that great and glorious work that is at this day on foot for God and Christ? How might you help them on in those difficult and perilous undertake and hazards that they run? How many thousands be there that go in the Seas daily venturing of their lives in a just and lawful quarrel against one of Christ's greatest enemies in the world? Oh send, send out your prayers for them and after them, that you may hear of glorious things, and remarkable, and wonderful actings from them that be daily in the Seas.  
Ovid gins his Metamorphosis, and Cleanthes his jambique verses with prayer. Pliny in an Oration which he made in the praise of Trajan, commended the customs of the Ancients in making invocations and prayers at the beginning of any great business, saying, That there can be no assured honest, wise beginning, 

The Lessons of Pythagoras, Plato, and their Disciples ever more began, and ended with prayer.  
The brahmin's among the Indians, & the Magis among the Persians, never began any thing without praying unto God.  
Prayer is England's (Alexipharmacum generale) precious drug against her many maladies, her Cornucopia, because it brings her in many good tidings against her enemies.  
It is her (Delphicum gladium) Delphian sword by which she prospers both at home and abroad.   or successful ending of any enterprise, without the special aid and assistance of the gods. For all works, affairs, employments, businesses, and wars, that we, or any Nation takes in hand, are to begin with prayer, and to be daily followed with our prayers. Prayer is so wonderfully advantageous, that I cannot think that there is any in our late Land broils, but will acknowledge the profitableness of it; nay, our Armies could not have done what they did, nor gone thorough that which they have, if they had not had the prayers of the godly in the Land; and how must our Fleets prosper, and do the hard and desperate work that they have to do, if you give over praying for them now?  
There be ten sorts of people that I would gladly put upon this needful duty of prayer, for the War that is begun by England against the Spaniard.  

1. Ministers,  
2. Magistrates,  
3. Parliament-men,  
4. Statesmen,  
5. Land, and Seas-general,  
6. Colonels,  
7. Land, and Sea-Captains,  
8. Religious, sober, and godly Soldiers,  
9 Honest and well-minded Seamen.  
10. The Respublica, or the Common people of England.   
Gentlemen, Do you desire the downfall of Babylon? then let me tell you that you must be earnest with God in prayer for a speedy accomplishment of your desires. 
Are not these feral Beasts of Rome & Spain, to be prayed against? Pray consider.  Do you desire a blessing upon the Church and State in which you live? Then let me counsel you to pray hard for them, that they may increase in purity, piety, peace, and plenty. Do you desire that the Pope at Rome, and all that cursed rabble that is in, and about that incestuous and libidinous house of Austria may stumble and stagger? 
Longius vulnerat quam sagitta, Prayer will wound an enemy further than a shot out of the longest Gun, or Arrow out of the strongest bow.  Then let me tell you that God will be sought unto for this very thing ere he do it. Pray, pray that that proud Romana urbs aeterna, as they have formerly most lyingly styled her, may be brought down to ruin, and to shame and poverty, though she hath got up again (since she was sacked and ransacked twice by the Visigothes, taken once by the Herulians, surprised by the Ostrogothes, destroyed and rooted up by the Vandals, annoyed by the Lumbards', peeled and spoilt by the Grecians, and whipped and chased by many others) I hope ere long that she will receive her last blow of the indignation of the most mighty, and be thrown headlong into an everlasting and horrible desolation, where she shall never rise any more. Now do you desire that your warlike Fleets may prosper against them? then pray, pray. 
The Spaniard would be more afraid of our Fleets in England, did we but pray more.  I profess (be it soberly spoken) that you deal with prayer in this case, as the world dealt with Christ, Joseph, and Mary. How dealt the world with them you will ask me? I will tell you in few words, the Scripture is pleased to inform us, that they could provide no better lodging and entertainment than a stable for the Prince of Glory to lie in. But the gallants, and the rich guests of the world they had the best beds and chambers that the house afforded. As unkindly deal many with prayer against the adversaries of the Lord Jesus Christ, they both put it out of door, and out of mind and thought. God is a rising (undoubtedly) to cut down his great matured, ripened, and old gray-headed enemies, 
When Athens was straightly besieged & very stoutly assaulted, so that within the walls they were hardly put to it to keep their enemy out, Diogenes that before lived in his Tub, tumbled it up and down the Town, thinking it an unreasonable thing for him to be idle, when the greatest, and best of Citizens were in an Hubbub and in Arms Now then, you that live on Land (let me tell you thus much) it becomes you not to be idle spectators, but rather pious abertors, yea zealous & cordial assisters of them that go in the Sea wars, both with your purses and prayers.  and where are your prayers, your thoughts, and considerations of what God is doing, and will do in the world? Do not you see what changes, chances, alterations, wars, maladies, mutations, and eversions, are falling upon many States, Kingdoms, and Commonwealths in these days? and whence come they? come they not from the lord Who so is wise will observe these things, Psal. 107.43.  
2. By Shipping. And this I will lay forth in two things, wherein we may take our enemies down.  

1. In their Plate-Fleet.  
2. In their Merchandizing.   
1. In their Plate-Fleet. This is another instrumental way and means (under God) to bring them down. By keeping out an Annual and strong Armado, we shall cut them off from sending out, and receiving of their Plate-Fleet, which indeed they would, if we had not good store of shipping to lie in and upon the Southern Seas. This Fleet brings them in such vast sums of money every year, (besides many other precious, and costly things) that they prick up their ears both against and above all Nations. Money we all know is the very sinews of war, take that away, and there is an end of war, and that King's high stomach that is in and under the want of it. In Siedges we all know, that an enemy's aim is to deprive them of the benefit of their springs, wells, and fountains, and if they can but draw these away from them, let their Castles be never so impregnable, their Cities never so inaccessible, and their Towns never so powerful, and strongly walled, they will soon bring them to a parley, and a soliciting surrender. If we can but hold out some few years, in keeping out Fleets to deprive the Spaniard of his Plate-Fleet, that has come unto him year by year, the failing of these mony-springs will greatly impoverish him, and lose him many of his Provinces, and also bring him into a better decorum of subjection unto England. 
England is esteemed in, & by the world, to be but a shovel full of earth, for so the great Turk said, when he looked in the Maps of the world, asked some of his Nobles where it was, to whom they said, that his Thumb covered the sight of it, Here is a shovel full of earth indeed quoth the Turk, I will take it and hurl it into the Sea, or hus it over the Moon. The less thou art little England, the more instrumental (for aught I know) in the hands of God, to carry on his designs. The Land of Canaan was far less, and yet it became the terror of the whole world. If we look into the wars that are now extant in the Holy Writ of God, a handful evermore (under God) did the work. And if we look into nearer times in our own wars and battles, we shall find that they have evermore been sought and purchased by a few, and unlikely instruments.  Grudge not in the mean time (my Friends) at the costly and warlike ships that are built in England, and now employed upon, and about this very design, which is both very excellent and superlative, aiming at the bringing down of the Pope and Spaniard, and of bringing England into the like liberty of trading which the Spaniard has in the Indies, where Gold and Silver will be as free for you as him. Did not the well-affected in England formerly send in their Plate, and their very Rings off their fingers, and Bodkins out of their heads, that the war might be carried on against the enemy that would have grinned the faces of the Godly unto powder? And in so doing you did well, for you have got the thing you desired, even your back burdens of peace, and sweet Christian liberty, you may now be as holy as you will; consider then that other Nations are far from what you enjoy, they are still under bondage and thraldom. Oh remember them that are in bonds, as though you were bound with them.  
2. In their Merchandizing. By our careful, diligent, and circumspect keeping out of warlike Fleets upon the Seas, we shall detain them from their trading from Nation to Nation, which will prove a very great disadvantage, and annoyance to be deprived of it. This will make them to by't upon the bridle. What sorer punishment can there befall them than this, in respect they cannot look out into the Seas with any ship or ships, but we have Men of War ready to snap them. And this is the course that we are now taking with the Spaniard, for his cursed Inquisition, and his denying of England a free trade into the Indies as well as himself.  
Take notice of this well known proud speech of the Spaniards, and you will soon see, that there is good reason in keeping of them at the staffs end. It is extant to this day.  
Te veto ne pergas bello defendere Belgas;  
Quae Dracus eripuit nunc restituatur oportet:  
Quas Pater evertit, jubeo te condere cellas:  
Religio Papae fac restituatur ad unguem.  
Englished.  
These to you are our Commands, 

I would hearten on all the Sailors in the State's Service, to be as valiant against the Spaniard, as the two Scipios, Pub. and Cu. Cornelius was, who were famous for their wars in Spain, and against the Carthaginians, so that they were ever called the Duo fulmina belli. The two thunderbolts of war.  
Claudius' Marcellus fought 51 Battles, for whose valour they ever after styled him Gladius Romani Populi. The Sword of the Romans. I would have our Sailors to take after these fight precedents.    
Send no help tothth' Nether-lands, 
Now they say by Blake.   
Of the treasure took by Drake,  
Restitution you must make.  
And those Abbeys build anew  
Which your Fathers overthrew.  
If for any peace you hope  
In all points restore the Pope.  
Unto which Ambassage the Queen of England, the most famous Princess in the world, returned this bold, smiling, and disregarding answer.  

Ad Graecas, bone Rex, fiant mandata calendas.   

Worthy King, know this your will  
At latter Lammas we'll fulfil.   
Thus much I dare promise all the Sailors in England, that whilst they or any people fearing the Lord, do walk in obedience and conformity unto God, they shall have the upper hand of their enemies, whether far off, or near at home. Levit. 26.7, 8. And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, an hundred of you shall put ten hundred to flight: and your enemies shall fall before you by the sword. It appears now that the spirit of courage and valour is from the Lord, 
When Henry the fifth King of England, before the battle at Agincourt, heard of the great & warlike preparations that the King of France made against him, he began to be exceedingly perplexed. One of his Commanders standing by, made answer, that if there were so many, there were enough to be killed, enough to be taken prisoners, and enough to run away, which resolute speech of his much cheered up the King. I would not have Seamen to regard how many their enemies be, but where they are.  who by small and weak means, does often times effect great and wonderful things, to that end, the glory of all may be his. What the Lacedæmonians once sung of in their three dances, I think it may be sung of England.  
The first was of Old men, and they sung.  
We have been young and strong, and valiant heretofore,  
Till crooked age did hold us back, and bid us do no more.  
The second of Young men, who sang.  
We yet are young, bold, strong, and ready to maintain,  
That quarrel, still against all men that do on earth remain.  
The third of Children, who sang.  
And we do hope as well to pass you all at last,  
And that the world shall witness be, ere many years be past.  
To sparkle our English spirits a little that go in the Seas against the Spaniard, Look, Look, Sailors, upon that brave Military and fight spirit, that breathed in Epaminondas, who most nobly said, that if all the riches of the world should be given him, they should not draw him off from any the least duty and service that he owed his Country. 
Let me tell all the brave spirited Sailors in England, that go in the wars against the Spaniard, that Pulchrum est pro patria mori. It is a very commendable thing, for men freely and valiantly to venture and lay down their lives for the welfare, safety, and privileges of the Countries they live in, & belong unto.   
Look upon Reverend Mr. Calvin, of whom Mr. Beza tells us, that in the year 1556. when Perin had conspired against the State of Geneva, that he ran into the midst of their naked swords to appease the tumult, well knowing, that Nemo sibi natus, that men are not born for themselves, but for their Country. Look upon brave spirited Cratisolea the mother of Cleomenes, when he was loath to send her for a pledge to Egypt, she said unto him, come, come, put me into a ship, and send me whither thou wilt, that this body of mine may do some good for my Country, before crooked age consume my life without profit.  
Look upon King Edward of England (whom the Chronicles of Flanders tell of) when warring against Philip Valesius King of France, he courageously sent him a challenge in his letters, and offered him three Conditions. 1. Either person to person. 2. A thousand against a thousand. 3. or Army against Army. But the King of France durst admit of none of them.  
Sailors, you have to deal with an enemy that is like to Plutarch's Nightingale, of whom it is said, that she sung purely, and made a great bustling in the woods, as if she had been some greater bird (like the fly upon the Chariot wheel, who was heard to say, Oh what a dust do I raise) but when she came once to be handled, and finding little meat on her, he raps out into discontent, vox es, & praeterea nihil. You know the applicatory part.  

I may say of England now, as a great Politician once said very well, Nulla magna Civitas quiescere diu potest, si foris hostem non invenit, quaerit domi. No Nation can long be quiet or at peace, for if it have no enemies abroad, it shall, and will so on find some at home. I leave you to find out my meaning.  Gentlemen, You have run valiantly upon the Swords, Pikes, Halberds, Gun-mouthes, Fireships, and the ragged ship-sides of your enemies in former wars, to purchase that peace that England is now in possession of, but is your work all done now? Show yourselves as hardy and as stout as ever against the enemies of Christ, and following these rare Examples I have presented you with all to whet up your spirits, Haec imitamini; per Deos immortales, qui dignitatem, qui laudem, qui gloriam quaeritis, haec ampla sunt, haec rara, haec immortalia, haec fama celebrantur, monimentis annalium mandantur, posteritati propagantur, etc.   
Vers. 24. These see the works of the Lord, and his wonders in the Deep. 
IF I have trespassed in detaining you so long in the porch, Let me tell you, every thing that I have touched upon lay so fairly in my road, that I could not otherwise choose but let all  by the Lee, till I had sufficiently spoke with, and to, those things that I know stands in need of reproving, and correcting, in the Seas. I have done my part in speaking advertisingly unto the graceless crew that goes in the salt-waters, Oh that the Lord would not be unwilling to do his part upon them, and to pity them that have no pity upon themselves. And besides, I have not only laid them down many very good, and profitable rules, but I have also spoke of many other things which lay in my way.  
My purpose is now to lead you into the Palace, where you shall have a clear and delightful view of all those various objects, and scattered excellencies, that lie up and down upon the face of the creation, which are only seen by those that go down into the Seas, and by no other. These see the works of the Lord, etc. in the Hebrew, who see, etc. If the question be demanded who sees them? the answer is easily returned, they that go down into the Seas in ships. And who are those may the question be?  
Answ. They are Seamen, or Sailors, and these be the men that have the fullest and clearest aspect of the creation, above all people under the Heavens whatsoever. These see the works of the Lord, etc. As if David were a going to say, It is not those that sit on land, and travel no further than the Soil of their nativity, no, no, but it is those that launch off the shore into the Main, to arrive in foreign and far remote Countries, that have the sight of those heart-ravishing varieties of Gods six days works and wonders. Undoubtedly the Psalmist took great delight and pleasure in holding discourse with some of the best disposed, 
It is worth the while to talk with Seamen (provided they be pious, sober, and civil) for they have more admirable passages to tell you of, than all the world besides. What Pliny said of the Nightingale, I will say of the Mariner. Si quis adest auditor, Philomela, prius animus quam canius deficiet. The Nightingale is a bird, that if any one will but give her the hearing, she will sing herself sooner out of breath than out of tune.  and well-minded of the Mariners, because this Scripture comes droppingly, and admiringly from David, as if he had been amongst them, hearing them telling of the wonderful works of God. Nay it is more than probable that they did tell him, and inform him of many things that his eyes had never seen, otherwise we had not had such a sweet composed Psalm upon the Mariners most famous art of Navigation, and going down into the Seas, as is now extant to be read of by us at this very day. I shall adventure to speak it (Dabe & audaciam verbis) and give it out, deny it who will, and that (in laudem Nautarum) in the praise and honour of the Sailors and Seamen, both in England, and elsewhere, that they have the fairest view, and the greatest discoveries of the works of God, of all the men upon the face of the earth.  
What is there that Travellers do not see, whilst others do but read? 
Seamen have a full sight of the strength, riches, honours, glories, and sweetnesses of Countries. They see the great Cities, the renowned men, the magnificent Courts, the rich Mines and veins of gold & silver, the spicy Islands, the Crystal mountains, coasts of pearl, rocks of Diamond, how the earth is paved with her various sweet smelling herbs and glorious flowers, & how she is decked in foreign parts with flourishing trees, green woods, watered with Seas and Rivers, replenished with great Majesty of towns, & Cities, garnished with all manner of fruits, & spices, and furnished with all living creatures Beasts, Fowls, and Fishes, serving for man's necessity, use and pleasure.  They that follow their callings on Land, and have no other discoveries but Map-knowledge, or Book-knowledge, they may read of much, but the Navigating Viator carries the bell away. Such may say, Insulam videmus, etiam cum non videmus, we see a fair Island by description, when we see it not, but they that go down into the Sea in ships, they have a real, a full, and satisfactory sight of all the sweet and delightful Countries, and fruitful Islands, whilst others by Maps and Books, do but read of, or at the best but hear of them.  
Before I go any further, I will cut up the words in this following method, and set them together again in a Doctrinal composure.  
In the words you may soon espy these two things.  

1. Persons seeing,  
2. Things seen.   
1. The persons seeing. They are declared to be such as go down into the Seas, These see the works of the Lord, etc.  
2. The things that are seen. They are of two sorts.  
1. Opera Creationis, The works of Creation.  
2. Opera Conservationis, Works of Salvation.  
For the first of these. The thing then in hand, and that which is inquirable into, is what is to be understood by Works in this place, or what those Works of God are, that Seamen, or Sailors and Mariners, have such a full sight of in their go down into the Seas.  
To be short, I humbly conceive that they may be ranked into these five infallible heads, under which I shall comprehend what I will, and do intent (Deo permittente, in a rolling and quarrelling Sea) the Lord assisting, to speak of, and herein I shall be forced to stay you a little, till I have broke off the opening of these promised particulars, that I may come unto the next verses that I would speak to, and infer something from. These Works than are, 

1. Aquatical.  
2. Terrestrial.    
And under this term I would comprehend, 

1. Gressile,  
2. Volatile,  
3. Reptile.    
Now these are the things when opened, that Mariners and Travellers have a very large, and ample satisfying sight of.  
That the most, or the greatest part of Observe. 1 Gods glorious Works and Wonders, whether in the deeps, or on land, 
The Sea is an Hive, wherein the honey of good instruction may be made and gathered.  are seen by Seamen. These see the Works of the Lord, etc. I will now leave the point thus collected and stated, only thus much, I will say for, and in the behalf of it, that man hath not now that advantage which Adam primarily had in Paradise, before whom all the creatures were summoned in, to come and make their personal appearance before him the Lords chief Deputy (or Terrestrial Viceroy) that he might behold their several forms, shapes, kinds, and species. (It is a question whether the fish in the salt waters, or fresh waters, were seen by Adam yea or no; it is likely he did not see them, because they live in another element, and would soon perish, if but any while removed out of it.) Those that were volatile, it is probable, that they took wing, and hastened to present themselves before their Lord and Sovereign, and those that were Gressile (it is likely) and of slow pace, and heavy bodies, that they paced it unto him, and the rest that were Reptile, they came crawling and rolling upon the ground with all the speed they could make, to show themselves, and acknowledge Adam, with the rest, as their supreme. But it is not thus now, these creatures that were thus seen by Adam, are wandered up and down into the world, some dwell in the East, some in the West, some in the South, and other some in the North. He that would behold the various living creatures, and the wide world, must betake himself to travel, or would be acquainted with the habit, modes, and fashions, laws, and actions of Countries, these cannot be seen (though may be known by reading) without perambulatory pains and travel.  
Observe. 2 That travel is the only thing to complete, 
He that would travel the world, must take this course 1. He must furnish himself with Out-country language, or otherwise it will be but a beggarly thing to live upon, borrowing from friends or Interpreters. 2 He must have a veil over his eyes, a key on his ear, and a compass on his lips.  furnish, adorn, and perfect any man. These see the works of the Lord, etc. Their eyes behold that by going into the Seas which will find them matter of discourse and meditation all the days of their lives. Nay they hear that, which they would not for a world, but hear, and know that, which they would not for a world but know. Josh. 2.1. And Joshua the Son of Nun, sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. Thus much I would infer from this presented Scripture, That it is travel that doth accomplish a man, and not sitting at home, for hereby he comes to have a copious cognizance of foreign parts, and of the whole Creation.  
These see the works of the Lord, etc. I would a little now speak unto, and of the excellency of that ocular Organ that God hath bestowed upon man, 
The eye hath the greatest variety of objects to feed on, and delight itself in above all the other senses in the body, none ranges so much thorough the world, nor thorough the Seas by shipping into foreign parts and Countries, nor none pierces the skies, and the fixed stars so much as this ocular and visory sense doth. I have read of a young prodigal Londoner, who had a great longing to give all his five Senses a pleasure at once, and allowed to the delight of every sense a several 100 l. by which, and such like practices within the space of three years he wasted an estate of 30000 l. in money, left him by his father, besides land, plate, jewels, and houses furnished very richly to a great value. I bring but this in as an instance to tell you that he that w ll feast his eye with the sight of the Creation, it will both cost him penny, and pains.  by which he sees his works withal, and then I will lay-down the promised particulars of what Mariners do see. 1. Very wonderful is the sense of hearing, tasteing, smelling, feeling, but far more wonderful is the sense of seeing. If it should be demanded of me what definition may be given of the eye, and what it is, I think it may be said truly, that the eye is a little globe, that is very full of visory spirits, which do exceedingly resemble the round animatedness of the world. The visory spirits have their generation from the Animal, which flows from the brain to the eye by the nerve Optic, and from those proceed the visible and reflected rays in the eye, as in a glass which will soon form any image that it beholds, and so is received into the Crystalline humour, and by the visory spirits through the Nerve Optic is conveyed to the brain the object to be considered of, and by, the internal senses, as imagination, memory, and the common sense.  
Observe. 3 That good and perfect eyesight, is a singular mercy, and special blessing from the Lord. These see the works of the Lord, etc. If it were not for this comfortable sense that God hath bestowed upon man, his works could not be seen, nor discovered, and viewed, as to this day they are to his everlasting praise, glory, and honour. I would exhort all the Sailors in the Seas now to consider how favourably God hath dealt with them in giving them eyes, and perfect sight, without which their lives would be but a burden to them, as his was that was brought to our Saviour Christ, Mat. 12.22. Then was brought unto him one possessed with a devil, blind and dumb, and he healed him, in so much that the blind and dumb, both spoke and saw. Are you not bound and much engaged to God that he hath given you eyes to see withal, whilst other men wanting sight, better deserving it than you, are like to go without it, and so are forced, and must go groping and grovelling in the dark all their days, till they come to lie down in their graves? with what suspicion and fear walks the blind up and down in the world? how doth their hands and staves examine their way, with what jealousy do they receive every morsel, and every draught? how do they meet with many a post, and stumble upon many a stone, fall into many a ditch, and swallow up many a fly? to them the world is as if it were not, or were all rubs, gins, snares, and miserable downfalls, and if any man will lend him an hand, he must trust to him, and not to himself. Consider but the blind in the Gospel, how they lay in the high ways, and roads that lead unto the City of Jerusalem, and also amongst us here in England, in every high way, Towns end, or Bridge, and you will find reason enough of your blessing of the Lord for his goodness unto you, more than unto others, Mark. 10.46, 47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say Jesus thou Son of David, have mercy on me.  
2. The eyes in number are two, the better to give direction to us, 

Oculists observe, that whereas other creatures have but four muscles to turn their eyes about with, which is the main reason that they cannot look upwards, but altogether downwards, now man hath a fifth, whereby he can look upwards into the Caelum Empyraeum.  
Os homini sublime dedit caelumque tucri. Oculus ab oculendo.  
I may say as God hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the great world, both the Sun and Moon, as instruments of light to serve it, so hath he most wisely & wonderfully placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in man the little world, two eyes in the highest part of the body, as Organs to serve him. This is the sense by which the Sailor or the Traveller turns over and over that Volumen magnum Creationis Elephantinam. And though this be a very quick and nimble sense, and one that is never weary of seeing, yet is there work enough for it in the Creation to behold, and more than it can ever run thorough and range over, should it do nothing else but travel the whole Creation over.   and information unto the internals; in figure round, and thereby they are the more capable of all objects by their motion. Their situation is placed very high above the rest of the senses, to direct our motion, and to foresee our dangers.  
3. The necessity of this Organ is very great (if we do but seriously ponderate) for the welfare of our outward being, and the government of ourselves, and our affairs, without which sense the life of man would but be a very toilsome and wearisome thing unto him in the world.  
4. By this Organ man sees and foresees that which is good or evil, helpful, or hurtful, and that at a distance. The Mariner's Proverb is, Praevisa saxa minus feriunt; Rocks but seen beforehand, will never hurt us.  
The first circumstance then, that I will a little run on in, is those creatures that are Aquatical, & live in the element of water, which are some of the principal and wonderful works of God, which Seamen, or men that go down into the Seas do behold. And these I will a little set out in view, to the end it may the cleerlier appear that they see most, or the greatest part of the works of the Lord, in, and thoughout the Creation.  
1. They that go down to the Sea in ships, etc. They often times have a frequent sight of that strange and prodigious sort or kind of fish called the Flying-fish, 
Flying-fish.  whom God out of wisdom has given wings unto, (like a foul) for the preservation of its life in the great waters. This poor creature is often hunted, chased, and pursued, by the Boneto, Porpoise, and other ravenous fish, which follow it with as much violence as the hungry hound does the poor silly and shelterless Hare. Insomuch that it is forced one while to fly, and another while to swim; and although nature has provided for it in giving it two strings for its bow, yet is all little enough to carry him clear of the snatching chaps and jaws that make after him. This fish, whilst in the water (I have observed in the Mediterranean) is exceedingly exposed to irrecoverable danger, and when he is out of the water upon his wings, he is then again in no less hazard than he was before, in respect of that multitude of Sea-fouls that lie upon the waters for the catch, and to make use of all such opportunities. It is observed by the Mariners, that this fish rather than it will be taken by its enemies in the waters, it will many times betake itself in its flight into ships, or boats. And alas this makes the Proverb good, Out of the frying-pan into the fire. Incidit in Scyllam qui vult vitare Charybdim.  

Our blessed Saviour the Lord Jesus Christ had an excellent way and faculty of drawing holy and heavenly thoughts and discourses out of, and from terrestrial objects, as appears by his Parables, and the whole course of his life and conversation; his eye was one while upon birds, another while upon lilies, Matth. 6.26, 28. One while upon the Sour, and another while upon the Seed; one while upon the ground, and another while upon the tares; one while upon the mustardseed, and another while upon leaven; one while upon hid treasure, and another while upon pearls; one while upon the net cast into the Sea, Mat 13. and another while upon the five Virgins; one while upon lamps, and another while upon oil; one while upon the Master, and another while upon the servant; one while upon the Shepherd, and another while upon the sheep, besides many other things which I might reckon up and instance in.  The use now that I have made unto myself upon the sight of this creature, will be as follows, for I have made it my business, and it has also been my practice whilst at Sea, and I wish it were the practice of all Seamen (who where I have seen a leaf of the Creation, they have seen a volume) to abstract spiritual thoughts from all the uncouch creatures that they fix their eyes upon, whether in the Seas, or in the Nations beyond the Seas. This has been my exercise whilst in the Seas, and I think and take it to be a very notable improving way to grow heavenly, and spiritually minded. Rom. 8.6. For to be carnally minded, is death: but to be spiritually minded, is life and peace.  
1. That if God had not Satan in his chain, he would make greater spoil and havoc of the Saints of God, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do in the Seas, whose work and business is to go about like a roaring lion, seeking whom he may devour. He may well be called a murderer, for he has been so from the beginning, he has been a soul-killer this five thousand years, and upwards, and he is the same still. But this is the Saints comfort (though he be one of the ragingest beasts that walks in the Forest) that Christ Jesus who is the Lion of the Tribe of Judah, bridles him.  
2. That many a precious, and gracious soul is as hardly chased, and pursued with heart-daunting terrors, both from sin, conscience, law, and Satan, as ever this poor creature was in the waters, and in a far dolorouser sort. Sin makes a Hubbub in the soul, and Satan he makes an assault, and conscience accuses, and oftentimes there is little peace, but at last like the Moon, that wades through many clouds, or the ships that go through many sto●ns, they arrive at the fair Harbour, and port of quietness; 
All the good creatures of God, whether fish in the Seas, fouls in the air or beasts of the field, are flowers, and none but the laborious Bees of contemplating spirits (that give themselves unto meditation) either do or can suck forth the sweet honey of instruction out of them. Therefore it is good (and would do well) that all our Sailors were found praying unto Christ, for the teaching of them this holy art & skill, to behold God more fully in the creature.  for it is the custom of the Lord Jesus to send in a Quietus est into the soul, after it has been troubled with the tempestuous storms of the guilt of sin. Son be of good cheer, thy sins are forgiven thee. Matth. 11.28. Come unto me ye that are weary and heavy laden, etc.  
2. They that go down to the Sea in ships, oftentimes have a frequent sight of that marvelous fish, 
Sun-fish.  called the Sun-fish, whose usual property is to come out of the depths in the sweetest and calmest weathers, to lie sleeping and beaking of himself upon the Surface of the Seas, not fearing, nor thinking, nor praesupposing in the least of any fish to prey upon him, or of Sea-foul to light upon him, or of ships to run over him, or of boats to row to him, or of darts, or bullets to be shot, and thrown at him. The very sight of these creatures have very much wounded me (when I have seen them sleeping) when the ship has been even ready for to run over them. Mariners sometimes will hoist out their boats and take them up, but when once they come to be awake, than they will, and do struggle very much to regain their precious liberty, which they lost so carelessly by sleeping.  
1. It brought into my mind, that it is a very perilous thing for a Christian to be found asleep (by that mortal and deadly enemy Satan) when and whilst he is standing Sentinel upon his guard. 
Meditations.  The Devil is of an indefatigable spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the present tense, which reports him not to be lazy but busy, not a loiterer but a stickler, and a stirrer in his pernicious work; shut him out at the street door, and he will come in again at the backdoor.  
2. That as the Sun-fish lies carelessly upon the salt-waters, exposing of himself in the very warmth of summer to be prayed upon by the ranging fish in the Seas, or to be surprised by the Mariner, or crushed by the ships which have their quick and speedy passage through the Seas; after the like carelessness live thousands of the poor Sailors, of what shall become of their precious and immortal souls. Their souls are starving, and there is a delusion upon their spirits that all is well, when alas, all the sail is out that ever they can make, to carry them hoodwinked to hell. The Devil has winds, gales, baits, traps, and gins, in all corners to carry them destruction-ward. Yet the Lord knows (my soul even bleeds for the poorest, and the meanest of them to do them good) They are too ignorant of his devices. But knowing the subtlety of the Devil, and also in some measure the terrors of my God, whom I serve, I would persuade you all upon the bended knees of my soul, to make more conscience of your ways, of God's good Word, and how you may come to be eternally saved at the last, than you do.  
3. They oftentimes have a frequent sight of that sociable & companionable Sea-fish, called the Dolphin. 
Dolphin.  Naturalists tell us that these creatures do take great delight to accompany the swift-sailing ships that come through the Seas, out of an ambitious and aspiring nature, to compare, and try whether they or the ships should swim or sail the fastest. This is not unlikely, for to my experience, I have seen them accompanying of us for a longtime together, both in the Mediterranean, and elsewhere, some swimming on head, some on stern, some on the Starbord-side of us, and othersome on the Larbord, like so many Sea-pages, or Harbingers running before our wooden horses, as if they were resolved by the best language that fish could give us, to welcome us into and through the waters, and telling us that they would go along with us, And notwithstanding all this wonderful kindness of theirs to us, which I have oftentimes much delighted in, it has ended very tragically unto their sorrow; For it is the Seaman's custom, to take all opportunities of killing those fish that are good and mandable, and thereupon they have got their fisgigs or other instruments in readiness, and upon and by reason of their propinquity and nearness, have oftentimes most sadly wounded and killed of them.  

Meditations.  1. I have hereby learned thus much wisdom, that it is dangerous fawning upon strangers, and that all acquaintance and intimateness, with carnal, natural, and unregenerate men, who are, and have no more in them than a natural principle, and are in possession of no higher excellencies, that their friendship will suddenly turn into enmity, and hatred, ruining both a man's good name, estate, and liberty. Our Saviour Christ who was so well accomplished, and imbued with all spiritual wisdom, would not commit himself unto man, John 2.24, 25. Because he knew right well what was in man. 
They that disclose their secrets to plausible and carnal men, they play the Thrashes part, to halter themselves. I● is said of this bird. Turdus sibi malum cacat, She leaves her doing in the trees, and the Fowler makes Birdlime of it to take her withal. Wisdom will apply it.  Is it not then great folly in people, to lay open themselves to men whom they know not?  
2. That Gods righteous and holy children, who are both harmless, and innocent doves, even as quiet and peaceable in the world as domable, or indomable doves are that sit upon their Columbaries, or other birds that perk themselves upon the highest or lowest branches, or as Dolphins in the Sea, which intent the Mariner no hurt nor harm, yet cannot the godly and the upright live at quiet for them in the world, for their arrows are daily notched and upon their strings, that they may privily shoot at the upright in heart, Psal. 11.2. It is an infallible argument, that the spirit of the Devil is in those that have no love unto the godly, for they tarry but here for a while, till death, the Saints transporting chariot, comes to waft them out of it, of whom the world is not worthy (Heb. 11.38.) and then they will be gone from that unclean, impure, and soul-vexing rabble that they do live near, and amongst.  
3. That the wiseman foresees a danger, and therefore hides himself, whilst the foolish run on, and are punished, Prov. 22.3.  
4. They have in the Salt-waters a frequent aspect of the ravenous, feral, and preying sort of fish called a Shark, 
Shark.  of whom the Mariner is more afraid than of all the fish in the Sea besides. 
Some have observed of this fish, that they have not stuck to clammer up upon their ship sides, out of a greediness to feed upon the Sailors in their ships.  This Pickroon, if he can but take any of them bathing themselves in it in the Summertime, he will tear them limb from limb, so great a lover he is of the flesh of man. To describe you this creature, I must tell you, that he is of very great bulk, and of a double or triple set or gang of teeth, which are as sharp as needles, but God out of his infinite wisdom considering the fierceness, and violence of the creature, has so ordered him, that he is forced to turn himself upon his back, before he can have any power over his prey, or otherwise nothing would escape him. This fish has dismembered many a poor Seaman, and also taken away the life of many a man, before ever they could be rescued out of their cruelty.  

Meditations.  1. The sight of this creature imprinted no less than this in, and upon my spirit, That sin has not only brought a curse upon the earth, and upon, and into, many of the creatures that are upon the Land, 
Psal. 8.6. The foul of the air, and the fish of the sea, and whatsoever passeth through the paths of the sea. Not so now. Fallen man has lost (Imperium suum, & Imperium sui) the command of himself & the command of the creatures.  but also into and upon those that be, and now are also in the Seas. Insomuch that there is both great danger in walking amongst them, and sailing upon the Seas. Sin has exceedingly dishonoured man, in respect that the creatures have such freity, and audacity in them, to disown him, and to rise up in arms against him, whom at the first, they owned as their Supreme.  
All the creatures when they came before Adam, subjected themselves, but now not so, for that was in the time, or state of man's innocency, and integrity, in which if he had permained and continued, he might still have expected the same, or a more willing obedience and subjection from them, than either now is, or can be had since the fall. Certainly they should then have carried man, and not have groaned under their burden as now they do, 
The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it imports thus much, that all the creatures stand upon tip to listening, & harkening for the day of their deliverance.  Rom. 8.21. Look upon all the creatures, and tell me what hearts they have to serve sinful man! It is true, God gave man at first dominion over all the creatures, Gen. 1.26. And this prerogative being given to man, the question may be, to what man, and in what condition? not to sinful man, but to man after Gods own Image and likeness, to man made upright, Eccles. 7.29. Not to the ungodly man, so that the prime end of all the creatures service, was directed to righteous man, man after Gods own Image and likeness, but for the creatures to serve wicked, ungodly, and unrighteous men, is both beyond, and besides the prime end, and therefore according to their nature, they groan (because they obtain not their first end) that is, they are not pleased. Indeed they are not intelligent, and in that respect they know it not, but yet it is against the first law of their creation that they should be servants unto wicked men, they were not created for that end. If the Horse, the Ox, etc. knew but thus much, it would greatly displease them, but it is not fitting, nor convenient that they should know it, because it would be great aggravation to, and of their sorrows.  

If man had continued in that happy estate he was in at first, than would there have been no such fear of the Lion in the wilderness, nor of the Bear in the Forest, nor of the Wolf, or Tiger by land, or of the Shark, and Crocodile by water.  I am very apt to think that all the creatures of what kind or sort soever, would have been willingly serviceable unto man, and never groaned under their service, as at this day they do, provided man had not so relapsed, and turned into sin. It is probable, that if man had continued in his purity, and primitive integrity, that creatures should have fawned upon him, and when ever he had pleased to come amongst them they should have obeyed him, and not been so ready to pray upon him as now they are, by reason of that nature that is come into them since the Rebellion of man.  
5. They want not for objects, the greatest want I see amongst the Mariners is pondering, meditating, and contemplating hearts. In their voyages to Greenland (tempore oportuno) at the time of the year, in that slaughtering house of the world, they have not only a sight, but hot disputes and skirmishes with the great and warlike Horses of the Seas, 
Sea-horses.  which to take their pleasure come out of the water to range upon the land, in great, and (almost) innumerable Troops. Sometimes by three or four hundred in a flock; sometimes more, and sometimes less. Their great desire is to roost themselves on land in the warm Sun; and whilst they adventure to fall asleep, by their appointment, they give orders out to one of the company to stand sentinel his hour, or such a certain time, and upon the expiration of it, another takes his turn upon the watch whilst the rest sleep, during such time till it goes round amongst them. And provided any enemy approach them, the Sentinel will neigh, beat, kick, and strike upon their bodies, and never leave till he hath roused them up out of their snorting slumbers to shift for themselves, and betake themselves to the Seas. But Sailors being too cunning for them, get betwixt them and the Sea, and fall a beating out the brains of the first that comes to hand, on purpose that their great bodies, may be a stop to the rest that come with such violence to make for the Sea. And by this project, many sober, solid, and honest minded men that use the Seas, have averred that they have killed of them whilst they have been no longer able for want of breath and strength. And the reason why they kill so many of these creatures is, because their teeth is of great worth and value, and very vendable in the Southern parts of the world.  

Meditations  From this Creature I have learned to apply thus much unto myself in particular, That it is a very dangerous thing for a man to be out of his general and particular Calling. I remember what I have read of a certain young woman, who was undoubtedly something a kin to spruce gadding Dinah, Gen. 34.1. she had a strong desire to go unto a Stage-play, and that upon the Lord's day, which was indeed contrary to her profession and principles; well, you will say she smarted sound for it when you have heard the story, in her passage on, before ever she got to it, Satan met with her, and arrested her, and afterwards took possession of her, and thereupon she was most grievously tormented with that unclean Spirit, and she exceedingly bewailed her unwarrantable going forth upon that day about such an unlawful action, and Satan (the Devil) being asked the reason of his possessing of her, told them, Inveni cam infundo meo, I found her upon my own ground. The applicatory part is very fair in view to him that hath a seeing eye.  
I have heard of a very admirable passage that hath been backed again and again by the good and honest people in one part of Kent, 
It is good walking by warrant in every thing, as Israel did by the Cloud.  how that to their knowledge, there was a very gracious man (a neighbour) that was walking in the fields about the shutting in of the evening (probably to meditate as Isaac did, for he was a very spiritual heavenly-minded man in all his talk) he cast up his eye upon the sky, and he beheld a cloud as it were descending, and hastening to come to the earth, and at last he observed it to draw nearer and nearer him, and that in another form than before, now it was got into the shape and likeness of a Foal, and so lighted into the place he was walking in, at a very little distance from him, unto whom the good man being full of faith, spoke on this wise, What art thou? I am says he, the Prince of the night; Well, said the good man, God is God of the day, and God is God of the night, and God is God unto all those that walk in his way, and Avoid Satan, and thereupon the unclean Spirit vanished. Certainly it is good being well employed. But when men are out of their Callings, and out of God's ways, it is as ill with them then as it is with the Deer that breaks out of the Park, and straggle, and range into the fields and pastures of others, who will not let them take any rest, but are evermore setting on them every Dog to chase them, and this is their experience of it at last; when we were in our bounds, it was better with us than now it is, for than we were (Venantium procul a dentibus canorum rabiosis) in safety from the clamouring and pursuing Dog, and after this manner they lamented, and bewailed their going forth. Nay the rest said they, that kept themselves in the Park, whilst we broke out, are (extra telorum jactum) put of danger. 
It is an observation that Outlying Deer, are never seen to be so well liking as those that keep themselves within the Pale, and the reason is assigned, that those stragglers, though they have more ground to range over, more grass, and ground to take their repast upon, yet are they in constant fear, as if conscious that they are trespassers, and being out of their protection, because out of the Pale of the Park, this makes their eyes and ears always to stand sentine for their mouths.  Prov. 27.8. As the bird that wanders from her nest, etc. Whilst the bird keeps her nest, she is safe enough from the Kite, the Falcon, snare, gi'en, and Fowler, where as when out of it, she is endangered by them.  
I need not trouble myself in the application, these instances preach themselves, only be pleased to take thus much notice, that I shall forbear my many other meditations, because this Book would swell into too great a Volume.  
6. 
The Whale is a mere Monstrum horrendum, inform, ingens, etc.  They have a very frequent sight of the Leviathan, which is one of the greatest Sea-beasts, or Monsters of all the creatures that are to be found either in the Seas, or upon the Land. What the sweet and blessed Spirit of the Lord is pleased to say of him in that Job 41.12. the very same shall I conclude with, that I will not conceal his parts, nor his power, nor his comely proportion. And this Scripture its wonderful pregnant in the describing of him (in very elegant Dialect, and excellent Rhetorical Phraseology) what he is in the Seas. Canst thou draw out Leviathan with an hook? That is, canst thou by an angling line bring such a beast as he is out of the Seas in that order thou dost pull small fishes out of some shallow standing Pond, or running Rivulet? Here the Lord speaks of him in opposition unto small Fishes that are caught by small Line and Angle.  
Vers. 8. Lay thy hand upon him, 
Whale.  remember the battle, do no more. Give me leave to run over a few of these verses, 
5. Ver. Wilt thou play with him as with a bird? Wilt thou bind him for thy Maidens; that is, Canst thou handle him like a bird that will come at thy chat and beck? It is impossible to reduce this feral creature unto that domableness that young women might play with him, who hath so much dreadfulness and freity in the very shape, proportion, and countenance of him.  which lie so fair in my way, and you will have him lively enough emblemed, or limned out unto you. The spirit of the Lord than seems to say from those words, draw but near this terrible creature, and offer him but the least violence, and he will make the stoutest of your hearts to quake and tremble, and wish to be out of his reach. 
When the Mariners go about to kill of these Sea-beasts, it stands them in hand (as indeed they are very careful) to have their line ready to vere forth, otherwise when wounded, the Whale flies with such violence, that she would pull an hundred boats underwater, so fast does the line thunder out of the boat, that the boats head it often times set on a fire, did not the Mariners throw on water to quench it. When they wound the Whale, it is observable that blood will spurt up twenty or thirty fathom high into the air.  This creature is of such an incredible, and inexpressible strength and force in the Seas, that in Greenland (that great Whale-slaughtering place of the world) when they come once to dart an Harpingiron into him, he will so rage's, rend, and tear, that if there were an hundred boats or shallops near unto him, he would make them fly in a thousand shivers into the skies.  
Vers. 9 Behold the hope of him, is in vain, shall not one be cast down at the sight of him? God would here set him forth, as indeed he is, a very formidable creature, insomuch that there is very small hopes of taking of him, because his assailants and pursuers may as well be slain in the battle, I and sooner too, than escape. They that adventure to encounter him, cannot say, we will come off conquerors, for there is many a boatfull of lusty, hardy, and stouthearted fellows, that leave their bones in the Sea by meddling with him. The very sight of this creature is so terrible, and dreadful affrighting, that it would even share one to behold him, when he raises himself up above the waters, which is with such majesty, and fierceness, as if he were able to overturn the greatest ships that sail upon the Ocean.  
Vers. 13. Who can discover the face of his garment, or who can come unto him with his double bridle? The meaning of the words is, who can or dare go unto him in the waters, as he can unto a gentle and tamed horse that feedeth in the fields, or standeth in the stable? Can any one go to him in the Seas without shipping? or can any one go to him in shipping as the stable groom does, unto his geldings, with halter, or with bridle? He that shall venture either to saddle, or bridle this unruly, and indomable beast, never need to look to come off again with life, and his bones unbroke in his skin.  
Vers. 14. Who can open the doors of his face? his teeth are terrible round about. A man might as well go and take a wild Lion by the chaps, or a truculent Bear, (or a merciless Tiger) by the ears, as meddle with this creature after that manner. They that will attempt the kill of these beasts, stand in need of a great deal of art, skill, and dexterity, otherwise it may cost them their lives, were there a thousand of them in a boat together. When this creature comes once to receive a mortal blow, what by expense of blood, and extreme pain which he undergoes, he gives up his life to him that gave it, and his body to his pursuers, and at such time as this, may any one go unto him, and look upon him, and open the doors of his mouth, for there is neither life nor strength in him then to make resistance. (but were he living, all the men in the world could not hold him, nor do so by him) Now may they take a view of his head, 
When the victory is got over the Whale, than they may go round about him, and tell all his goodly fins, which are as so many Oars upon his sides, to row his great and corpulent carcase to and again in the Seas at his pleasure, which are reckoned to be three hundred and upwards, and by these he goes at what rate he ploases in the waters, as violently as an arrow out of a bow, or a bullet out of a piece of Ordnance.  in which are eyes as large as some pewter dishes, and room enough in his mouth for many people to sit in. Now may they look upon his terrible teeth, and handle his great and tree-like tongue, which is upwards of two yards in breadth, and in length longer and thicker than the tallest man that is upon the earth. Out of which part the Marine's extract above an Hogshead of Oil.  
Vers. 20. Out of his nostrils goes smoke as out of a seething pot or cauldron. In the Mediterranean I have seen, and observed these creatures, but it is not very usual to see any store of these beasts in those Austral parts, for there be more in those parts of your Minor Whales, and Granpisces, than of those Major Sea-beasts. In smooth water, warm, and calm weather, they are now and then to be seen sporting and playing of themselves, and showing their great and massy bodies above the waters, unto the aspect of the ships that sail hard by them in the Seas. One while rising up, and another while falling down, one while appearing, and by and by disappearing, and in their mounting up above water, there goes evermore a smoking breath out of their Nostrils, as if it were the smoke of some thundering Bombard or piece of Ordnance, the report of which is commonly audible above a mile. In some serene mornings I have seen many of them playing and sporting of themselves in the Seas, 
Is not this a most formidable creature, that sends out a smoke out of his Nostrils as if it were the smoke that flies out of a great gun, or a smoke that comes out of some great seething vessel, when taken off the fire?  at a great distance one from another, and sending forth such strange, and prodigious smokes and fumes, as if there were some Town or Village of smoking chimneys in the Seas. Until I became acquainted with their postures, I have been oftentimes put into no small wonderment, what smoke it should be that flies so high above the waters.  
Vers. 25. When he raises up himself, the mighty are afraid, by reason of break, they purify themselves. When he is pleased to show himself upon the waters, and to come forth out of the deeps, to the view of all that shall or dare behold him, he puts them into an astonishment, and trembling fear, and pavor. Sword, and buckler are no weapons to fight him withal; for such is the fierceness of his motion in the waters, that the great and burdensome ships cannot make their way with that speed that he will do, though they have the stiffest and strongest gale that ever blue. This beast (seems the Lord to say) will make the boldest, and the hardiest of men to betake themselves to flight, and prayer, and seriously to consider of their latter end, before they can get clear of him after they have once encountered him.  
Vers. 31. He makes the deep to boil like a pot of ointment. I have observed, that when this creature is pleased to cut his sporting capers in the Seas, and to take his frisks, and skipping gambols, or to dance his musical galliards in the waters, 
The sight of this creature has put me to a Me non tantum admiratio habet, sed e●tam stupor.  being then in his pomp, and grandeur, all the waters forsooth fly round about him in fomeing froth, and bubble, which has oftentimes occasioned that in the Psalms to come into my mind, Psal. 104.26. There is that Leviathan whom thou hast made to play therein. This creature is very much delighted in playing, and sporting of himself in the waters, insomuch that I have observed of them, to curvet and rear▪ themselves directly upwards out of the water, so that the waters have flown this way, and that way into the very air (at his falling down again) he has been so much out of the water with his great, and massy body.  
Vers. 32. He makes a path to shine after him, one would think the deep to be hoary. This creature being of such an incredible magnitude, latitude, and longitude, whose fins are like to the boughs or branches of the tallest Cedars, and are the Oars which row and carry on the great vessel of his body withal from place to place at his pleasure, 
The Whale puts as admirable a beauty upon that part of the Sea his body swims in, as the Sun does upon the Rainbow, by gilding of it with its golden, and irradiating beams.  by which when he comes, and makes his princely appearance near unto the surface of the waters, the Seas where he is are of such a lustre, verdancy, and greenness, as is most admirable to behold, insomuch that if this creature never shown himself at all, one might know where he is by the shining of the water, were he a mile or two in distance from the ship the Mariners sail in. The often sight of this clear truth, has not been a little delightful unto me.  
The sight of this creature, 
1. Meditation. Naturalists tell us, that the Whale never swims any way without his Pilot (which is a small kind of fish, called Musculus) for he being a deep drawing vessel, stands in need of a guide to direct him, lest he should either run on ground, shallows, creeks, rocks, and sand●, and when he comes near any of these, his Pilot gives him warning and intelligence.  thus beautifying of the Seas, imprinted no less than this upon my heart, that the Saints and servants of the most high God should shine with a bedazeling lustre and beauty, in the several places of the world they live in. Ezek. 43.2. The earth shined with the glory of the Lord. Holiness has a majesty in the countenance of it. How should the people of God get, and labour for shining lives, shining faces, and shining conversations? hereby comes the Gospel of Christ to be honoured, and others encouraged to come unto Christ, and to be won with the love of the truth; and this is that which our Saviour expressly commands, when he says, Matth. 5.16. Let your light so shine before men, that they may glorify God, etc. and that they may say, yonder is a child of God, and yonder is a believer, and yonder is one that lives up in very deed to the height of his profession.  
Vers. 33. Upon earth there is not his like, for he is made without fear. Look and range all the whole earth over, look into all the storehouses of God's creatures, examine, and run through the deeps, and the earth round about, from East to West, and from the South into the North, none shall or can be found either in the Sea, or on Land, resembling this intremendous and fearless creature, all creatures else are fearful, and timorous, and are not without something of fear in them, but there is none at all in this.  
This has imprinted upon my spirit, 
2. Meditation.  no less than a bewailing of thousands, yea of millions of people that live in the world, as if they would tell all round about them, that they are of this Leviathan Metal, without all trembling fear of God, the fear of sin, and the fear of hell, as if they had neither sins to be pardoned, souls to be saved, heaven to look after, nor a God to serve, and please.  
Vers. 34. He beholds all high things, he is King over all the children of pride. This creature, it seems, is not without pride, loftiness, and arrogance, swelling with selfe-confidence in his own strength, (who is of a conceited undauntedness of spirit) out of a scornful opinionativeness, that the mightiest and greatest of monsters, either in the Seas, or upon the Land, are not comparable to him, accounting them his inferiors, and himself the supreme, and sovereign of all the elementary creatures whatsoever.  
7. 
I cannot but write this upon these three crearures, Creaturae ego Creatorem admiror!  They have many times a frequent sight of that pleasurable, and most delightful fish-combat that is betwixt the Swordfish, the Whale, and the Thresher, the manner of this Fish-fight is admirable, and very contentful to behold, for the Swordfish is so weaponed, 
Swordfish.  and well armed to encounter his enemy, that he has upon his head a fish-bone that is as long, and as like to a twoedged sword, as any two things in the world resemble one another, save only that there be amany of sharp spikes, or scuers, as it were, upon either edge of it, and the property of this Fish is to get underneath the Whale, and there to riple him, and rake him all over the belly, which will cause him to roar, and exclaim upon the Thiefs that beset him, as if there were a dart in the heart of him, and the Tresher plays his part above table, 
Thresher.  for when his partner forces him upwards, he lays on to purpose upon the Whales back, insomuch that his blows are audible two, or three miles in distance, and their rage and fury is so great against the Whale, that one would think they would cut him, and thrash him to pieces.  
8. Amongst the rest of the works of God in the waters, they have a frequent sight of that strange sort, and kind of fish, 
Sea-swine.  called (Porcus Marinus) the Sea-hog, or Swine. This creature is headed like an Hog, toothed, and tusked like a Boar, and this kind, consort and keep much together, 
What hurt and harm Swine do on land when they get into fields of Corn, Meadows, and Pasture-grounds, far greater hurt, harm, and havoc, do the Sea swine make in the salt waters by their killing up of the great and small fishes that be in it.  according to the Proverb, Pares cum paribus facillime congregantur. These beasts take such delight in one another's company, that they are to be seen in greater troops and herds, than the greatest land-herds of Swine that ever were seen, for they are not comparable unto the multitudes that be of them, and are in the Seas; sometimes a Porpoise troop is to be seen consisting of four or five hundred, and sometimes more, and sometimes less, running and ranging, and snorting in the waters, like the snuffing and snorting of Swine at land, or as a pack of Hounds that run straggling and bawling after an Hare.  
I have observed, that when this fish hath been wounded by shot or Harpingiron, that he is no sooner pierced, and mortally wounded, but every one of the same kind will follow him with the greatest violence that can be, striving and contending who should beat him first, and have their teeth and mouths the deepest, and fastest in his carcase: now whilst they are living, they will not meddle with one another; but when dead, or dying, they will fall foul upon them as their proper right and due.  
It brought this into my mind. 
1. Meditation.  That when a man is once down, and underfoot in the world, that every malapart Pedantic is ready to set his foot upon him. 
Lucianus Timon when he lived in prosperity, was the sole spectacle of Greece, who but Timon then loved, honoured, and applauded by all, every one offering their service to him, and seeking to be a kin to him, out when his gold was spent, fair possessions gone, Timon was then of no more value with them. I leave the Application.  Every one looks upon the Sunrising of a man, but they will never look upon his Sunsetting.  
9 They are not without a frequent sight of that admirable fish called the Sea-calf, 
Sea-calf.  which is both headed and haired like a Calf, swimming oftentimes with his head above water. There be very many of this kind, in, and about the several Islands in Scotland (being providentially sent into those parts, I have observed very many of them) at night they will come on shore to sleep and rest themselves, and early in the morning, they will betake themselves to the Sea, not daring to stay on land for fear of surprisals.  

1. Meditation.  It hath brought this to my mind, that many take the night (in the State's service) for their cloak & knavery. As the Thief, and the Adulterer, that Job tells us of, used to do, Job 24.15, 16. The eye of the Adulterer waiteth for the twilight, saying, No eye shall see me, and disguiseth his face. In the dark they dig thorough houses which they had marked for themselves in the day time; they know not the light.  

Sea-turtle.  10. They are not destitute of a frequent aspect of that wonderful, and Jehovah-extolling-creature called the Sea-Turtle, 
If the Turtle float long above water, then will the Sunbeams harden her shell, that she cannot go down any more into the Sea, but lie for a prey both to Mariners that go thorough the Seas, to fishes in them, and fowls that live upon them.  or the Tortoise. This Bird-fish at the time of the year constantly leaves the Sea, and betakes herself to the shore, where she will shoot an infinite number of Eggs, and cover them in the sand, and as soon as ever she hath done, she departs the place, and makes for the Sea again, not daring to stay and brood them, as other birds will do, because she hath no wings to fly withal, and to help herself, if in case she should be set at. And when her young ones are once hatched (which come to that maturity by reason of that warmth that is in the sand) they will go as directly towards the Sea, as if they had been in it many a time before they had their being, and although the Sea be a mile or two from the place the old one left her Eggs in, out of a natural instinct they will find the Sea, although it be out of fight.  
It is observable, that if any of these Seafowl be taken on land (as oftentimes they are by Seamen) that they will never give over sighing, sobbing, weeping, and bewailing of their Captivity as long as life is in them, tears will drill, and trickle from their eyes as from children, in great abundance.  
The sight of this creature imprinted no less than this upon my spirit, 
1. Meditation.  that all those affronts, indignities, wrongs, and injuries that the righteous ones do suffer in this world, whose eyes are evermore running down with tears, like the surprised Sea-turtle, shall turn to their good, and the time is advancing on, when sighing shall fly away, fears, cares, troubles, griefs, wrongs, and afflictions shall cease, and all tears be wiped away from their eyes, Jam. 1.8. The support of the Apostles spirit lay in this, that the coming of the Lord was drawing near, and that was one thousand and six hundred years ago, therefore what cause have all the godly to rejoice in that that time is one thousand six hundred years the nearer than it was in the Apostles time.  
11. They have oftentimes a sight of that admirable Fish called the Torpedo, 
Torpedo.  or the Cramp-fish, which is endued with a very prodigious & clandestine quality, if it be but touched, or handled, the body is presently stunned, and benumbed, as an hand or leg that is dead, and without all feeling. I have known some that have taken of this kind at unawares, who have not a little lamented and repent of their infelicitous and incogitant misery; They have been for some hours in a very desponding estate, whether they should ever recover their pristine constitution, and health again, or no?  

1. Meditation.  It laid no less than this applicatory truth upon my spirit, That it is dangerous handling, touching, or looking upon any of those prohibited objects, the Lord hath writ a Noli me tangere upon. Elisha's servant had a very good stomach to finger and digest Naaman the Assyrians silver, 
2 King. 5.22.27.  and golden wedges, but no sooner were they in his hands, but the Leprosy was upon his body: Better is a little with right, than great revenues without right, Prov. 16.8.  
12. They have a frequent sight of that Water-beast called a Crocodile, 
Crocodile.  and in respect that he lives in the water as well as upon the land, I will bring him in amongst the rest; of these there be to be seen both in Egypt and the Indies, he is of a scaly and impenetrable substance, tongue-less, say some, but marvellously cruel toothed. It is said of this creature, that he will weep over a man when he hath devoured him, and the reason of it is, not out of pity, but out of an apprehension of his want of another prey to live upon, from whence started that Proverb of Lachrymae Crocodili.  
The sight of this creature, did fasten, 
1. Meditation.  and fix thus much upon my spirit, That it is a very common thing for desperate, hasty, passionate, and hot-spirited men, to kill, 
Sailor, Sailor, Let the life of a man be precious in thy sight, God will have no murdering, if thou wilt fulfil thy bloody mind in thy brutish challenges, think with thyself, that thy life lies at the sta●e to answer his whom thou gracelesly goes about to take away. Thou art just then going to the Devil when thou art about such work. I would all the Murderers in the world would spend a few hours in serious consideration of these Scriptures, Numb. 35.30, 31, 32. 2 King 24.4. Whither go all Murderers when God will not pardon them, but unto the Devil?  and commit murder in their hot blood, but when in their cold, it hath cost them many a tear to get the guilt of it washed off, Psal. 51.14. When Murder was sound in David's hands, he could take no rest day nor night, till he found a pardon from the hands of the Lord for it, Deliver me from bloodguiltiness, O God, thou God of my salvation; The blood of the murdered stuck upon his stomach, and the like it will be, and do to every one that bathe their hands in innocent blood.  
13. They have sometimes a sight of that strange kind of creature called a Meermaid (q. Maris mulier) and the Meerman also (q. Maris vir) which is very admirable, 
Meermaid.  of these here be both male and female. The Seamen have a sight of these sometimes in their Voyages into the Indies, but their espying of them proves very unfortunate, and ominous, for when they appear, they presage no good to the Mariner. Storm and shipwreck often ensues those ships that gets a sight of them. I have heard of the honest, and soberest of men that frequent the Seas say, that they have seen of these sort of creatures, but presently after hath the winds rise, clouds begin to drop, and Seas to rage, and swell to their terror and affrightment, as if all were a going to wrack and ruin.  
14. They have a frequent aspect of that wonderful and impenetrable sort of Beasts which the Mariners call an Alligator. 
Alligator.  This creature is mostly visible in the Indies, and in respect that he lives in the water, as well as upon the land, I give him his entity amongst the rest. This Beast is of a vast longitude and magnitude (some say many yards in length) in colour, he is of a dark brown, which makes him the more invisible, and indiscernible when he lies his Trapan in the waters, and Sea sides, as it were an old liveless tree, or as one destitute of motion, and his only subtlety and policy of lying conchant is, to get hold of the fat, 

This beast hath his three tire of teeth in his chaps, and so firmly scaled and armed with coat of Male, that you may as well shoot, or strike upon or at a Rock and Iron, at offer to wound him.  
This beast is of a very slow pace, and goes jumping, leaping, and gathering up of his body, and had not the wisdom and goodness of God so ordered it, he would soon make the Indies uninhabitable, for he would kill up all the people, and the varieties of , and creatures that be in the Mountains.   and wild Cows and Bullocks that be in those parts in great abundance, when they come down out of the woods and mountains to cool themselves in the waters, but no sooner are they in the water, but he hath hold of the throat of one or other of them, which he tears to pieces. Of such strength is this beast, that no creature is able to make his escape from him, if he get but his chaps fastened in them. This beast at his pleasure goes into the waters, and again unto the land.  
Now lest I should be too tedious both to you, and to myself (in a bitter, restless, and uncomfortable Sea, either to write, or study in) I will take leave of the scaly inhabitants in the salt waters, which I might have asserted, for indeed I have but spoken of small, or very little in comparison of what Seamen have experience of, both as to their kinds and qualities; but this I hope will serve for a praelibamen unto any that are either delighted in reading, or taking a view of the works of the Lord in the Seas.  
The second circumstance than comes above board to be discoursed on, and that is about Terrestrials, under which term I am minded to comprehend and handle some of those creatures, that are both, 

1. Volatile.  
2. Gressile.  
3. Reptile.    
And these are objects which none but those that go down into the Seas, either do or can behold.  

Pelican.  1. Volatile. They that go down to the Sea in ships, They have a very ordinary and frequent aspect of that most amiable, and delectable bird, called the Pelican, from the Greek word (I suppose) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perfozo, to beat, or pierce.  
Naturalists say, that this bird to recover her young when they are upon a die, 
King John, late King of Portugal, to express his tender care and affections to his people, and Subjects, would be emblemed by no other kind of creature than the Pelican.  and wounded by stinging and mordacious Serpents, she will tear her body to give them of her own dear blood to fetch life, and health into them again. The sight of this creature has not procured little wonderment from me, when I have considered her shape, and form, which is on this wise; she has a great bag or sachel hanging under her bill (which is the likest unto a leathern pouch of any thing that I can resemble it to) which will contain, and hold a full gallon (of any thing, whether liquid, or unliquid) and upwards.  
2. Amongst the rest of the works of the Lord, 
Eagle.  they have a frequent sight of that princely bird, called the Eagle, and where her dwelling is, who is the Supreme Rex of all birds, and of her do all the rest stand in awe, and give her the pre-eminence as their Sovereign. It is observed of this bird, that she is attended with sharpness of sight, to discover her prey, with swiftness of wing to hasten unto it, and with strength of body to seize upon it. It is further observed of this bird, that she has many followers, both great and small, unto whom she is very candid and courteous, in the distribution of the prey she seizes upon, 
It is observed, that there is this noble, and magnanimous spirit in the Eagle, that when she is in want, and greatly suffers hunger, that she scorns to pout and make a noise, and a clamour as other bird will do, but rests herself satisfied, If I have it not now, I shall have it hereafter.  but if she toil long in seeking of it, than hunger (which is her durum telum) puts her upon the falling foul of her followers.  
3. They have a frequent sight of the fouls in Greenland every year, which are (aestate ibi, hyeme attamen veniente avolantes) there for a while in the summer, but gone long before the winter. When the Nocturnal time of the year draws on, which is all night and tenebrousness, the birds make a terrible, doleful, and dreadful howling, as conscious, or foreseeing of that dismal time of black night's approaching, they then betake themselves to their wings, and fly into other Countries, leaving that black-nighted part of the world unto itself, and to the Involatile creatures that do inhabit in it, viz. Deer, Wolves, Bears, etc. Which would, if winged, (or able to run out of the land) be gone; for they take small pleasure to stay in it, but in respect they cannot pass the Seas for want of wings, they are constrained to live in that uncomfortable darkness, and insufferable cold.  

Meditations.  1. That the two great lights of the Sun, 
What an uncomfortable place would England be, if it had not the light of the Sun and Moon both in in the winter, and in the summer?  and Moon, are wonderful comfortable, profitable, pleasurable, and delightful, both to man, birds, and beasts, and very uncomfortable is their absence, either unto the sick, the healthful, and the unhealthful. Eccl. 11.7. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. What cause have we to bless the Lord for the light of the Moon, and of the Sun, that he has not denied us their light, and that we have not our beings in those black, and benighted parts of the world, that are all winter long without? 

The light of the Sun is a sweet benefit, but not prized, because common and ordinary.  
Manna was esteemed but a light kind of food, because common and lightly come by, without any price, and money. David beholds the Sun with admiration, Psal. 8. and not with adoration as an Idol. The Sun is a vessel, into which the Lord gathered the light, which till then lay scattered in the whole body of the Heavens. In Hebrew the Sun is called Shemesh, to serve, because God has made it a servant unto and for the world.    
2. God might have done by England, as he has done by Greenland. But blessed be his glorious Name, he has dealt better by it, and with it.  
3. It has laid this impression upon my spirit. That as birds, who by the help of their wings will not tarry in that Nocturnal Land, but fly out of it into other Countries, where they may have the blessed light of the Sun, and of the Moon; What would the poor damned, and tormented in the pit of Hell give, that they might come out of that dark, and black excruciating Hell that they do howl, and roar in, to live in that lightsome, and glorious pearl-sparkling, and diamond-glistring Heaven, where there is no need of Sun by day, nor of the Moon by night? Luke 16.24. is a doleful spectacle of one crying out of the burning flames he lives in.  
4. They have a frequent aspect of that lovely, and amiable bird, called the Stork, much noted by the Holy Ghost in Scripture. 
Stork.  As for the Stork the firtree is her house, Psal. 104.17. This bird uses Holland and other places, and is very famous for her natural love unto her young, and her young unto the aged again.  
Storks when young, and able to help their young, when decayed, helps the aged by feeding of them, when they are not able to go abroad to gather their food. Her name comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek in Latin, no more but Amor. The Grecians call her Love, denoting, that she is the truest emblem of Love, of any creature in the world again.  
5. They have a vulgar aspect in the West-Indies, of those various kinds of foul (that be in those parts both small, 
Upon Sand-hills there is to be seen in the Summertime (say Seamen) whole bushels of eggs that are both of various, and wonderful speckled colours.  and great) which are of divers colours, some green, some blue, some red, some yellow, some white, and othersome of a niger colour. There they see the Parrot flying in great flocks, and droves like to our Pigeons, and Pelicans, flying in lines like to wild-geese. Such an innumerable number is there of all sorts of fouls, that great, and broad rivers are covered over from side to side with them.  
6. They have a very frequent sight of that admirable bird, 
Ostrich.  called the Ostrich, whom some will compound to be both bird, and beast, because she resembles the Camel in legs, and feet, in the head, and bill a Sparrow. This creature is of such an hot digesting stomach, that it will swallow great gobbets of Iron. I have known some to present them with a twopenny, or a threepenny nail, which they have taken as greedily, as a cock will pick up a barleycorn out of a dunghill.  
Job 39.14. She leaves her eggs in the dust of the earth. In this now, this creature differs very much from all other birds, who carefully sit to brood, and hatch their eggs, and are very desirous to bring them forth, yet this creature leaves hers in the sand, forgetting that the foot of the wild beast, or the Traveller may come that way, and crush them.  
Vers. 15, 16. She is hardened against her young ones, as though they were not hers: (and is it not thus amongst many Parents towards their children? 
Vers. 3. What time she lifteth up herself, fix scorns the horse and the rider. This is to be understood, not that she is of that strength, and ability of body, to contend with an horseman in fight, but in her wings, legs, and flight. This bird is too ponderous indeed to fly, but what by the help of her wings and legs together, the swiftest horse that runs will scarce fetch her up. ) When they are brought forth she is monstrously unnatural unto them, and the reason of it is, God has given other birds an instinct of love, and providence to love their young, which she is both denied, and deprived of.  
7. They have a frequent aspect of a bird, which is called by the Mariner a Fezerallo, 
Fezerallo.  which is a black-coloured bird, but somewhat less than a Sea- Gull. Such is the truculent, and feral property of this bird, that he will give unkind assaults to the Gulls (and the rest of the Sea-birds, who take great pains in fishing) till that they vomit up all that they have caught out of their bellies to feast this tyrant withal. This bird will not take the pains to fish himself, as the Sea- Gulls, and other birds do, who fly up and down in the Seas day by day to feed themselves, but he will have his diet, and daily commons out of their paunches, or else he will break their bones. It has been matter of much wonderment unto me in the Sea, to observe this bird, 
The Hawk chases not the Partridge with greater violence, than the Fezerallo does the Gulls in the Seas, till they vomit up their almost digested modioum.  how he will hunt up and down in the Sea to find out the Gulls, and when he has found them, he will not leave pursueing of them one by one, till they drop the fish they have taken upon the waters, and when he has stooped down to take it up, he will fall fresh of another Gull, and so upon the rest, till he has satisfied his hunger.  

1. Meditation.  1. The sight of this bird presently imprinted this collection upon my spirit, That there is many an idle person in the Commonwealth (and more than ever, both at Sea, and Land) that lives upon the sweat of another man's brow. What was said of some Poets, may well be said of such, that Homer vomited, and they licked it up.  
8. They have in the Indies a frequent sight of an infinite and numberless number of Cranes, 
Cranes.  that dwell in that part of the world, which fly, and feed together in great flocks, and troops. It is observed of these birds, 

When these birds fly our of Cilicia over the Mountain Taurus, etc. they diligently carry with them in their mouths little pebbles, lest that by their galling, and gagling they should become a prey unto the Eagles, that listen to all such opportunities upon the cragged rocks.  
Uobrideled tongues bring themselves into much mischief often times, and rouse the Eagles about their ears, whereas in little meddling is much security, and tranquillity; and nothing said is soon amended.   that where ever they light, that they will appoint one to stand Sentinel, and when his time is expended, there is another ordered to take his turn, and after him another, whilst the rest both feed, and repose themselves. It is also further reported, that the Crane-sentinel (lest he should sleep in his watch) he will hold a little pebble in his claws, that if in case he should chance to nod, or slumber, the fall of it will awake him. It is observed of these birds, that if in case there be any jangling, or disagreement amongst themselves, the King, and Supreme over them, and amongst them, quickly salves it up, and moderates betwixt them.  
9 They are frequently seeing an other sort and kind of bird, which is called the Heron, which are in great plenty, and abundance, in the Indies, 
Heron.  and elsewhere. This is a foul that lives much about waters, and does exceedingly abhor and dislike of rain, and tempests, and to avoid them, they will betake themselves to their wings, and fly as far on high as ever they are able, into and above the cloudy region, that they may be above the winds, and reins that fall upon, and into, the lower world.  
10. They are frequently seeing a sort and kind of bird, which the French call an Hopfoy; and these are to be seen upon the banks in Newfound Land, 
Hopfoy.  and that which is admirable in them, is this, that they are so greedy of the livers that the Fishermen throw out in the dressing of their fish, that rather than they will forsake their desired food, they will be taken with one's hand, and forfeit both lives and liberties for a worthless morsel.  
11. They are ever and anon seeing of those strange kind of creatures in the Indies, which the Spaniards call Muscitoes, and these flies will draw the blood where ever they light, 
Muscetoes.  though it be upon the , and not upon the bare skin. Insomuch that there is scarce any sitting, standing, lying, or walking in the fields for them (in the summertime) they are such a mordacious, and phlebotomizing creature.  
12. They have a frequent sight of that strange kind of creature, called a Fire-fly, 
Fire-fly.  which is an uncouch, and admirable light, and lustre. In the night it shines like the coal of a match. It is observed, 
The Indians (say Seamen) do use of the Fire-flies in the night time, instead of candles, binding five or six of them together, and by this bundle it affords them very good light in their Booths and Cottages, even as well as if they had burning torches or candles to spend in their houses.  that this creature carries four lights about him, two in the sight of his eyes, sparkling like candles, and two which he shows when he opens his wings.  
13. They have a sight of that sort of creature, that is commonly called, a flying Locust, which are to be seen in great supernumerary swarms in Barbary, 
Locust.  and other of the Austral parts of the world. Sometimes these creatures come in such volatile multitudes, that they are observed to darken the very skies in their military marches upon the wings of the wind. These, if God will but give them a Commission, will take wing, and come and fall upon any Nation which he pleases, and eat up all the fruits of the earth, the plenty, the fatness, the sweetness, 
If that Proverb be true (Erucam viz pascit hort●s unam) that the whole Country will scarce satisfy one avarous Caterpillar, what will then satisfy a multitude? God knows we have a great many of these vermin, Locusts, and Caterpillars in England, that do nothing in the world but eat up the green f●●● of God Word.  and the very greenness, and verdancy of Nations, they will devour, and swallow up the grass, corn, and grape of Countries. Psal. 78.46. Psal. 109.23. I am tossed up and down as a Locust. David offers to our view in this Scripture, that they are carried to, and fro, up and down, at the will of the Lord, upon the wings of the wind.  
14. They are not indigent of the sight of those strange kind of birds, which are neither able to fly nor to run so fast, as to escape their pursuers, in body somewhat less than a Goose, but bigger than a Mallard, short, and thick, having no feathers, but instead thereof a matted down that is very hard, and their beaks are not much unlike to the bills of crows, these foul lodge in earth as Rabbits do.  
15. They have a sight and cognizance of that strange sort and kind of foul, 
Noddy.  which is called a Noddy. It is observed, that when this bird is pleased to take her flight into foreign Countries, being much toiled and wearied by flying over that dreadful deluge (or Sea of water) she will betake herself to the first ships she can descry, to rest herself upon, and the Mariners who both know them, and are very observant of them, (or any other birds that light upon their ships, which they know do come unto them out of a mere necessity) will fall a hollowing and shouting at her, and after she hears that noise and clamour below, the poor bird has no power to spread out her wings and be gone, but the Seamen may run up the shrouds and fetch her down with their hands, for there she sits as one bewitched or necromantickly enchanted.  
16. They have a sight of that strange kind of bird, which is called by some a Tumbler, 
Tumbler.  of which sort there be many in Barbary, which will fetch a flight up to the Heavens, and then come tumbling down again, over, and over, as if some thing were a falling in a praecipitant manner out of the Heavens with very great violence. This bird is in shape, and form, like to one of our Land-Pidgeons, differing a little in size and colour.  
17. They have a frequent sight of that domableness, that is in the major part of the birds and souls that be in the Indies, how one may walk amongst them, turn them over with their feet, 
It is observable, that the fouls in the Indies will come and lay their eggs at one's foot (if they walk amongst them on their Sand-hils) and if they be upon their nests, they will not stir unless they pull them off. The little Pigmies are forced to stand to their arms, when they hear the sonorous alarms of the Cranes, who will come and carry them into the clouds.  and take them up in their hands, and it is probable, that this tameableness is in them, because man is a great stranger to them, and seldom comes amongst them.  
18. Amongst the rest of that novelty and variety of objects, they do tell us, that if they shoot but off a gun in those parts and places where the Fouls lie, that they will rise both off the waters, and from off the land, with such an hideous, and sonorous noise, that one would think the very heavens were a crashing and falling upon their heads. Their clapping of their wings make a greater noise than an Army of horse and foot, when they are on their march. Hence sings the Poet from the like experience.  
Ad subit as Thrae●um volucres, nubemque sonoram,  
Pygmaeus parvia currit Bellator in armis.  
It would yield much laughter in our parts, to see a Pygmye, and a Craines quarrel.  
19 Amongst the rest of that novelty, and variety of creatures, they do survey and behold, this is one, which is no less admirable than the rest, that they do call Pemblico, because her usual and constant note is, 
Pemblico.  Pemblico, Pemblico; this bird is seldom seen on the day time, and in the night she is very clamorous, but if heard by Seamen; it is oftentimes too true a presage & prognostic of some dreadful storm, and tempest. When the Seaman hears this bird in those occidental parts of the world, he looks for little good, and moderate weather.  
20. 
Cahow.  They have a sight of the bird called a Cahow, and is one of them, 
The Arara is a bird which they often see, about the bigness of a Goshawk, seeming a whole garden of Tulips, every feather being of a several colour, which beheld in the Sunshine dazzles the eyes.  which is one of the nocturnal kind, and loves not to be seen in the day, but in the night, as the Bat and the Owl with us, but in the night when all other Foul are at roost and quiet, she will come forth, and if she hear any loud sounding, hollowing, or shouting, she will make directly towards them, for she hath no power of herself to stay where she is, so that oftentimes when Mariners have set up a shouting in the night, they would come and light upon their heads and shoulders.  
21. 
Dotteril.  They have a sight of the Dotterel, of whom they say, that whatsoever is done in the sight of her, she will exactly imitate, and endeavour to do the like, if an hand be but put forth, she will stretch out her leg, if they beck or nod with the head, she will do the like with hers again. And all this time, the poor silly bird hath no power to fly away, but becomes a prey unto the Fouler, after this ridiculous order.  
22. 
It is observed of the Quail, that when he is grown weary with flying, that he will light in the calm Sea on one side, resting of himself, with his other held up above the water towards heaven, lest he should presume too long a flight, so that at first he usually wets one wing, and lest he should despair of taking a new flight afterwards, he keeps the other wing dry.  Amongst the rest of that amaene novelty, and variety that they have in the Seas is the Quail, in whose flight over the Sea, it is observed, that when this bird is defatigable, and wearied with flying, that he will betake himself to any ship that is within the sight of him, to rest himself upon it. Sometimes great flocks and droves of these birds will light clogging and cleaving to the yard arms of ships, as if they would break all down with their ponderousness.  
Thus much shall suffice now to speak of Birds; and may I Apologise for myself, it is but little, in comparison of that which others that have traveled are able to report of. I will now take my leave, and run upon the other particular that I promised unto you, and follow that rule of (Alium post alium florem in pratis oarpere) smelling, and savouring of one flower after another.  
The second circumstance comes now upon the stage to be insisted and descanted upon, is of those creatures that are Gressile.  
1. They that go down to the Sea in ships. Amongst the rest of that novelty, and variety that they have in their viewing of the Creation, they have a full eye-satisfying sight of one of God's greatest and mightiest land-creatures that be upon the face of the whole earth again, which is in Scripture called the Behemoth, 
Elephant.  and with us an Elephant. This beast is of a crusty nature, and of an impenetrable skin. 

Some Writers tell us, that there is writ in legible characters upon the tongue of an Elephant, this noble and generous sentence, The Lord loveth a cheerful giver.  
This beast is willing to let all sorts and kinds of creatures feed by him, he medles not with them, nor molests them in any wise in the enjoyment of their privileges. If there were as many several creatures ne'er to him as there were Lambs upon the Sicilian hills, of whom the Poet sings, he would not meddle with them. Mille meae Siculis errant in montibus aguae.   There is none of the creatures in all the Lords Storehouses that are like unto him; view, examine, and survey all the beasts in the world, and you will find none of them resembling of him for magnitude, strength, and wisdom, for he is one of the amplest demonstrations of the power and wisdom of God, of any other creature throughout the whole universe, that lives a sensitive life.  
Job 40.15. He eateth grass as an Ox. Though this creature now is of wonderful strength, and greatness, yet by ordination harmless and hurtless. His food is grass, and not flesh, even the very same that the beasts of the field do live upon, and yet a far greater strength hath he in his loins than any of them. If God had appointed this beast to have eaten flesh, then would he have killed up the poor and hurtless beasts of the field.  
Vers. 18. His bones are as strong as brass, his bones are like bars of Iron. There is not the like of this beast in the world, that is so firmly and strongly made, and boned, and ribbed as he is. Those bones that are either in the Ox, or in the Horse, which are the strongest creatures that are visibly amongst us, are nothing comparable, and so may easily be broken, but the Elephants are of greater strength.  
Vers. 19 He is the chief of the ways of God; he that made him, can make his sword approach unto him. He that made him, can bridle him, but man is too weak an instrument, either to handle him, or command him.  

Meditat. That Sin-burnt souls delight in nothing more than to fit under the shadow of Jesus Christ when God is angry with them. Cant. 2.3. I sat down under his shadow with great delight, and his fruit was sweet to my taste.  Vers. 22. The shady trees cover him with their shadow, the willows of the brook compass him about. These beasts being gendered, and bred up in hot Countries, are naturally creatures of that vehement heat, that they desire the coolest places and shades that they can find to hid themselves in from the heat of the Sun, and the extraordinary warmth of the day, which is very scorching in those Austral parts that they do live in.  
Vers. 23. Behold, he drinketh up a River and hasteth not; he trusteth that he can draw up Jordan into his mouth. It is no small proportion of water that will satisfy that extraordinary drought that is usually in this creature, for he will continue a long time drinking in a brook or river, before that his paunch and thirst be filled and quenched.  
This creature fears no danger, nor no affront whilst drinking, as other beasts commonly do, because they are so timorous, in respect that their heads and necks are so much stretched forth, and bowed down to take of the water.  
Vers. 24. He taketh it with his eyes; 
This beast will tear up young trees & bushes, brambles, and shrubs by the roots, if they lie in his way in those bewildered places that he inhabits. I have observed that the strength of this creature is very great, in respect that he will take a man upon his Trunk, and carry him on high as easily as I could carry a feather.  his nose pierceth thorough snares. In the Margin it is, will any take him in his sight; as much as to say, let him that will attempt any such thing be ware of that: by his nose is to be understood his Trunk, with which he makes his way against all snares, gins, or oppositions that be laid against him.  
2. They that go down to the Sea in ships. Amongst the rest of that various and manifold kind of objects that they have to look upon, is that indomable, 
The Wilde-ass had rather have the barren lands of the world to live in, together with his ease and quiet, than the fattest Fastures that the labouring Horse and Ox do enjoy and go in, in any inhabited Nation in the world. In the wilderness saith he, I can eat and drink, and lay me down, and rise up when I will, and walk whither I please, there is none to control me, whereas all labouring beasts are under the servitude and command of man to do this and that The Bull when wearied with the yoke, cried out, That it was better with him when he did (inter vaccas, sylvas, saltusque peragrare) live at ease in Pasture-grounds amongst the Cows.  and wild sort of beasts called a Wilde-ass. There be many of this kind to be seen in the inhabitable parts of the world. The sight of this creature presented that that is spoken of him in Scripture unto me, which I will take occasion to lay down before you, with as much succinctness as I can.  
Job 39.5. Who hath sent out the Wilde-ass free? or who hath loosed the bands of the Wilde-ass? The meaning of the words seem to be this, That there be but very few people in the world that would grant any serviceable creature that freedom, and that ease and liberty that God hath given him, they would make use of them, and employ them here, and there, and every way, but God hath given this creature this privilege, that he is free from all servitude and bondage.  
Vers. 6. His house is the wilderness, the barren land is his range. This beast makes a very good shift to pick up a living in the abjectest and outcastenest soils that is in the world, and in his portion he rejoices not a little, that he is out of the hand, and sight of man, where he owes him neither homage, service, nor subjection, as other creatures do.  
Vers. 7. He scorneth the multitude of the City, neither regardeth he the crying of the Driver. He is a perfect stranger unto man, and knows no obedience that is due unto him, if they call and hollow after him, he scorns to take any notice of them, as other  will do, to go, and come at the cry of the Driver.  
I have known some of these wild creatures to be taken, and kept by the Spaniards, but if they offered either to ride upon them, or set them unto any work, they would lie them down, and die upon the place they have stood upon, rather than buckle to do any thing for man. It put this Scripture into my thoughts, that this creature was sent out free, and being violently taken away out of its native soil, it might very well resist, and tell man in the best language that it could utter, that it would do nothing for him.  
3. Amongst the rest of that Congeries, 
Passown.  and delectable novelty that they have of the works of the Lord, the Passown is one of them, which is a very strange kind of creature; it is observed of the female, that she hath that prodigious faculty (if in case she be pursued) to sup up her young ones into her belly, and betake herself to her legs to escape them, and when she gets herself both out of sight, and danger, she can at her pleasure, turn them out again.  
4. 
Strange Sheep.  They have the sight of those strange kind of Sheep that be to be seen in the Province of Cusk, which are of extraordinary height and length equal unto our Kine, and are in strength, fully answerable unto them: Insomuch that two or three heavy-bodied men have been seen to ride upon them. These Sheep have necks like Camels, and heads bearing a reasonable resemblance unto ours in England. Their wool is very fine and pure, and in those parts they use them to supply the room of Horses, which they have not.  

Auroughscoun.  5. They have a sight of the Auroughscoun, which resembles a Badger. This creature lives on trees, and will leap from tree to tree, like our Squirrels with us. But the Squirrels in Virginia are bigger than ours, for they are as large as Rabbits are with us.  

Assapanick.  6. They have a sight of the Assapanick, which flies after a very strange manner, by spreading out of his legs, and stretching out the largeness of his skin, by which he can fly at a great distance, and so often times escapes his pursuers, but if he had not this shift, he is so slow of foot, he would be too often preyed upon.  

Zebra.  7. The Zebra, which is a beast both for beauty and comeliness very commendable, and admirable, whose form is after that exquisite shape and composure, that is in the horse, but not altogether like him in swiftness; this beast is laid all over with particoloured laces and guards from head to tail, and there be very great herds of these visible in Africa, and other of the Austral parts of the world.  

His name comes of Porcus and Spina, because he is a thorny hog. This beast, if assaulted with dogs, or men, will spurt out quills that he has armed in readiness, that he will make the blood trickle down their legs and noses.  8. The Porcupine, of this kind there is many in the Indies, in bigness he resembles a Pig, and his body is beset about with many sharp quills, and prickles, which are as so many halberds that Nature has armed him withal, to stand up in his own defence against any opponent.  
9 Zibet, or the Sivet-Cat, 
Sivet-Cat.  which is a very admirable creature; for from this beast comes all that precious drug of Sivet, which is no other but an excrement, that has its growth not only in the cod, or arcane part, but in a peculiar receptacle, by its increasing every day unto the weight of three pence, or four pence, which is taken from the creature every day, otherwise, if it should not be taken once a day, the creature would rub it forth and lose it.  
10. The Mukscat, 
Musk-Cat.  which is a very comely creature, not unlike to a Roe, both in greatness, fashion, and hair; from which beast comes all our Musk and the growth of it is on this wise; in the navel of it lies a little bag, in which that precious drug has its residence, and when it draws on to its maturity, the beast is frequently troubled with a pruritiveness, or a kind of itching, that forces the creature to run against rocks, or stones, to dilate its sweet perfuming liquors, and in process of time it fills up in the like manner again.  
11. They behold, Apes, Monkeys, 
Monkeys.  and Baboons, which both in shape, and countenance (fit verbo venia) are very near, and like unto man. There be great store of these to be seen in the Occidental parts of the world, and especially where the Sugar Plantations are. They are such lovers of Corn and Sugar, say the best sort of Travellers, that they will come in great Troops, and fall upon fields of Corn, or Plantations of Sugar, and appoint one to stand Sentinel whilst they feed, and burden themselves, and if in case they see any of the Owners approaching, the watchman gives a squeaking alarm, and they presently betake themselves into the woods, and trees, where they neither can, nor will be spoke withal to answer the trespass, 
This pleasure they have that travel in the Woods in the Indies, the trees are full of Apes and Parrots (as if they bore no other fruit) one chaseing of another with such noise, and chattering, that it is no hearing of one another in discourse, and those that have young, are seen to go with two or three about their necks fast clasped.  and if none come in the interim whilst they are plundering, and stealing, they will every one of them carry their burden, and that they lay up against winter.  

Bear.  12. The dancing Bear, which is a creature that is well known, in respect that he dwells in divers parts of the world. There be many of this kind in Greenland, Nova Zembla, and those Septentrional parts of the world, which are of a very large, and corpulent size. This beast ravens extraordinarily all Summer, and kills many Deer, and other sorts of beasts, with which they grow very far, but when the winter comes on, (says the Mariner) they cannot walk abroad, by reason of that abundance of snow, frost, cold, and ice, that falls most bitterly upon that uncomfortable side of the world, and therefore he is constrained to keep his hole, and suck his paw all the winter, to keep himself alive withal.  
13. The Buff, 
The Scythians were wont to use the skins of these beasts, to make brest-plates of for their wa●s.  who is headed and horned like an Hart, and in body shaped like a Bull, or Cow, and in colour resembling an Ass.  
14. Amongst the rest of the works of the Lord, they are not without this pleasant aspect, that the valleys in Greenland are richly clothed, and covered over in many parts, with fat and goodly Herds of innumerable numbers of Deer, of which the Mariner kills, 
These are to be seen gregatim currere, quodcunque omne animal, cum humanitate communicate. Concolores aves pariter volare videmus.  and feeds on abundantly every year, till his return for England.  
When I think with myself how these creatures live in an un-inhabited Land where no man is, 
1. Meditation.  it brings into my mind (that of Job 39.1. Canst thou mark when the Hinds do calve?) that God has an eye over all his creatures for good, and that to help them when and where there is neither an hand to relieve them, nor an eye to pity them. 
It is thought, as is apparent in Psal. 29.8.  They how themselves, they bring forth their young. 
That God does for the good of those creatures that live in deserts, Wildernesses, and uninhabited places in the world, send out of the Heavens a dreadful thundering, which is heard running and echoing up and down, from one side of the Porrests and Wildernesses unto another, that thereby the ligaments of those creatures that are with young are loosened, and by this voice of the Lord the travels of all the wild beasts in the world are facilitated. The voice of the Lord makes the Hinds to calve.  i e. Surely that they may not wrong they young, or offspring of which they are so careful, that they seem to strain and dilate themselves for the speedier passage of their deliverance, and this is their natural midwifery. Psal. 50.10, 11. Every beast of the forest, and the  upon a thousand hills is the Lords, and he knows all the fouls of the mountains, and the wild-beasts of the desert.  

Wild-Goat.  15. The Rock-climing Wild Goat, which is undoubtedly the surest footed beast of any other in the world, for they will go up unto the top of the inaccessiblest Crag that ever yet was seen, without any staggering, haesitancy, or stumbling, and when dogs are in chase of them, they will fly to the Rocks, where they do know themselves to be both safe, and out of the reach both of dogs, and man. I have not a little admired the nimbleness of this creature, when I have seen of them, both in Norway, and other places, how they will climb places, that one would think they would be precipitated by coming upon them. This Scripture has come into my thoughts, Job 39.1. Knowest thou when the wild Goats of the Rock bring forth? I learn thus much from thence, that the eyes of God are in every secret part, and corner of the earth, where man has neither being nor dominion, and that all the various actions that be amongst his creatures, are daily viewed by him.  
16. The Tiger, 
Tiger.  which is of beasts the furiousest, and cruelest, he outstrips them all in matter of truculency, and unmercifulness, his abode is usually in the hottest Countries, because it is supposed, that their generation does require much heat. This beast is of an incredible swiftness, and fierceness, especially in the time of his lust, or when he has his young to bring up, and though many of the Mariners be frequently skirmishing with him, yet notwithstanding all their firelocks, and staffs, does he tear some of them to pieces, and makes his escape.  
17. The Lion, 
Lyon.  who is indeed the Kingliest, and Princeliest beast of them all. This creature is of that stately prowess, and most noble spirit, that he will not seek his prey himself, but sends his Caterer, or Jackcall to run about to seek it him, which very much resembles a dog, and this creature waits upon the Lion, and at his pleasure searches him the bushes, and thickets in the wilderness, and when he finds any beast worthy preying upon, he makes report thereof to his Lord, and Master, Latrante voce, with a barking mouth, welk, welk, and the majestic Lion answers him again with a teering mouth, as if it were the crack of a great Gun, Bou, Bou, and as soon as he comes up to the creature, which has no power to escape the Lion, after it hears his heart-daunting mouth, he seizes upon it, and when the Lion is well fed, his servant Jackcall goes to dinner, and not till then, but stands at a distance from him.  

Wild-Cows.  18. The Wild-Cows, and Wild-oxens, that be to be seen in the Indies, there be thousands of these that run wild upon the Mountains, that are very tall, goodly, fat, and broad-headed beasts, that know no homage unto man, nor will not own him, but if they see him walking at a distance, they will leave their pasturing and follow him, 
This dictares thus much unto me, that when God at the first became an enemy unto man, because of his falling from him, all the creatures did, and are also become his enemy in the world, every one of them ready to fall upon him let him go where he will.  with as great violence to kill him, as any other feral creature in the world will do.  

Wildbore.  19 The Wild-boar, of this sort, and kind of Wild-Swine there be without number, that live in the Indies, ranging upon every hill, and Mountain, these creatures are very fierce and furious, for if they set but an eye upon any man that is walking to and again near unto them, 
It is observed of the Wild-Swine in the Indies, that they will at some certain time (every year once) especially when there falls much rain, come running down off the mountains, & creep into holes to hid themselves, for they can endure neither rain, nor wind, at this time they will come into the Indian towns, and out of the windows they will kill them.  they will pursue him with the greatest freity that can be, with their bristles raund and their mouths wide open, which are beset on each side with long, great, and dreadful tusks. But to avoid them, they betake themselves into trees, out of which they will shoot, and kill many of them.  
I may now take up the words of the Apostle in his Epistle unto the Hebrews, 11.32. and tell you, And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jeptha, etc. So truly the time would fail me, I, and it would be too hard and too tedious an undertaking for me, to go about in an uncomfortable Sea, to tell you of the many more things, 
May it not now be said in the praise of the Seaman, that he is a lad that walks with Apollo per Xanthi fluenta, and with Diana per Eurotae ripas, & perjuga Cynthi, in suburbanis agris, & hortis irriguis, ubi multiplex arborum genus, florum varietas, pomorum ubertas, fluviorum cursus, parietum vestitus, avicularum melos, vallium amae●itas, & stagna omnis generis piscibus abundantia, Juga florea dican Creationis errantque ripas.  that Seamen do behold in their travails, who are far more able to give you an account thereof themselves than I am. What has been presented is but small, in comparison of what is seen, and to be seen, and read of in the great volume in the Creation; yet I hope sufficient to demonstrate, and prove the foregoing proposition, That the most or the greatest part of the works of the Lord are seen by Seamen.  
The third circumstance then that offers to our view, is, of those creatures that are of a creeping, crawling, and reptile nature, I will take the pains to run over a few of them, and come unto the prosecution of that which is more material.  
1. Reptile. They that go down to the Sea in ships, Amongst the rest of those delightful, and heart-taking objects that they have, that venomous creature, called a Scorpion, is one, which in form, and shape resembles a Lobster, 
Scorpion.  having many legs, and stings in the tail of it. There be many of these in the Austral parts of the world, as Barbary, etc. and also in the Occidental in the Indies. They lie amongst rocks and stones, and are harmless, but if trod upon unawares, they will sting most mortally. They that are stung with them at any time (to cure themselves) take hold of the Scorpion and bruises him in pieces, and apply him to the place pained, and grieved, and are thereby in little time recovered again.  
2. They that go down to the Sea in ships, Amongst the rest of that amaene, and voluptuous prospect that they have of the works of the Lord, the Asp is one, 
Asp.  which is not unlike the Land-snake, whose eyes are red and flaming, but their poison incurable, from whence that expression, The poison of Asps is under their tongue. 
God out of his infinite goodness hath cast a dimness and dulness into the eyes of this creature, and also given it slowness of pace, that it cannot do the mischief that it would.  This creature is very hurtful and perilous (and not a little a destructive enemy) unto mankind if he can but approach unto him.  
3. Amongst the rest of that sugared and dulce aspect that they have of the works of the Lord, 
Camelion.  the Chameleon is another, which is a very admirable creature, from whence started that Proverb, Camaeleonte mutabilior, because of its perpetual variableness. I know not well how to describe it (although I have seen of that kind) it is as I conceive of a very airy substance, 
The Chameleon is thought to live either upon the air, or upon Grasshoppers, Cataterpillars, and Flies, because it hath such an Adamantine atractiveness in the tongue of it that it will not miss the smallest fly if come near unto it.  and very alterable in its colours. Pass but by it, and it will be first of one colour, and then of another, now white, then green, now red, then yellow, etc.  
4. The West-India Spiders, 
Spiders.  of which it is observed, that they are of very large size; these are visible to Travellers in their hanging upon trees after a most pleasant and admirable manner (not in the least venomous) and of various colours as if all over-laid, 
I have observed, when in Norway (walking in the woods of that Septentrional part) that the Spider's threads are of an incredible strength, and will endure as much viss to break them, as ordinary thread with us.  and dressed with gold, pearl, and silver, these creatures are of an eye bedazeling lustre. The webs that these creatures do wove from tree to tree, are made of a perfect raw silk, so strong with all, that birds of divers kinds are frequently caught in them.  
5. The Crab, which is to be seen in innumerable numbers crawling and creeping upon the sands on the Seashore in the Indies, they are of such a crawling and ranging nature that whatsoever lies in their way, they will climb over it, let it be house, rock, or mountain, etc. These creatures take great delight to go into the woods, and to crawl up the bowl of trees, and upon the bows and branches of them, insomuch that they make a very dolorous, and turbulent noise, knocking, and rattling in their shelly armour, that one would think there were a multitude of men thundering in their arms in the woods, when as it is nothing else but a multitudinous company of crawling Crabs.  
But to recall myself, I will not expatiate any further in this circumstance, for it is not a little dolorous and painful to me in an unmerciful element to write of things, when that the Sea will scarce suffer me to hold my Pen in my fingers, let this suffice.  
The next thing that is in my eye is those many and various sorts and kinds of trees that be in the world, and these are viewed, 
A short model of the names of those various trees that are seen by those that travel over Seas.  found out, and discovered by those that sail in the Seas, I will run over a few of them, and call them by their names, tell you what fruits they bear, and the several benefits that the world have by them, and then I hope that you will have an ample account of the things that are seen by those that go into the Seas.  
1. They that go down to the Sea in ships; Amongst the rest of the wonderful, 
Palm.  and delectable creatures of the Lord, the goodly Palm is one, 
Put what weight you will upon the Palm, and it will rise up again, says the Seaman. It is thus (or should be thus with Christians) Plura sunt toleranda.  whose comely branches in antiquated times were carried (Sicuti quoddam vexillum victoriolae) before the Victor, as a badge of victory and conquest.  
2. They that go down to the Sea in ships, Amongst the rest of the sweet and precious creatures of the Lord, the Nutmeg is one, which is not unlike to the Peach, or Pear, the fruit of it is very like the Peach, 
Nutmeg.  but the inner part which is the Nutmeg, is covered, and interlaced with Mace. When the fruit is ripe, the first, and outermost part openeth, as our Walnuts will do, and then the Mace will flourish and show itself in a very fair red and ruddy colour, which in ripening, turns in the conclude to a sad yellow.  


This tree (resembles a graceless Sailor in a ship) it is very harmful unto all round about it, and will not suffer other trees to thrive by it, if lying near unto it.  
Invidet alterius rebus macrescit opimis.   3. The goodly and lofty Pine, which is seen to grow in great and vast woods. This wood is not subject to worms, nor to decay.  
4. The Fir is one which is of a tall, vast, and incredible height, of which all our yarding and masting is made for the ships that go in the Seas; there be great and mighty woods of these, both in the Septentrional, and also in the Occidental parts of the world. When I have been walking amongst them in Norway, that Scripture hath sprung in upon me, Psal. 104.17. As for the Stork the Fir-tree is her house. That bird that builds in the top of a Fir-tree is safe enough from any hands coming up to molest her; if the Axe be not laid unto the root of the tree, she is in as great security as any bird in the world, because no boughs on the bowl, save at the very top.  
5. That wonderful and admirable sort of tree, 
Cocus.  called a Cocus tree, which is seen in many parts of the world. It is observed, that this tree is never without fruit, which is shelled about like our Nuts, but far larger, and also of a different form and shape, some of these shells when the innermost substance is taken forth, are known to hold near upon a pint. The leaves of this tree are said to be very useful to the people in those parts where they grow, to afford them cover for their houses, and for their Tents Mats; besides several other things to no small admiration.  
6. The sweet scenting, 
Clove.  and perfuming Clove, which in form, is like to our Bay. This tree brings forth blossoms, first white, then green, afterwards red, and then obdurates, from whence come the Cloves.  
7. The goodly Cypress, 
Cypress.  which is a very tall grown tree, the wood of it is yellowish, and of a very pleasant and delightful smell, if but approached unto. It is held to be of a very durable nature, and will not rot, nor decay, neither will it Hyeme amittere viriditatem, lose its greenness in the Winter.  
8. The Ebony; 
Ebony.  many of these have their growth in the Indies, and other parts of the world. 

This wood never yields so sweet a savour as when it is thrown upon the back of the Fire.  
What think you of a child of God when he is thrown upon the back of Afflictions? Some trees are seen in the Seaman's Travels that are of such a vast bigness, that they are seven or eight Fathom in Diameter, and seventy or eighty high. Of which they make Canoes, and Boats of two or three hundred Tun.   This wood is white on the outside, but the inside of it is black.  
9 The Pepper tree, which hath its growth on this wise, it springs up at the foot of other trees, climbing up like your Ivy, by the help of another, and grows in bunches, as grapes do upon the Vines.  

Locust.  10. The Locust tree, many of these trees have I seen in Italy, whose fruit is very sweet, and luscious, and having sometimes pulled of it off from the trees, in eating of it, that Scripture in Matth. 3.4. sprang in upon my thoughts, And his meat was Locusts and wilde-honey. It is very probable that that tree Locust was that which John the Baptist did eat.  

Ginger.  11. The Ginger tree, whose growth is after the very same manner that young reeds do shoot up, 
Notwithstanding now this dreadful displeasure that is in God against all such filthiness, the Turk lives in the sin of Sodomitry, as boldly as ever. And to excuse himself he says, he learned it of the wanton Italian.  and is in blossom like unto the Lilly.  
12. Some do assert, and tell it for a very truth, that have traveled into the Austral parts of the world, that there is a Town above, or beyond Cypress, on which the ruining hand of the Lord fell most bitterly, (certainly to give the world a warning) insomuch that not only all the trees that grew in it, or near unto it, are turned into flint, both bowl, bough, and fruit, on which there did grow both Lemon, Orange, Apple, Pears, etc. And though they have the very colour of fruit, yet are they through God's severe anger perfect stone, and in the fruit there is to be seen engraven in visible Characters (as if God were resolved to let the world know wherefore, and what was the cause of that unheardof judgement) men buggering Boys, and Asses, etc. And the men and women also of that place standing, and turned into perfect stone, save only that they do still bear the shape of men, and women.  
13. The Cynamond tree, 
Cynamond.  which is very like to the Olive, for greatness, and bears leaves like the Bay with us, and the fruit of it is not much unlike to the Olives, and of the inner rind of this tree is that Cynamond that comes into England.  
14. The tall and lofty Cedar. 
Cedar.  These are called, The trees of the Lord. The Cedars of Lebanon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for excellency sake. These trees are straight, their leaves are thick, and very sweet scented. This tree is never without fruit, come at what time of the year you will, you shall not find it fruitless, as the Fig tree was that our Saviour cursed. The fruit of this tree is much like unto that which the Pine bears.  
15. The Toddy, 
Toddy.  which is of as great height and tallness almost as the Fir, without any branches upon the bowl, till you come unto the top, up which notwithstanding the nimble Indian will go with his Calabasse upon his back for that sweet jucy liquor that it affords out of that teat that grows near unto the top; this liquor is as strong, and as nourishing as Sack. They (to get this liquor) take a sharp pointed knife, and cuts into the teat, and it will distil and drop out of the cicatrized place into the vessel which they hang upon the tree to fill.  

Arbour Triste.  16. That strange kind of Tree, which they call the Arbour triste, this is a sad, a sorrowful, or a melancholy kind of tree, the leaves of which tree will shut up at the rising of the Sun, and open at its down setting.  

Great is the wisdom of the Lord, yea it is unsearchable, and past finding out. It was upon my heart to conceive when I was in Norway, where I did see some of the trees to run, and sweat with their Turpentine liquors in the very height of the Summer, that if these trees had their growth in the Southern parts of the world which are extraordinary hot and scorching, the Sun would either cause their oily liquors to run down upon the ground, or otherwise set them on a blazing fire. Now the Lord to prevent that, hath given them their growth in the coldest soils of the world.  17. The Terebinth (or Turpentine) both this, and the Pitch drop their liquors. These have their growth in Norway, Russia, etc. which are very cold Climates.  
18. That strange kind of tree which they call the Weeping-tree. 
Weeping-tree  It is observed of this tree, that it is a very great distiller of water, which drops out of the leaves of it in such abundance, that in those hot parts, where the wisdom of the Lord hath set its growth, they are destitute of Springs and Wells, and instead thereof, though they want water, and seldom or never have rain, yet this tree supplies them, and serves an Island of many thousands of people, besides , etc. It is observed that there lies a Mist continually over the tree.  
19 They have a frequent sight of that strange kind of Tree, that grows in the Northern Islands of Orchades in Scotland, which they call a Barnacle, 
Barnacle.  upon which grows the Shellfish, which is of a very white colour, in which lie little living creatures, in the form and shape of birds, and in process of time come to their maturity, and perfection, the shell opening by little and little as they grow in it, and in fine, they will drop into the water, and become lively, swimming, and flying foul, but those that fall upon the land, never come unto any accomplishment.  
I will not instance any further in this circumstance, 
Miscelaneous Observations. These stand by themselves, like the Quoe genus in the Grammar, being deficients, or redundants, not to be brought under any rule.  because the Seas are a debilitating to my spirits, only give me leave to throw you in a few Miscelaneous, yet I hope delightful, and pleasing Observations, and then I question not, but that I shall have given you a taste, and relish of every thing in order, though not in that multiplicity that I might have done.  
1. They that go down to the Sea in ships, Amongst the rest of that amaene bundle of novelty that they have in their travels, those sundry, and strange kind of sensitive creatures, that be in the Indies, are some, in which God has kindled many kinds of living, and going fire, walking to and fro in the Earth, some creeping under feet, some flying over head, viz. in the Snake, Adder, Cockatrice, flying Serpents, and other strange kind of Flies, 
In the evening, if any be disposed to walk in the Woods, Seamen tell us that there be great swarms of flies, which will keep a very great buzzing, and humming about the trees, and cost such a light and lustre as if there were sparks of fire, or lighted matches hanging upon the boughs.  which will sting, and burn to death, Numb. 21.4. And the Lord sent fiery Serpents among the people, and they bitten the people, and much people of Israel died.  
2. Amongst the rest of that eye-delighting, and mind-contenting novelty that they have in their travels, those great and many Woods that be in the Indies, and elsewhere are some, there be such vast, and unknown wilderness-places in the world, in which grow such a rankness, and thickness of trees, that they cannot be traveled through, nor known how great and how far they reach, it is not known to the Indians themselves what is on the other side of them, and who, or what lives beyond them.  
3. Amongst the rest of that eye-delighting, and mind-contenting novelty that they have in their travels, the Magellan Straits is very wonderful, in respect of those terrible winds that be frequently in them, and upon them, which fall with such vehemency, as if the very bowels of the earth would set all at liberty, or as if the clouds under the Heavens were called together, to muster their fury, and lay on their force upon that one place: the Sea in itself naturally is of a very heavy, and ponderous substance, 
History tells us, that Ferdinando Megalanus was the first that compassed the world, and found out this Southern passage, called Fretum Magellanieum, and after him followed Sr. F. D.  yet notwithstanding in this place it is so rolled up with storms, that the very roots of rocks are unbar'd, so that ones eye may almost behold the bottoms of the deeps, the Seas swell, run, and rage in such monstrous hills and mountains sometimes there, that it is no small terror to the Mariner, when he is either under sail, or at an anchor. Anchors are like false friends, give way, and the wind is so violent, as if the mountains would rend, and the heavens, and the earth would come together.  
4. Those wonderful cloud-climbing, and heaven-aspiring Promontories, that be in many parts of the world, many, or the most of them lie in the view of the ships that go in the Seas, and other some lye-upon the very skirts of the Sea. These are Nature's bulworks, 
Some writers tell us, that the Land of Canaan was but threescore miles in length, and twelve score in breadth, and that it is exceeding mountainous; & so the hillier, & mountainouser, any Country is, the greater it is; & in this little land were there, 1 Chr. 21.5. A thousand thousand, and an hundred thousand men that drew sword, and Judah was four hundred threescore and ten thousand men that drew sword.  cast up, as the Spaniard says, at God Almighty's charge, and they call them heaps of rubbish, or offals, that were left at the Creation of the world, and so remain as so many warts, or pimples, disfiguring the face, and beauty of the earth, the difficulty of their ascent is admirable, the horridness of their craggs is wonderful, and an uninhabited wilderness are many of them, upon which, and in which, live nothing else but wild beast. The Alps, Mount Ararat, Mount Chego, and Teneriffe, etc. are estimated to be far higher than the clouds. Upon these it is no matter of wonderment, to see Snow lying all summer long, although those parts have a greater heat from the Sun than we have in England; and the reason seems to be this, because that the Sun does leave its work as imperfect, and has not that force and power to melt the Snows that be upon them, by reason of those i'll airs that be upon them. Nay such an intolerable chillness is there upon some of their snowy and frosty tops, 
Corpus-zant. Sometimes Seamen will aver, that there will come down many of these Corpus-zants, insomuch that they have seen upon every yard-arme one, as so many blazing, & lighted candles.  that they are altogether inhospitable, and not to be endured to breathe in for an hour.  
5. The Corpus-zant, which is so called in the Spanish, and Italian Language, and in Latin Corpus Sancti (which they say it is) this is a very strange thing, it seldom appears but before the ensuing of some dreadful storm. It is like unto the light of a candle, and is never seen but in the darkest and windiest nights upon the Sea. It most commonly chooses to light upon the Truck of the Antient-staff, about which the ships-colours do fly, and there it will lie a long time like the light of a candle, and what it is, or from whence it comes, or whither it goes, none can well tell. Sometimes Seamen say, that they will light in other parts of the ship, and when they have endeavoured to touch them, they would vanish away. The sight of this thing did much admire me.  
6. The Malestreamwell, 
Malestreamwell.  which lies on the back of Norway; this well draws water into it during the flood (which continues for the space of six hours and twelve minutes) with such an avarous indraught and force, 
Mariners call this dreadful Gulf the Navel of the Sea.  that it makes a very hideous, and most dreadful noise, the waves tumble in with such a violence one upon the neck of another, that would daunt the stoutest heart to hear it, and suck up the strongest ships that should dare to come within a league of it, and at the Ebb the water returns with the like violence, that it went in in the Flood; so that should the ponderousest thing that is, be thrown into it, the strength of it is such, that it would carry it up again.  
7. The Water-Spouts, 
Water-spouts.  that be to be seen in the Southern parts of the world, of which certainly David speaks of, Psal. 42.7. Deep calleth unto deep at the noise of thy Water-spouts. It is observed by those that use the Seas, that these Water-Spouts come down from heaven in the form of a cloud, and at the one end it is in the form and likeness of a funnel, which will descend upon the surface of the water, and suck, till it be full: out of the Ocean, and so returns, ascending up again into the heavens. These are daunting and dreadful unto the ships that pass on in the Seas, for if the cloud rends, than down falls that infinite massy weight of water into the Sea again, which will make the Sea to flash, and froth at a great distance, but if it come directly upon any of the ships, it will endanger to sink them, and to break down their decks, masts, and boltsprits. Many ships have come to sad losses, and woeful hazards, by the fall of Water-Spouts. Certainly after this manner, does the Lord call and send for the waters of, and in the Seas, to pour out upon the face of the Earth, 
The Ordinances of the Heavens, are not seen, nor known by, and to every one, Job 38.33. But to such as go down to the Sea. These water-carrying Tankards come out of the Heaven, to fetch water out of the Seas at God's appointment, to distil in silver showers upon the face of the whole Earth.  even upon the face of every Nation, and Country that is in the World, Amos 5.8. Now these Water-Spouts are not seen to any but ships that sail in the Seas.  
8. That various view that they have of the several sorts, and kinds of People that be in the world, how they differ one from another in form, habit, speech, gesture, and deportment. The Indians are wont to paint themselves with divers, and sundry colours, some with white, and othersome with red; some with the characters of the Moon in white, and othersome with the Sun in black upon their bodies, etc.  
9 That burning Island Fogo, 
Burning Fogo. These are the lads now that do Ultimas Provincias, & terras peragere, & in Remotissimas mundi partes navigare.  which is of an unspeakable heat, and in height computed to be twenty miles, and upwards. At the top of this Mountain there is a burning fire, that shows itself four times in an hour, most terribly to all the ships that sail in the Seas near unto it. It flies up in horrid flames, as if the fire of it would not stay until it reached the heavens; after this like manner I have seen burning Strumbilo very vehement, which lies in the Austral parts of the world.  
10. The People in the Torrid zone, is another sight that they have, who are afflicted most sadly with the scorching heat of the Sun, 
It is observed, that if there were not all the day long (in those scorching parts of the world, as the Indies, etc.) a cool breeze, which blows for the greatest part of the day, to moderate that excessive roasting heat that is there, it were impossible almost either for man or beast to live there.  they are so tormented, and roasted with the beams of the Sun, that they curse the uprising of the Sun, every morning they get out of their beds, yet notwithstanding this vehement heat they have these accommodations (to allay the intemperateness of the Zone) many sweet springs of cool water to refresh themselves in, and goodly rivers to bathe in, many great and pleasant trees for shade, which yield them both meat, and drinks, and besides they want not for Spices, Sugars, Lemons, Oranges, and juices to quench their thirst withal, and cool their bodies, etc.  
11. A sight of those many Orange, Olive, and Lemon (besides many other) trees which they see growing where none inhabit, Job 38.26, 27. even their boughs ready to break with plenty of fruit, and no hand nigh to take them in their maturity before they fall to the ground, and perish.  

In these parts lies the Lords storehouses of Snow, Hail, and Ice. Job 37.9. Out of the North comes forth cold.  12. The Northern parts of the world, into which parts they adventure sometimes as far as they can for extremity of cold, but there is such an intolerable frigidity in some parts under the Poles, as that they cannot be discovered nor approached unto. Job 38.18. Hast thou perceived the breadth of the Earth? declare, if thou knowest it all. Many will make great cracks and brags, that the world is so many thousand in rotundity, and so many thousand in breadth, but it is none of my judgement to believe any such trifling assertions, or computations.  

Nova-zembla.  13. Those Septentrional Zones that be in Greenland, and Nova Zembla, etc. which only in Summertime may be spoke with, but not in the Hybernal, insomuch that many parts under the Poles are inhospitable, by reason of that excessiveness of cold, frost, snow, and ice, that lies in those parts, which would kill people to live there. Those Sunless, Starless, and Moonless, nights, and days, that be in the Wintertime in those parts, have fetched in that in Matth. 25.30. to my thoughts. And cast ye the unprofitable Servant into utter darkness, there shall be weeping, and gnashing of teeth. If a man were in those parts, he would find nothing else but darkness, weeping, 
Meditate the torments of hell (Seaman) when thou goest Norward. Thou durst as soon eat thy fingers as go into the Northern parts of the world, as Greenland, etc. if thou thoughtest not that thou hadst a good ship under thee to bring thee back again. Thou knowest full well that the cold in that place would kill thee.  and gnashing of teeth, and with ten thousand times that he were in England, or in any part of the world, than in that uncomfortable part, and side of the world.  
14. 
Lapland.  A sight of that People which live in Finmark, and Lapland, etc. who to avoid that extremity of Winter-cold, that commonly falls upon those parts, turn Troglodytes, they delve themselves warm holes, and caves in the Earth, to shelter themselves from the rage of that brumale tempus that breaks out upon them in that bitterness.  
15. A sight of those huge Icy Mountains that be in those Northern Zones, which make such a dashing, and crashing one against another, making such hideous noises, as if it were the very roar of hell, or those ear-deafing Cataracts that are to be heard, and seen in Egypt.  
16. This is one that is as remarkable as any thing that has been spoken of, That in Island, Greenland, and in divers other Northern parts of the world, that are destitute of wood, (scarce having one stick growing) yet notwithstanding, they are most miraculously provided for every year, and though they have not vessels, nor ships to fetch wood withal, yet does the Lord supply them on this wise, Many great trees, and billets, are carried unto them upon the waves, and billows of the Seas, both out of Norway, and elsewhere, which come and lie in their creeks, 
It is no small wonderment to me, to think how prodigiously they are provided for, that are without fuel in Island, and elsewhere. In this Island there is another very remarkable passage, that there be several waters in it, which are of such a vehement ardency, that they will boil both fish, foul, and beef in. And in these waters the people both dress, and cook all their victuals.  and bays, which the people take up and reserve for winter. Certainly he that guided the Kine which bore the Ark, 1 Sam. 6.12. guides, and orders that these parcels of wood, faggots, or fuel, should come unto those that would be starved, if they were not thus helped every year, and besides, if there were not a visible hand of providence appearing for this people, that live in a Country, where doubtless wood will not grow, or otherwise (for firing) it has been destroyed; these pieces that swim upon the floods of the Seas might go from them, and into the middle of the Sea, rather than unto them, if not directed, etc.  
17. Their aspect of the Sea, which is sometimes of such an ignifluous lustre, as if it were full of Stars, insomuch that if a piece of wood, or any other ponderous thing should be thrown into it at such times in the night, it will show itself as if it were full of firesparkles. Whence that Proverb, As true as the Sea burns.  
18. The sight of those two burning Islands, Hecla, and Helga, is another, these are often times covered over with Snow, yet burn within, and belch out very terrible, and vehement sparks of fire.  
19 Their viewing, and walking up and down in the goodly, sumptuous, princely, and stately Cities that be in the world, viz. Constantinople, Grand-Cair, Genoa, Venice, Naples, Rome, etc.  
20. A sight of those fearful, and unusual Lightnings, and Thunderings, that be sometimes in the Occidental, and Austral parts of the world, which are with such vehemency and dreadfulness, that one would think that the Heavens, and the Earth would come together. I have heard the honestest; and godliest of men, that use the Seas say, that when they have been in the Indies, if they did but see a cloud appearing in the bigness of ones hand, they need no other warning but that a most dreadful storm would ensue. Insomuch that they have been forced to make all the haste they could, to get sails furled, yards peaked, and their ships fitted to endure it as well as they could.  
The Observation was this. That the most, or the greatest part of God's glorious, and wonderful works, are seen by Seamen. The point than will afford us these two uses.  
1. Of Reproof.  
And 2. Of Exhortation.  

1. Use, Reproof.  1. Is it thus then, that you that are Sailors, and Seamen, do see most of the Lords works, yea more than all the people in the world besides? 
Platonists by the sight of Nature see more, yea and will shame thousands of our Sailors, for they could say, that all that pulchtitude and beauty that shines in the creature, was but Splendour quidam summi illius boni, pulchrum coelum, pulchra terra, sed pulchrior qui fecit illa.  Surely this point looks with a sour look upon you that make no improvement, nor application of things unto yourselves, for better amendment, than you do. I may say unto you in the words of Job 35.11. (who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven,) that God hath taught us more than the beasts of the field, and hath made man wiser than the fowls of heaven, therefore God looks for another manner of glory and understanding from you that are men, than he doth from them, and more from those that are Christians, than from natural, and carnal men. It is a notable saying of Mr. calvin's, Diabolica ist aec scientia (said he) quae in natura contemplatione nos retinens a Deo avertit. That is a Devilish kind of knowledge, that in the contemplation of nature keeps men in nature, and holds them back from God. After this manner may I speak unto you, that it is a devilish kind of knowledge that you have of the Seas, and of the Creation, if that all you see, know, and hear of, keep you still in nature, what better art thou than a beast for all thy travel? Give me leave to tell you thus much.  
1. That there is a seeing eye in the world, an eye that is much in, 
Quaelibet herba Deum, stella, creaturaque.  and upon God's works, Isa. 40.26. Job 26.8. He bindeth up the waters in his thick clouds, and the cloud is not rend under them. A seeing eye looks on nothing that is either in Sea or Land, but thinks of God in it. I have read of one that was so spiritual, and heavenly-minded, that when he was in the world, where he had a full view of many wonderful things, he said there was nothing that ever he did behold▪ but he saw God in it. When I cast mine eyes upon the Earth, I saw that God was every where. When I looked upon the Heavens, I considered with myself that that was his Throne. When I looked into the depths of the Sea, I beheld the power and wisdom of God in the creating of them: And when I looked upon the many creeping things that were in it, they told me that God was there. I looked also into the breathing air, with all the inhabitants of it, and it told me that God was there, whose proper Attribute is to be every where. I looked up into the Starry sphere, and spangled roof of heaven, which glisters with innumerable stars, from whence I learned, that that is a Christians Country, who is in Christ, and from thence do I look for my Saviour; and the longer I do look upon those glorious, and burning and shining Tapers of the heavens, which are estimated, the very lest of them, to be bigger than the whole earth. I consider, that God hath undoubtedly great and just expectations from man that he will do some work and service for his Maker. Most Masters will not allow their servants to sport and idle whilst their candles are burning, but if they find them so doing, they will blow them forth.  
Certainly Seamen, you may conclude that God looks for great things from you, who see so much of the Creation that others see not. Will it not be tollerabler for the ignorant Indian, etc. and the miserable heathen that is in the world, than it will be for you, who have no other light but the light of nature to walk by, 
I may compare the generality of Seamen unto a Traveller who doth in his vagaries leave all things behind him in his way; he passes by stately Towers, and comely Turrets, brave buildings, both of Marble, Brick, and hewn stone, goodly Cities, Towns, and Countries, comely, and beautiful people, and other some both black and tawny, and these he beholds for a while, and admires them, and passeth on, and leaveth them; afterwards he goes thorough the ●ields, Meadows, Vineyards, flourishing Pastures, upon which he looks a while with great delight, and on he goes again, and meets with fruitful Orchards, green Forests, sweet Rivers, with silver streams, and behaves himself as before; and at length he meets with Deserts, hard ways, rough, and unpleasant soul, and overgrown with Briars, and Thorns, here he is entangled for a time to stay labouring, and sweeting, with grief to get out of them, and after our, he neither remembers his toil, nor the objects that he saw.  yet doth many of them learn out of it, and from the creature, that there is a God? God upbraided Israel for their stupidity (and will he excuse you, think you?) they had before them the Ox, and the Ass which were creatures that they might have learned wisdom enough out of Isa. 1.3. The Ox knoweth his owner, and the Ass his Master's crib; but Israel doth not know, my people doth not consider. The word consider, comes of con and sydus, and so signifies, say some, not one bare simple stella, but a multitude of stars, intimating, that it is not a bare transient aspect, or flash, but an abiding, and dwelling upon a thing that is to be pondered and considered of, as a Bee will stick upon the flower, till she extract honey out of it. God complains again in Jer. 8.7. The Stork in the Heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people know not the judgement of the Lord. God puts an En & ecce exprobrantis upon them for their Caecity, and inobservantness of the works of God. And will not the Lord say to you one day that go down into the Seas, and see his creatures and storehouses, that are both in the waters, and on the land, viz. Fish in the Sea, Beasts of the field; and Fowls of the air, etc. that in respect you have made no soul-profiting uses of them, they shall be bitter and tart aggravations of your future condemnation? Oh lament, lament your blindness, and inexcusable stupidity, that you can look upon the wonderful works of God, and go so boldly and undauntedly, and unaffectedly amongst them, without wondering at the wisdom of God, and reading of Divinity lectures out of them. Can you look upon the Leviathan when he playeth in the Seas, or upon the Trunked Behemoth when he feedeth upon the land, and not stand admiring and blessing of the Creator of them? Can you look upon the many and strange kind of Fishes that be in the Seas, of creatures that be on the land, and Fowls that be in the air, and not be affected and drawn out with new love, new fear, and new obedience to serve your good God?  
Ah Seamen! Seamen! I will deal plainly with you; If I should see the Lord feeding of Sparrows, and clothing Lilies, I should be both stupid and faithless, if I learned not, that his providence were the same over me, both to  me, and to feed me. If that I should look upon the Heavens, and see nothing in them, but that they are beyond my reach, the Horse and the M●●e would see that as well as I. 
May not many Seamen be painted as the Egyptians were wont to set out an inconsiderate man by? To set such an one out in his colours, they pictured him with a Globe of the earth before him, and his looking-glass behind him. What Solomon says (in Prou. 17.24.) I shall say unto those that travel, Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.  If that thou seest nothing in the earth but a place to walk in, or to take thy rest on, the Beasts of the earth, and Fowls of the air sees that as well as thou. If thou canst see nothing in the Sea (to admire God for) but a place to swim and sail ships in, the fowls that daily sit upon the floods see that as well as thou. If thou seest nothing in the Bee and Bird, but that they are winged, other creatures see that as well as thou dost, though not to admire them; how they sail thorough the vast sea of air, that when the Bee is out in the flowery field, she should be able to steer directly homewards again to her hive, and the Bird when abroad, to her nest, though at never so a geat a distance. What shall I say? If thou seest nothing in gorgeous apparel but pride, the proud Peacock sees that as well as thee, Laudatus paevo extendit pennas. If of all thy meat and drink that thou livest upon, thou knowest nothing but the pleasure, and the sweetness that is in them unto thy taste, the Hog and the Swine have as great a portion as thou hast. If of hearing, seeing, smelling, tasting, feeling, be all the delight that thou canst find in the works of God, the dumb creatures do far excel thee in this; and thy heart is little better than the heart of a Beast.  
2 Use of Exhortation. If it be thus, that you that go in the Seas have the fullest and greatest aspect of the Lords works and wonders, both in the Sea and Land, suffer me but to leave two things with you, and I will pray unto my good God that they may be profitable unto you, and do some good upon you.  

Oculi idcirco dati sunt corpori, ut per eos intutamur creaturam, ac per hujusmodi mirabilem harmoniam agnoscamus ●pificem.  1. Labour for a conscientious eye: There is an eye in the world that makes not a little conscience of that glorious sight and Crystalline humour that God hath put into it for to behold his works with all. What a large Book is the Earth, that the eye ranges over, and how large a Volume is the Sea, thorough which you sail, certainly you might learn more than you do, and be better scholars in Christ's School than you are. They that live pinned up in one Nation or Country, are far from the view of the Creation, for they stand but as a man that comes to some great Earl's or Knight's house, and stands in the Court, now unless he be invited in, he sees not the sumptuous rooms, and places that be within it, only at a distance he sees a little of the outward superstructure; but they that go into the Sea from Country to Country, they see the riches of the Earth, the beauties, wealth, honours, and strength of Nations, and Kingdoms; and truly let me say thus much, that they that see all these things, and learn nothing out of them, as incentives to love and fear their God, 
Creatio Mundi Scriptura Dei. Vniversus mundus. Deus explicatus. The whole Creation is nothing else but God's excellent hand-writing, or the Sacred Scripture of the Most high. The Heavens, the Earth, and the waters are his three large Volumes, or the three great leaves, in which all the creatures are contained, and the creatures themselves are as so many lines, by, and out of which he that has a seeing eye, may read profitable, and singular Divinity lectures.  that they are greatly to blame. There be many tenderhearted people on Land, that would even melt into tears, if they did either see, or know but of the one half of what you both see and know. But, what is it I pray, for a man to see nothing but whiteness in the Lily, redness in the Rose, purple in the Violet, lustre in the Stars, or perfuming sweetness in the Musk? etc. other creatures see this as well as you, if you make no better use of these things. Plutarch's little Bee when it spoke, could say, Ex fl●sculis succum mellis colligere cum alii non delectentur, nisi colore, & odour. I could gather honey out of any flower, whilst others passed by and would not light upon it.  
2. Do what ever in you lies, to get a seeing eye, for want of which some in their travels are but mere beetles, (Nycticoraces oculos habéntes) or men that carry their eyes in their heels, when they should have had them in their heads. A seeing eye will affect the heart, let a man go where he will in the World. Lament. 3.51. Mine eye affecteth my heart. I wish that every poor Seaman in the world were so spiritual, 
Seamen might gather rare documents from the creatures, as the little decimo se●tos that be both in the Sea and Land, as the small fish that are in the Sea, & the Dove, & Aut that are on the Land, as well as from the great folios of the Whale, and Elephant, etc.  that every thing that he sees in the Sea, or on the Land, affected his heart. Holy David was so heavenly, that he could lay his eye upon nothing, that his heart was not affected with. Psal. 148.8, 9, 10. One while his eye was upon Fix, another while upon Hail; one while upon Snow, and another while upon Vapour; one while upon the stormy Wind, and another while upon the Mountains, Hills, Trees, Beasts, , Creeping-things, and flying Foul, etc. and none of these but his heart was exceedingly affected, and taken in the thinking, and beholding of them. Again, says Solomon, Prov. 15.30. The light of the eyes rejoiceth the heart.  
Give me leave to speak one concluding word unto you; who are so much (as it were) in the heart, and garden of the world as you are? you might pluck many a sweet, and savoury flower to make nosegays of, 
I may say of the Sea, and the foreign parts of the world, what one once said of the Sacred Bible, that there was evermore aliquid revisentibus. Something to see again, & again.  to serve you to smell on in your hearts, all the days of your lives. A gracious heart will evermore be drawing out good observations out of the creature, and will take an occasion to breathe after God in every strange thing it sees, or enjoys. A goodly Ancient being asked by a profane Philosopher, How he could contemplate high things, sigh he had no books, wisely answered, that he had the whole world for his book, ready open at all times, and in all places, and that therein he could read things Divine, and Heavenly. Bees will suck honey out of flowers that flies cannot do. But to proceed.  
2. The next thing, is to insist a little upon those singular, and providential preservations, and deliverances, that Seamen meet withal in their navigable employments. My last work, you know was to set before you a Praelibamen, or a small parcel of the works of God, that they behold in their travels, and my next task is to prefix a few of those works, which may very properly, and pertinently be called Opera conservationis, works of mercy, and preservation from, and out of those many dreadful dangers and life-hazarding perils, that they do run, in the stormy, and raging Seas. And before I begin (arenam descendere) to enter upon them, I will lay this proposition before you.  
Observe. 4 That the Seaman, of all the men under the whole Heavens (none excepted) is one that is both a partaker, and a seer, of the greatest, and remarkablest of temporal deliverances. These see the works of the Lord, and his wonders in the deep. The course that I shall shape, and steer in the handling of this doctrine, will be in these following Corollaries, that I shall lay down before you, the divulging of which unto the world, cannot but advance and exalt my Master's name. And I hope it will lie as an engagement upon the hearts of the godly, (as it was upon david's) to love, and fear that God the more, that bestows such great, and so many undeserved preservations upon them that go in the Seas. For this reason is it, that I do take upon me to call their deliverances to mind, because their dangers, and their preservations, are not known to every one, the major sort of people that live on Land, are not acquainted with the things that I shall sing of; 
My Song shall now be th●t of Virgil's, ab ●ove principium.  now I will make it my business to present you with some of them, though indeed not the one half of what I might, and what others who are more knowing in them might tell you of. 
And if you will but give me that audience, and attention, that the beasts of the field, & the fouls of the air gave unto Orpheus' music, that is all I will desire of you. It is said of the Beasts of the field, and of the Fouls of the air, that they forgot their several appetites, who were some of prey, some of game, and othersome of quarrel; some for one thing, and some for another, insomuch that they stood very peaceably, and sociably listening to the Airs, Tunes, and Accords of the Harp, and when the sound ceased, or was drowned with some louder noise, than every beast returned to his own nature again. To be short (the truth of it is) they are very ear-delighting, and heart-melting deliverances that I shall speak of, and therefore they are both worthy reading, and also hearing.   
1. They that go down to the Sea in ships, are many times most dreadfully surprised, and bewildered with dangerous, and perilous leaks, at which water comes gushing into their Vessels, as it will out of a cistern, or conduit-pipe, when once the cock head is but turned about, and it may be, when they are thus unexpectedly taken, they are many an hundred mile from any port, or Land to save their lives, I and further to aggravate their misery, they are not within the sight of any ship, or ships, to come and help them, which is not only an heartakeing discouragement, but an heart-casting-down condition. Now goes the hand-pump, and the chain-pump (which they carry in their ships) as fast as ever they can turn them about, to throw out that water that springs in upon them, and when they find the water to flow in upon them far faster than they can throw it out, their hearts do exceedingly fail them, and there is nothing else then but crying, weeping, wailing, and wring of the hands, for that lamentable and deplorable condition that they see themselves irremediably involved in; now are they in a confusion, ransacking, and running to and again, to throw the ponderousest of their goods over board, that their Vessel may be the lighter, 
What Dolour cordis, is there amongst the Seamen when the ship is dangerously leaky? yea what animi molestiae? and what Suspiria flebilia ab imo pectore? one while they work, and another while they weep, to see themselves irrecoverably at death's door. Undique facies pallida mortis, Death is now on every side them, and with David they cry, Psal. 39.13. O spare me, that I may recover strength, before I go hence and be no more. Being once in a dangerous and leaky Vessel, in which the hearts of the Mariners were greatly daunted, in respect that we were very far from Land, when we arrived safe on shore, I could not but turn about, and in the first place, look up unto my God, with a thankful feeling of heart, and in the second look back upon the Sea, from whence we were delivered, and write down this upon his undeserved mercy, Psal. 56.13. For thou hast delivered my soul from death!  and now do they unloose every knot of sail that they can make, to run unto the nearest shore that they can get unto, to save their lives, and ever and anon are they sending up one or other unto the topmast head, to see if he can descry either Land, or ships in the Seas, which if they can but espy, towards them they will make with the greatest cheer that can be. I have known some that have been seven, or eight days in this very praecedent case, and condition, that I am now speaking off, wherein they have most laboriously pumped, and sailed (as for their lives) and at the last, when they have been both despairing, and desponding of life, (in respect that all their strength has been spent with hard working, and the ship they sailed in, filled even half full of water) the Lord has looked down upon the travel of their souls, and sent them one ship or other within the sight of them (when they have been far out of sight of any Land) towards which they have made with all the speed that in them lay, and by firing of Guns, which is commonly a signal of that ships distress that fires, they steered their course directly towards her, and taken out the men that would have been lost in her, and in a little time the ship that they sailed in has sunk into the bottom. Again, others in leaky ships, when that they have been denied the sight of any ship in the Seas to fly to, have got safe to Land, notwithstanding that dreadful distress. But now to look back, upon, and over this deliverance, permit me to move these two questions, and they will magnify it.  
1. Who is it that sends the Seaman a ship out of the Seas to take him up, when there is no possibility of keeping the ship that he is in on float, and above water? is it not the Lord?  
2. And who is it also that gives the Leakship leave to arrive safe on shore, whereas in the eye of reason she might rather have perished in the Seas, having so far to sail before she could come to any port, and besides, could see no support nor succour from ships in her way? Is it not the Lord?  
2. They that go down to the Sea in ships, in their passage and re-passage from Country to Country, and Nation to Nation, have been oftentimes most sadly set at, and assaulted by the Turk, and other Pirates, insomuch that when the enemy has come up very near unto them almost within the reach of his Ordinance, God has most wonderfully (many a time) appeared for them, either by calmning of the winds in that part of the Sea their pursuing enemies have been in, or by giving of them a strong gale of wind to run away from them, when the enemy has lain in a calm with his sails flat to his Masts, 
God has many and many a time calmed the winds for the English when they have been pursued with the Turk, etc. insomuch that the Seas have lain (to admiration) like a Mare mortuum, de quo antiqui feruns, sine vento, & sine motu. By which means God has kept them from unmerciful thraldom and captivity. And the enemy for want of wind has not been able to come up with, and to his desired prize.  or otherwise by granting them a stiff gale until the going down of the Sun, by which they have made their escape from the Pirate, in the black of the evening, for than has not the enemy been able to see his chase, nor to cast for the best, because the chased very gladly altars his course. This has the Lord Almighty done for many a Merchant ship (blessed and for even blessed be his sweet Name) he has denied to fill the enemy's sails with wind, when they have had strong intentions to make spoil and prey of them. Oh the many Seamen that have been thus delivered!  
3. They that go down to the Sea in ships, often and sundry times when they have been surrounded with way-lying Pirates and Robbers, I, sometimes with two, or three for one, (which is contrary to that well known rule, Ne sit Hercules contra duos) notwithstanding in their hot disputes, and exchange of Ordnance one against the other, even when shot has flown like hail on every side them, some striking their Hulls, 
I say no more but this, Good Lord how bold, and witty men are, to kill one another, what fine devices have they found out to murder a far off, to slay many at once, and to fetch off lives at pleasure? what honour do many place in slaughter? the monuments of most men's glory, are the spoils of the slain, and subdued enemy, whereas contrarily, all God's titles sound of mercy, and gracious respects to man.  some their Shrouds, and othersome their men, and though they have been most desperately beset both on head, and on stern, they have most courageously by the assistance of the Lord cleared themselves out of their hands with very little and small damage; I, and other sometimes got the victory in their quarrels by sinking of the enemy, and sending him down into the bottoms. Oh the many Seamen that have been thus delivered!  
4. They that go down to the Sea in ships, many times when they are in chase of a pestilent enemy (this I have seen satis, superque satis) and when we have come almost up with him, within Demi-culverin distance, so that Ordnance has been leveled upon him, and the shot has flown over and beyond him, the Sea has presently lain all on a calm, and (as it were) the winds have been called off from filling our sails, insomuch that there has been a stop put upon us, from coming up to make him a prisoner, or otherwise to sink him; whereas before, for many hours chase, the wind has carried on our ship with as great celerity as could be desired.  
This is clear to me now, that there is an overruling power above (that orders all affairs even as he pleases) which keeps ships in the Seas from murdering of one another: Herein certainly appears the very visible finger, or hand of God, 
Two ships in the Seas, if they be at variance one with the other, they are not unlike to the two Pitchers, upon whom this Motto was writ, Si collidimur frangimur. If we meet, we must either one, or other break.  in giving our very enemies their lives, and liberties, which otherwise would have been taken from them, many, and many a time, if that the wind would but have contributed its help unto us.  
5. Others are many times beat, and forced out of the Seas (vi, & arm●) even by, and with the violency of storms and tempests, insomuch that they are hurled upon the shore, and most dangerously ship-wracked, the weather being so boisterous, and extreme, that they have not been able to bear themselves up against it, nor to free themselves from the ruining consequences of it, yet has the Lord shown them mercy, when that the Vessels has been denied to be saved, even then when the Seas have seized upon her, and broke her up into an hundred pieces, and parcels, and upon these Planks, Yards, Masts, and offals of the Vessel, have all the Mariners got safe to the shore. Thus has God provided for men in the deepest of danger, when that they would have been drowned, if that they had not had those offals to have been as Boats to have landed them out of the stormy Sea.  
6. Some have been too often (if it had been the Lords will) either through their heedlessness, or negligence, in a most dreadful estate and condition by fire, which has come either from Candle (as the snuffs of it) or by the fire from the Ashes that have been carelessly blown out of their Pipes, hereby has the ship been set on a burning blaze, and roaring flame, and before the ship has been burnt, or the fire has got so low as the Powder, boats have been sent out of other ships to fetch the men out of her. And in a short time afterwards the ship has blown up into the air in a Million of shivers. How often have some been thus miraculously delivered, and how often have others perished in the burning flames of those Tarry-materials?  
7. Othersome of them have many a time been taken captive by the Turk, and after the expense of several years in cruel bondage, and unmerciful thraldom, they have after a most wonderful manner (inimicorum contra voluntatem) been delivered out of it. It seems that it is the custom of the Turk, to make use of many of his vassals, and captives in the Seas, to sail his ships to and again, about their Pyrating, and filching designs, and the Lord undoubtedly, who sees, and looks down upon the bitter sufferings of his people, provides most admirably to, and for their freedoms, for many a time has the Lord sent out a strong wind to blow upon them, against which they have not been able to contend, and thereby have been cast upon the Christian shore, 
These are the Angliae crabrones, Cyno●yae, Viperoe, & Cantharideses.  sometimes in France, and other sometimes in Spain; sometime in Portugal, and other sometimes in Italy, etc. by which means the poor captived, and imprisoned, have been freed, and the Turks perpetually enslaved. Oh the many Seamen that are still living, and can tell of this very deliverance!  
8. Sometimes when they have been taken by the Turk, and lain long in smarting vassalage and bondage, they have cleared themselves out of their enemy's hands by stealing away in the night, and taking the water adventuring life (rather than stay in such an Egyptian usage) to get into the ships that have been riding in the Turks harbours, 
Why may not I tell of these deliverances to the praise of my God? I find in Scripture that as small is made mention of, Act. 9.25. Then the Disciples took him by night, and let him down by the wall in a basket.  by which means they have got their liberty, and come home for England.  
9 Others have been sometimes taken by, and with the Turk, and also other Pirates, whereby they have lost liberties, freedoms, and costly ships of an unspeakable worth and value, and when that the enemy hath been carrying them away in a most victorious and triumphing manner, 
I may sing of this frequent and providential deliverance, Hic bene de laxis cassibus exit aper.  he hath not had his prize over a day, or half a day in his hands, but some ship or other hath got sight of them, as it is the manner of Men of War to speak with every sail they espy in the Seas, and after that they have begun once to give them chase (it is the usual custom of an enemy, when he is far off to fly, and make all the sail he can to escape) if they find them unwilling to be spoke with all, Frigates let fly all the sails that ever they can make, and those that are of a singular going, will in time fetch them up, as oftentimes they do, and hereby are the Captives most miraculously redeemed out of the hands of their bloodthirsty enemies. Oh the many Seamen that a●● still living, and can tell of this very sweet and seasonable deliverance.  
10. Others (many times) have been taken by the Turk, and upon their preconsidering of their misery that would ensue (in their captivity and slavery) have set their heads on work how to get their freedoms again, 
I may write upon this deliverance, Tunc cum tristis erat, defensa est Ilion armis, Militibus gravidum, laeta recepit equum, Whilst Troy was too secure, the panched horse ruined her.  as indeed I have known several such who have been taken by them, have given the Turks all the wine that ever they could get them to swallow down, to that end they might get them fuddled, by which means they have got both their ship, lives, and liberties again, and an enjoyment of England, which they were in all likeliness never to have seen more.  
11. Some are oftentimes meeting, one another at an unawares, both in the day, and especially in the night, stem, for stem, and this is so dreadful a thing, that many times either one, 
Gentlemen, you are bound in the very same obligation that Israel stood in unto their God for all your deliverances. I leave the charge with you, answer the contrary another day if you can, Deut. 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life. Your eyes have seen wonderful preservations.  or both of those ships that do so meet goes down with all their passengers in the very bottom where they are never seen more. Other sometimes again, I have seen them meet (and through mercy) they have escaped sinking, only this, they have gone off with a great deal of damage, as to the breaking of the ships heads, Boltsprits, ships Bowls, and strong Timbers etc. 
These are as cunning to watch all opportunities, as the little Arabian Spider, who spreads out her tent for the prey, how heedfully doth she watch for the passenger, as soon as ever she hears the noise of the Five a far of he hastens to look out at his door, and if she come near unto him, he presently weighs and stands after her, and brings her at last to a most cruel end for he binds him fast with his most subtle cords, and so drags the helpless Captive into his Cave.   
12. Some have been taken sometimes in the West-Indies by that feral and savage kind of people which are both of a Cannibal, and Anthropophagite nature. It is very common for that people in some parts of the Indies, to come running out of the Woods, Holes, and Caves (if they espy any Outlandish people coming amongst them, and to kill them with their bows and arrows) and many a poor man have these cut off, for they are an avarous and an inordinate kind of people as unto the flesh of man which they do love-above Duck, Goose, and Mallard, which they have in as great plenty to go to when they please as the greatest Prince in the world hath any thing at his command. And if they take any men that come in ships, they will feed them with the best Venison, and the fattest, and finest Fowls that ever they can get, and after they have got them once fat, and in good liking, they will kill them, and eat their bodies. I knew one that was a very sober-minded man that affirmed it unto me for a truth, that he was in their hands for above a quarter of a year, and lay in holes and caves with them, and being begged by an Indian-woman she kept him from being killed, and living not far from the Sea side, 
I may write upon this deliverance, Non avis utiliter viscatis effugit alis.  he every day had an eye upon it, looking out if he could see any ships a coming to that place, and after the expense of some sad and solitary time amongst the Indians, it happened that the same ship came to that very place again, little expecting him to be alive, and as soon as he saw the ship, he ran down to the Sea side unto her, where they most joyfully embraced him, and the woman that kept him seeing him running away from her, made after him with the greatest violence that could be, & ran up to the middle in the sea for him.  
13. Some are many and many a time thrown upon sands and rocks, and yet notwithstanding those danting, 
I may write this upon this deliverance, Evasi per mille pericla demum incolumis. He that will go to Sea, had need to carry an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, along with him, whether to drown or live.  and dreadful hazards they have (by and through the mighty power of Gods outstretched Arm) lain safe, and in the end got happily off them. How commonly visible is this very thing, that ships may be seen here and there sticking, and stopping, upon the sands, whereas if the Lord should but give the winds commission to blow, and to raise up the waves of the Seas upon them, they would beat them into a thousand parcels. Oh the many ships, and Mariners that have been thus delivered! Who deserves the praise of this mercy?  
14. Others oftentimes are most sadly hazarded in stormy, and tempestuous weather, insomuch that when they have been busied about their Masts, Yards, and Sails of their Ships, that both the Yards and Masts have broke, and the poor men have fallen overboard into the Sea, and although that the ship hath had fresh way, and is long before she can be stopped, many of them have been saved, 
The great and wide Sea is not unlike to that Sea in Panten, of which it is said, that who, or whatsoever, falleth into it, is never seen after. It is like the Spanish Inquisition, into which if any one come, they are never heard of more. God keep our poor Sailors out of it.  yea even such as never had the art to strike one swimming stroke have been found lying upon the water (to admiration) as if the Sea had no commission to hurt or drown them. Oh the many Seamen that are still living, and can tell of these very deliverances bestowed upon them!  
15. Some oftentimes when they have been thousands of miles from any Portland, or Country, have been in smarting want, and most miserable, 
Certainly it is a dishonour for a parent, or any special friend, to hang his Picture in a dark hole, in some obscure and contemptible place, because it is expected, th●● we should make it as conspicuous as may be, and so hang it up in some eminent place, signifying, that we do rejoice in it as an ornament to us. Let me therefore take upon me to tell all the Sailors in England, that it is a great evil in them to hid & obscure great and remarkable deliverances, by which God should be glorified both before Men and Angels. I have therefore endeavoured to hang up some of your forgotten, and underfeets trodden mercies, and preservations, in the very view of the whole world.  and pinching stints, and allowance, and the wind hath lain in their very teeth, even in the very way that they should steer homewards, as if threatening to block them up, and starve them in the Seas. I have heard some Sailors say, that they have been glad to feed upon Rats to keep themselves alive with, and othersome have been forced for want of victual, to kill Porpoise, and other uncouth fish they could dart, shoot, or lay their hands upon in the salt waters. You may now see that it oftentimes goes hard with the Mariner; I, and that the Lords own people have not always the fattest Pastures to graze in, Daniel lived on Pulse, Elijah upon his Cake that was baked upon the Coal, and Cruse of water, Luther lived upon his Herring, and Junius upon his one Egg a day, when means was short with him by reason of the Civil wars that were in France.  
16. Some are oftentimes so hard put to it in the remote parts of the world (in their long and prolix voyages) that for want of fresh water, 
Sailors, Darius' like, who said, in his flight when he could get no better liquor for his thirst, than thick and muddy water that stood in an horse-stepping, that he never drunk sweeter water in his life. I will write thus much upon this hard case, and condition that the Mariner is often in, Qui fitiunt in Medi● mari, non static e quovis bibunt fonte. Jejunus stomachus raro vulgaria temnit. Lapsana, called of the Arabians Wild Colewort, and of Physicians Cera, with the roots of this herb lived the host of Cesar a long time, when far off any refreshments, and this was at Dyrrachium, from whence came that Proverb, Lapsana vivere, to live wretchedly, and hardly.  which they cannot come to, by reason of their great distance from any land, or harbour, they are constrained out of an impulsive necessity to lay their lips unto the same water the ship swims in, now the water of the Sea, we all know, is inutilis potui, though good alere pisces, & servire navigantibus, the drinking of which water throws many of them into irrecoverable sicknesses, and diseases. Again, it is the special care of Mariners in these long voyages (when grown short of water) to hang out all the sail that ever they have, that it may be in readiness to receive all the showers of rain that falls upon the ship, and this they will wring out of the Canvas to quench their thirst withal. And this is sweet water in their mouths, although it run down the Tarry shrouds, and Roaps about the ship, which doth exceedingly embitter it. Against Rain, Sailors are like Spiders in providence, who hang their Nets in windows where they know Flies do most resort, and work most in warm weather, because Flies are then most abroad buzzing and stirring in every corner, Prov. 27.7. To the hungry soul every bitter thing is sweet.  
17. Others are oftentimes most sadly endangered in rugged and violent storms, 
I will write thus much upon this remarkable deliverance, Ps. 142.4. I looked on my right hand, and beheld, but there was no man that would know me, refuge failed me, no man cared for my so●●▪  insomuch that the Rudder is forced off its bands by their being thrown upon ground, or sands, and then is their case to the eye of reason so impossible of being remedied, that they have no more command of the ship, than the driver hath of the wild Ass spoken of in Job 39.7. Who scorneth the multitude of the City, etc. Now will not, neither can the ship be got to go by the Card at this and that Point as formerly she would. I have known some that have been many days in this condition driving too and again upon the Seas, 
Vers. 5. I cried unto thee, O Lord, I said thou art my refuge, and my portion in the land of the living.  not able to help themselves, and though they have made great and vast recompensing promises unto ships that have seen them, and commed by them in this distress, yet would they not take them in a tow, nor afford them any relief; and yet notwithstanding when they have been thus forsaken in all their hopes, and no eye hath pitied them, nor no help from man hath come unto them, yet hath the Lord looked out of the heavens upon their sorrows, and beat down the waves of the Seas, and the raging winds over their heads, and then by weak and poor means they have got themselves safe to land. Oh the many Seamen that are yet living, and can tell of this very mercy!  

I may write thus much upon this deliverance, In communi rerum acervo plurima videmus saepe inter Scyllam & Charydim pofita. I may further say of this memorable mercy, Psal. 34.18. The Lord is nigh unto them that are of a broken heart, and saveth such us be of a contrite spirit. Vers. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry.  18. Some are many times by, and through the violence of storm and tempest, exceedingly hazarded in their being overset, insomuch that the ships Masts have been seen to lie in the very Sea, and the ships decks covered all over with water, which is one of the dreadfullest, and heart-bleedingest conditions that can be seen. They that fall into this predicament of misery, there is small hopes of their recovery, or rising up again, because when a vessel is, or comes once to be foundered, there is no possibility of her being helped up, insomuch that where one recovers, five goes to the bottom.  
19 Many times when they are riding at an Anchor, they are very dolorously hazarded by violent gusts, and stormy blasts of wind, insomuch, that Cables oftentimes break, and their Anchors give way, and so are most dreadfully put upon the drift, and that which is the saddest circumstance in this unparallelled misery is, the propinquity, and nearness of sands, upon which they are many times likely to perish, 
I may write upon this remarkable deliverance, Tria talia poma quadrante cara sunt. Three other such Apples are too dear of a farthing. I leave the Application. It is with Mariners in this case, as it was with the Egyptians, when they had the Israelites amongst them, Exod. 12. 3●. We be all dead men. I may say of Sailors, as the Spirit of the Lord saith of the Church, Lamentat. 5.9. We get our bread with the peril of our lives.  if there were not a singular providence stepping betwixt, and to prevent the fatal stroke of such like stormy consequences. Many (through the undeserved kindness of the Lord) have escaped when (their Cables have broke in storms, and) others have gone to the bottom. Is not this a mercy worth perpetual boxing, and recording in the heart?  
20. It falls out oftentimes in rugged and blustering weather, that they are forced, both when they are at an Anchor, and also when under sail, to lay violent hands upon their masting and yarding, and cut down all by the Board, for the safeguarding of their lives and vessel, 
Being once in this condition when upon the coast of Norway, I observed, that there was not a little terror and affrightment of being cast away among the Sailors, for the wind failed us, and the current heav●d us into the shore, and the Rocks lay round about us, and the Sea was so deep that there was no anchoring for us, so that all hopes of being saved was taken away, yet casting ourselves upon our God, he provided deliverance, and sent out his breezes, some from the Land, and some out of the Sea, some on Head, and some on Stern, making all the haste that ever they could, as if they had been resolved to tell us that they strave who should be the first at us to fill our sails, and carry us back from dying upon the Rocks.  and oftentimes before they can take the leisure to hue them down, the strongness of the winds breaks them down: now in this most dreadful and heart-affrighting, and soul-amazing weather, when the Seas run Mountain-high, as if resolved to swallow them up alive, the Lord doth wonderfully preserve them, they live in this hard stormy time, and others perish in it.  
21. Others are oftentimes becalmed in the Seas, when that they are in the dangerousest, and perillousest of places, and when that there is both Rocks and Sands on every hand them, and a strong current under them to throw them upon them; for the Sea being far beyond Cable length in depth, there hath been no anchoring for them, insomuch that if the Lord had not appeared in granting them gales, and breezes to deliver them, they had assuredly perished. Oh the many experiences that those that frequent the Seas have of these like deliverances!  
22. Others, when they have been most greedily chased by the Turks and other Pirates from the dawn or break of the morning, unto the going down of the Sun, and the enemy hath got very near upon them, to escape him, their wits have been set on work, and by this poor quirk, and fallacious stratagem they have beguiled their chase Enemy, by throwing out of an empty Cask into the Sea (in the evening time) into which they have put a light, and the Enemy taking that light to be the ship, hath followed it, and the chased hath steered quite the contrary way, and run his Enemy out of sight.  
23. Others have sometimes been chased by the Turks, 
I will write thus much upon this stout bout, and miraculous deliverance. Non minor est virtus quam quaerere parta tueri.  and when the Pirate hath come up close with them, they have most valiantly let fly their broad sides at each other, and in the dispute the English Merchant by loading of his Ordnance with bar-shot, hath mown down his Enemy's shrowds and Rigging, insomuch that the Pirate hath been left uncapable either of fight, working, or sailing of his Vessel, and by this prospered, and succeeded endeavour, they have escaped the freity of those hands that would have made them their perpetual bondslaves.  
24. Amongst the rest of those many remarkable deliverances that we have been telling of, 
May I not write upon this escape out of the hands of their enemies? Job 5.12. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.  this is one, that when the Turk, and divers other Pirates have pursued our Merchants in the Seas, and come within a very little of their desired prize, Providence hath so admirably disappointed them, that they have fallen on stern, and never come nearer, by reason of the Fore-top-mast, or the Main-top-mast yard breaking, then have they been disenabled to run with that speed, and celerity, which they did before when they were whole. I cannot but look upon this, and upon the rest of those deliverances that I have spoken of, to be from God, what ever carnal eyes will say.  

It is dangerous playing the part of the foolish fish in the Poet at such an exigent as this, of whom he sings, Occultum visus decurrere piscis ad hamum.  24. Others are often, and many a time deceived by Sea- Pirates, in respect that they take them at a distance for friends, when alas they prove their mortal, and deadly enemies; for their policy is such, that they will hang out false colours, to the end they may embolden the Merchant to suffer them to speak with him, and hereby if they do many a time make a prey of them, yet some escape, when others are taken in such like Nautical stratagems.  
25. Amongst the rest of their deliverances, they meet with the Pirate, that plays them this cunning and sophistical prank, and project, (to the end he may crouch, and steal in upon them) He goes in the Sea with all his Ordnance haled in, and kept close betwxit his decks, insomuch that he is often adjudged and taken for a Merchant, 
I may write upon this wonderful deliverance, and notable subtlety, Qui aucupantur aves, plumatis utuntur tunicis. They that will go a birding must put on the fallacious feathered coat. The Cat when she could get no Mice, had a trick to disguise herself, and to tell them, Quod fueram non sum frater, caput aspice tonsum. And hereby she drew the Mice out of their holes, but the next time they grew so wise, that they told her, Cor tibi restat idem, vix tibi praesto fidem.  but when he comes up with a ship where he thinks there is both prize and booty, out goes his guns, and into them does he pour his broadside, and notwithstanding all this, the poor Merchant being thus betrayed, and at a disadvantage, and unreadiness both to fire and to repulse his enemy, he has either in the end taken the Pirate by desperate fight, or gone clear of him by the good Providence of the Lord.  
26. Amongst the rest of their deliverances, this is one, 
I may write upon this project, Nulla merx difficilior cognitu, quam homo. No ware harder to be known, than a Pirate in the Sea.  which I cannot but speak of, The enemy is so cunning, that to the end he may take prize, and spoil rich fraughted ships, he will venture to Sea in small boats, and Vessels, with one or two pieces of Ordnance, and hereby he takes many a ship that mistakes him, and miskens him for some Fisherman, when alas he is full of armed men to man the prizes that they take, and to board the ships that they do assault; and whereas many ships have been thus betrayed, and taken, others have escaped. I may say of these men of War, En bella gerunt Scarabaei, Behold, Behold, Beetles make War!  
27. Others have sometimes been taken with an enemy, who has made it matter of sport, and of delight, to set their poor prisoners upon an uninhabitable Island, where there has been, neither, man, beast, nor foul upon it, nor any manner of food to keep them alive withal, 
I may write upon this considerable mercy, Multa eveniunt, quae non volumus. The Sailor is like that Scholar, that got a knock upon his head, and fell in oblivionem literarum. Or he that fell upon his mouth, and so fell in Oblivionem Sermonis, when he had been at the Sermon, they forget all their mercies.  and being left in this forlorn, and highest sort of misery that men could be plunged into, God has looked down upon them, and put it into the hearts of some ships or other to touch at that place for firing, or one thing or other, and hereby they have been most miraculously delivered from being killed by those two cruel enemies of man's life, famine, and hunger.  
28. Amongst the rest of their deliverances, when chased, and pursued by their enemy, this has been one of their shifts, to put out a Vaunting Flag upon the main-top-mast head, which has been such a danting defiance unto the Pirate, that he has not had the heart to come up with them, 
I will write upon this fortunate deliverance, Cum pellis Leonina non sufficit, vulpina assumenda est. If one shift or project will not do, study out another, to get out of the hands of thine enemy.  fearing that they were of greater force, and strength than himself, whereas if he had but adventured, and known the reason of that project, they had been his prisoner.  
29. Others have been delivered from being preyed upon by an enemy, when he has come most vantingly up with them by their putting out of their Ordnance, 
I will write down thus much upon this deliverance, Omnes qui sapiunt manifesta pericula vitant. They that are wise will use any lawful shift to get out of danger.  upon that (one) side of the ship, that has been most in view of the enemy, and hereby supposing them to be well gunned, and fortified, they have been afraid of engaging, and meddling with them. We know it, that the thief will not meddle with him that is a bold, and fight traveller, whereas alas, if he had but begun with the Merchant, he had then carried him.  
30. Amongst the rest of their deliverances, 
I may say of this remarkable deliverance, as one said of the Crocodil, Crocodile in fugaces terribilis est, fugax autem contra insequentes.  this has been used for a subtle project, when that they have seen a Pirate giving of them chase in a most violent, and avarous manner, they have lain by the Lee, with the greatest part of their sails close haled, insomuch that the enemy observing them to be no more afraid of him than so, has taken it for granted, that it has been some man of War that would fight him; and hereby he has got his contrary tacks on board, and stood another way.  
31. Others, when that sometimes they have been taken and carried away captive by an enemy, providence has so presented, that some of our English Friggots have got the sight of them, and making after them to speak with them (as it is their usual custom to speak with the most ships they see) they have made the more sail to get from them, 
I may say of this, or any other deliverance, Admota manu implorandus Deus. The use of means, and Prayer together, ever prosper.  and then has our ships been set on with the greater earnestness to pursue them, and fetching abundantly of them, some of the poor prisoners have had the heart to run up the shrowds, and cut down some of the yards, and thereby the ship has been disenabled in her sailing, and so quickly fallen into the hands of the English again.  
32. Others have sometimes been taken with the Pirate, and when chased by our men of War, 
I may accuratly say of this deliverance, as the Poet said of the Fouler, Fistula dulce canit volucrem dum decipit anceps. The Pirate is as cunning as that Fox of Gregory's, of whom it is said, that he blacked himself all over with Ink, and told the Poultry, it much repent him, that ever he did them so much hurt, to make them an amends he was got into their habit, that they might the more familiarly converse with him, but no sooner had he preached on this wise to the Poultry, but he got some of them by the neck, whom he could not catch before.  they have very cunningly put forth the English Colours, upon that account that they might give them no longer chase, but the English mistrusting of them, have pursued them, and fetched them up, yet such has been the dexterity, and policy of the enemy, that he has kept the English under the Hatches, and appointed one (that could speak the Lingua well) to stand upon deck, and answer all the questions that the man of War has moved, and propounded unto them, insomuch that they have verily believed that the ship was no prize, save only that some of the prisoners have been heard to shout on high, that they were taken by the enemy, and then further search has been made, and the Vessel, and the poor imprisoned have been set at liberty.  
33. Others have many and many a time been delivered, when pursued with a Pirate, by firing of a piece of Ordinance now and then, the report of which in calm weather will run a great way upon the Sea, and it is the custom of all men of War, to take notice where those Ordinance are fired, and if they be East, or West, North, or South, they will stand that way, 
I will say of this wonderful deliverance, Cavendi nulla est dimittenda occasio. No occasion of taking heed is to be let slip.  and thereby have they saved some poor Merchants that have been running before the Pirate, as the Partridge before the Hawk, and would assuredly have been preyed upon, had not the Lord on this wise appeared for them.  
34. Others have many a time escaped by hanging out of false Colours, insomuch that the Pirate has supposed them to be ships belonging to another Country, 
I will write upon this memorable deliverance, Melior medicus qui excludit morbos, quam qui curate. He is a wiser man that prevents a danger, than he that struggles out of it.  and thereby has neglected the speaking with them; whereas if it had come into his thoughts to mistrust them, they had assuredly come into his hands.  
35. Amongst the rest of their many preservations, this has been wonderful in my eye, and mind, when that I have either heard, or known that our ships have been pursued with Pirates, and when the enemy has been almost within shot of them, 
I will write thus much upon this deliverance, that the Pirate follows harder upon the Merchant, than the Libbard does upon his prey, Quod terno saltu non prehendit, amittit, that which he catches not at three jumps, he gives it over. Take one of these Pirates and threaten to hang them, they will plead like the Fox in the Fable, who when taken, and arraigned at the bar for killing of the Poultry, pleaded not guilty, because he never broke any justifiable Law, and to prove this he denied the act that was brought in against him to be lawful, because both he and the Kite, and the Raven, never consented to it.  in clear, bright, and Crystalline weather, the Lord has presently covered them over with a Fog, and wrapped them up in a Cloud, making that brave day, a day of thick darkness upon the Seas, and that unto all admiration, by which means their eyes have been benighted, in as marvellous and miraculous a manner, as theirs were in Sodom, when they came to Lot's door, (Gen. 19.11. And they smote the men that were at the door of the house with blindness, both small and great, so that they wearied themselves to find the door.) And hereby have they lost their much-expected, and desired prize.  
36. Others have been delivered, when in an anxious, 
I may say of this sight, Hic tremit ut trepidat Caper inter mille Leones.  and ambiguous case of being surprised, by a sudden, and an incogitant, and unexpected tacking, and by the help of their Oars (though they have been within the reach of shot) they have kept their Vessel so upon the wind, that they have by that means, together with little and easy winds, got their freedom.  
37. Others again have been delivered when pursued, and followed with Pirates, by taking into the Ports and Harbours in other Nations, and if they had not been so near them at such time when they were chased, and had those refuges to shelter themselves in, 
I will say of this deliverance, Qui non potest volare ut Aquila, volet ut Passer; He that cannot sail well, let him thrust in betimes for an Harbour.  they had been taken.  
38. Others have been delivered on this wise (when they have seen no possibility of escaping the pursuer) by running themselves (on purpose) into the perilousest places that they have been acquainted withal, as Sand-banks, and uncertain shallows, 
I may write upon this deliverance, Expertae credunt aquae, inexpertae nulli. The Mariner will not now stand, Viamerranti indicare, If he should, he would but be counted, both a fool, and a knave.  insomuch that the enemy who has been a deep drawing Vessel has not dared to adventure after his prize, but given her up for lost.  
39 Others again have been delivered on this wise, when that the enemy has come up with his chase, and been in very great and probable hopes of boarding of her, providence has thrown the die of their expectations quite contrary, by sending a violent, and strong gale of wind upon them when all their sails have been out, insomuch that the Pirate has either had his masts and yards broken with it, or otherwise been forced to hand his sail, and the ship that he has pursued, being a stronger Vessel, has been able to carry more sail, and thereby has escaped.  
40. Others have also been delivered by this means, and low kind of shift (when they have been put to it for to run indeed) by throwing over board their Boats, 
This may be the Mariner's Motto, Vita nostra nunquam molestiis & periclis vacua.  their lumber, and their luggage, by which their Vessel has been much lightened, and drawn little water, and so outsaild their pursuers.  
41. Others again have escaped, when assaulted by an enemy in the night in an Harbour's mouth, by a quick, nimble, 
I will say of this deliverance, Nauta nimium onerantes, sunt in periculo. Non cuivis homini contingit adire Corinthum. He that cannot do as he would, must do as he can.  and stouthearted stirring of themselves in their cutting of their cable, and speedy losing of their sails, by which means they have cleared themselves from being boarded by an enemy.  
42. Others again have been delivered on this wise (when they have been taken and overpowered with their enemy) their enemies have gone down very boldly to ransack in the Hold, and quaff, and drink of their wines, with which they have been in such a merry vein, that they have not feared an after clap, by, and from those that were there prisoners, because perhaps but few in comparison of them, yet notwithstanding, when they have been thus frolicking, and fuddling of it, they have courageously nailed down the Hatches, and brought them away prisoners into England, 
Upon this deliverance I will say no more but this, In labyrintho properantes ipsa velocitas implicat. He is the likeliest man to get the soon out of a maze, that makes the most haste out of it.  that thought to have carried them away prisoners into another Nanation.  
43. Others have escaped danger, by enquiring of ships that they have met in their passage, and re-passage, whether they saw any Pirates yea or no, and according to their directions they have altered their courses. 
I may sing of this deliverance. Invadunt urbem somno, vinoque sepultam. Latratus molossi furem manifestat.   
44. Others again have been delivered on this wise, when that they have sailed, or do travel single, and alone, in thick, misty, and foggy weather, then cannot a Pirate see them because they are wrapped up in a cloud, and their way is never a whit the worse for Navigation, 
I will say upon this deliverance, Ibant obscuri sola sub nocte per umbras. Virg. Aen. 6. Or if you will, Gygis annulum habet. That man is highly favoured, that goes through the dangerousest Seas (invisibly) with his ship hung and covered with the Celestial curtains of providence's weaving.  because the Sun shines not, or the Moon and Stars appear not, provided they be but far from Land, and have Sea-room enough, for their Card is their Magnetic Neptune, by which they shape their course either night or day, and by this means many a rich Merchant-ship is secured, that would otherwise undoubtedly be made prize of.  
45. Others have been delivered in misty weather, but more especially at its breaking up, when that Pirates have got the sight of them, so that when providence has been pleased to furl up the foggy curtains of the Heavens, that have lain upon the face of the great and wide deeps, 
Nautae veluti visco vaga aves sequa●i illaqueantur.  the enemy being nearer them than they were ware, has made after them with all the sail that ever could be, but providence providing another refuge for them, (in their flight) some of the English Friggots have relieved them. Having thus recovered one (as soon as the Fog had broke up) out the hands of an enemy, I could not but look upon it (though the mercy were not mine but another's) with admiration and affection.  
46. Others also have been delivered from their way-lying enemies in the Seas, by their curious and ingenious working, moulding, 
I will say of the poor Merchant, Qualis populea maerens philomela sub umbra Amissos quaeritur faetusque captos, He trembles.  and forming of timber in the form and representation of Ordnance, and these being blacked and counterfeited, the enemy observing them to be so well gund upon their quarters, that they have passed by them, and been discouraged to meddle with them.  
47. Others again have been admirably delivered (when in Greenland and elsewhere) in their kill of wild beasts, as Bear, Tiger, Wolf, etc. in their intending to strike them mortally, many times they have stumbled and failed in their performance, 
Sea men, the Lord knows my heart, your deliverances do much affect it, which makes me rake them out of the ashes of forgetfulness, why may not I speak of them? Look into the 1 Sam. 17.34. and you shall hear David telling us how he was delivered, both from the Lion, & the Bear, two dreadful creatures.  and the wild beast observing of it, has leapt upon them and carried them away in their mouths, and others of their companions being not far distant, have seen these dreadful spectacles, and followed on very violently to rescue, and thereby redeemed their lives.  
48. Others have been wonderfully delivered, when in ships that have been on a burning, and blazing fire, when that the fire has run up the tarry shrouds and masts, and broke out at the portholes in a most terrible manner, and never a boat on board left to preserve them, and to carry them away from the fire (for it is a common thing amongst the Mariners in such cases, to run away with the boat, and leave all the rest to the mercy of the fire) yet notwithstanding boats have been sent off from shore with all speed, and their lives have been saved.  
49. Others have been delivered after this miraculous manner, when the ship hath sprung a dangerous, and an incurable leak, which could in no manner, art, 
Now have the Seamen trembled within themselves, and their inward desires have been like those of Moses, Deut. 3.25. I pray thee let me go over and see the good Land that is beyond Jordan, that goodly Mountain and Lebanon. The Lord has given them leave to come safe on Land, when that they thought that they should have drowned in the Sea.  and skill be stopped, their lives being greatly hazarded, the Lord has sent unto them a fish, that has gone into the leak and made it up with its own body, as firm and as tight as ever the ship was before, to the admiration of all that were in the Vessel, insomuch that when they have brought the ship on shore, they have found the fish lying in the leak, as fast as any plank about the Vessel.  
50. Others for want of victuals in their long voyages in the Seas, have been forced to put into strange and uninhabited places, into which they have come thinking to find relief, yet could they not see with their eyes neither man, beast, nor foul, yet in some time tarriance there, the Lord has to admiration provided for them, insomuch that great flocks of fouls have been seen to come out of other parts, 
I may say of this wonderful preservation, as it is said of Israel's manna, Joshua 5.12. Neither had the children of Israel manna any more, but they did eat of the fruit of the Land of Canaan that year.  and light in those inhospitable places, where the poor people were like to starve, and lay them eggs in great abundance, and thus they did for many days, till at such times they got supplies, and then the fouls went away, and left them, but not till then.  
51. Others have been no less wonderfully delivered, when sprung great and dangerous leaks, in time of dreadful storms they have been thrown upon the sands, and when thinking themselves past all hopes of being saved, God has turned all for good, by calming of the Seas, and winds, 
The sight of this truth appeared to be no small mercy in my eye. Seems not this to be the language of those many Sands that lie up and down in the Seas, that sin has filled the great deeps with them, and many other unequal shallows, by which ships are most dreadfully perplexed, and ruined, many and many a time. If mankind had not sinned, nothing should have lain in his way to harm him in the Seas. As that curse (at man's unhappy fall) fell upon the whole world, Gen. 3.18. to this day all grounds are cumbered with Thorns, and Thistles, and so the Sea with thousands of Rocks and Sands.  and also stopping of the leak, and to boot besides, both their ship and lives again.  
52. Others again have wonderfully been preserved, when in boats that have been towing at a Friggots stern, the ships way being so furious, and violent through the Seas, the boats bows has been pulled out, and all the men thrown into the naked Sea, some lying here, and some lying there, in a most dreadful condition, insomuch that he that is a spectator of these lamentable accidents, would think that never a one of them should be saved, and besides, it is a long time ere a ship can be put upon the stays when she has her freshest way.  
53. Others again, have been most wonderfully preserved, when storms have come down upon them in the dreadfullest rage that ever was seen, or heard, insomuch that their cables break, and are thereby forced from their anchors, and that which ponderates, and proves the greatest inconveniency in the circumstance, is their propinquity unto Sands, & being thus put to it in a Moonless, and Starless evening, 
This seems also to be the language of all the in-Sea-lying Rocks. We know that the Mariner would have us to departed the deeps, and lie in the bowels of the Earth, with the rest of our fraternity, but truly here we are ordered for to lie, and to be a trouble unto mankind, that he might not have all the sweetness, safety, and security in his trading.  it is something terrible, in respect that they are thrown upon them, and at every held the ship has laid her very hatches in the water, and the poor men looking at every roll that the Vessel should overset upon them. I have known some in this condition, that have lived, and got off again both with ship, and lives.  
54. Others have been very admirably preserved, when sailing in the Seas without any mistrust or jealousy of Sands, or running on ground, yet has it pleased the Lord, to put into the hearts of some or other in the ship, and given them secret hints to sound the Sea, and no sooner have they fathomed their depth but the ship has struck, and by a speedy handling of the Helm, through the blessing of the Lord they have very narrowly escaped.  
55. Others again have been wonderfully preserved in this respect, when they have unawars come on ground, or upon a Sand-bank, it has but been upon a small point of it, 
I cannot look upon any of these prementioned deliverances, but my soul tells me, that there is the visible finger of the Lord in them. Psal. 92.6. A brutish man knoweth not: neither doth a fool understand this.  whereas had the ship run directly upon it, she had been lost without all recovery.  
The often sight of this precious deliverance (I hope) will lie warm upon my heart as long as I live.  
But to break off, what shall I now say of all, and after all these remarkable, and notable deliverances? My thinks I cannot pass by the point that was laid down, without one short word or two of use,  

1. Of Reprehension.  
2. Of Exhortation.   
Use 1. Of Reprehension. If it be thus, That the Seaman of all the men under the whole heavens (none excepted) is one that is both a partaker, and a seer of the greatest and remarkablest of temporal deliverances. How are such to be checked, that out of blind eyes, hard hearts, and sottish spirits, never look upon these prementioned mercies and deliverances, as either mercies, or deliverances, but hurl them at their heels, and value them no more, than they do their old shoes. 
The end of my gathering up these your mercies and deliverances, is only to stir up your hearts unto thankfulness, and to let the people that live on land, both see and know what God doth for you in the deeps, the truth of it is, these are buried mercies that I have been telling of, and such mercies as have lain in the grave of oblivion, where few have taken any notice of them (many of these I have gleaned up both from my own experience, and from the mouths of others that have been both good and pious) I never knew any one that ever undertook to write any thing upon this subject, nor to gather up the Sea-mercies that I have done. If they be not savoury unto thee, or any that reads them, let me tell you thus much, it is an argument of a carnal heart.  Did Jacob, Gen. 33.10. undervalue his deliverance from the hand of his brother Esau, as you do? Did David look upon it as a small mercy, that he had so good a friend as Jonathan? 1 Sam. 20.36. Did the Apostle Paul, and the rest of those passengers that escaped that dreadful storm and shipwreck, look lightly, and think lightly of that deliverance? Act. 27. God knows you are men that are at this day trampling these mercies under your feet. Swine tread not corn, nor trample Acorns under feet more brutishly, than many do their deliverances at Sea.  
Use 2. Of Exhortation. Be persuaded to be much in thankfulness, and more than ever you have been. Ah souls! consider what you own unto your God, you are in so great a debt to him, that do what you can, you will never be able to come out of it. I may say unto you in the words of Job, 33.29. 
Thanks laid out this way are laid up, non percunt shall I say of them, sed parturiunt, Is. 32.8. The liberal man deviseth liberal things, and by liberal things he shall stand. One would think that he would the rather fall by being so bountiful, but indeed he takes the right course to thrive; Giving is the only way to an abundance, God looks not that men's thankfulness should come from them ● as drops of blood from their hearts, or that it should be squeezed out of them, as wine out of the grape, but that it flow from us as water out of a spring, as light from the Sun, and as honey from the Comb.  Lo all these things worketh God oftentimes with man. Even all those deliverances that I have been telling you of. Let me press these things upon you.  
1. Acknowledge that it is the Lord and he alone that hath wrought all these deliverances both for you, and for others, and that not for your merits, or for theirs, but his own mercy's sake.  
2. Praise his most glorious Name with your tongues, and call upon others so to do.  
3. Obey God the more in your lives, and entreat every Seaman so to do.  
4. Love him entirely in your hearts, and beseech every Seaman so to do.  
5. Depend wholly upon him in all your distresses for the time to come, and bid other Seamen so to do.  
6. Be evermore in a diligent circumspection and godly fear of provoking of the Lord unto anger, and beseech other Seamen so to do.  
But to proceed, Exod. 9.30. I know that ye will not yet fear the Lord God.  
4. And lastly, If it be demanded of me, What is meant and understood by the Lords Wonders in the deeps, I shall give you my most humble thoughts in brief; before you had it, Works of the Lord, and now his Wonders; why, his Works which we have spoken of before are wonderful works, and works and wonders in this place are both relatives and concomitants, and as they go, and may be taken together, I shall say of them, Deus conjunxit, nemo separet. Such excellency and eminency is there in the works of the Lord, that a seeing eye cannot but look upon the meanest of them as matter of wonderment and astonishment. All the deliverances that have been presented, and now stand in view upon the Stage before the whole world, are nothing else but God's wonders in the deeps, and all those fishes in the Seas, of which I have run upon, and told you of, are God's Wonders in the deeps, viz. the Whale, the Sea-horse, the Granpisce, and the Sea-monster, etc. Again, every wave is a wonder, and he that hath a seeing eye in a storm, may see ten thousand wonders, how one mountainous wave rowls, and follows in the heels of another, which make most dreadful, and amazing downfalls, and hollows, in so much that it is a terrible thing for a strong brain to look out of a ship into them, and amongst them. 
When the Seas are congregated into mountainous heaps (rolling tonanti voce) ships are jetted up unto the heavens, and this is matter of wonderment.  Yonder is a wave a coming says the Seaman that will be with us by and by, yea and break in upon us, and in it comes over the ships waste; and when that is over, yonder is another a coming that will roll over our Poops, and Lanterns; and when delivered from that, a while they sail, and by and by rises another billow that threatens to run over the Main-yard arm, which is four or six Fathom higher, and above the ship; insomuch that the Mariner is exceedingly affrighted, lest that the ships decks should be broke with that intolerable weight of water, and also of being run down into the bottom.  
But thus much shall serve for an account of those Works and Wonders that Seamen do see in the Seas, and so I proceed.   
Vers. 25. For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 
IN our handling of these words, I will not stand upon that curious, acquaint, and finespun division that might be made of them (believe me the Sea will not permit it) only thus much I shall promise, to give you all that this Scripture will afford us, and that which is materially in it.  
In the words than you have these two things.  

1. God's Sovereign and Supreme power.  
2. The creatures ready and willing obedience.   

The Seas, like the Heliotrope or your (solsequii flores) Sun following flowers, which stand constantly gazing and opening unto the Sun from whom they draw their life and nourishment, even follow the blowing & blustering winds if they be stiff and strong, they make the Seas for to rage and roar.  For he commandeth, etc. The particle for in this verse is used as a note of the effect or sign, and in our common speech when we would express ourselves in something that others are either ignorant of, or desirous to know, we then take an occasion to proclaim it, and say, yonder's ships in the Offin of the Sea, for I see their white sails, and yonder's Guns fired to windward, for I see the smoke flying, and ascending; so that we may read the word thus, Because he commandeth the winds to blow, therefore is it that the waves are lifted up. When the winds have blown hard in the remote parts of the Seas, whether in the East, West, North, or South, the effects thereof are usually seen in far distant parts of the Seas that that storm never light upon, for the winds disturb the Seas by blowing upon one part when they travel not the half way; nay it may be that a storm that hath fallen upon the Occidental Seas, is felt and seen (in the South, though many hundred miles from it) by its rolling restlessness; the Hebrew Expositors read it, How he commandeth, and raiseth, that is, maketh to stand, etc. And indeed none see how the Lord raiseth up the stormy wind but those that go down into the Sea, these see the dreadful billows that be at such times upon the face of the deeps.  
All that I find now either remarkable, or observable in the words, is this.  
1. That the great God hath all the creatures at his command. All the creatures Observe. 1 (both the Magnalia, and the Minutila) throughout the whole universe, are at God's command, to come and go, and go and come at his will, and pleasure. Nay let the errand be what it will, they will perform it if but commissionated from him to go about it. If that he say but unto the winds, Go, I will have the Seas thrown into heaps, hills, and mountains; 
There be storms which fall upon the sandy plains in Egypt, that bury many thousands of travellers that pass over them. The least gnat in the air, but empowered, and set on by God, shall choke one, as it did once a Pope of Rome, a little hair in milk strangle one, as it did a great Counsellor in Rome, a little stone of a Raisin stop one's breath, as it did the Poetical Pipe of Anacreon.  how quickly is it done? and when the Seas were but even now on a sweet, smooth and silver calm, they are upon an instant thrown into dashing and dreadful clashing waves. This Wind-army when the Lord stands in need of it (may I so speak) or hath service for it to do, it is presently upon the march to run and dispatch his errands, whether of indignation, or of mercy. If that the great Lord General of Heaven and Earth, the great supreme Commander of the winds, will have them to destroy a people, to throw down their houses on land, or break their ships at Sea, it is quickly done, 2 Chron. 20.37. Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works, and the ships were broken, that they were not able to go to Tarshish. Nay, the snuff of a candle, a tile of an house, a crumb of bread, a Cherystone, hath been empowered to mortalize man. God wants not for means to punish the wicked divers ways, 
When God is about to fight against a people, all the creatures will march in rank and file against them, the Drum of God's wrath is no sooner struck up, and the Trumpet of his indignation blown, but the creatures are up in their arms.  his servants are in every corner of the world, let a man travel what way he will, he hath a rod in every angle of the universe to lay upon their backs, and that will follow them at the heels. God is Lord General in chief, and all the creatures are his hosts and servants; if he say to the Plague, Fever, Ague, etc. Go, and fall upon such a Town, Country, or person, it is gone. The unruly Sea tamely stands still, if God command it, and lovingly opens its bosom to entertain the Israelites. The Sun goes backward at his command, Josh. 10.12. The greedy and cruel Lions are quickly muzzled, and grow gentle at his command, Isa. 38.8. So the Sun returned ten degrees, by which degrees it was gone down.  
The course that I shall now shape in the handling of this Proposition will be to enlighten you further in this truth in a parcel of very clear evidences. 
The four Wind-armies of the world.  This Wind-army of the Lord, than (as I may properly call it) I shall rank, divide, and marshal into four Squadrons, because they lie quartered in the four corners of the world, at a great distance from one another.  
1. The first is quartered in the North, and it is a very terrible Army when it hath a commission, and is set on by God, vi & armis, as we say, it makes the Seas under the Arctic pole, and elsewhere, to snere again, and if it doth not execution enough in that quarter, he can give it command to advance on to the North, and by West, and do his will there, and if not in that place in the North Northwest, and there shall it stay and blow, and accomplish his ruining work upon ships even as he pleases; and if not in that place, on it marches into the Northwest and by North Northwest; and if not there, on it goes again into the Northwest and by West, West, Northwest, etc. Who so is wise will observe these things, Psal. 107.43.  
2. The other lies quartered in the East, and it is no less potent, and powerful than the other, but doth presently at the sound of God's silver Trumpet (consurgere in arma) rise up into arms, and military postures either to break ships, or to throw the Seas into pyramidical hills, 
Be advertised all ye graceless Sailors that go in the Seas, that think yourselves (because you have good ships under you) so safe, and so secure, that neither God, Winds, nor Devils, can harm you; alas, if God commissionate empower, and set but on one of these Wind-armies upon your backs, you would not be able to stand under the blows of it, it would either tear your ships to pieces, throw them upon the shore, the Rocks, and Sands, or else sink you down right into the bottoms, where you should never be seen, nor heard of more.  and mountains, and this Army wheels as easily about to serve the Lord in any part of the world, as the flaming sword did to keep the Garden of Eden, Gen. 3.24. If it be not serviceable enough (either to do good or evil in the Seas) in the East and by East, it will advance on into the East, Southeast, and if not in that place, it will go on into the East and by South; and again, if the Lord will have some Vessels or other ruined and drowned, it will wait upon his pleasure in the East, East and by North, and from thence again to attend upon his sacred and most holy will, it will be in the twinkling of an eye, in the East North-east, I, and round about the Card if he pleases, to break ships in any part of the world whatsoever.  
3. The next Army is quartered in the West, and it is as blustering and stormy as the rest, and when it has pleased the Lord to suffer this Army to draw the sword, many ships have perished in the Seas by it, and been both forced on shore, and also unmercifully, and irrecoverably thrown upon the Rocks and Sands of destruction. This is one of the great, supreme Lord General's attendants, and is ready at hand to be his messenger, either of good or evil, where the great Sovereign of Heaven and Earth shall appoint him, either to take ships and break them in the West South-West, or if not there, in the South-West and by West, etc. Psal. 107.43. Who so is wise will observe these things.  
4. And lastly, The other Army lies quartered in the South, and this oftentimes is (very commonly) the fiercest and furiousest of them all, 
This Army may be called neque manere finet neque navigare. Sometimes it will neither suffer ships to sail, nor to keep the Sea.  insomuch that it makes the Seas run mountain-high, and lie all upon a bubbling froth, and curdled foam. This Army marches one while into the South, and by East South, and by and by, into the Southeast, Southeast, and by South, etc. and is very ready and attentive to carry on the Lords designs, either for good or evil.  
There is both a wonderful vertibility, and also variableness in the winds, one while they are here, and by and by they are there, Eccl. 1.6. The wind goeth towards the South, and turneth about unto the North: it whirleth about continually, and the wind returneth again according to his circuits. Oh what quick eyes, hearing ears, ready feet, strong arms, (may I say) has these four-wind armies to go, yea run, 
If that an Italian General could say, (when one of his Noble● complained unto him of their want of men) I can have all Italy up in arms with one stamp of my feet upon the Earth. What do you think then of the Lord? cannot he have all his forces both in Heaven, and Earth, up in arms, Land sooner than Armies of men can be, at the sound of trumpet, or at the beat of drum?  and fly upon God's commands? What more frequent than to hear this amongst the Mariners, We were shipwracked when the Northern wind-army lay in the North North-West? and we lost our ship says another, when the Eastern wind-army lay in the East and by South, etc. and we lost our ship says another, when the Southern wind-army lay in the South and by East, South, etc. and we lost our ship seems another to say, when the Western wind-army was upon its march in the West South-West, etc. But to proceed. I will run on in a few more particulars; as God has wind-armies at command, so has he many other strange, unminded, and unobserved armies, to march into the field against a people, when he pleases.  
1. God has his Angel-fighting-armies, some whereof are good, and other some are bad, 2 Sam. 24.16. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repent him of the evil, etc. 2 King. 19.35. And it came to pass that night, that the Angel of the Lord went out, 
If one Angel could do thus much, what could not Christ's twelve Legions have done upon the wicked Jews?  and smote in the Camp of the Assyrians an hundred fourscore and five thousand, etc.  
2. The Lord has his Sun, Moon, and Star fight Armies, and this is another sort of army, that the Lord has sometimes mustered up, to show his mighty Power, and these are called the Hosts of Heaven, Deut. 17.3. This Host was up in Arms in Joshua's time, Josh. 18.12, 13.  
But some may object and say, this is something strange, how should the Sun, the Moon, or the Stars fight?  
I answer, God may take away the use, the benefit, the light, and the influences of them, and in this sense the battle will be found too hard to escape in.  
3. The Lord has his men-fighting-armies at command, Exod. 12.51. By these did the Lord bring Israel out of Egypt. The wicked are God's sword, and his Armies, Isa. 10.5, 6, 7. Jer. 25.9. God has Armies of men, both good and bad, and when he pleases, he can presently arm them, and send them upon errands of ruin and destruction against a Nation.  
4. The Lord has his water-fighting-armies at command, Gen. 6.17. And behold I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven, and every thing that is in the earth shall die.  
5. The Lord has his fire-fighting-armies at command, Gen. 9.24. 2 King. 1.10. Levit. 10.2. And this Army shall be up in arms, either in ships at Sea, or Houses, Towns, and Cities, on Land, to set them on burning flames.  
6. The Lord has his air-fighting army at command, and when he is pleased, (and displeased with a people) he lets fly the arrows of pestilence out of the strong bended bow of his fierce wrath, and  indignation. He can infect the air (Numb. 16.46.) and this arrow shall neither fly over nor short, but hit the white, the person, or the persons, that the Lord aims at; whether they be Towns, or Cities, Nations or Countries, this contagious air shall lay siege unto them, and over them, and the Sun shall not be able to drive it away, nor the winds to sweep it away, and this stinking air is able to stifle all, whether in Towns, Cities, or Countries, if he do but empower it and set it on.  
7. The Lord has his Hail-stone-army at command, this Army was up, and on foot for God in Joshua's time, Josh. 10.11. I would all the Drunkards, and Swearers, 
Take heed Sailors, how you sail to and again in the Seas, with hearts full of guilt, hands full of blood, tongues full of lies, and heads full of sinful projects, and unreconciled men to God.  that are either in the States or Merchant's Service, would tremble before the Lord, and be in fear lest their pates should be broken with hailstones out of the Heavens.  
8. The Lord has his Earth-fighting-army at command, Numb. 16.32. And the Earth opened her mouth, and swallowed them up, and their houses, etc. Take heed Godless man, how you walk on Earth, lest at every step thou takest, the Earth open to bury thee alive for thy drunken, and swearing life.  
9 God has his fight Armies at command, out of the meanest and contemptiblest minutilas that are, and these shall come in as good regimental and warlike order, as the Soldier at the sound of trumpet, or beat of drum, viz. Lice, Frogs, Worms, etc. How have these adventured into King's Palaces, and who gave them that boldness? These broke in at the windows, ranged like rude Soldiers into every room belonging to Pharaoh's house, Exod. 8.6. & 16.17. Acts 12.23.  
10. God oftentimes makes Conscience a terrible, gnawing, and fight Army, and this the great God of Heaven has command of, to send a tormenting Hell into it; who is able to stand in the face of this battle? This enemy shoots through, and through. Job could not stand in it, for he cried out, Have pity upon me, have pity upon me, Oh my friends, for the hand of the Lord hath touched me. But to proceed.  
There is one phrase in the words before us, that would be a little opened and explained.  
1. What we are to understand by a Stormy wind.  
2. What the effects of it are.  
1. I find that Scripture is delighted to speak of this very vapour, 
Of that force some storms are known to be of, that they will overturn houses on Land, and ●●nd up trees by the roots, 1 King. 19.11. Sambelicus sets out the strength, the force, and the power of the winds, when he tells us, how whilst Cambyses and his Army sat down to dinner in a sandy desert, a dreadful storm arose, and beat up the sandy mountains about their ears, and became as so many Sextons to delve the graves of the greatest part of his Army for them. This vapour sets forth the great power of God, let those therefore that go upon the Seas, learn to fear the Lord, lest he bury them in the deep.  Psal. 148.8. The stormy wind fulfilling his word. The fierceness of this creature is little known, and as little understood, supposed, and imagined to be so terrible as it is (I mean) to those that live on Land, and are far from the view of the dreadful, and military force and power that is in it; but it is too well known to those that live in sailing, and floating houses upon the Seas. The word Stormy wind comes from a borrowed metaphor from the Soldiary, and Land-Armies, who will, when they do assault, and storm, either Forts, Towns, Castles, or Cities, even lay on their greatest force of Men and Ordnance, and then is there the greatest frowns in their faces, and palpitations in their hearts.  
It is called here a Stormy wind, in opposition to smooth, gentle, and benign gales and winds: as the Sea was but even now in a fair, temperate, and moderate calm, so that the smallest boat might have rowed to and again in the Seas, now cannot scarce the greatest and strongest ships live in them, but are in perpetual jeopardy of being drowned.  
2. What the effects of a stormy wind are, and these are twofold.  
1. Lifters up of the waters.  
2. Sinkers or ruiners of ships.  
1. The word lifting up, has its countenance the clear demonstration of this like borrowed Metaphor, as it is with, and amongst men that are proud, high, and haughty, (and of an Elephantinum hominis genus) who will lift up themselves, strut, look big, speak loftily, and magnify themselves, or else from those Strapadoes which they have in the Austral parts of the world, by which they will hoist up their malefactors many fathoms high, and then lower them down again with the greatest violence, that their weighty bodies can descend withal. After this manner are the ships lifted up in storms, that use the Seas, and as violently thrown down again. As the potentest military power is seen to put his enemy unto flight, as great, 
So dreadful are the downfals that are made in storms, that they seem to outstrip the deepest Valleys that sit under the cloud-topping, and cloud-imbraceingest mountains that be in the world.  I and greater disorder do the Seas run in, and fly before the stromy winds.  
2. Ships are oftentimes cast away by them, Acts 27.41. And falling into a place where two Seas met, they ran the ship a ground, and the forepart stuck fast, and remained unmovable, but the hinder-part was broken with the violence of the waves.  
And again, storms end in the debilitating and disinabling of ships.  
That all perilous storms, and shipwrecking Observe. 2 Tempests are both of the Lords raising and sending, 
What are storms but the uttering of God's voice in wrath, and judgement upon the Seas? If the winds blow harder at some times than their ordinary course is, which is most useful & profitable unto the Mariner, it is no other but a curse, a judgement, and a token of the Lords displeasure. But where is the Seaman that believeth this?  for he commandeth, etc. If this point stand in need of proving, I will make it out both pregnantly, and sufficiently, that the Lord lays claim to it, and challenges his propriety in it, and so consequently that it is his act, and none but his; therefore that I may not put you off with words, I will throw you in these enlightening, and doctrine-confirming Scriptures, Psal. 147.18. He causeth his wind to blow, and the waters flow. Psal. 148.8. Stormy wind fulfilling his word. That word of his that God has, and will fulfil, many times may be sinking and perishing (for aught I know) as well as floating and keeping above water. The Lord has the winds at command to be his executioners, and administratours, either of destruction, or preservation; he it is, and he alone, that finds them with employment. 2 Chron. 20.37. And the ships were broken, that they were not able to go to Tarshish. May be many of them were hurled into the bottom of the Sea, and others of them thrown upon the Rocks, and Sands.  
But to speak shortly now, and yet exactly unto the interest of this praegoing point, I would then have all the Sailors in the world, to conclude upon this ground of truth, that all stormy and tempestuous winds are of the Lords raising and sending, and that he is to be acknowledged in them; and herein I would have you to soar far higher than the natural causes of things. 
He that drove man out of Paradise, both doth, and can drive graceless wretches out of the Seas, and hurl them upon Rocks, Sands, and Shore. The Rocks, the Sands, and the Winds, I may fitly resemble unto the Cherubins, and the flaming sword that was placed at the East end of the Garden of Eden, Gen. 3.24. Which turned every way, these are ready at the Lords command, to break ships in the East, in the North, and in the South, or in the West.  It is said of the Earth, that it is given by God unto the children of men, Psal. 115.16. But the winds the Lord keeps in his own hands, to move, and fly to and again, this way and that way in the Heavens, even as it pleaseth him best, to do this, and to do that, and their dependency is in the heavens; no creature has them at command, but God solely, and properly, for every Tempest that comes, has as it were an express command from the Lord, and that under both hand and seal, and if the winds should be questioned and summoned in to give an account of the sad perils they throw the Mariners into, and the many shipwrecks, and great and innumerable losses they put them to year by year, they would tell such as should demand an answer of them, that they had order from above, for so doing, and that sin which abounds in ships was the only cause of those fatal, and ominous ruins, and desolations. But that I may give you the grounds of this Proposition, you will in the end (I question not) be fully satisfied about the Lords proceed in this manner.  
1. Because God would show his Divine Reason. 1 displeasure and indignation, against that sinful, and ungodly generation of people, that go in the Seas. Seamen, you may conclude it, that there is never a storm that comes down upon the Seas to endanger you, but God is exceedingly angry with you; what more frequent than to hear this out of Scripture, Psal. 7.11. That God is angry with the wicked every day. If God be angry with the wicked every day, than I will pawn my salvation upon it, that he is not pleased with you every day.  
But Seamen, to fasten this truth upon your spirits, and to drive it into your heads: pray consider what a dreadful storm the Lord sent out after Jonah, when he sinned against him, and provoked him to anger, Jonah 1.4. But the Lord sent out a great wind into the Sea, and there was a mighty Tempest in the Sea, so that the ship was like to be broken. Did not Jonah now, and those Heathen that he sailed amongst, acknowledge that that storm came upon them, for their sins? This was more than ever I heard English Sailor say, or confess in all my life, (during that too long time I have spent amongst them) where is the Sailor that will say, when the masts are a going down by the board in a storm, or the ship is a going to be cast away upon the Rocks, or upon the Sands, and shore, what is the Lords design now? Some iniquity or other is amongst us, some carnal filthiness, some stinking and abominable impurity that we have not been humbled for, nor turned from, that has brought this misery upon us; now are our lives jeoparded and at the very stake, by reason of that swearing, drinking, and audacious gracelesness that is amongst us. I dare be bold to say it, that the ungraciousness of that generation of People that goes down into the Sea, and is amongst them, does put the Lord many and many a time to rouse up his wind-Lyons, 
Seems not this to be the language of all storms, Isa. 1.24. Ah, I will ease me of mine adversaries, and avange me of mine enemies?  or wind-Eagles to fly about their ears, with a raging austerity, and heart-daunting cruelty, yet notwithstanding this generation cannot be got to abate in swearing, reform in drinking, and return from their filthy do.  
Sailors, if ever you would travel the Seas with safety and freedom from storm and Tempest, follow the Example of the wild-geese that fly over Caucasus where the eagle's roost, lest they should be heard in their gagling, they will not take any such flight or voyage before their mouths be well crammed with pebbles, and then they know that they are far enough out of danger. If you would not now have God to send down storms upon you, let him not see you drunk, nor let him not see you profaning of his holy Name, yea be sure of this, that you never let him hear you swearing.  
I am confident, were you but an humble, and a godly sort of people, neither beasts of the field, the Seas you swim in, and the winds that are above you would never hurt you so much as they do, and so you should find more peace, more quiet, and less dread, and terror than now you do. What is it that sin will not do? it will batter down Cities, 
I have read a notable passage of some Heathens, who when at Sea, and in a very dangerous storm, where they were all like to be cast away, began every one apart to examine themselves, what was or should be the reason of so dreadful a storm, and after they had cast up all by querying with themselves, what have I done, and what have I done said another, that his occasioned this storm, it amounted to this, they remembered that they had Diagoras the Atheist on board, and rather than they would perish, they took him by the heels and hurled him over board, and then the storm ceased, and the Seas were at quiet with them. If any one would ask me now, what is the reason that the Stateships meet with such hard storms, and so many Sands, and dangers, I should tell them, this it is, because they are so full of filthy Swearers, Drunkards, and Atheistical Adulterers: These have made my heart for to tremble, more than all the dreadful storms that ever I have been in, in all my life.  Nations, Towns, and Countries, and lay them levelly with the ground, and therefore well may your sins bring many ships to ruin, Hos. 4. vers. 2, 3.  
It is that profaneness that is amongst you, that puts the Lord upon suffering of your ships to blow up, and to fall upon Rocks, and Sands, etc. Think not that the strongest ship or ships in the world, are able to keep you from drowning, when there is nothing but swearing and carnal filthiness amongst you. It was but a foul mistake, and also a carnal conceit, that Dionysius was of, that great Sicilian Tyrant, when he said, that his Kingdom was bound to him with chains of Adamant, for time soon confuted him. Is there not now as strong a conceit in you about your valour, and the strength of your ships? Alas one sturdy storm will make them rock and tremble, I, and carry them unto the bottom, or throw them upon the shore, if but licenced and empowered by God. The strongest walled Cities in the world cannot keep judgement out if sin be but within, neither are they sufficient Canon-proof against the Arrows and Canon-bullets of an heavenly vengeance; the height of a Cities proud-daring, and outbraving Turrets, may for a time keep the earth in awe, but they cannot threaten heaven, nor stand it out against the Lord; the sinfuller a City, a Nation, a Country, a Ship, or Family is, the weaker are they, and the more do they lie open to God's dreadful thundering and lightning upon them, Isa. 40.15.  
I will tell you of a story that will make your ears to tingle when you have heard it, and it is of that famous City of Jerusalem, which was the glory and beauty of the whole earth; It thought itself so strongly fortified, and manned within, that there were an impossibility of ever being stormed, and ruined, but alas, sin being in its full weight within, set open the sluices, and floodgates of God's displeasure, and so let in the raging surges of cruel, and intestine wars, and brought it unto a heap of stones, and to an uninhabitable place. After Titus Vespasianus Soldiers had set the Temple on fire (it was observed) all the industry and skill that ever could be used, imagined, or thought on, could not quench it: Titus (says the history) would gladly have preserved it, 
What is it that God cannot do, who is able to marshal, and draw into a body even all the scattered forces that lie upon the face of the Creation together, and draw forth their vigour & virtue, and so arm them, and that which is more, set on every degree of that vigour & force that is in the creature according to the strength of his own powerful Arm? God's anger is able to change and alter the very nature of all creatures, yea the smallest and the weakest, and feeblest of them shall not only go, but run upon Errands of Destruction, in obedience to their chief Generalissimo, who can empower and commissionate for services of the bloodiest severity that may be.  as one of the world's great wonders, but it could not be, such was the fury of the fire, and the rage of the Soldiers, both of them undoubtedly set on by God, so that the fire would not be extinguished when they threw in both water, and the blood of the slain into it. Josephus tells us, that Herod the King had for eight years together before the ruin of it, employed ten thousand men at work to beautify it. This was a very glorious thing, yet how quickly brought down for the sinfulness of a people? 1 Cor. 10.11. Now if these things came upon them for sin, and security, my application is this, in short, to you that use the Seas, Take heed that your sins bring not storms, shipwrecks, and fires upon you, when you are in the Seas far from any land: If you ask the reason why such a famous City was destroyed, the answer is easily returned, It was for sin: And if you ask what is the reason of such and such Towns, and Cities in the world have been fired, the answer will be, That sin was the cause of it; and so consequently of the ruin of all your ships.  
2. Because God will show his power, Reason. 2 and let nothing-man know what a bubble, a flower, a helpless creature man is in the hands of his Maker. Matth. 8.24. And behold there arose a great tempest in the Sea, insomuch that the ship was covered with the waves, but he was asleep, and his Disciples came to him, and awoke him, saying, Lord save us, we perish. Proud man is very prone to ascribe that to himself which is absolutely and properly due unto the Lord, 
Proud man is oftentimes priding of himself with high thoughts of himself, what he is in point of wisdom, parts, art, and skill, but when God puts him to the trial, he is a mere nothing; Bulla, vitrum, glacies, flos, fabula, faewm, Vmbra, Cinis, punctum, vo●, sonus, aura, nihil.  and therefore God would undoubtedly teach man thus much in storms, that there is no wisdom, art, skill, or strength can carry him out of his dangers, but it must be God alone that must do it for them. But many Seamen are like to Aprogis (that Egyptian Tyrant) in many of their storms and dangers, of whom it is said that he was grown to such an height of pride, and impiety, and contempt of God, that he professed that he held his Kingdom so safe, Ut à nemine Deorum, aut hominum sibi eripi possit, 
Behold what a weakling the Sailor is in a storm. Isa. 33.23. Thy tackle are loosed, they could not well strengthen their Mast, they could not spread the sail.  that neither God, nor men could take it from him; but hath not God let you see an end of your vain thoughts and imaginations, many, and many a time? and have you not run upon sands when you have purposed to come well home? and have you not at other times run on rocks, and gone into the very bottom amongst the dead, when you have both confidently thought and said, you would come safely to your Ports? God oftentimes sufficiently convinces you what you are in your own strength, and wisdom without him.  
But to proceed.  
3. Because God would have some Reason. 3 humbled. God was forced to send a storm after Jonah before he could get him to buckle to his work, Jon. 2.1. Then Jonah prayed unto the Lord his God out of the Fish's belly. 
Nulli rei natus es nauta, nisi paenitentiae, Sailor, thou and every one is born for no other thing but for repenrance, and the Lord knows there is none in the world, or under the whole heavens that reputes less than thou dost.  Rugged storms will both dissolve men, and cause their eyes to run down in rivulets of tears; yea it is an argument of a good heart to be afraid of Gods righteous judgements, when the stormy winds are out upon the Seas: Good people, look upon them as no other but the sword of the Lord that is drawn out of the Scabbard of his indignation, which he waves to and again, over, and upon the face of the great deeps, which puts them upon begging and praying upon the bended knees of their hearts, that God would put it up again.  
4. Because God would have some Reason. 4 converted; It is very probable and apparent (Jonah 1.16.) that that storm that came down upon the Mariners, proved their conversion. Then the men feared the Lord exceedingly, and offered a sacrifice unto the Lord, and made vows. Now they feared God whom they never owned, knew, nor feared before. Storms have been the first converting Sermons that many a man ever met withal. Yea God hath met with them in a storm, 
Truly God is forced to do, and deal with Seamen many times, as Land-men do with unruly Jades, and unbacked horses, when they have a mind to take them, they must drive them up against some hedge, gate, or bank, where they can neither get forwards, nor backwards, or else they can never halter them. If God do not send down rousing storms upon the Sailors heads, that even threaten to rend both heaven and earth, I fear they will I never return, nor come home to God.  whom a Sermon out of the Pulpit could never take, nor reach. I, many have been caught in a storm, that have stood at as great a distance, and in as much opposition to God and his word, as Ataliba that Indian Prince once did to Friar Vincents book, which he presented to him, withal telling him that it was a small Treatise of all the mysteries of salvation, heaven, and hell; he looked upon it, and told the Gentleman, that he saw no such thing in it; ask him withal how he knew it. Many who have heard the word, and have said in effect they saw no such matter in it as the Preacher tells them of, have been taken napping in a storm. God sometimes takes here one, and there one napping in a storm, that could never be catched in a calm. The word converts but few at Sea, but a dreadful storm may fetch in them whom a Sermon could not reach.  

All ground is not alike, some must have a shower, some a clodding, neither is all wood to be used alike, some will plain, and other some must be taken in the head with wedge and beetle.  Truly one would think that one of those fearful, and most dreadful storms that fall now and then upon the Seas, were, and should be sufficient to turn the heathenest Sailor that is in them into a very good and gracious Christian. Quaedam fulmina, aes ac ferrum liquefaciunt, Some Thunders will soften both Brass and Iron, and that is an hard heart surely that is not melted, and converted before the Lord in those loud thundering claps of storm and tempest.  
Reason. 5 5. Because Sinners, Swearers, and Drunkards are in ships. It is nothing but the infinite mercy, goodness, and undeserved kindness of the Lord, that every day in the Seas is not a stormy, 
Sailors, the Seas are turbulent because of you, the winds above thunder, and roar more over our heads every day than they would, the skies are cloudy, thick, and foggy, because of you, and the Sun doth not give his light unto the Sea, we take not our enemies in our chaces, because of you, neither do we, nor can we bring them down with that violency as we might, if you were but good, and gracious.  a gloomy and a dreadful day, as long as our ships are full of Diagoras' and drunken Zeno's, &c. I am confident there is more danger in going to Sea amongst the unsavoury crew that is in ships in England, whether Merchant, or Men of War, than there was for Lot to stay in a stinking Sodom, and yet in very deed he had been burnt, if the two Angels had not come down from heaven to give him warning, and to usher him out of the City, whilst fire-balls were making in heaven, Gen. 19 The Mariners that carried Jonah had like to have lost their lives, what then may one expect in going amongst Sailors, that are as full of sin and filthiness, as a Dog is full of hairs and fleas.  
6. To put faith on work, Christ was Reason. 6 resolved to try Peter, Matth. 14.29, 30. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. 
The Germane drinks down his sorrows, the Spaniard weeps it away, the French man sings it away, and the Italian sleeps it away, all these are but sorry shifts, but if thou hast faith in God in stormy times, this will make thee sweeter melody in thy foul, than all the fiddling jigs of Music in the world.  Christ soon saw the weakness of his faith. It is a strong faith that God delights in, and indeed the greater the strength and boldness of it is in God, the more it makes for God's honour, declaring him to be All-sufficient, in the worst, and greatest of dangers. He that is faith-proof, may go with comfort to Sea, whether to the East, or to the West, to the North, or to the South; nay such an one ma adventure to embrace the Arctic an Antarctic Poles, when as a faithless person is but like a Soldier without high arms. Get this grace of faith, and thou wilt then see that all thy safety is in God, that he is thy only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Reason. 7 7. That patience may be set on work. What a rare speech was that of Paulinus when under that great trial, when the savage Goths had invaded the City Nola and ransacked it, and taken from him all his richest goods out of his house and coffers, he yielded not unto the stream of sorrow which might have carried him down into the gulf of despair, 
When Cato's Soldiers were discouraged in their march through the Desert of Lybia, because of thirst, heat, ●●d and ●●●nts, he 〈◊〉, this 〈◊〉 unto 〈◊〉 Come 〈◊〉 friends, and ●●at my soldiers, imp● nt and d couraged? these are all plea●● to a valiant man; and to all the storms, hazards, and dangers that Sailors meet with all, to them that are both valiant and patiented.  but striving against it, he lift up his hands to heaven after this manner, Domine, ne excrucier propter aurum & argentum, ubi enim omnia sunt mea tu scis. Lord (says he) let not the loss of these things vex me, for thou knowest that my treasure is not in this world; here was patience exercised. The grace of patience is evermore in this world both at Sea and Land upon the trial, and sanctified trials both do and will evermore leave in the soul a tranquil calm and quietness. Heb. 12.11. Now no chastening for the present seemeth to be joyous, but grievous, nevertheless, afterward it yields the peaceable fruit of righteousness, unto them which are exercised thereby. This is Patiences language, Plura sunt tolleranda, there be harder storms to be undergone. Job 13.15. Though he slay me, yet will I trust in him, as if he should have said, Should an harder storm come upon me, I would bear it without murmuring. Patience will bear every thing quietly, and sit as mute in the Sea in time of storms, as that Egyptian's goddess whom they call Constancy, which they paint upon a rock standing in the Sea where the waves come dashing and roaring upon her, with this Motto, Semper eadem, Storms shall not move me. Certainly all repining comes from an unmortified and an unsanctified spirit; the fault lies not in any condition how desperate soever, but in the heart, because the heart stoops not to it.  
8. To set prayer on work, If fire be Reason. 8 in straw, it will not long lie hid, 
Bias the great Philosopher, sailing over some small arm of the Sea amongst the Mariners, at that very time there fell a most dreadful storm amongst them, insomuch that the ship he was in was greatly endangered of being cast away, and the Mariners falling to their strange and confused kind of prayer and worship, the poor Philosopher could not endure it, but calls to them, and entreats them to hold their peace, lest the gods should hear them, and he should thereby far the worse for them.  if grace be in the heart it will appear in time of storms; and this is the method that God uses many times to put Seamen upon prayer. Isa. 26.16. Lord, in trouble have they visited thee; they poured out a prayer when thy chastening was upon them. Isa. 33.2. O Lord be gracious unto us, we have waited for thee; he thou our arm every morning, our salvation also in the time of trouble. Storms are like the tolling of a Bell in a ship, and when they are dreadful, and violent, they call all that are in the Seas at those times to prayer and fasting. The dumb Son of Croesus could then speak when he saw the knife at his father's throat. Storms will open those men's mouths at Sea, that never opened them to God in prayer in all their lives. The Seaman's devotion is up in a storm, but dead, and down in a calm. He is religious whilst the judgements of the Lord are roaring upon the face of the great deeps, but as great a Swearer, Drunkard, and Adulterer is he after they are over, as ever he was.  
Reason. 9 9 To urge them to seek unto God for pardon of sin; There is none under the whole heavens that are more in debt to God, than the Seaman is, yet is he as little sensible of it, and as little affected with it as the insensiblest thing in the world, either is, or can be. But gracious and penitent souls are much troubled for their sins, in time of storms, looking upon them as the products of their misery, and so cannot sleep upon the pillow of worldly enjoyments, without a pardon in their hands and hearts. The hunted wild beast betakes himself to his Den, and the wounded Hart to his medicinable herb Dictamnum; the pursued Malefactor to the Horns of the Altar, and under the Law, the chased Man-killer to the City of Refuge. Seamen are a generation of people that can carry the damnable burden of their Oaths, Drunkennesses, 
When the destroying Angel was abroad the Israelites fled into their chambers, Ex●. 12.32. A good example (for Sailors) in time of storms, for they that use the Seas deserve little better at God's hands than those whom the Angel cut off, they may well think, that when God is killing, and sinking others with a vengeance, that they deserve the same, and so ought to lay it to heart, as the Israelites did in their chambers.  and Adulteries (in calms) as easily as the Sea can bear the great and heavy loaded ships, or as Samson did the gates of Gaza upon his shoulders, but in storms, when grim-countenanced death stairs them in the face, the top-gallant sails of their high hoist spirits, are a little lowered and melted.  
10. To bring their hearts into better Reason. 10 relish, and esteem with calms. If Seamen were to live on land any long tract of time, 
Prov. 27.7. The full soul loatheth the hony-comb. One dish too often, is stalling and cloying, and Sardanapulus never liked any dish twice.  they would as little estimate it, as those that never set their foot upon the salt waters, but spend and end their days in Lands and Countries of peace and ease; it is a general rule, that most things are rather valued (Carendo potius quam fruendo) in their want, than in their enjoyment.  
I have observed, that when we have had a week, or a fortnight's sweet and tranquil weather, so that we have both sailed, and anchored in as much quietness and stability, as if we had been lodging in beds and houses upon land, but these continued mercies have been little prized by the Mariners, 
Calms at Sea are devoured like Acorns by the Hog at land, who never looks up at the hand that beats them down.  and little considered of as high favours from the Lord, and begot little warmth, love, and affection in their hearts to God again. It is very just with God, to take his abused and unconsidered mercies from them, and give them storms and tempests, rolling raging Seas, that never valued the kindnesses of God in mild and lovely weather. When the Mariner is ruggedly dealt withal for a fortnight, or three weeks in stormy and turbulent weather, then how welcome is, and would the tidings of a cessation of those winds and Seas that are up in arms against them be? Ah souls, it is a mercy, that every day is not a day of sorrow, of dread and terror to you; Calms have been very sweet to my soul, and have drawn out my heart very much to bless my God for them, and shall they not have the like impression with you? Fear then lest God take mercy from you, and licence his indignation to arrest you.  
Reason. 11 11. To purify the Seas. It is not the fairest and calmest day that purifies the air, but thunderings, lightnings, and blustering storms and winds that are the airs cleansing brooms, and so consequently the same unto the Sea. Storms do undoubtedly refine, and purify the salsitude of the Seas, and that liableness that is in them unto depravity, and corruption.  
12. For the furtherance and increase Reason. 12 of Repentance. God sees it fit to lay on storms and chastisements, that they may bathe themselves in tears, that their Repentance may be true. 2 Chron. 7.13. If my people which are called by my name shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from heaven, and will forgive their sin, and will heal their Land. Every storm should be as the Alarm that is struck upon a drum, to call all that go in the Seas to Repentance, and godly sorrow for their sins, and the voice of storms seems to be this, Aut paenitendum, aut pereundum. 
I may better say that to Seamen which holy Anselm said unto himself, than that he should speak it of himsel. In his Meditations he confessed that all his life was either damnable for sin committed, or unprofitable for good omitted, and at last concludes, Quid restat O peccator, nisi ut in tota via tua deplores totam vitam tuam. Oh what remains Seaman, but that thou shouldest not only in storms, but in thy whole life lament the God-provoking sins of thy life.  When the Lord once gets a people into fetters, then does he show them their work, and their transgressions, Job. 36.9. and makes their ears open to discipline; good hearts when they are locked up in the stormy bolts, and fetters of the Seas, they then consider that it is for some sin or other, and their ears are open and attentive to hear God speaking unto them. Ezek. 36.31. Then shall ye remember your own evil ways, and your do that were not good, and shall loathe yourselves in your own fight for your iniquities, and for your abominations. God many times sends down storms upon the Seas, that he may put that impaenitent crew that frequents them into a godly frame and compunction of heart for their sins, but the Lord knows there is little reformation, or amendment amongst them, 
Non est poenitens sed irrisor, qui adhuc agit unde poenitea. That Sailor is but a counterfeit, that makes a show of piety in a storm, and wears the Devils (and not Gods) livery in a calm.  notwithstanding those dreadful dangers that they do daily converse withal; this is the Lords complaint against the Sailors in England, if I know any thing of the will and mind of that God whom I serve, Jer. 8.6. I harkened and heard, but they spoke not aright: no man repent him of his wickedness, saying, What have I done? Every one turned to his course, as the horse rusheth into the battle.  
Reason. 13 13. To put them upon the searching of their hearts, what sin it is that the storm has come down upon them for; 
Aristippus told the Tarpauling he sailed with (when they wondered why he was not afraid in the storm as well as they) that the odds was much, for they feared the torments due to a wicked life, & he expected the reward of a good one.  the Mariners did so in that storm they were in, Jonah 1.7. And they said every one to his fellow, Come and let us cast lots, that we may know for whose cause this evil is upon us, so they cast lots, and the lot fell upon Jonah. There is some cause or other, why such dreadful Tempests come upon you, if you would but inquire them out, and for my part I look upon it as a wonderful mercy, that every day in the Sea is not a day of storm, and a day of terror, so that you can neither sail, nor take any comfort; my reason is this, there is such swearing, cursing, and profaning of the holy Name of the Lord amongst you, that a gracious heart that goes in ships with you, would think that he were rather in an hell conversing with Devils, than Men and Christians.  
How ought all our Sailors in the time of storms to say with the Church unto their God, Lam. 3.40. Let us search and try our ways, and turn again to the Lord. Jonah was searched out in the storm, and Achan when the Camp was troubled; no better way, or course to pacify an angry God, than to seek for all that filthiness that is upon, and in your hearts and spirits, and so to throw it over board, and take out the new and sacred lesson of piety and uprightness of heart and spirit.  
14. To put the godly upon the growth Reason. 14 in holiness, and make their hearts the better. Storms are gods pruning-knives, 
Corrupt blood must be drawn out before the Leech falls off, and all carnal filthiness parted with before the storm end. Boisterous storms are God's people's kitchin-scullions, to scour off their rust, their dross, & canker.  to let Seamen bleed withal, for they have a great deal of corrupt blood in their veins, and though they carry Surgeons with them at Sea, yet God is their best Physician. This course God takes, that they may bring forth more fruit, Joh. 15.2. And every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Flowers have a sweeter savour after a shower than ever they had before; so a gracious soul a brokener heart after a storm than in a calm. Wheat under the flail parts with its chaff. Gold when put in the fire loses it dross.  
Reason. 15 15. To put people into a greater fear of sinning and offending, that have smarted so much for sin. It is a common Proverb, That the  child dreads the fire; It was Job's resolution, Chap. 34.32. If I have done iniquity, I will do no more. I think it would be the Seaman's greatest wisdom, not only to say so, but to have a care of offending God, who is able to hurl the Seas into dreadful waves, and raging surges, about his ears.  
Reason. 16 16. To keep people from back-sliding. If you should always have fair weather at Sea, 
The game— hunting dogs of Sicily, lose their sport oftentimes by reason of the sent and sweet smell of flowers. And so thoughts of God and Heaven, if all calms, and no storm.  and every thing as you would have it, that were the only way to have you to forget your God; Israel soon cast God out of their thoughts, and hearts, when they got into Canaan, but oftener in their thoughts when in a pinching and hard-faring Wilderness. The Bee is quickly drowned if she fall but into the pot of honey, and a good heart is soon overrun with weeds, and corrupted, if not under imbitterments and afflictions.  
Reason. 17 17. To wean people from the world and all the earthly comforts, and merchandizings of it. Whilst there is sweetness to be sucked out of the dugs of worldly comforts, they will not care for the relinquishing of them, but when God lays wormwood upon them, than they will grow weary of them, and even be ad instar canis ad Nilum, as the dog at the river Nilus, that dare not stay to take his full draught, for fear of the Crocodile.  
The Uses of this doctrine are various, but especially they are these five.  

1. Information.  
2. Circumspection.  
3. Meditation.  
4. Reprehension.  
5. Consolation.   
1. Use. This doctrine may inform you, and let you see, that every boisterous Storm, and Tempest, that breaks out upon the face of the great deeps, is no other but an arrow shot out of the bended bow of God's displeasure against you, or one of the lower tier of his indignation that is fired upon you. Nahum 1.3. The Lord hath his way in the whirlwind, and in the storm, and the clouds are the dust of his feet. If shiphazarding storms fall upon you, you may conclude that the Lord is in them, and not far from you, I, and that he is not well pleased with you.  
2. Use. This doctrine may serve to put you upon a serious meditation, and deliberative ponderating upon the Power, and terrible Majesty of God, who has the whole universe at his command, to wage war against whom he pleases, but especially in these three things.  
1. What is the cause or occasion of immoderate storms.  
2. What is his end in the sending of them upon you.  
3. And lastly, what improvement you should make of them.  
3. Use. This doctrine may serve for a word of advice to startle you, and to tell you, that you have great need to look about you, if so be that all perilous and shipwrecking storms and Tempests are of the Lords commissionating and raising; I mean not only to make the best provisions that you can to prevent dangers, for common reason prompts you to that, but my advice is this, that you would live every day preparedly, seeing your lives are the deepliest engaged, and in the greatest hazards of any under the whole Heavens; if a man were to go over some narrow bridge, under which he knew that there was deep water, how gingerly, and how carefully would he tread? I, and if there were no way else to go but that, what prayers would he put up, that he might go safely over? and if not, that God would cancel all his scores? my thinks it should be thus with you, who are in greater dangers in the raging Seas.  
1. Sin less, swear less, and drink less than you do, if you would have God to preserve you in time of storms.  
2. Please God more, if you desire favour and preservation in the day of calamity, and irremediable adversity.  
3. Make it your business to get sin daily pardoned, or otherwise you may look for nothing but an open hostility from the winds and Seas.  
4. Use. This doctrine may serve to reprove, and to lash that bold profaneness, and atheisticalness, that is amongst the generality of Seamen and Sailors, who never have it in their thoughts when the greatest storm that ever blue, is from the Lord, but a thing in course, or common, and ordinary, and so never acknowledge the hand of God in those dreadful judgements that he lays upon the Seas, and those affrighting, and heart-melting sorrows that they are often plunged into. There be four things that I would reprove you for.  

1. Ignorance.  
2. Carelessness.  
3. Want of the fear of God.  
4. Negligence.   
1. Ignorance. This is an Epidemical distemper, that all, or the greatest part of Seamen are aegrotant off or in. Suffer this doctrine to reprove you, and I am sure it will tell you to the full, that it is the Lord that sends out his stormy wind, fulfilling his Word upon you, I and also condemn you for your infidelity, and paganism, in this very particular.  
2. Carelessness. Who more lose, who more profane, and who more secure, 
God usually scourges security, not with ordinary rods, but with Scorpions, plagues and vengeance, Dilavium fuit circa finem Aprilis, cum orbis quasi reviviscit, cum aves cantillant, & exultant pecudes. Luther. The old world was destroyed in the end of April, which is the most pleasant time of the year, (and in that month most commonly the most showers, and thereupon came the flood the more unawars upon them) and it was observed, that the Sun broke out very sweetly upon Sodom, the very same morning that it was destroyed: who would now have looked for such a flood? the winter was past, and the year in its prime, and who would in a fair Sunshine morning have looked for such a dismal event of fire from Heaven? Jer. 29.31, 32. Get you up to the wealthy Nation that dwells without care, and has neither Gates, nor Bars. Deut. 29.19. God in this Scripture pours out threatening upon threatening, as if he could not be satisfied with threatening the sin of carnal security, and where is there more of it than at Sea amongst the Sailors?  than you that are perpetually night and day at the Lords mercy of saving or drowning?  
3. Want of the fear of God. Is there a people under the heavens that fear God less than you do? although that you are in the rugged and boisterous storms of the Seas, and are daily as a small bird (inter periclitantes Aquilas) betwixt the very pances of two griping Eagles.  
4. Negligence, I mean as to the matter of providing for your latter end. How knowest thou soul but that the very first storm will be the last that ever thou shalt see and be in? yea, how knowest thou, but when the Lords wind-trumpets sound on high, that there is a summons for thee? but where is the man amongst you that fears this, or thinks of an eternity, on the backside of this world.  
5. Use. This doctrine may serve for comfort and consolation to all those that fear the Lord, and are daily employed in the Seas, that he is the great Generalissimo, and Sovereign Commander both of the winds and Seas, so that a blast of wind cannot pass without his leave, licence, and cognizance; me thinks this should rejoice you, and this should revive your spirits; my heart, I can tell you, has even leapt within me when I have sat down in stormy, and uncomfortable weather, considering that the Lord has both the winds and the Seas in an halter, and a strong bridle, so that they shall not do more than he has appointed them for to do, as to matter of ruin, and danger. Me thinks I have found the Lord saying unto me, when the waves have come swelling, foaming, and flying over us, and round about us, on every side our ship, Fear not, be not dismayed, for I am he that commands the greatest waves that have their motion upon and in the Seas, and the strongest, and stormiest winds are in my hands; and under these contemplations I have sat very sweetly and safely under the wing of my God, when nothing but death, has been round about us.  
6. This doctrine may serve us to draw out a very profitable Use of admiration by, in the casting about, and viewing of the wind, which has in its stormy, and tempestuous strength very much (undoubtedly) to set forth the great power and glory of the Lord by; how strikes it upon all high things, upon the proud towering-tops of steeples, and the high-hoysed and advanced turrets, of the terrestrial Kings, and Princes Palaces, and also upon the high and low top-masted ships, that go in, and through the Seas? whereas lower building are both safe and at quiet from their turbulent rage and fury, yea, the bramble and the shrub have the happiness of standing fast, when that the tall grown Cedar, and the lofty Pine doth both rock and tremble? The wind is one of the great wonders of the Lord, in which, and by which, 
If it should be demanded what the wind is, neither I, nor none can tell, but all that either is, or can be said of it, may be summed up in these three words, that it is a creature that may be 1. Fel●, 2. Heard. and 3. Little understood. Very wonderful is the rise of the winds, there is no outward cause either visible or perceivable at any time, and yet when it is very calm and still, insomuch that there is not a breath of air scarce upon the Seas, upon a sudden are they here, and there, and every where. Psal. 135.7. He bringeth the wind out of his treasuries. But what these treasuries are, and where they are, all the men in the world are to seek to tell us.  the Lords name is wonderfully magnified; but what it is, and from whence it comes, and whither it goes, none can tell; there be a thousand guessings at it in the world, but what it is, every man is in the dark; some say to speak accuratly, and learnedly, that it is a●r motus, air moved up and down; others, vapours raised up into the middle region, and thereby cold is reverberated, and so moves in the air, after a collateral manner. There are no winds stirring upon the tops of some mountains, because they reach beyond the ascension of earthly vapours, and so are beaten back, as the mountain of Olympus, of which many Travellers tell us, that either manuscripts, or pedescripts may be seen in the very lose dust and sand that is upon it for many days and years after. Pliny that great searcher out of the secrets of Nature, in his Natural History does tell us, and withal speaks very doubtfully of the winds, whether it be (saith he) a spirit, or the spirit of Nature that engendereth all things, wand'ring to and fro, as it were in the womb, or rather air broken, and driven by the several influences and rays of the straggling stars, and Planets, and the multiplicity of their beams, plain it is, that they are guided by the rule of Nature, not altogether unknown, though not truly, and distinctly known.  
1. It is of wonderful use for Navigation; if it were not for the winds, what might ships do, or how could the foreign and remote parts of the world be traded into? by the help of the winds, the ways of God, the works of God, the wisdom of God, and the riches of God, that are scattered up and down in the world, are discovered by them. Seneca, a mere Heathen, was so great an admirer of the winds, 
Ingens naturae beneficium.  that he called it Nature's great benefit, and did he not speak o'er Christiano potius quam humano? it is more than many Christians do either mind, or observe.  
2. It is of wonderful use for Mills to grind the country people's corn, especially in those places where they have not the help and accommodement of brooks and rivers to do that work withal.  
3. It is of wonderful use to us that go in the wars, to carry out our floating Castles against the Spaniard, and the rest of our feral, and remote Antagonists.  
4. It is of wonderful use to the purifying of the air, off, and from its many infections, and contagions; the winds are the cleansing engines of the world, or the airs sweeping-brooms, by which the air is kept both sweet and salubrious; and this they do by their obliqne and ubiquitary motion, which would otherwise corrupt and stench, as standing pools, Job 37.11. But the wind passeth and cleanseth them. Jer. 4.11. This benefit every Land and Country hath of the winds, both to fan, and sweep the foul corners of the air that are amongst them.  
5. It is of wonderful use, as to the scattering of the clouds here and there, in this and in the other Country, 

How are the clouds seen sometimes in a very pendulous manner, to hang over the very heads of parched Countries, as if unwilling to dilate and part with their watery liquor, because of the sinfulness of those Countries? Clouds fly, and hang over them, yet drop no fatness.  
God allows all Countries (excepting Egypt, which is supplied in a wonderful manner, by the River Nilus) the benefit of the clouds, and of the Heavens, he misses not the smallest of those many Islands that he has lying here and there, up and down in the world, but remembers them all, yea the uninhabitablest place that is in the world.   both procul, & prope, for the use, and benefit, and accommodement of mankind; by these are the Lords water-pots, or cloudy water-bowls of the Heavens shaked, and poured down upon the dry and thirsty places of the Earth. All Gardens, Orchards, Cornfields, valleys, hills, and deserts, that be in the world are watered by them. Job 37, 11. He scattereth his bright cloud. The winds are of very considerable, and important use, as to the conducting, and convoying of the aquatical clouds of the Heavens, to water the many Islands, Territories, and Countries of the Lords, that be in and throughout the world. It seems that God has a special care of every Country and corner in the world, that none of his Gardens, and Orchards, should parch for want of water, and therefore he has cloudy tankards in the Heavens, which fly upon the wings of the wind, to fall upon what place he pleases, to supply them.  
6. It is of wonderful use in its various vertibility, and instability, 
Non ita Carpathiae variant Aquilonibus undae. The wind is a very varying and turning thing.  in respect that all parts in the world are served by it; one while it serves to carry some Mariners, into the North, some out of the East into the West, and other some again out of the West into the South. It stays not long in one quarter, but is a mere Camelae●nce mutabilior, (Eccl. 1.6. The wind goeth toward the South, and turneth about unto the North: it whirleth about continually, and the wind returneth again according to his circuits.) And hereby is it the more commodious, because, if it should have its abode any long time, either in the Eastern, Southern, Northern, or Western parts of the world, than the opposite parts would be greatly obstructed in their sailing into those parts from whence the wind should blow. Great is the Wisdom of our infinite, and good God, who has ordered, and created all things for the good of man, in that he has thus appointed, and disposed of the winds, to be one while in one place, and another while in another, both to fetch Mariners that are far from home, and also to carry them out that are desirous, and have business and occupation to do from home.  
7. It is of wonderful use to alter Seasons, it cannot be gainsaled, that the winds have not an altering influence in all Seasons, because they bring in our heat, and by and by comes in our cold, Job. 37.17. How thy garments are warm, when he quieteth the Earth by the South wind? When the wind comes out of the South, how is every one warm, and cheerful, both in City, and in Country, although but in a thin, and Summer's garment, but when it comes out of the blustering North, or the frigid and mordacious Oriental of the world, how is every one then cold within doors, and without doors, I even in the thickest habit that they can put on? Job 37.9. Out of the North cometh forth the cold. Now undoubtedly that cold comes upon the wings of the winds, out of and from under the Arctic, and also heat in the same manner from the Antarctic of the world. When the wind comes out of the North, or out of the East, how quickly is the heat of the Earth cooled and taken away? but as soon as ever it comes out of the South, how is the Earth warmed, and all the Animals of the world revived? Psal. 107.43. Who so is wise will observe these things.  
8. It is of wonderful use to dry up the wetness and dirtiness that is upon the face of the Earth; how are all foot-paths, and all horse-rodes shoveled, and cleansed by the winds? It is wonderful to think how an Easterly wind will sweep all the beaten paths and corners that are in the world; this wind is called in Scripture a supping wind, Hab. 1.9. because it drinks up the moistures that have been laid upon the Earth by the clouds. Psal. 107.43. Who so is wise will observe these things.  
9 It is of wonderful use to clear the Heavens for us, and to feed us with the light of those glorious lamps and luminaries that are hung up in the Heavens, to make the world comfortable to us; how would the Sun, the Moon, the Stars, and the face of Heaven, be absconded, over-shaddowed, and obumbrated to us with clouds, fogs, mists, and ascending vapours, that are as so many curtains drawn over those great and glorious Lanterns of the Heavens, if the winds did not sweep them, and reduce them to an annihilation?  
10. It is of a wonderful, and most dreadful use in the hand of the Lord, to break, and ruin the greatest and the strongest ship, or ships, that ever crossed the salt-waters. 2 Chron. 20.37. The ships were broken, that they were not able to go to Tarshish. And the great Spanish Armado that came against us to invade our Land, were broken, and scattered by the winds, so that they were frustrated in their Dice-games, and carried into the bottoms, when that they thought they should have had the full possession and enjoyment of this English Island.  
7. Use. A word of Exhortation, and that unto all you that go in the Seas. Is it thus indeed, that all perilous storms and shipwrecking Tempests, are both of the Lords raising, sending, and impowering? give me leave then to commit three sweet words unto you, and I will pray hard, both in private, and public, that they may be a heart-wining, and an heart-perswading word; but before I hand them unto you, I will lay down a few of those natural symptoms, prognostics, and common observations of the approaching of winds, and storms, only as argumentative motives to induce you unto the practice of what I intent, for you will see the more clearly that there is a great deal of reason for so doing when you have heard all.  
1. If the body of the Sun itself appears at its first setting of the colour of blood, 

It is Virgil's observation in the first of his Georgics, that if the Sun be never so glorious at his rising, yet if he set in a cloud at night  
— Quid cogitat humidus Auster, Signa dabit— It is a sign that foul weather will follow.   it than presages great and tempestuous winds for many days.  
2. If the Sun when it rises be encompassed with a circle, let wind be expected on that side which the circle opens on.  
3. If clouds look red at Sun rising, they are true prognostics of wind, if at Sun setting, of a fair and beautiful day.  
4. If about the rising of the Sun clouds gather themselves about it, it foretokens rough and dolorous storms that day.  
5. When clouds encompass the Sun, the less light they leave it, and the lesser the orb of the Sun appears, so much the more furious will the tempest be.  
6. If circles about the Moon (is a common nautical observation) be double or triple, they are the prodromus', or the preindicants of a rough and violent tempest.  
7. The running and shooting of stars in the heavens, is a common observation of stormy winds to come from those places from whence they run and shoot.  
8. If clouds spread abroad like fleeces of wool in the skies here and there; this is a most certain evidence of a strong and boisterous wind.  
9 When the superficies of the Sea is calm (is a common observation) and smooth also in the harbour, and yet murmurs within itself, though it doth not swell, signifies wind.  
10. The shores resounding in a calm, and the sound of the Sea itself with a clear noise, and a certain echo heard plainer and further than ordinary, presages winds.  
11. If in a calm and smooth Sea, there be water bubbles, or froth lying here and there, or white circles upon the waters, it foretells winds.  
12. Sounds from the hills, and murmurs from the woods, growing shriller, and louder, presage winds.  
13. When Water-fowls are seen flying one over another, or flocking and flying together, but especially the Gulls and the Mews that live upon the Sea, when these begin to leave the Sea, and to betake themselves to land, lakes, banks, and shores, making there a noise, and a clutter in their consorting together, betokens a most dreadful storm a coming.  
14. It is an observation also, when leaves and straws are seen to play and dance upon the ground without any apparent breath of wind that can be felt, or the down of plants flying about, betokens wind at hand.  
15. Is not this another common observation (besides the many more that I might reckon up) that you have to foretell you of the coming of a storm, even the blewness of your Ordnance? what spots be there in them many times, which you usually say are forerunners both of wind and rain? your knowledge of these things, besides the many more signs that you have of storms, should put you upon the fearing of that God, who is able to brew you such a cup of liquor in a storm, as would be sufficient to run you down by the board into the bottom of the Seas.  
The three words then that I have premised, I shall present unto three sorts of men.  

1. Seamen.  
2. Statesmen.  
3. Merchants.   
In the first place my speech is to you Seamen.  
1. Look for storms. You usually say (as I have frequently observed, and I wish you had no worse phrases amongst you) that when you have fair, 
I would have all Sea men to imitate the Nobilities of Rome in one case, and also of Arcadia in another, of whom Plutarch speaks, that they were evermore accustomed to wear half Moons upon their shoes, to that end they might always have the mutability of their prosperity before their eyes (and hath not the Pope and his Nobles the same occasion now?) Your calms Seamen are often turning into storms, look for it.  calm, and comfortable weather, you shall have heart-aking weather for it ere long; looking for these things will prove auxiliary and useful to take away, or at leastwise to mitigate the bitterness of them when they do come upon you, then will you be able to bear up yourselves in the violency of them, and to say, this is that we looked for, we expected no less than to see the Seas running in mountainous billows, and the winds to roar upon us, and make our lives both bitter and uncomfortable; Licet in modum stagni fusum aequor arrideat licet vix summa jacentis elementi spiritu terga crispetur, magnos hic campus montes habet, tranquillitas ista tempestas est. Look for a storm Seaman, though the smooth Sea smile upon thee, and seem to be no other than a standing pool; I, although the top of the water by the wind be not so much as cast into bubbles like the curls of hair, trust not the deep, the plain thou seest hath many mountains in it, for the present calm, both may, and will end in a very bitter storm. I have seen the heavens very fair and lovely to the eye, as lovely Paris was in Hector's, 
The Sea resembles the Moon in its mutability, which is subsubject to many changes, never continuing long in one shape, but sometimes horned, sometimes half, and sometimes again in the full, from whence Horace called the Moon, Diva triformis, and Virgil, Trigeminamque Hecaten, tria virgins or a Dianae. The Sea is full of vicissitudes, and its motto may be that disjointed verse in Ovid, Mihi nulla quies, ut lapis aequoreis nudique pulsus aquis. I neither have, nor can give any quiet unto the ships that go thorough me, I cannot but toss them again.  described by Homer, Il. γ. 45.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. She had beauty in her face, but inconstancy in her breast. Presently hath a great change of weather come upon us, and the Seas been thrown out of a calm, into a frowning, raging, and rolling storm. Were that brave spark, and high-fortuned gallant of the world, that the Apostle James 2. speaks of, (who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the world's golden fingured Lads) at Sea in a storm, though he hath great respect in the world in all tabling, banquet, feast, and meetings, yet would the Sea favour him no more than the raggedest Sailor, that is either in the Merchant or States-service. The Seas will not be brought to any such composition to favour one more than another, no further than there is a divine Commission from above for the doing of it; they will not be brought to do that which history tells us of, as Hospinian observes, that the Dogs that kept Vulcan's Temple did, as others of the Bohemian Curs would do, fawn upon a good suit, but fly upon a ragged one.  
Seamen, Seamen, look for storms; it is your usual saying, that Pallida luna pluit, rubicunda flat, alba serenat; The Moon looks red, and tells us that we shall have winds. You have just occasions many times to look for winds and storms, therefore give me leave to say, Delicatus nauta est, qui fortunae rabiosas novercantis procellas non expectat, that he is too little a right bred Seaman, that neither would, nor doth look for storms; the best sort of Seamen dare not trust the smiling countenance of any one day or night, though never so fawning and proffering; If he comes to an anchor, he sits down, and casts about, and considers, how, and what the harbour is, and how the winds may turn, and change, Minus etiam quam luscinia dormit, the pleasant Nightingale sleeps more than he doth, because he is burdened with many cares about his forecasting of all things for the best. It is a great folly for any to think that they may go to Sea, and not meet with brushing storms, and that man that desires to go to Sea for recreation, and not for employment (save only to see the Seas, and sail here and there a little upon them) would wish with all his heart that he was back again when he sees a storm a coming. Alas! the Sea is a place where the greatest storms are laid on that ever befell any element whatsoever, there are not those gusts and storms to be found on land that be upon the Seas, neither are the great deeps like the smooth-faced fontes, fluvia, stagna, and lacus of a land, that lies with never a wrinkle upon their frontlets, but they lie in raging froth, and foam, and by their restlessness give all that come upon them a bitter cup, of a plus aloes, quam mellis, telling them, that they shall have more storms than calms.  
2. Storms, as well as calms, come from the hands of God, For he commandeth the stormy winds, Matth. 8.25. The stormy wind was up for a while, in which the Disciples of Christ were most dreadfully rocked and tossed in, but afterwards it was rebuked and stilled; this is a comfort, Nullum violentum est perpetuum, things that are violent are not long lasting. I would have all Seamen to be of that heavenly temper that Job was of, when they are in and under perilous storms, Job 2.10. What, shall we receive good at the hands of God, and shall we not receive evil? It seems evil as well as good happens sometimes for a people's trial.  
3. Days are evermore seen for to travel with God's decrees, 

Fair Sunshine mornings have I seen, and known to end in sad and dismal evenings, the Proverb is, Nescis quid serus vesper vebat. Thou know'st not what is in the womb of a bigbellied day.  
The Willow would never be good, if it were not lopped, and cut, cutting of it makes it spring the better at the root, and bear the fairer head. The Sailors will never be aught till they be cut to pieces, I mean laid low upon the bark of affliction.   if he say they shall be stormy, who can let it? and if he give command that they shall be tranquil and calm, they shall be so. Prov. 27. Boast not thyself of to morrow, for thou knowest not what a day may bring forth. It may bring forth sickness, as well as health, storms as well as calms, and death, as well as life.  
4. God will humble and correct you; and stand you not in very great need of being humbled, and corrected? Where is the Sailor in the Sea that is so good, as may not look for a brushing? The Sun is more resplendent after an eclipse, the Sea more calm after a storm, and the air much brighter after a shower, which made a great Statesman of out Nation to say, that storms and tempests contribute to the cleverness of the heavens, and the smoothness of the Seas.  
5. Where there is a looking for smooth and calm Seas, the sudden alteration thereof, 
Art thou going to Sea my friend, make much of this short word of counsel, there is multum in parvo, nè quare mollia, nè tibi contingant dura, wouldst thou have i● Englished Sailor? then this it is, Expect not too much favour from the Sea. Jactantur oequora ventis. He that will sail the great and wide Sea, must look for many a roaring gust.  both hath, and doth prove a sad, and bitter disappointment to many a man's expectations; when Christ's Disciples were out at Sea, they looked for smooth and calm water, and meeting with a rugged and boisterous storm and tempest, where they saw themselves greatly endangered, they could not bear it, Matth. 8.25. Lord save us, we perish, Jer. 8.15. We looked for peace, but no good came, and for a time of health, and behold trouble. They that will go down to the Sea must not look for to have all calms, and no storms, but oftener storms, than calms. They that will travel upon the Sea to this and that far and remote Country in the world, they must expect to meet with many a sore rub, and brushing storm, before they shall or can be transported to them.  
2. I would have all those that are Grandees and Statesmen of our land, to look for storms also; my reason is this, in respect that your Honours have many brave, Golden-sterned, and Golden-headed Sea-boats, going to and fro, and up and down in the great waters, where all the other ships do go, and much work you have now in hand for them to do, which lies both far, and near, and I think, (that it is my judgement) that there never was an Age, or people called on so much as the English now are, both to do, and carry on that work, and those glorious designs that God has on foot against the Anti-Evangelical, and Antichristian powers of the world; it is clear to me, that the Lord Jesus Christ, who both will, and shall rule all Nations with a rod of Iron, and in whom is all power, and through whom is the guidance of all the affairs that are on foot upon the face of the Earth, that you are acted by him against them; but that which I aim at is this, Right Honourable, your gallant ships are now and then rocking, and staggering in the waves, as well as others, and are now and then most dreadfully spending of their Masts, and Yards, by the board; and some again most dangerously are hazarded in their running upon the ground, the winds favour them no more than they do the other ships that use the Seas, but fall upon them belluino impetu, with as much violence as they do upon others. The winds take no more notice of the golden gildedst ship, than they do of the coarsest, 
Nunc pluit & claro nunc Juppiter aethere fulget.  meanest, and plainest stern-painted that goes in the Salt-waters. You cannot expect it, that the Seas should be always of a gentile, and silver-glistering calm, but intricate, and desperate perils and hazards do, and must they run in your affairs through the Seas, to accomplish the work that you have in hand against our foreign and cruel enemies. That pitcher that goes long to the well, comes home cracked at last. But ten thousand pities it is, to and upon my spirit, that any of your golden warlike boats should either perish in storms, 
What Taxaris said to his Countryman Anacharsis, when he saw him in Athens, the very same will I say unto any, either in, or out of England, I will says he show thee all the wonders of Greece. Viso Solone, vidisti omnia. So visis navibus nostris Anglicanis, vidistis omnia. They that see England's warlike ships, see the greatest wonders that are either in it, or belonging to it.  or in any other accidents. But alas, they are not exempted from those ruins, no more than others; there are but few Trees that have their growth in the world, that are freed from the Thunder, save the Laurel, and alas there be very few ships, but the winds and the Seas will have a bout with them.  
Be ever and anon looking for some sublunary and temporary accidents or other befalling of your ships, they are out in the Sea, where there is a million of dangers, and not in the Harbour. I would have you of the like resolution that Anaxagoras was of, of whom it was said, when news came to him that his son was dead, that he told the messenger, he knew full well that he had begot him mortal. Conclude you in the like manner, that your ships, the very best, and strongest of them, are but made up of wasting, and frangible materials, and ingredients, and the looking for the approaching of these like contingencies now and then, will in fine tend to the setlement, I, and to the better establishment of an Heroical spirit under them. When the great Naval, or the inferior rank of your ships are in their Harbours, they are in the greatest safety that can be, but when out at Sea, they are not only liable, but must stand to all the hazards that shall happen, and befall them.  
3. You that are the great Merchants of England stand in need of cautioning to look for storms; 
Your ships are a mere uncertainty, whilst in the perilous Sea, an obscurity, a fallacy, one while they are, and by and by they are not, they are like to stars, which for a while appear, but by and by disappear, or meteors in the air, or as the black divedappers in the salt-waters, or as the flock of birds that lighted in the husbandman's field, and when he thought they had been his, they took wing, and flew away. Yea, they are not unlike to Bajazet, that ball of fortune, as one termed him, because it was one while well with him, and another while it went most sadly.  you live its true in the brave accomplished, and best Cities, and Sea-port-Towns in the Land, but whilst you are on Land, your great adventures are in dreadful dangers in the Seas, in one bottom it may be that you have a thousand, in another four, and in another twenty, and truly there is small wisdom of adventuring all in one bottom. I have read of one that wittily said, he never liked that wealth that hangs in ropes, meaning ships, because, where one ship came well home, twenty perished, and miscarried; and have you not great reason to fear, and look for losses? do not think that all the ships that you have, either in the East, or in the West, in the North, and in the South, shall come all safely home. The country Shepherd that puts his Lambs & Ewes to pasture upon the great and wide forests, does not think to find them all the next day, some are worried with the dog, some with the wolf, and othersome taken away by stealth. Many times your interests are seized on by storms, sometimes by Pirates, and other sometimes by Rocks, and Sands. Qui in immenso mari navigant, valde turbantur. The Seas are not unlike to an hilly and mountainous country, through which they that travel, after they be in the bottom of one Valley, they know not what danger of way-liers may be in the next; it is the very same at Sea, for it is not many leagues that one can see upon a direct line, and what Pirates may be in those places, the eye cannot reach unto, is not known to the Mariner, but the proverb is, Sub omni lapide dormitat Australis Scorpius, There is a peevish Pirate in every corner to fetch off your ships from coming to you. But to proceed.  
My speech is unto and towards all the Seamen again, that they would make sure of one thing, that I would fasten upon them, were I able to drive the nail of Truth to the head in all their hearts, and that is shortly this.  
1. That they would prepare themselves for storms, 
Whilst Seamen lose from the shore of life, they launch out into the main of mortality, & immortality.  and that you may follow this sweet and blessed counsel that the Spirit of my God has put into my heart, for to tell you of, I will give you directions what you should do.  
1. Get sin pardoned to you.  
2. Rest not either on Sea, or on Land, till God be at peace with you.  
And when you have accomplished these two things, go whither thou wilt, 
Me thinks Seamen do not look like those whom God will bless, for the want of their putting on for these two things.  and the God of Heaven go along with thy poor soul, then mayst thou leave the Land for many days, with a great deal of comfort.  
1. Get sin pardoned to you, or else it would be better for thee that thou never wentest to Sea. How darest thou that art a Captain, a Master, a Lieutenant, a Boatswain, a Gunner, a Carpenter, a Purser, or a common Seaman, be so bold, to venture to Sea with thy back burden of sin unremitted, 
Ah how ought you to stand in fear of that God, whilst you are in the Seas, that is ablest to set on, and to call upon the winds to destroy you, and when you go with sin unpardoned, may you not daily expect the roaring storms of the Lords displeasure? Isa. 7.18.19. And it shall come to pass in that day, that the Lord shall hiss for the Fly that is in the uttermost parts of the rivers of Egypt, and for the Bee that is in the Land of Assyria. If it were my case now, as it is yours, I should verily fear every hour that I spent upon the Sea, that God would hisse for the North, South, East, or West winds, to rear the vessel I were in, to pieces, should I venture to Sea without a pardon, and an acceptation of my person with, and from my God. Take heed lest that the Lord do hear you swear, etc. If you give him occasion, he can presently hiss for the winds to overwhelm you.  and unforgiven? None but men that are out of their wits, and men that are void of the fear of God, would run such an hazard, and foolishly play such a card; how many of you are killed when you go to Sea, and divers others drowned, and cast upon the Rocks, and Sands? and art thou sure that thou shalt escape? take my word for it, your unpardoned sins, will be as a thousand holes in the bottom of your Vessels, to sink you into the bottoms. The very Heavens even blush at the gracelesness of those men that go down into the Seas in these days, and are ashamed of this Age in which we live, that men can or should be able to take that boldness in that employment, which is one of the dangerousest ones that is under the Heavens, with so much confidence of safety, and security, as if they were on firm and solid Land, when alas they are in no favour at all with God, but God is a dreadful enemy unto them, and they no friend to him.  
2. Make up your peace with God before ever thou goest off the Land on board any ship whatsoever, be she in the Merchant or State's service, and if thou wilt so do, the God of Heaven go along with thee, I will not fear thy perishing in the Seas; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is good to begin your voyages in God, and end them with your God. It was a good saying of one, Nullius est faelix conatus & utilis unquam, Confilium si non de● que juvetqu● Deus. Whilst the ship is out in the Sea, none can tell whether she may ever or no come to the Land again.  take this sweet Scripture along with thee, and get thee going, there is no danger, Isa. 41.14. Fear not thou worm Jacob, and ye men of Israel: I will help thee, saith the Lord, and thy Redeemer, the Holy one of Israel. To encourage every poor Seaman now unto the thing in hand, be persuaded upon this ground of Truth, that if thou wilt seriously, and sincerely treat with thy God, he will treat with thee, all the scruples, and objections that ever thou canst make, are no hindrances to thy peace; the Prodigal had no sooner a returning thought in his heart, but the Lord very readily owned it, and ran to meet him. Si impius es, cogita publicanum, si immundus, attend meretricem, si homicida, prospice latronem, si iniquus, cogita blasphemum, peccasti? paenitere: millies peccasti? mills paenitere. If thou be'st wicked, and hast a mind to leave thy wickedness, think of the Publican, if unclean, consider the Harlot, if a , look upon the Thief, if unjust, think on the Blasphemer; hast thou sinned Sailor? repent, hast thou sinned Seaman a thousand times? repent a thousand times. Heaven gates were never shut upon crying and knocking Paenitents. To put you now upon this good and needful work, I will present unto you three serious considerations, that will take with men that have the tincture of grace in them.  
1. Consider the uncertainty of your lives, whilst you are in the Sea; there is not an uncertainer thing upon the face of the Earth, than the life of man is, and although you cannot command one hour to live, and breathe in, how prodigal are you of your days, and years whilst in the Seas, as if you had time in a string. The Spirit of the Lord would gladly bring men into the Faith and belief of the shortness of their days and lives, by its comparing it with the brittlest ingredients that can be reckoned up in the world, viz. a vapour, grass, a post, a Weavers-shuttle, etc. yet who so void of Faith, as you that use the Seas in this very particular. Are not your lives poor souls ten thousand times in greater danger of being spilt, and lost than those that live upon the Land? 
He that went into the wars of old (Qui ad bellum proficisceretur, necesse est testamentum condere,) usually made his will before he went, as doubtful of his return. But our Seamen are far from this temper, and harder hearted are they in this Age than in former. I may say of them, as it was once said of a graceless Seaman, Nec mergi, nec damnari metuo, I am neither afraid of drowning, nor damning.  It may be that you have escaped many storms, and comed off with life and limb in many a fight, but are you sure you shall do so in the next?  
2. Together with the uncertainty of your lives, I would have you consider, and lay to heart the uncertainty of God's tender of Grace; grant thou hadst a lease of thy life, and that thou shouldest go in the Seas many years, and never perish, art thou sure after all that long life, and good success in the Sea, that God will give thee grace, and that God will give thee that which now thou undervalues? Gen. 6. The Spirit of the Lord will not always strive.  
The tides of God's Grace, and Mercy are not like to your Sea-tides, which come at set, and certain times, and hours, so that he that has no mind to go to Sea in the morning, may go towards, or in the evening. 
I have read that Bernard having a younger brother brought up a Soldier, being a riotous, miserable, and wretched young man, sought earnestly with the best, and sweetest arguments that ever he could use to put him upon the leading & living a better course of life, but the young gallant took snuff at it (as most of your Sailors will do, when reproved for evil, and counselled for good) well said Bernard, time may come when God may let in my words into your heart by a hole in your side; this youngster shortly after received a wound in the wars, of which he lay a long time sick, and then his brother's words sprang in upon him to his amazement, and affrightment. Seamen, slight nor good counsel now, if you do, the time will come when your so doing will make you a Mogul Missabib unto yourselves. In what an hurly-burly is the Seaman in, when he sees a gallant warlike ship making toward him, with all the sail that ever she can make? Hostium repentinus adventus magis aliquando conturbat, quam expectatus. This is but a confused time to ask the Lord the forgiveness of all your sins in, and to prepare for death in. Isa. 9.5. Every battle of the wariour is with confused noise, and garments rolled in blood.   
3. Death is no fit time to learn the making up of your peace with God in. Who would not count it a very absurd and ridiculous part in any Commander, to have his ship to trim, and to set in a fight posture, when the enemy is coming upon him? But surely, though there be that wisdom in you to provide, and to have your ships trimed for the fight, I dare be bold to say it, there be thousands of you, at those times, whose hearts and souls are not trimmed for death, and for that long entity of eternity. Be persuaded upon it, all you that bear command, you that are Captains, Boatswains, Gunners, Carpenters, etc. that it is one of the indiscreetest and desperatest cards that you can play to have the work of your peace with God at such times to do and make. It may be that in an engagement you may come to lose both legs, and arms, and such dreadful and mortal wounds given you, under which you may lie groaning in your ships, and then what through excessiveness of pain and dolour, together with the fears of death, your souls will be then taken up withal, you will be the unfittest men in the world to come into the hands of your God at death, in such conditions thou wilt be little able to pray, to think of any good, or to do any thing that is good; but where is the Seaman that ever thinks of these things beforehand? Nay this has, and is still the very burden of my soul, when I think of it, that when, and whilst you are chase of an enemy, for six, or seven hours together, all this time, or part of it, might well be spent in the thoughts and meditations of your death, yet notwithstanding should God give you many day's chase, it would be no otherwise with you. I could never see any of you so serious as to say, Gentlemen, we are going to fight, and whose hap it may be for to die I know not, it may be mine, as soon as another man's, I have a great many sins to get pardoned, I have an Heaven to look after, and an Hell to escape, whilst time permits, my heart shall be taken up with these things, and therefore let me request the like care in you; it will be no blot, nor badge of disparagement, neither in me, nor you, for so doing; none can brand us for cowardice to be careful of our dying. Oh that our Sailors could be got to meditate death, and the day of Judgement. If your leasurable hours in the Seas were thus spent every day, what rare men would you come to be in the end? I am confident, that Nihil sic revocat à peccato, sicut frequens mortis meditatio. I have sometimes met with a story of one, that gave a young Ruffian a ring with a death's head in it, and that upon this condition, that he should one hour daily for seven days together look, and think thereupon, which he accordingly did, and in the end it bred a blessed change in that man's life. Oh would to God that you that go in the Seas would be much in the thoughts of death, and that you would set before your eyes the very shortness of your lives. Those red and Military vestments that you hang about your ships in the times of war, are no other than the black mourning burial-cloaths that lie upon the Corpses and Coffins of the dead, and so should be advertising Sermons unto you of your mortality. Philostrates lived seven years in his Tomb, that he might be acquainted with the grave before his bones were interred. I am sure that there be thousands of our Sailors that have lived five times seven in the wars, 
Might not many men that have been slain in ships in our late Sea wars, have lived longer, if they had but served God better? I speak of Captains and Seamen, etc. It was observed of old, that that man that durst be so foolhardy to go into the Wars without his house undedicated to the Lord, that he never returned off the field alive. Deut. 20.5. Let him go and return unto his house, left he die in the battle.  and Merchant's service, and that in ships, which are no other and no better than slaughtering and butchering houses, or mere Coffins of mortality, in which lie murdering Guns, mortal engines, and dismangling bullets, yet may you find them living in them, as if there were no dying time to come, nor no God, no heaven, no hell, nor no devil to be thought on. I pray God that this might not be too suitable a Motto for thousands of poor silly Sailors when they die, Anxius vixi, dubius morior, nescio quo vado. I toiled hard all my life time for a living, but that which is the worst of all I die despairingly, and so go out of the world I know not whither: Or otherwise that of Adrian the Emperors, Animula, Vagula, Blandula, etc. Ah poor soul, whither art thou now going! It will not now be granted thee, when thou art upon thy dye, that thou shalt ever have any more respite for to jest it in, to sport it in; nay there will be no more time allowed to swear in, to drink in, and to whore it in, as many of the Sailors have done. I may sing this of the jovial crew of the careless Sailors, 

Hen vivunt homines tanquam mors nulla sequatur: 
Vita cito avolat, nec potest retimeri, Mors quoti die ingruit, nec potest resisti. Mors ubique vos expectat.   
Aut veluti infernus fabula vana foret.   

Seamen do live as if they should ne'er die,  
And as if hell were but a foppery.    
Me thinks I hear the Seas saying unto all the profane Sailors in England, as the heathen Priest said to the people when begun to sacrifice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who is there? the answer returned was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good and honest men; if not, says he, Procul, oh procul este prophani. The Seas say, Be gone you Swearers, 
Take heed left you meet not with the Lord whilst in the Sea, as the Church did on land, when she said, Lamen. 3.10. He was unto me as a Bear lying in wait, and as a Lion in secret places, Doth not your wickedness in the Sea pull down storms upon you, and give you to experience that in Nahum 1.6. Who can stand before his indignation? and who can abide in the fierteness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.  Adulterers, and Drunkards, come not upon us in your ships, lest we send you going to thousands of those dead that we have drowned.  
2. When you go to Sea, resign up all, and recommend yourselves, your souls, your bodies, your friends, your wives, your families, goods, and habitations, I, what ever you have, or desire that the Lord would keep, or fear to lose, into the hands of your God, and you will find him a faithful keeper of what ever you do commit unto him; the Apostle Paul found him so, 2 Tim. 1.12. And I am persuaded that he is able to keep that which I have committed unto him against that day. Psal. 121.5.6. The Lord is thy keeper, the Lord is thy shade upon thy right hand.  
3. If you would prepare for storms, fill your hearts then every morning that you uprise, with the fear of your God, who hath the rule of the day, and is also the Sovereign King, and Lord over it, and also of the night, and so consequently is able at his pleasure to make it stormy, or calm, comfortable, or dreadful. It is the counsel of the Wise man, and I present it to you, for I know none stand more need of it than yourselves? Prov. 23.17. Be thou in the fear of the Lord all the day long. None knows what may happen unto them before the Sun goes down.  
4. If you would prepare for storms, take fast hold on God by the hand of faith, before they come, and also when they come, Job 13.15. Though he stay me, yet will I trust in him. Though he should bring tempest after tempest upon thee, let not thy hold go, but take as fast hold of him, as ever wrestling Jacob did upon his God, and thou wilt find both safety and comfort enough.  
5. Would you know now Sailors, why the Lord sends many storms upon you? And would you know also what Gods ends and aims are in storms? I will give you in a few grounds to those preceding one's that I presented unto you, and the first will be this.  
1. That Gods aim in stormy winds, is not always for destruction, but sometimes for trial, Matth. 8.25. Gold is often thrown into the fire, but what is the Goldsmith's end in so doing? not that it should be consumed, but fined.  
2. God sits by his blowing blasts, 
I know not whether it would be worse or no, that the heavens should always look upon us with one face, or ever varying for as continual change of weather, causes uncertainty of health, so a permanent settledness of one season causeth the certainty of distempers, perpetual moisture dissolves us, perpetual heat evaporates, or inflames us, cold stupifies us, and drought obstructs and withers us.  and stormy winds that are sent out upon the Seas, you sit not more carefully by to hand in your Top-gallant Sails, or Topsails when winds blow high and fresh, than he doth sit by the winds to keep them from destroying of you. The Goldsmith sits not more carefully by that precious metal to watch its first melting, than he doth by the winds, lest that they should wrong your vessels. This God doth for those that fear him in the Seas.  
3. Storms come for improvement, God would have the grace of faith, and of patience exercised, Matth. 8.25.  
2. It will not be amiss, if that you that are the Great Statesmen of our land, prepare for storms. It is true, you are out of the wind-blowing Sea blasts whilst on land, but your gallant and sumptuous warlike Sea-boats are in them oftentimes at Sea: Well, all that I shall say unto your Honours, is this, Prepare to meet ill news, and sad, and dismal accidents to befall them now and then, that comes in an hour, that usually falls not out in an hundred. And grant that ships be cast away, 
It was a brave mind that Antisthenes was of, when he desired nothing else in all the world, to make his life either comfortable or happy with, but the spirit of Socrates, which was of that temper, that it could cheerfully bear the saddest tidings that ever came, or the greatest evils that ever befell man.  or that any other fatal Omen do befall them, he that trusteth in the Lord shall not be moved at it. Psal. 112.7. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord.  
3. It will not be out of my way, to give the great Merchants of our land the same advertisement to prepare for storms. 
Gentlemen, It is with your ships at Sea, if but without Convoys, as it was with Aesop's Geese and Cranes that were feeding in one Pasture altogether, Venatoribus autem visis (understand Pirates) the Cranes being light bodied volatiles, betook themselves to their wings, and would not stay to answer the reckoning, but the Geese that were heavy bodied Sailors (capti fuerunt) were taken and knocked in the head by the Hunters. The best Sailor escapes, when the slowest falls into the Pirates hands.  Great losses come upon you many times, and how will you take, and entertain the sad news that shall, and oftentimes doth come to your ears, of one ship lost in the North, another in the South, may be one in the East, and another in the West? if you be not prepared for this news, it will be too heavy a trial for you to bear. When you send out your ships, prepare for the worst, and expect not always the best, and I will assure you that what ever contingencies befall you, they will be the more comportable for your spirits. I have great ventures at Sea, some in one bottom, and some in another, some in the Eastern parts of the world, other some in the Western, some in the Northern, and some in the Southern; and if the Lord will be pleased to return them in safety, I shall be very thankful unto my God, and if not, I will pray for patience and strength to submit to his will. As soon as ever the Soldier hath intelligence of the enemies advancing towards him, he prepares for the battle at the sound of Trumpet, and the beat of Drum, and on goes his best arms, and armour, for his defence and safeguard, and the like provisions should you make in my apprehensions for the ships that you have out in perilous Seas. But to proceed to the next words of counsel that I would present unto our Seamen, it will be shortly this.  
3. And lastly, Bear storms stoutly; when dangerous and perilous sinking, and shipwrecking storms and tempests are upon you, bear them courageously with patience, silence, and without all murmuring, or repining, and without all passion, choler, distemper, or any other unquietness of spirit, or thinking hardly of the Lord. When David was under affliction, we hear no more of him but this, Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it. 
Plutarch in a consolatory Epistle to his good wife on the death of a child, amongst many other arguments sent her this, We must always think well of what the gods do. And will not you Seamen think well of the Lord when it goes either ill or well with you at any time. Ulysses' encouraged his companions thus, when in a raging storm upon the Sea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sirs, saith he, We are not now to learn what sorrows are.  When ill news came to Eli, how did he bear it? 1 Sam. 3.18. And he said, It is the Lord, let him do what seemeth him good. Paul and Silas were so far from murmuring, and repining, that they were very cheerful when in the Dungeon, and Philpot and his fellows when in the Coal-house, and the many Martyrs when in the flames. It was a gallant speech of Stilpo that great Philosopher, when King Demetrius had sacked that famous City of Megaera to the very foundation, he asked the Philosopher what losses he had sustained, none at all, quoth he, for war can make no spoil of virtue. Jewel, when banished, comforted himself with this, Haec non durabunt aetatem, This will not always endure.  
2. Bear all your storms, and Sea-imbitterments, with faith, and confidence in God, for his general and particular presence with you; that sweet promise hath quieted my heart within when we have had nothing but horror without in the great and wide Sea, Isa. 43.2. When thou passest thorough the waters, I will be with thee, and thorough the rivers, they shall not overflow thee; when thou walkest thorough the fire, thou shalt not be burnt, neither shall the flame kindle upon thee.  
3. Beg every day at the hands of your God for a submissive frame of heart, that you may resign and give up yourselves, and all that is of worth and value in your eyes, to Gods will, 
It was a sweet frame that a Stoic was in (I would all our Sailors were of that temper) when he said, Quid vult, volo, quid non vult, nolo, vult ut vivam, vivam, vult ut moriar, moriar, It is good to be of this temper in storms, to be contented either to live or die, swim or drown.  for his disposal, even as he shall will and please, to that end you may be in a capacity to yield to whatsoever God shall do, though it be never so cross and contrary to your own carnal wills, and in all your storms and dangers say, Fiat voluntas sua, the Lords will be done.  

One of King Cyrus' Courtiers having but little state, and being about to marry his daughter, one asked him how he would do for to give her a portion, his answer was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cyrus is my friend, and thus he casts his care and confidence upon the King, and will not you do thus in storms?  4. Cast all your fears, cares, and troubles that you meet withal in the Seas upon the Lord; and he will take care of you, and for you, you have it under hand and seal for so doing, if you have but faith to lay hold on the promise, Psal. 55.22. Cast thy burden upon the Lord, and he shall sustain thee; he shall never suffer the righteous to be moved. The burden of a dreadful storm is too heavy for thee to bear, thou hast sufficient warrant and commandment to unload thyself, and cast it upon thy God; there is many a man and woman in the world might go a great deal lighter both at Sea and Land, if they had but the art of laying their cares upon their God; hath not many a man had his back broke, I, and his heart broke, because he evermore bore his burden, and had not the wisdom to run to God to desire him for to bear it for him? Sailors, lay those dreadful burdens that you meet with all in a stormy Sea, upon the Lord, and he will bear them, I, and carry you out safe and alive from them. But to proceed,  
2. It will not be out of the road, if I present this advertising word unto those that sit at the stern with the helm of our Republic in their hands, 
It was a brave temper that Cato was of, of whom it was said, that he bore things so stoutly that no man ever saw him to be changed, and though he lived in a time when the Commonwealth was often changing, he was a semper idem in every condition.  even to bear storms stoutly, I mean, as to the effects of them, which oftentimes end in the ruining of many a goodly sail, and if so be that ships be cast away that are in your employments, which are of vast worth, cost and charge, it cannot be helped, such casualties will be coming and falling upon them now and then; the Seas have a Million of dangers in them.  
3. I would hand this word unto the Merchants of our Land also, that they would bear storms stoutly. I have seen people in the world, when unexpected losses, 
Our Merchants of late resemble too much the mourning Nightingale, of whom it is said, that when her young ones are taken from her, that she will tell every bird of it, & (maestis late loca questibus implere,) fill the woods with her complaints. And so you the States ears with your losses.  and crosses have come upon them, fall a weeping and wring of their hands, and cursing with their tongues, in the greatest impatiency that ever was seen, as if they were utterly undone; now there is none that can be, or is undone, until they be damned, than they are undone indeed; and then they may howl, and weep, where weeping and gnashing of teeth is in course; but whilst in the world, and in fair hopes for Heaven, temporal accidents should not have that impression, to breed that disturbance. It is a notable speech of Seneca, Suppose says he, that a man who having a very fair and goodly House to dwell in, and fair Orchards and Gardens, planted and plotted round about it, with divers other fruitful trees for ornament and profit, 
Plutarch reports of a certain people, that to manifest their disliking and disdaining of men overmuch dejected by any affliction, they condemned them in token of disgrace to wear women's apparel, because they so much unmanned themselves.  what an indiscreet part were it for that man to murmur and repine, because the winds rise and blow down some of the leaves of it, when as they hang fuller of fruit than leaves. God has given your ships many a prosperous voyage, and murmur not at it, if you lose one or two now and then, it is nothing but mercy that you have any left to trade and traffic withal, I, and moreover, it is a great deal more than you deserve. Chrysostom when speaking to the people of Antioch, like himself, who was a man of an invincible spirit, against the tyrants of his time, delivered himself thus, In this should a gracious man differ from thc Godless, he should bear his crosses courageously, and as it were with the wings of Faith out-soar the height of all humane miseries, he should be like a Rock incorporated into Jesus Christ, inexpugnable and unshaken with the most furious incursions of the waves and storms of the world.  
It was a gallant speech of Galienus the Emperor, when tidings came unto him that all Egypt was lost, What then quoth the Emperor? cannot I live without the flax of Egypt? And by and by came tidings to him that the greatest part of his dominions in Asia were gone also, What then quoth the Emperor? cannot I live without the delicacies of Asia? This is a rare example for Merchants when they lose rich-fraughted ships in the Seas, either by storm, or Pirate. What? 
It was a gallant spirit that Habakkuk was of, when he said, Chap. 3.17. Although the figtree shall not blossom, nor fruit upon the Vines, nor Herds in the stalls, yet will I rejoice in the Lord, I will joy in the God of my salvation. Grant now the worst, suppose you had not one ship in the Harbour, nor one to come safely home, is there not a good, and a merciful God for you to rejoice in, that is better than ten thousand Sail?  cannot I live without that ship that I have lost?  
There is a pretty story in Aesop of the Goose, that laid the poor man her Master every day a golden egg, and finding such a benefit by her; he thought that his best course was to kill her, and then he should find them all, and upon that conceit he did, but finding himself frustrated, (Ansere Aesopico invento vacuo, stupebat miser, ac plangebat, & rem, & spem periisse.) he fell a weeping for the loss of his golden eggs, because he had taken away her life, which if had been preserved, would have laid him more.  
Thus the Merchant mourns when he loses his goodly ships that brought him in his riches, and upon the consideration of their ruin he laments to think what accommodement they were unto him. But I will let pass this discourse, and hasten unto another Proposition that I will lay down, and it is shortly this.  
3. That God threatens before he strikes. Observe. 3 For he commandeth the stormy wind. How clear and undeniable is this point unto every ordinary capacity that goeth in the Sea? where is the Mariner that is bet up to storms and Tempests, but knows beforehand when a storm is coming in the Heavens? Every Sailor is as perfect a scholar in the great volume of that overhead canopy of the skies, I, and knows as well by the Physiognomy of the sky, out of what part the storm will come, as the child can tell you his A. B, C. when posed in it. Before the Lord sends out his stormy wind, he usually gives men that are in that employment notice of it, 
Supra civitatem Hierosolymae st●tit sydus simile gladio, & perannum perseveravit When God was about to strike Jerusalem, he gave them warning by a Star that hung in the form of a sword (in a perpendicular manner) over their heads, which dreadful sign hung over the City for a year together.  either by the strange flying of the clouds, or otherwise clothing of the skies with the black, thick, and sable curtains of a nocturnal darkness, or otherwise by laying upon the airy region a condensation of fog and mist, which are usually forerunners and contemporaneous messengers of what the Lord is above preparing to lay upon that Element, and besides these, they have many other familiar signs, and observations, to tell them that the storm is a hastening upon them. When the Cormorants leave the Seas, and betake themselves to the shore, or any of the other Sea-foul, that ship that is in the Sea would be very happy, if she were but in the Harbour. But to lay down the ground of this point.  
1. Because he is not willing to execute judgement, 
Alexander the Great, when ever he laid siege to any City, he hanged up three flags, 1. white. 2. red. 3. black, if they compounded and surrendered not before the black flag was set up, there was no mercy for them. Take heed that God do not so with you Sailors.  if either threatening or fair means would but serve the turn. The loving Father is very loath to lay the rod upon the child's back, if admonition would but serve the turn, And good Physicians that bear tender love to their Patients, when upon the die, will shed tears when they will not take their potions prescribed for their health. Luke 19.41. And when he was come near, he beheld the City, and wept over it. Gen. 18.32. And he said, I will not destroy it for ten sake. God takes little pleasure in the cutting off of souls, he is loath to destroy you Sailors, but that you wrist judgements out of his hands to sink you.  
2. Because he would let the world know, that he is full of patience. 
Omnis minatio, amica monitio. Every threatening is a gracious warning.  Psal. 103.8. The Lord is merciful and gracious, slow to anger, and plenteous in mercy.  
3. 
The Jews when ever they see the Rainbow in the clouds, they will not stand gazing upon it, but presently go forth and confess their sins, acknowledging that they are worthy of being deluged and drowned with a second flood. They are persuaded that that holy Name of Jehovah is written upon the Bow, and therefore do they celebrate his Name at those times. Oh that Sailors were in this posture to confess their sins to God, when they see storms appearing by the heavens.  To that end men may be left without all excuse; does not the Schoolmasters warning take off the Scholars excuse when he comes to whipping? A people proudly standing at defiance with their enemy, when he sends them in his summons, and tenders of peace for a surrender, may thank themselves, and not blame the enemy, when their streets run down with blood; blame not God if he split your ships in a thousand pieces upon the Seas, so that your masts swim one way, the rudder another, and the broken parcels round about you, God shown you his wrath before it came in the face of the skies, but you took no notice of it, neither prepared you yourselves to meet your God.   
Vers. 26. They mount up to the Heaven: they go down again to the depths, their soul is melted because of trouble. 
FOr the division of the words, you have three things that are very remarkable in them.  
1. Their ascension, in these words, They mount up to the Heaven.  
2. Their descension, in these words, they go down again into the depths.  
3. Their perturbations, in these words, their soul is melted because of trouble.  
I will begin with the first, and give you a brief explication of their ascending and mounting up. 
The word comes of Mons, a Mountain, showing that the Seas are oftentimes conglomerated or accumulated into great and dreadful pyramidical hills, and mountains.  They mount up to the Heaven. This phrase in the extent of it, is but metaphorical, and not really and absolutely so, that any ship, or ships, should rise so high in the violentest storm that is, but it is to show that their elevation is exceedingly raised beyond their ordinary altitude (usque ad sedem Hyperbole beatorum Olympicam) far above, and beyond that height that calm Seas are of, for when the Seas are of a virginlike smoothness and clearness, then are all the ships that go upon them at quiet, there is no mounting then, nor no going up, nor no going down, but when the ever-moving Ocean that is liable to continual agitation, and subject to every storm, and blast, is once raised and stirred up by the winds, 
Storms are like to Ovid's Chaos when he sung that there was,— Tanta est discordia rerum. There is an omnium rerum permixtio in them.  it flies in rolling billows, and raging surges, upon the backs of which, the great and weighty ships are tossed up, as the ball that is jetted to and fro upon the racket. In a troubled Sea, ships may be compared to a man that runs up an high ladder, and as soon as ever he is got up to the highest stave of it, down he goes till he comes unto the lowest, and by and by he returns unto the highest. Solomon tells us, Prov. 23.5. that the Eagle taketh wing and flieth towards heaven, but he does not say that she flies so high, but it denotes that she is one of the highest flying birds of any of the fouls under the Heavens. Christ tells us also, Matth. 11.23. that Capernaum was exalted unto Heaven, when alas it was not so, nor so, because it was but an hyperbolical, but rather an Ironical expression, for Capernaum was so far from Heaven, that her feet was rather upon the very threshold of Hell than Heaven, as appears by the point she steered by. But this elegant Hyperbole of the Psalmists, is to set forth the Seaman's high soaring sursums, and his down-falling deorsums, 
They mount up almost as high as that celestial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is feigned to be Elemenci quarti nomen.  how that he is one while carried upwards upon the swelling billows of the Seas, even (ad aulam astriferam) as high as the starry mansions, and bespangled roofs of Heaven, and then by and by they are returned down again.  
2. They go down again; to break up this word unto you, there is nothing difficult in it, only we may take notice, that their descension in storms, is not gradatim, or pedetentim, but rather in the violentest manner that can be, even as a stone that is hurled up in the air, it will not tarry there any longer, than the strength of the hand is upon it, and then it will down again, because it covets to be at its Centre. So the weightier any thing is, the speedier is, and will be the descent of it. I am confident it would produce many a gallon of salt tears from the eyes of the godly that are on Land, if there were but a possibility of their seeing of ships how they labour, rock, and reel, ascend and descend in the restless Seas in time of storms, for by and by they are to be seen, anon they are not to be seen, but as if they were covered all over in the Seas.  
That Seamen are the nearest Heaven Observation 1 of any people in the world, when they are once got up upon the back of an high-rising water-billow. They mount up to Heaven, etc. These are the only cloud-climbing lads of the world, 
Sea men are like to the pinnacles that are prefixed upon all high battlements which point upwards to Heaven, but poise downwards to their centre. Exod. 8.15. Whilst the judgements of God were upon Pharaoh, he was some thing conformable, but when the storm was over, he was as vile as ever.  and none go so near, or are so fair for Heaven as Seamen are, seems the Psalmist to say, but let me add this, pray God they ever come there (my prayers shall be for them, 1 Sam. 12.23. Moreover as for me, God forbidden that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and right way. Vers. 24. Only fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you.) For I fear that many an hundred Seaman, when he is got up to the top of an high water promontory in the Sea, that he is as near Heaven, as ever he will be. It was once said of one that preached well, and lived ill (upon a time when in the pulpit) some importunate messenger or other came for him to come out of the Church, but one of his auditors made answer, Oh let him alone, for he is as near Heaven, as ever he will be. So I may say, it is a thousand pities that ever some Seamen should come off and down from the high-towering waves of the Seas, because they are in those stormy times peradventure nearer Heaven than ever they will be when they come on Land again.  
Observation 2 That all Seamen generally (without all exception) whether they be young, or whether they be old, both do, and shall assuredly go to heaven. They mount up to the heaven. Me thinks the Seaman likes me well in the laying down of this proposition, and the godly on the other hand look very strangely upon it, and so consequently conclude, 
I know Seamen are as confident of going to Heaven (the Lord help them) as the Turks either are or can be of that lock which they keep upon the top of their crowns, that they shall be drawn up into Paradise by. Pray God Seamen would once forsake their confidence, and then there would be some hopes of them.  that I have no warrant, nor ground in Scripture to build it upon. To clear up the point unto you, I would have you to observe, that there are two parts in it.  
1. That they do go to Heaven.  
2. That they shall all go thither.  
For the first of these, that they do go thither, I would have you to understand me rightly, without any misconstruction. I will have nothing to do with their Salvation in this point, for that is as doubtful to me, as Solomon's was to Toledo the Archbishop, who weighing that much-disputed controversy, whether Solomon was saved, or damned, and not being satisfied with their arguments, caused Solomon to be pictured upon the walls of his Chapel, the one half in hell, and the other half in heaven. 
There be three Heavens, 1. Coelum Aerium. 2. Coelum Astriferum. 3. Coelum Beatorum. It is not the latter now they go to in storms, but the two former.   
But to the point in hand, that you may understand my meaning in it, take notice, that it is stormy and tempestuous weather that Seamen go to Heaven in, even then when the winds lift up the waves of the Seas, by which, and upon which they are in this sense transported unto Heaven, what they do, or whither they go when dead, I have nothing to do to judge, and therefore whilst they are living we need not credit that they go into Heaven, 
Sailors are like to Grasshoppers in goodness, who make faint essays to fly up to Heaven, and then presently fall down to the Earth again. Seamen that have their feet (as it were) in stormy weather upon the battlements of Heaven, should look down upon all earthly happiness in the world, as both base, abject, slight, and slender, waterish, and worthless. The great Cities of Campaniae seem but small cottages to them that stand on the tops of the Alps.  for I never knew any of them so holy; Enoch indeed Gen. 5.24. Walked with God: and he was not, for God took him.  
There is a vast difference betwixt going to Heaven, and into Heaven; the Eagle that Solomon speaks of, flew towards Heaven, but he doth not say that she went into it. There is a vast disproportion betwixt a man's going to a place, and going into a place; many a Seaman may be sent out to Spain, and France, and do business there by proxy, and yet not go into France, nor into Spain; and on this wise would I be understood of the Sailors going to Heaven, for it is my judgement.  
1. That none can enter into the kingdom of heaven, but they for whom it is prepared, now it is not prepared for filthy, and unclean swearers, cursers, adulterers, and drunkards, 1 Cor. 9.10. All such shall not inherit the Kingdom of God. Matth. 20.23. But it shall be given to them for whom it is prepared of my Father.  

Charon (in Lucian) requested Mercurius to show him Jupiter's palace above, how quoth Mercurius? would such a Catiff as thou, whose conversation hath been in hell, and altogether with black shades, and impure ghosts, thinkest thou to set thy foul feet in that pure palace? Ah what a dishonour would it be to Heaven that thou shouldest ever come there.  2. None can enter into the Kingdom of Heaven, but such as are prepared for it. Now all villainous, deboyst, and graceless wretches are not prepared for it, therefore they shall never come there.  
3. None can ever come to Heaven, but such to whom it is promised, now Heaven is not promised to the wicked and abominable, James 2.5. but to the godly.  
4. None can come to Heaven but the friends of God, now I fear that God has few friends amongst the Sailors, because they like not his ways, nor cannot endure his Word, therefore unlike to come to Heaven.  
5. None shall enter into Heaven, but such as are born again; this is a sad word may some say, I, but it is a true one. Then I may conclude, that there be hundreds, if not thousands of Sailors that never were born again, and therefore they shall never enter into the Kingdom of Heaven till they be born again, John 3.3. Except a man be born again, he cannot see the Kingdom of God. What will become of you poor Sailors, that have no hand-writing of the work of Grace, and of the Image of God stamped upon you as yet, for to show for Heaven?  
6. None shall ever come to Heaven but holy ones; whither shall such swearers as our Sailors go then? whither shall such drunkards as our Sailors are go then? 
Now the Sailors life is like King Eldred's reign, prava in principio, pejor in medio, pessima in ultimo. Nought in the beginning, worse in the midst, and worst of all in the end, and therefore I fear unlike to come to Heaven.  whither shall that irreligious crew that goes in the Seas go? surely to Hell. Heb. 12.14. and holiness, without which no man shall see the Lord.  
2. That they shall go to Heaven, my meaning is, if any will use the Seas they shall nolenti, volenti climb the great water-mountains that are in it, which are made by the stormy winds, which will in David's sense mount them up to Heaven, but neither he nor I do say, that they shall go into Heaven. I will not take upon me, neither dare I flatter wicked wretches, and therefore I have cleared up the proposition; and yet again on the other hand I pity them, when I consider how much those that use the Seas, are without the grace, and fear of God.  
Observation 3 That all Seamen generally go to heaven against their wills. They mount up to the heaven, 
I would they were as unwilling to go to Hell, as they are to go to Heaven in a storm, I should then have great hopes, that none of them would ever come there.  and David tells us, that their souls are melted because of trouble; from whence this point arises, and is also firmly grounded, that it is small pleasure for them to go to Heaven in a storm. And as they have no mind to be jetted up to the Heavens in a storm, I fear that they have as little stomach to go to that Heaven, in which God, Christ, Saints, and his holy Angels live in, I mean as to walk in that way that leads thither; but truly it were the greatest piece of wisdom for all our Sailors, let the wind be never so cross and contrary, to strive to get thither, if they can by any means, although they make a thousand, yea a million, or the greatest number of boardings that can be reckoned up, it will be worth the pains so to do.  
Observation 4 That when Seamen are near to heaven, they find no entrance, or admission, but are sent back again after a violent, praecipitant, and disrespected manner. 
Sailors are like to Belerephon, who got upon the back of his winged horse Pegasus, and when thinking to ride in, horse & all, at the gates of Heaven, Jupiter looks out & throws him down to the Earth again, insomuch that he had like to have broken both their bones.  They go down again to the depths, etc. I would I could, or were able to persuade every soul in the Sea, to look seriously into one text of Scripture, which will tell them, that Christ will disown, and reject many that have strong hopes, I, and as good thoughts as any of you have, of their Salvation, Matth. 7.21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven: but he that doth the will of my Father which is in heaven. Then I fear that there will be the fewest Sailors of any people under the Heavens, that will come thither; my reason is, they do not Gods will, but their own and the Devils. I fear we shall see but few Sailors saved at the day of Judgement.  
Seaman, call thy condition into question, and debate the case with thyself, and say, what, shall not I enter into Heaven? Captain, ask thy own heart this question; Master, say thou unto thyself, shall not I enter into Heaven? Boatswain, Gunner, Carpenter, 
Vulcan left the Earth, out of a dislike, and went to Heaven, but says the Poet (the clown was no sooner there, but) Jupiter grew to be displeased with him, and thereupon threw him down, and before he got unto the Earth a whole summers-day was run out from Sun to Sun, and in Lemnos Isle he broke his leg. I leave you to find out my meaning.  move this question ever and anon; Christ says that every one shall not, why mayest not thou doubt that thou shalt be one of them? Thou mayest justly fear it, if thy life be naught.  
That Seamen had need to have good Observation 5 heads, and innocent hearts, in respect that they are by the stormy Chariots of the winds so often times tossed and transported to the heavens. They mount up to heaven, etc. It is not every head, or brain, that can brook, and endure to soar into the volatile region of the air. The Seaman stands in much need to have such an head as Polyphemus had, of whom it is said, that he was so tall, that he rubbed the hair of his skull off upon the Heavens. A good head does well in the deeps, but a clean heart is far better company.  
Observation 6 That the Seaman has a very notable head for the Sea, but not at all for the Land. They mount up to the Heaven, etc. They go down to the Sea in ships, etc. It is requisite that they should have very good skill, and knowledge. The Seaman will never make good Statesman. Not one of a thousand of them have the brains for the Land. What a Countryman said of a goodly head which he saw most exquisitely painted, I shall say of the Seaman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What an excellent skull is here, but no brains at all in it. So it is admirable to think what excellent Sea-brains those men have that use the Seas, but very shallow Land-brains, they can very well sit, and abide the jumping waves of the Seas, even when they are thrown up unto the heavens, but no brains for the great affairs of the Republic.  
3. As to their perturbations, Their soul is melted because of trouble. 
The Sailor's Motto may be this, Cum Homero loqui— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Maror ex marore subit, One sorrow follows in the heels of another.  I have observed, that their troubles are infinite at such times, some of which I will give you in at this time.  
1. Vomiting. Tempestuous Seas both do, and will oftentimes put the stoutest and the strongest stomached Sailor upon the picking up of whatsoever lies in his stomach. Now I conceive it is not the tossing, but the stomach that causes their sickness. It is choler within, and not altogether waves without that doth it. And this now is no small trouble that lies upon some in storms, and yet it is comparatively but a pulex, culex, & urtica pungens, a mere fly-biting to what they undergo.  
2. Day-labouring. How is the Seaman now at work running to and fro, and up and down into every corner of the ship? 
When Demosthenes was asked what was the first part of an Orator, what the second, and what the third, he answered, Action; the same I shall say, if any should demand of me what is the first, the second, and the third in a Sailor, even Action, Action in a storm, for it is no dallying then.  one while they are running up to the yards, another while they are lashing of their Guns, one while they are peaking of their yards, another while lowering of their Masts, 
The Seaman's Motto in a storm should be that of the Emperors, Laboremus, Let us I beseech you, Si●●, be doing what ever we can to save both the vessel and our precious lives, Hic labour, hoc opus est.  all hands are then full in a storm, whereas before, when the Sea was calm, they were at their sports and plays of mirth and jovialty, perhaps dancing after the music of the Fiddle, or some such recreating game or other. But in a storm, all this is laid by, and every man falls to Circa res arduas exerceri, & occupari in multis, & magnis negotiis. The Seaman's otium in the time of storm, would end in a doleful, and woeful naufragium. It is reported of a ship, that when she was in great danger of being cast away through the Seaman's negligence, that she spoke on this wise unto the Master, and the Helmsman, 
Aristotle was not more careful of too much sleeping when he held the brazen ball in his hand to keep him waking by its fall into the brazen basin, than the Sailor is in time of storms.  Perge contra tempestatem forti animo, antony's sax is illis miserrime perirem. Bear up good Helmsman against this storm, or otherwise I shall fall upon yonder rocks, for I am nearer unto them than thou art ware of: but the Helmsman, and the Master not giving car unto her, minded not the cunning of the ship, and shortly after she ran upon them, and went downright unto the bottom.  
3. Night watching. As long as the storm lasts there is a careful walking to and fro in the Hold of the ship, and that from side to side all night long, lest that any leaks should spring and break in upon them; for such is the violency of storms, that they will make the strongest timber, and the thickest ship sides to disjoint and open, in at which, water will flow most dreadfully. Now hang the lighted Lanterns betwixt decks and in the Hold to give them light to watch and work by, and if that ships be in a fleet together sailing, or at an anchor, in such nocturnal tempestuous seasons, every one keeps out their light upon their Poops, that thereby they may judge of one another's driving, sailing, or breaking lose: for should one ship light upon another in a storm, they would instantly stave themselves, and go downrights into the bottom. If Elephants go backward in a fight when wounded, they tread all under their feet they come near; what then will not ships do if they break their cables in a storm? All sleeping now is abominable in the eyes and thoughts of every one that is in the ship, Jonah 1.6. So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? 
It is reported of a ship, that she made this doleful complaint when she was run upon the rocks in a dark blustering night, Ego scopulis perii dum naucleri, somno sepulti; I was ruined when all my Mariners were fast a sleep.  As if he were a going to say, Is it fitting that thou shouldest sleep when we, and the ship that we are in are like to perish? I have observed some of the skilfullest of the Mariners when dreadful storms have surrounded us, insomuch that we have thought that neither cables, nor anchors would hold, nor Masts stand before the fury and violency of the winds, that they would go out in the night time, and look one while upon the East, and another while upon the West, one while into the North, and another while into the South, to see if they could espy the rising and appearance of any one Star, the sight of which is taken by them for an infallible sign, that the storm will not last long, but when the stars are all veiled and covered over, insomuch that they cannot be seen, that is a sign of a storms long continuance, and after long waiting they have got the sight of a star, which hath given them as great an occasion of rejoicing, as ever Archimedes had when he found the resolution of the knotty Mathematical question, 
God out of his infinite goodness suffers not the violent Belluas of the air to continue long, which are so called oftentimes for their violency, because they roar like the roar of Bulls, and beasts, or as the roar and howl of hell.  which transported him into such an hilarous fit of mirthsomness, that he broke out into this expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have found it, I have found it.  
4. Perpetual life danger. I wonder what day, what night, or what hour there is in the year that the Seaman is not liable to some fearful jeopardy, and casualty or other? he cannot positively and absolutely say, any day that he either sails or anchors in, that it shall be a day of peace and quietness unto him. He cannot say, after this day is over, I will live, and go into this and that place to morrow; it was therefore a very humble, and also a very gracious saying of one, when invited to come and give his friend a visit upon the morrow ensuing, to which courtesy he returned this answer, Ego crastinum non habui hos plurimos annos; I have not had a morrow in my hands this many years. What greater dangers of losing life are those in that go down into the Seas, than that poor soul was that ever lived in the expectation of death? The Sea hath a million of dangers in it, I, and fuller of perils to the Mariner, than Africa either is, or can be unto the Traveller. It is observed, 
What I have read of one concerning that which he did see in a vision, I may bring in and say of the Sea, when he beheld the many snares of the. Devil that were spread upon the face of the earth, he sat down mourning and lamenting in this manner, Oh (Quis pertransiet ista) who shall pass through all this? and by and by after some long debate, a voice behind him was heard (Humilitas pertransiet) Humility will carry thee through them. Good Lord, seems many a stout man to say, how shall we ever go through those many dangers that are upon the Seas, in one place lies lurking rock, in another perilous sands, and every where the stormy wind. I answer, that faith in God will carry thee thorough them all.  that he that will travel in Africa, must take these following directions, besides the many more that are prescribed, or otherwise they will soon be cut off with that multiplicity of venomous creatures that be in it.  
1. He must not take his journey fasting, because if he should accidentally be bitten or stinged by any of them, the poison will have the greater Influence upon the body, in respect that the veins, and arteries are the more open and empty at those times than at ohers.  
2. He must have a care of travelling when the Sun is hot, and shining, because all manner of vermin lie very much couchant in every field, and graminous place; and not only for that reason neither, but because if they should be stinged at such a time, the wound will be the harder to get cured.  
3. He must have a special heed that he foot it not over graminous, bushy, levy, and bramble places, because in those places the veniferous creatures take up their abode, and so will seize upon any one that shall but tread, or come amongst them.  
4. He must not go without that antidoting herb, called A veneniferis creaturilis libera me domine, The good Lord deliver me from all venomous and hurtful creatures. I bring but in this dangerous part and place of the world as a comparison to the Sea, which is as full of hazards as Africa can, to him that shall travel it.  
Nay further, to set it home, that they that use the Seas are in perpetual danger, give me leave to cast about, and to tell you, that all the creatures which encompass us about, do as it were bend their whole force against us; the very Sun in the firmament which is the days bright shining lamp of the world, and is as a certain general Father to all living things, doth sometimes so scorch with his beams, that all things are parched and burnt up with the heat thereof, at another time it takes its course so far from us, that all things are like to die in its absence with very cold; the earth also which is the Magna parens mundi●, the great mother of us all, swallows up many thousands, with her gulfs, and earthquakes, and the Season the other hand they devour and kill up men abundantly; what an infinite of Rocks, Sands, El●●s; Shallows, Sirtes and Charybdus' bee there in the Seas, all which endanger the ships that go in them, and upon them? What shall I say also of the air? Is not it many times corrupted? And doth it not engender and gather clouds, thick mists, pestilence, and sicknesses? neither Land, nor Sea, Desert places, private houses, or open streets are free from ambushments, conspiracies, hatreds, emulations, Thiefs and Pirates. Is there not spoiling of fields, 
Terror ubique, trer●or, timor undique, & undique terror, said the Poet. This may be the Sailor's emblem, Eccl. 2.23 For all his days are sorrows, and his travel grief, yea his heart taketh not rest in the night.  sacking of Cities, preying upon men's goods, firing of houses, imprisonments, captivities, and cruel deaths falling upon mankind in one place or other of the world? It is at Sea, as it is with a man that is of necessity (having no other way) to travel over some great, wide & thorny wilderness, in which is all manner of ravening beasts, in one corner Bear, in another Wolf, in one Lion, in another Tiger, in one Wild Oxen, in another Wild Boar, in one Elephant, in another Alligator, in one Serpent, in another Scorpion, in one angry Leopard, and in another the murdering Crocodile. Would you think now that a man should ever get safe over such a place? Consider all things, and I know that the Sea is little inferior to it for danger.  
5. Ship-leak springing. The Mariner meets oftentimes with this most dreadful and inevitable accident, which is of more trouble to him than any one thing in the world besides. I, a leak in a ship hath more terror in it than an house that is on fire, because the inhabitants may at their pleasure run out of it, even when they please, but it is not so at Sea, in a ship, for let the ship be on fire, or half filled with the waves of the Sea, there is no back door for them to run out at, 
That Log which Jupiter hurled out of heaven upon the heads of those Rana co axantes in cavernulis, which molested him with their croaking Petitions for a King, was not more terrible unto them than a leak is unto the Mariner in a storm. It is reported of a ship that she made this doleful complaint when going to sink, Ego mergor, quip nautae mei aquam non extulerunt, They let me sink for want of pumping.  which if there had, than many a thousand sail would have been left to run this way, and that way, ere this day, at the pleasure of the winds and the Seas, because men in such straits will give any thing for their lives. A Leak in a ship is like to a sting in a Tortoise, of whom it is said, that if she be stung with a Viper, she dies upon it, if she get not to that medicinable herb, Margerum, or . This is an hour of sorrow amongst the Seamen, for they are all at work now in the throwing overboard, both Wines, Fruits, Silks, and Spices, even any thing, that their Vessel may be lightened, they also take the course that some fishes do, Lympham ore immissam per branchi as emittere, let in water at their mouths, but pump it out at their gills.  
6. Shiprest lesness. Inter alia dura, 
The Sea is like Plutarch's Moon never in one shape long, who desired the Tailor to make her a Petricoat, but before the Tailor got it made and brought it home, the Moon was hoped into another quarter.  & tristia, amongst the many other sad and gravaminous troubles, this of the Mariner's inquiescentialness is none of the inferior ones. If the winds begin once to hollow, and to fiddle upon the Sea, if there were ten thousand sail of ships, they should all of them quickly dance after the music of it. Profane History speaks of the powerfulness of Orpheus' music, that it was so melodious, and ear-charming, that the beasts of the field could not stand upon their legs at the audience of it, but were most admirably acted, and transported beyond the nature of brute creatures, to dance after that high strained music which they heard. And truly I may tell you, that when ever the Southern, Northern, Eastern, or Western Bagpipes of the world begin to play, there is never a ship in the Seas (excepting those that be in their harbours) but dance their Galliards, and cut their Capers after it. Now gins every Seaman to stand fast, to take hold with his hands, 
If that the Wind-timbrel of the East, the Vial of the North, the Tabret of the South, and the Harp or Pipe of the West, begin but once to music it, all the ships that be in the Sea● have no power to stand still, but after it they will dance and cut far higher Capers than ever the conjured body did, of whom history tells us, that he danced chamber height with the brass pot upon his head.  or lie flat down upon his belly in the storm, or otherwise the ships rolling, and bouncing, will endanger the beating out of his brains. And now gins the Cook's Kettle for to dance in the Cook-room, and to terrify all that come near it for their victuals. I have often thought, that if the stone bigd houses of the world, and also that if the famous Towns and Cities thereof of reeled, but as ships do in the Sea, the inhabitants thereof would not be in such deep love with them as they are, and so little in love with heaven. No, they would not take that delight they do in their great inheritances and possessions that they have upon earth, if that their earthly mansions staggered but as our wooden transporting, and sailing habitations do upon the Seas. But he that puts his foot into the stirrup of a States, or Merchant's Wooden-horse, must look for more jumping leaps, and frisking capers before he gets out of the saddle again, than the wildest unbackt, or untaught beast in the world can give him.  
The Seas vaunting, and outbraving trepidations, together with their ascending tumours, and raging murmurs, have not very seldom exasperated my spirit into this like irascible, 
It is reported that a company of Seamen did upon a time very strictly summon in the Seas to give them an account why they were so restless, and wherefore they swallowed up so many ships every year as they did, and the Seas being at the bar gave them this answer, That it was not in their power to be quiet, because the winds above did beat them up into undulating billows, if they would not disturb us, your passage would be both smooth and quiet enough, but we are thrown into heaps, that you may fear that God that is above, because your are men that live without the fear of God, and therefore are quiekly up in arms to s●●k you.  and objurgatory speech unto them, because they have been so unquiet, and restless under us. Quousque, quousque tandem abutere, Neptuni unda patientia nostra? quamdiu nos etiam furor iste tuus cludet? quem ad finem sese effraenata jactabit audacia? nihil ne te, quotidianum naut arum praesidium? nihil eorum pericli? nihil eorum timor? nihil eorum maestitia? nihil consensus honorum omnium? nihil opulentarum navium? nihil horum ora? v●ltusque moverunt? Quamdiu inhorrestes subito mare: tenebrae multoties conduplicantur: noctisque & nimborum occaecat nignon: flamma inter nubes coruscat: Coelum t●nitru contremit, grandomixta imbri●largistuo repante praecipitans cadit: undique omnes venti erumpunt: saevi existunt turbines: fervet aestu pelagus, & perpetua mortis imago ante omnium oculos o●versatur.  
7. Trouble of conscience. Many a Sailor that never knew before what the compunction of conscience meant, comes to have a shrewd guessing at it, when the ship is like to be lost in the storm, then flies in his face all his whoring, swearing, lying, wronging of men, all his drunkenness, and his graceless, unprofitable living and walking before God in the world, and this storm within is ten thousand times more dreadful, than the storm without. From the foregoing words I would lay down this point of truth.  
Observe. 1 That the generality of Seamen are far more fearful of being drowned in storms than they are of sin, or of the second, and eternal death. Their soul is melted because of trouble. Their sorrows, and tears are spent upon the likeliness of their losing of their lives, and not for their sins, and the great hazards that their souls are in at such times.  
1. If our Seamen were but as much afraid of sin as they are of dangerous sands, I am confident that the good people in England would think that there were more Saints at Sea than there are on Land. When I consider how I have seen the Mariner for to quake, and tremble, yea their faces to gather paleness, their spirit even ready to run over their lips out of their bodies, and their joints to be loosed, and their very knees to knock upon one another as they did in Belshazzar, I have wished that the committing of sin startled them but as much, and then there were hopes that they would be out of conceit with it.  
2. If our Seamen were but as much afraid of sin, as they are of those known, and unknown in Sealying rocks that be up and down in the great Ocean, we should have them a very precious people, nay an unparallelled, and matchless squadron of souls.  
3. If our Mariners stood but in the half of that trembling fear which they do in stormy, foggy, and Euroclydon days that come upon them in the Seas, in which they are so much be darkened, that they have neither the light of the Sun, Moon, nor Stars, I am confident they would be as much afraid of lying, swearing, and whoring, as ever the  child is of the fire, or the Crocodile is of the Safron, or the Tiger of the Trumpet.  
4. If our Sailors trembled but as much at their committing of sin, as they both do, and will, when a leak springs, and breaks in upon them in their ships, I would wish myself to be amongst them, for there would be no fear of sinking, of winds or seas ever to have any power over them, for to drown them.  
5. If our Sailors were but as much afraid of oathing of it, and of living that vain, vile, 
If our Sailors were but as fearful of letting God-dishonouring oaths fly out of their mouths, and of doing, and commiting that filthiness, which they do, even as the three famous children were of sinning against their God, in bowing unto the King's great Idol, Dan. 3.13. Who was resolved rather to burn than do it; I would put the meanest of them into my bosom, and cry them up as fast for Saints, as I do decry them down for notorious sinners▪  and soul-damning life that they lead, as they are of the roaring broadsides that their enemies pour into them, than you should not hear one oath, nor lie in the mouths of them.  
6. It that our Sailors feared but God as much, and stood but in the like fear of committing sin, swearing, drinking, and profaning of the holy name of God, as they do of sparks of fire, when lyeable to fall amongst their barrels of powder, I dare then be bold to say, that there would not be that braze-face of voicing oaths that there is amongst them, both in the States, and Merchant's service.  
7. If our Sailors trembled but as much for sin, and at the allowing of sin in their souls, 
Ah that I should say of the generality of Sailors, what Salvian said once of many in those ill times that he lived in, that they objected and said, that Religion was but the stain, the blur and blemish of honour, whereas nothing in the world ignobles men more than the want of godliness.  as I have seen them tremble at an Anchor, when the wind has come suddenly upon them, and endangered them of being cast away, those men would be far fit for Heaven than for the world.  
8. If our Sailors were but as much afraid of offending God, and damning of their poor immortal souls, as they are in stormy weather of meeting one another, when under sail, stem for stem, I dare conclude it, that no people in the world would have that fear upon them, either of sinning against their God, or losing of their souls.  
9 If our Sailors stood but in the quarter of that fear of hell, and of eternal death, that they do of perishing in the Seas, when that the Rudder of their ship is broken off, I dare be bold to say it, you should not at the day of Judgement see one of them to go to hell with the Devil and the damned.  
10. If our Sailors were but as much afraid of losing the favour of God, as they are of losing life, when the Cable breaks in a storm, I dare speak it, that they would be a people as high in the favour of God, as any under the Heavens, be what they will.  
I find four very ill things in the Seas amongst the Sailors.  
1. A very slight apprehension of sin, 
I once very sharply reproved a wicked wretch for his audacious, & open swearing, when we were run most dangerously under much sail upon a Sand, and that which troubled me most, was his most lamentable want of the fear of God, as appears in the answer he returned me, Is it any more, or any worse to swear now (quoth he) than it is at another time? What delight is there to be taken amongst these filthy spirits?  and that it is too hard, and too difficult a task for any man, let him preach his heart out amongst them, to make them believe that sin is so criminal, and so damning as it is. And this I conceive arises from that commonness of profaneness that is amongst them.  
2. A strong connaturalness in them unto the sinfullest courses that possibly they can follow. Tell them of their wickedness, and they are apt to say as a graceless Seaman once said, when reproved for his lewd life, What? would you have Seamen Saints? I never knew any Saints of our profession in all my life, and for my part you shall not persuade me to be one yet.  
3. That they are very fully, and strongly bend with an inward resolution to cleave to sin; even as it is said of Ahab, that he was sold to do wickedness, I may say the same of them; I may write Solomon's words upon the Sailors, Eccl. 8.11. The heart of the sons of men is fully set in them to do evil. 
I profess unto you Seamen, Nil nisi peccatum timeo, I never feared any thing in the Sea but sin; I was never so much afraid of Storms, Rocks, Sands, or engaging with an enemy, as I have been of that filthiness that is amongst you.  Eccl. 9.3. Madness is in their heart while they live, and after they go to the dead.  
4. That they are apt to reject, and disesteem of all Scriptural counsel, and exhortation, as if preaching, and speaking in sound words, were but wind, and so consequently, that all such wind will shake no corn.   
Vers. 27. They reel to and fro, and stagger like a drunken man: and are at their wit's end. 
TO speak shortly, and yet pregnantly to the interest of this Scripture, Sea-reeling, and Sea-staggering then, is very well known to those that go down into the deeps, but those that have their abode on Land, I do confess are altogether ignorant in it, and therefore upon that account I will be a little the larger in this my rerum gestarum narratio. The waves seem, as if it were a matter of sport, and pastime to them, to throw the greatest of ships from billow, to billow, 

Ut levi Zephyro graciles vibrantur aristae.  
As full ears of Corn do fall, and rise, and rise & fall by the strength of winds, even so do the greatest, and the very strongest of ships that go in the Seas.   and that with such violency, that one would think that it were impossible for either Wood or Iron for to hold in those tempestuous seasons. One while they are thrown upon one side, by and by they are thrown upon the other. Sometimes they are tossed up with the waves, as if the Seas intended to show spectators their very keels, and bottoms. Sometimes their masts lie in the Sea, as the glorious morning Titan of the world dips in his golden locks into the Sea at his rising. But to follow the Metaphor a little, it is borrowed from a filthy Drunkard, that has poured in more strong liquor than the Vessel would carry, by which means it has sometimes been overset. We know, when a man has over-drunk himself, and that his heels are tripped up with it, that all runs round with him in the house he lives in. It seems David could not find a better emblem in the world, to set out a ships reeling, and staggering by, than by one that is in a drunken and reeling posture, because he flies first of all this way, and by and by he goes with as great violency that way again.  
Observe. 1 That Seamen reel not always, by, and through the swelling, raging, and rest less waves of the salt-waters, but frequently and too often, both on board, and on shore, by, and with strong drink, and heady liquors. I will say for the confirmation of this point, Job 24.25, And if it be not so now, who will make me a liar, and make my speech nothing worth? England's foulest stain, or one of its tauntingest reproaches at this day in the world is, for the sin of dunkenness. How common a sin is this even in the very skirts of our Land? is not every Sea-port-Town England throughout, a mere nest of Drunkards, and a seat of piping tiplers? whereas these Towns should be full of righteousness, and sobriety, because they are the very skirts of our Land; and if filthiness and iniquity be found abounding in them, strangers that come from beyond Seas, will be apt to conclude, that the whole Land is as ill, let them adventure to travel never so far into it.  
But again, were our Seaman's carriages good in foreign parts, they would not disparrage our Land so much as they do, by their swearing, and drunkenness. Certainly if you carried yourselves soberly and religiously, they would say of you, as Gregory the first once did, when he beheld some English boys to be sold in the open Market at Rome, and ask them of what Country they were of (beholding of them to be fair skinned, beautifully faced, and flaxen-haired) the answer returned him, was, that they were of an Isle called England, and they were Angli; well quoth the Pope they may well be called Angli (Englishmen) quasi Angeli, for they have very Angelical faces of their own. Oh Seamen, labour to be like Angels in grace, and purity, 
Ah that I should be forced to say that of Seamen, which Parafius an exquisite Painter said once of Helen, when he was to take the counterfeit of her person, he drew her with her head attire lose, and being demanded the reason thereof, he said, She was lose. Ah Seamen, you are lose creature●. I would have all Commanders in the Seas, to be very careful in their discouraging, and beating down of drunkenness in and amongst their men, upon these considerations, & if they ponderate not, I know not what will.  when you are in the foreign parts of the world, that they may say you are rather Angels in practice than men. But that I may take you off from this sin of drunkenness, which is a blemish to our Land, to our Governors in it, and to the Commanders that you serve under in their respective ships.  
1. Consider, that by thy taking in too much strong drink at any time, that thou dost thereby very sinfully deface the Image of God in thee. And is not that a grievous, and an heinous sin for thee to do? Gen. 1.26. And God said, Let us make man in our Image, after our likeness. Now what kind of creatures do men make themselves, when they drown themselves in drink? what boiled, and distorted eyes have they? What redness have they in their faces? and how misshapen are they, and carried out of that image God made them in?  
2. Consider, that by thy immoderate drinking, thou art about the selling of the excellentest part that is in all the whole nature of man, even for a contemptible and despicable pleasure, and that is the use of reason, Prov. 23.34. Yea, thou shalt be as he that lieth down in the midst of the Sea, or as he that lieth upon the top of a mast.  
3. Consider, that all immoderate drinking does render men unfit, and uncapable, either of serving their God, or men.  
4. He that has no moderation in his drinking, is at the very next door of all profaneness, that man will not stick to do murder, and commit adultery. When men tarry long at strong drink they get this evil by it, 
In one hours' drunkenness Let uncovered those thighs, which had been covered six hundred years by sobriety. Hierome. Quem non vicerat Sodom, vicerunt vina. Whom Sodom could not overcome, wine did.  Prov. 23.33. Thine eyes shall behold strange women, and thine heart shall utter strange things. Nunquam vidi ebrium castum. I never saw a drunken man a chaste man, said Jerome.  
5. By immoderate drinking, a man exposes himself to many mischiefs, which are very incident to light either upon the body, name, 
Vbi fuisti, where hast thou been? Apud inferos, said Erasmus very wittily, when he compared tippling-houses unto Hell.  or outward condition, Prov. 23.29, 30. Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine, they that go to seek mixed wine. Many Sailors drink God out of their hearts, wit out of their brains, money out of their purses, health out of their bodies, themselves out of their ships, strength out of their joints, wives and children out of doors, and themselves also out of the Land; and hereby are miserably constrained to go to Sea for a subsistency all their lives long. These lads drink the Land out of quiet, and threaten both Sea and Land with misery. If they have but a groat, it burns the purse bottom out till it be melted into liquor. Had these lads gold, they would change it, or plate, they would pawn it, or if great Lordships, all should go in a merry quaffed and humour amongst their fellow Compotators.  
That the great and wide Sea is of such a restless nature, that every thing that Observe. 2 swims upon, or in the superficies of it, is liable to horrid staggering, and reeling. 
He that would go to Sea had need to be of that candid, or rather hardy temper, that they are of that exercise themselves in Olympic plays, who patiently suffer their hands to be bruised, their feet to be disjointed, their mouths to be filled with dust, and gravel, and now and then very sad, & smarting blows.  They reel to and fro, etc. Isa. 57.20. The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. The Seas do superba gerere fronte caperata supercilia. The Sea tosses every thing that comes into it, not because it is wronged, but because it is unquiet. One main reason why the Sea is so restless, seems to be this.  
1. Because People do not pray for the Seas. 
The Inundations of Nilus make Egypt fruitful, and I dare say, that if you were but importunate with God, at the throne of grace in poor Seaman's behalves, that you would soon make their voyages the more prosperous, and successful.  No wonder though the Seas be so raging, and the winds above so roaring rampant, when there is no prayer on foot that they might be bridled. There be two sorts of people that take not up this duty of prayer for the Sea.  

1. Many that live on Land.  
2. Many that go to Sea.   
For the first of these, you shall find not wanting in their prayers that their crops of corn may grow, and that their fields of grass may be full of plenty, and it may be also that they pray for the quietness, and peaceable establishment of the Land, but not one word for the Sea, 
How fitly may it be said of the Sea, which Solinus said of the river Hipanis, they that know it at first, commend it, but they that have experience of it at last, do not without cause condemn it. Qui in principits eum norunt, praedicant: qui in fine experti sunt, non injuria execrantur.  in the remembrance of them that go through a thousand dangers. I am confident that you might by your prayers make the Seaman's passage the more facile, and less dangerous to him, Ah souls! how do you know, but that many Seamen might be much helped, and prospered, if you prayed but for them? Jam. 5.16. The effectual fervent Prayer of a righteous man availeth much. To put you upon the duty,  
1. Consider, that the Seas are often tempestuous and stormy.  
2. Consider, that many ships are frequently cast away in storms.  
3. Consider, what a many Rocks, and Sands, rich and wealthy ships have to pass by, before they can come into our Land, and this might be an argument to induce you to pray for them.  
4. Consider, the many dangers, and hazards of Pirates, besides a thousand other several casualties that they have to run through.  
5. Consider, the many desperate engagements that they do meet withal now and then.  
That sin has without all doubt put an hurtful quality both into the Element of water and wind. Is it not more than probable think you, that man's sin and transgression, which did so much incense the Lord to provocation against him, that he cursed the ground for his sake, Gen. 3.17, 18. which unto this day is full of briers, and brambles, that the same curse, though in a different manner has seized upon the Sea, and also upon the winds, insomuch that there is little safety in venturing amongst them, because they are up in such rebellion, and hostility against mankind, as if they would tell them at some times that their intentions are to tear their Vessels into pieces?  
1. It appears that there is an hurtful quality in the East-wind, 
Of all the winds that be in the world, Pliny never liked the East-wind, but evermore called it, Navigantium pestis, the Mariner's plague. Psal. 107.43. Who so is wise will observe these things.  because it breeds sharp fevers in choleric bodies, and also raging madness, and perilous apostumations. Acts 27.14. The stormy wind that ship-wracked the Vessel that Paul was in, was called Euroclydon, because it came out of the Oriental part of the world, Quando una Eurusque; Notusque ruant creberque; procellis Africus, & vastos volvant ad littora fluctus.  
2. Has not sin put an hurtful quality into the Southwind? How came it to be so unhealthful as it is? It is observed of this wind, that when it continues long in one quarter, that it breeds corrupt humours, and in hot bodies cramps, giddiness in the head, the falling sickness, pestilence, and cruel fevers, besides the many ships that are often cast away in it.  
3. Has not sin put an hurtful quality into the West-wind also? How came it to be thus otherwise? It is observed of it, that it breeds phlegm in moist bodies, procures sleep, causeth apoplexies, and is worst of all in Winter, besides ships are oftentimes cast away in it.  
4. Hath not sin put an hurtful quality into the North wind also? If not, 
One calls the North wind, the Mundi magnus follis, the great bellows of the world, which blows cold into every part of it.  I would demand how it came to be so unhealthful as it is; it is observed of it, that it breeds Coughs, Gouts, Sore-throats, and in cold bodies Pleurisies, besides the many ships that are oftentimes lost in it.  
That Sea-imployments are not only fall of troubles, but all other callings and employments, Observe. 4 whether on Sea, or on land, have their stops and rubs.  
They reel to and fro, etc. Ask but the Mariner at Sea, and he will not deny the truth of this Proposition. 
Me thinks all perilous Sea-storms should commend heaven to you, a tempest commends the haven, and the preserved a strong hold. Mare turbatur & amatur. You love to be upon the Seas trading to and fro, though God makes it a bundle of thorns to you, what would you do then if it were a nosegay of flowers?  Ask but the Magistrates of our land, and they will all say that this is a very undeniable truth. Ask the reverend, painful and godly Ministry of this land, and they will all say, uno ore, that this is a truth. Ask but the rational Commonalty of our land, and they will cry up the Proposition for a truth.  
To that end we may be kept from Reason. 1 taking root, and settling in our callings and employments. God oftentimes lays gall and wormwood upon the breasts of our comforts, that we might not too much delight in them, for fear of surfeiting upon them. This was the Church's experience, Psal. 102.10. Thou hast lifted me up, and cast me down.  
Reason. 2 That God out of his infinite wisdom sees it good for us, and also that it is one of the profitablest methods that he can walk in with us, Deut. 8.15, 16. That he might humble thee, and that he might prove thee, to do thee good at thy latter end. God had a great care of his Israel to do them good.  
But to be short, I will now speak a little unto the interest of the latter clause [And are at their wit's end.  
To be curt in the anatomising of these few words, they seemingly bear a twofold sense.  
1. Either when Seamen are in such storms as that they are put by all sail, and all skill and art, 
I may say of the Sailor at this time as it was said of Achilles, who hearing of the sad loss of his dear friend Patroclus, cubans in faciem mox deinde supinus. One while he turned on his back, and another while upon his belly for very grief and trouble. How often have I seen the skilfullest of men in a ship for to beat their breasts with their hands, and to stamp with their feet at the consideration of the present dangers they have been in?  which before they did, and could make use of, and so can do no more, then may they properly be said to be at their wit's end.  
Or 2. When that they are in, and under such an intricate condition as they know not what to do, or what course to take for the best, when all the skill, wit, and art that they put forth cannot help them, then may they be said to be at their wit's end.  
That the Seaman is very frequently, Observe. 1 and commonly, inveigled with such difficult and horrid straits in the Seas, that he neither knows how, nor what way to get himself out of them. And are at their wit's end. Now cries the Mariner, whom you could never see to cry before, Psal. 142.7. Bring my soul out of prison, that I may praise thy name. The Seaman's condition may well be resembled unto a prison, which notes confinement and enclosure, insomuch that there is as little possibility of evasion, 
I may say of Sailors in this case, as Job said of himself in another, Job 30.31. My Harp is turned to mourning, and my Organ into the voice of them that weep.  and escape as there is for them that are in jails, Irons, and Fetters. Oh the many heart-akes, and affrightments that my soul hath had in the unmerciful Seas, and not only I, but those that have skill and knowledge in the Seas, when we have been thrown, and run upon sands, our condition hath been no better than that which the Apostle was brought into, Act. 27.20. And when neither Sun, nor Stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away: Yet in these straits the Lord never left me (nor them that were with me) comfortless, but hath at one time or other, when that I have thought that the ship would fly in pieces at every billow that hath come upon her when fast upon the sands, supported me, bidding me stand still and see the salvation of the Lord; though no possibility of escaping was in view, and sight, yet hath the Lord seemed to say, Fear not, for you shall ere long be delivered; and after some little expense of time, we have wonderfully got off again. When Ziglag was burnt with fire, and the people spoke of stoning David, yet found he much comfort from the Lord in that gravaminous distress, 1 Sam. 30.6. But David encouraged himself in the Lord his God.  
That the terrible and heart-daunting Observe. 2 dangers that Seamen very frequently do meet withal in the great deeps, 
Every unreasonable creature when put to it, will make use of their horns, others of their teeth, some of their claws, and other some of their feet, the Soldier to their Guns, Pikes and Swords.  do put them upon the setting of their wits at work to think and contrive all the ways and means that ever they can imagine to get themselves out of them. And are at their wit's end. Act. 27.17. They used helps undergirding the ship, and fearing left they should fall into the quick sands, strake sail, and were so driven. Vers. 18. And being exceedingly tossed with the tempest, the next day they lightened the ship. Oh the pale faces that be at these times amongst the Mariners! Oh the many trembling joints amongst our stoutest men! Oh the witless heads, and the helpless hands that be amongst them at these times! Act. 27.29. Then fearing lest we should have fallen upon Rocks, they cast four anchors out of the stern, and wished for the day.  
That the Seaman is oftener out of his Observe. 3 wits than in it. And are at their wit's end. 
This is the Sailors miserable Motto, Nec sine te, nec tecism vivere possum, I cannot live without I go to Sea, and when I am there, I cannot abide it.  The Seaman hath but a little wit, but he is oftentimes out of it, and besides it, and that six several ways, 

1. In a storm.  
2. In a fit of anger.  
3. In a fit of drunkenness.  
4. In the sin of uncleanness, Prov. 6.32.  
5. In his graceless swearing.  
6. In the act of murder.    
Me thinks I hear the Country man saying is it thus, That there are such hazards in the Seas, and that the Mariners are put to these heart-affrighting, and soul-consternating dangers, I would not be solicited to go to Sea if they would give me the choicest and costliest ship that is in the world, for I should conclude that if those men that use the Seas be so often at their wit's end, I should be oftener at the end of mine. Are they in such dangers that many times the Masts break by the board upon their heads? Are they in such jeopardy that their sails tear in pieces like to white paper by the winds? Do the Seas come leaping over their Poop-lanthorns, and sometimes over their yard arms? Are they ever and anon running upon sands? And by, and by upon rocks? What would become of me were I in the sight of such storms? I confess, there is a vast disproportion betwixt the Seaman's, and the Land-mans' life, because the one is tossed, and tumbled in a turbulent Sea, and the other is both night and day in quiet at land.  
1. The Sea is full of dangers, whereas the Land is full of peace, and safety from those perils that be at Sea.  
2. The Sea is restless, and unquietly raging, but the land is stable, and firm, and quiet, because it stands upon that  Decree of the Lords.  
3. There is small comfort, and contentment to be had, or expected in the Sea, 
The Sea is a great Element, in which both fish and fowl take great delight to live, but there is none of the sons of men, but take far more pleasure in being at land. England's Navy is not unlike to David's Army, 1 Sam. 22.2. Every one that was in distress, every one that was in debt, and every one that was discontented, gathered themselves unto him. It is poverty makes many go to Sea.  but the land affords both a multiplicity, and variety of it.  
4. When men are at Sea, they are neither amongst the living, nor amongst the dead, but the land affords sweet converse, and good society.   
Vers. 28. Then they cry unto the Lord in their trouble; and he bringeth them out of their distresses. 
Who will not say but that it is high time for men to betake themselves to prayer when they are involved in such straits, as that they are at their very wits end? This Scripture I conceive, is partim queribundus, partim precativus, and partim consolatorius.  

1. It is expostulatory, and full of complaints.  
2. Supplicatory, and full of requests.  
3. Consolatory, and full of hopes.   
1. You have the Seamen in this Scripture expostulating their case with God, and making their dolorous distresses known unto him.  
2. You have the Seaman praying unto God to deliver him, and all with him out of the storm, and dreadful hazards that they are in; Then they cry, etc.  
3. Here is the Seaman partly comforting of himself with hope that the Lord (in his good time) will deliver him, and those that are with him, out of their dangers. And this hope springs from the strong confidence that he hath in God, who is the great Commander of the waves and winds. The reason now is easily rendered why the Seaman prays.  
1. Because all humane helps are vain, but the Lords divine assistance is never in vain. Man's importunity is God's opportunity. Man's worst time is the Lords best and prime season. Man's help comes oftentimes too late●, but the Lords never. It is never too late for him to help, were the ship half full with dreadful waves, or were she foundered in the Sea.  
The words Logically handled afford these particulars.  

Supplicantes.  1. Persons praying, and those are Seamen.  

Supplicatus.  2. The person unto whom they pray, and that is the Lord.  

Supplicaciones.  3. Their prayers and requests are for preservation.  

Modus.  4. The manner how they desire to be saved, and that is not by any weak, feeble, frail, evil, or indirect means, but by the Almighty power of the Lord. 
I have met with a pretty passage of one that trusted much to the strength of his arms, and when lying something long upon them, they grew very numb, and senseless, insomuch that he could not perform those exercises which he could before, well, says he, whilst I used it to other services it never failed me, now that I have rested upon it, I find it to complain. Surely it is no trusting to an arm of flesh, let the occasion be what it will.   
The words Theologically handled, and resolved, take them then thus:  
1. How can deep distress be better expressed than by pathetical, and energetical prayer, and such as is here offered up? Then they cry.  
2. Who are, or have greater need to pray than Seamen?  
3. Who is more worthy to be invocated, and called on than the Lord Almighty?  
4. What can a man desire for himself (be it spoken with respect to his outward man) that is better than salvation, or preservation? and this is the substance of the Seaman's prayer.  
5. By what means can any be better preserved from distress and danger, than by the Almighty power, and outstretched Arm of God, which is the Seaman's only Asylum?  
That without a divine Providence there Observe. 1 lies no such stress, dexterity, or sufficiency, 
Many profane Sailors are too much Cyrus-like, of whom it was said that he would have it Epitaphed over him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I could do all things.  in the highest pitch of humane wisdom, as to carry any safely out of deep, and deadly dangers: Or if you will, the point may lie thus:  
That the making use of all the means that ever can be studied, procured, and invented, without God, and the very placing of a man's confidence in them, are not of ability to answer the creatures expectation. Then they cry, etc. Paul and the Mariners together, bore up very bravely against that dreadful wind, and weather that lay upon them whilst either art, skill, or industry could befriend them, but finding both to fail, and that they could not any longer bear up into the wind, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or look it in the face, they then let her drive, Acts 27.15. The Mariners that Jonah sailed amongst, wrought like men in the storm, Chap. 1. vers. 13. Nevertheless the men rowed hard to bring it to the Land, but they could not, for the Sea wrought, and was tempestuous against them. Every man had his hand upon his Oar, but all was in vain, and to no purpose. Many a man's too much doting upon his own skill, and parts in time of storms without a dependency upon God for help, has smarted most shroudly for it. Those men that stand upon the broken legs of their own wisdom, parts, projects, and contrivances, do many times get sad falls. Many have confided to ride upon the steeds back of their own forecastings, whereas alas, that unperforming Palfrey has deceived them, and left them in the lurch. Many think themselves to be never better mounted than when they have their feet in the stirrup of that saddle, that sits upon the back of that ill conditioned beast, called carnal policy.  
Observe. 2 
The French Proverb is, When the danger is over, the Saint is forgotten. Homo Deo servire debet, non ad procellam, annum vel ad tempus, sed in aeternum. It is not a little fit of Prayer in a storm will serve the turn, but thou must be holy all thy life long.  That the Seaman's devoutness, and religiousness is never to be seen but in a storm. Then they cry etc. If it were not that they were in danger, you should neither see them go to prayer, nor hear them at any such sacred duty. Jonah 1.5. Then the Mariners were afraid, and cried every man to his God, and cast forth the wares that were in the ship into the Sea to lighten it of them. As you shall never see a white Weasel but against a storm of Frost, and Snow, so shall you never see any thing that is good in the generality of Sailors, but when they are most dreadfully souzed in storms, and hardly then neither.  
That tempestuous storms, and deadly Observe. 3 dangers has brought those upon their knees, that would never have bended in a calm. Then they cry. If any one would know at what time the Sailors take up the duty of Prayer, let me give them in this short hint, it is when death stairs them in the face. If ever you see the Heavens vailed in sable blackness, 
When the Sea rages & storms increase, think with thyself that God is angry, & who withal? even with thee, for some threat or other is come out against thee. Lyons when they enter into their choler, will beat the ground with their tails. God is angry when he beats up the waters into hills, and mountains. When Alexander's Macedonians had offended their Emperor, they laid down their arms, and put on mourning apparel, and came running in great troops, both of wives and children, shedding of many tears about his Tent, acknowledging themselves sorrowful for what they did. I would our Sailors were of this temper to their God.  the clouds flying, and the winds roaring under them; you may conclude that some of them (though God knows but few) are at prayer, yea hard at it with their God. But never believe it, that there is any prayer amongst them when the skies are clear, the winds down, and the Seas smooth. David tells you not of their praying in good, and comfortable weather, but that it is in time of storms, for I believe that neither he, nor I ever see many of them of that strain. I have observed that in summer Thunders, when the loud ratlings of it has run, and echoed all the Country over, that it has struck a very great fear, and forced many unto prayer, Exod. 8.9, 28. Entreat the Lord (for it is enough) that there be no more mighty thunderings and hail, and I will let you go, and ye shall stay no longer. This was that that dreaded all Egypt, and as soon as the blast were over, Pharaoh was at his disobedience again.  
Observe. 4 That God hears oftener from an afflicted people, 
Curae leves mutescunt, ingentes loquientur. Small dangers are dumb, but great ones make men for to speak. Periculos●or tranquilitas Nautae, quam Tempestas. Sailors are like to Bees, soon killed with honey, but quickened with vinegar; spoiled with calms, but bettered by storms.  than he either does, or can from a people that are at ease, quiet, and out of danger. Then they cry. The prodigal Son was very high, and resolved never to return till brought low by pinching, and nipping afflictions, than his Father had some tidings of him. Hagar was proud in Abraham's house, but humbled in the wilderness. Jonah was asleep in the ship but awake, and at prayer in the Whale's belly. Jonah 2.1. Manasses lived in Jerusalem like a Libertin, but when bound in chains at Babel, his heart was turned to the Lord. 2 Chron. 33.11, 12. Corporal diseases forced many under the Gospel to come to Christ, whereas others that enjoyed bodily health would not acknowledge him. One would think that the Lord would abhor to hear those prayers that are made only out of the fear of danger, and not out of the love, reality, and sincerity of the heart. If there had not been so many miseries of blindness, lameness, Palsies, Fevers, etc. in the days of Christ, there would not have been that flocking after him. Too much fertility hurts the Corn; 
Storms invite men to go to God, as the sight of Bugbears do children into the bosoms of their parents. In calms Seamen either pray not at all, or if they pray, rarae fumant faelicibus arae, faintly, yawningly. Oratio sine malis, est ut avis sine alis.  overmuch fruit breaks the limbs, boughs, and branches of the Tree; the body is the worse for too long health, and the Seaman badst of all in the enjoyment of many calms. Sailors are not unlike to the dumb son of Croesus, who was never heard to speak a word, but then to call out clearly when he saw the knife a going to his Father's throat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. May not the Sailor say in stormy weather as the Heart of Apollo said, when seething in an hot boiling kettle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have been the cause of this.  
That none have any assurance of the continuance of their lives, and comforts in Observe. 5 this life, be they at Sea, or be they on Land. Then they cry. It seems that both ship, and men, and all are now at the stake, and ready to be sacrificed. There be very many strange mutations, and unexpected eversions befalling of the Mariner now, and then. That counsel that Xaverius presented unto John the third King of Portugal, the very same would I give our Sailors. He bid the King meditate every day a quarter of an hour upon that text, Matth. 16.26. For 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? It is reported of a ship, that she spoke on this wise when in a dreadful storm, after all that ever the Mariners could do to save her, 

The Sea is Proteus-like, assuming all forms, and shapes, now calm, now stormy.  
Fiet enim Subito sus horridus atraque Tigris Squamosusque Draco, aut fulva Cervice Lcaena.  
Virg. Georg. l. 4. Sometimes like bristled boar it foams, Like scaely Dragon now it roams.   by lightning of her, and throwing not only of the worst but of the best commodities into the Sea. Fie! Fie thou angry Sea, wilt not thou be hired? will neither gold nor silver do any thing? must I perish? Alas I am fraughted with rich Wines, Silks, and Sugars, ask what thou wilt for my ransom and thou shalt have it; reverse, reverse, I pray thee thou great Sea, thy cruel intentions, and if thou wilt take the greatest sum that ever was given for a ship, thou shalt have it for thy sparing of me, and the lives of them that live within me. But all this fair speech that the ship made unto the Sea, was not prevalent, but shortly after she sunk into the bottom. I bring but in this passage now, to show you that we have but a slippery hold of any thing that is temporal.  
That there is such terror and astonishment Observe. 6 in deaths grim countenance, that it makes all people whether at Sea, or at Land cry out for deliverance from it. Then they cry etc. Jonah 1.5. 
Appius Claudius was the most out of love with the Greek letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ever I heard of, because when it is pronounced it represents the gnashing teeth of a dying soul. Sigismond was much out of love with death also, for when he was upon the die, he gave command to all his servants about, not so much as to name death in his hearing. Life is sweet, and nature would preserve itself.  Then the Mariners were afraid, and cried every man unto his God. One cried out when death knocked at his door to take him away out of the world. Oh spare me yet a little longer, Inducias vel ad horam, let me but have reprival for a day, truce but for an hour, respite for a minute, but all would not do. What is it I wonder, that men will not do in time of storms, to save their lives? I have read of one, who was a Syracusian by Country, that did in a storm when all ponderous things were hurled overboard, cried out to the Mariners, come let us clap on the tagles and out with my wife! and his reason was, (Quia maximum pondus erat.) that she was the greatest burden in the ship.  
Because there is so much flesh both in Reason. 1 the best, and worst of men, and also because men's faith in God is so weak in them, therefore is it that the fear of the waters is so strong. Did men fear God more, and trust him more, they should then know more of the intentions of God in storms, and also not be so much dejected at them as now they are.  
Reason. 2 Because there is a dunghill of guilt dwelling both in the best and worst of men, this is that makes people afraid of death. I have read of a precious soul that was very much afraid to die, but to encourage himself, he spoke on this wise, What my soul? art thou afraid now, that hast served the Lord Jesus Christ this seventy years and upwards? Oh go out, go out my soul there is no fear. I have read of another, that under much wearisomeness, and discontentedness, called for death, and die he would, and death appearing to him as he had wished for it before, he told that soul and body-rending Sergeant, that he called him for no other end, but ut hunc lignorum fascem super humeros imponeres. That he would help him up with his burden of sticks. The man had no more stomach to die, 
Those that are in Christ, if they perish in storms, or be killed in Sea-engagements, death is but the daybreak of eternal brightness unto them. Storms are but sturdy Porters, which set open the doors of Eternity, a rough passage to eternal happiness. Why should they fear to pass the waters of Jordan, and take possession of the promised Land, that have the Ark of God's Covenant in their eye?  than the Mariner has in a storm to drowned.  
I would now observe two things.  
1. That death is comfortable to one sort of people.  
2. It is dreadful and terrible unto another.  
1. It is comfortable to the godly, that have walked before God in the Land of the living, with a true, sincere and upright heart, in all holy, and true obedience, and conformity unto the will of God. Such a soul may boldly triumph over, and in the face of death, 1 Cor. 15.55. O death where is thy sting? O grave where is thy victory? Death is not terrible unto such, because it is no more but the running, and rattling of Joseph's Chariot wheels upon the pavement of this world, to waft ancient Jacob's soul in the golden streets that are above this sublunary world, and that celestial Orb into that heavenly Jerusalem.  
Every bullet that thou hears to come singing and flying over thine head, that is shot out of the Gun-mouths of Christ's enemies, is but a Chariot that is sent for thee to fetch thy soul to Heaven. Let the seas rise up and drowned thee they are but Chariots to transport thee into future happiness.  
If I should be slain or drowned at Sea, in the wars against the Spaniard, 
Objection.  then would there be an end of all my comforts, and thereby I should leave Houses, Lands, Wife, Children, and all the good things that I have raked together in this life, behind me.  
I would have all our Seamen, & all our Commanders to take off their eyes from looking upon those things, and fix them upon the great and glorious designs that Christ has on foot against the Antichristian powers that are, and be in the world. Be willing Gentlemen, I and be you valiant, to do Jesus Christ all the service that you can, you shall have better comforts for them, regard not your stuff, and worldly trash, Gen. 45.20. For the good of all the Land of Egypt is yours. 
When General Zelishlaus had lost his hand in the wars of the King of Poland, the King sent him a golden hand for it, If thou lay out a penny for Christ against his enemies, thou shalt have a pound for it.  You shall have it well paid again in Heaven, over and over, double, and triple.  
2. It is dreadful to the wicked, because that after death comes judgement. How doleful, 
Sailors live, eat, drink, play, card, dice, swear, whore, sing, rant, as if they had passed over the judgement day. They think not of that day that will be cumbered with distress on every side them, accusing sins on one side, revenging justice on the other; a gaping hell beneath them, an angry Judge above them; a burning conscience within them, and a flaming world without them. Good Lord, what will become of those wicked wretches at that day, when the trumpet of the Lord shall sound, mountains melt, stars fall, fire falling, sinners fainting, poor creatures cry for graves, hills, and mountains to hid themselves in.  and heavy is this summons of death, this roaring storm is not for our ears, but for our hearts; it calls us not only to our prayers but to our preparation. Oh with what terror does the graceless Seaman stand in now? his hand trembles whilst it is lift up to Heaven, his very lips quake, and quiver whilst he is praying, Lord have mercy upon me, his countenance is pale, sorrowful and wan; his fear is ready to execute him, before the hangman is the condemned malefactor. I would to God, that our Seamen had but the like horror upon them both in calms, and storms, which the guilty and damned souls of men will have, when they stand before that dreadful Tribunal, in the day of the great Assize, where there will be the presence of an infinite God to daunt them, conscience to give in its evidence against them, Legions of unclean spirits to seize upon them, and to torment them, they would then be more afraid of death than they are.  
That although those that go down into Observe. 7 the deeps (which are fearers of the Lord) have comfortable promises of God's protecting grace, and mercy, yet must they not idly expect it, but wrestle, tug and struggle hard with God by Prayer for it. Then they cry, etc. Isa. 43.2. When thou passest through the waters, I will be with thee. 
Sailor, Sailor, Durante pugna, non cessat tuba. Whilst the storm lasts, be thou at prayer, if thou hopest & lookest that God should protect thee.  God will have every thing fetched out by Prayer. When God had promised Israel great things, Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do it for them. If thou wouldst be saved in stormy, and tempestuous weather, let God hear from thee, he will expect it, if thou expectest mercy at his hands. The word storm in the Greek springs of two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify much sacrificing, importing that that should be a time of much praying.  
Reason. 1 Because means must be used for the obtaining of things promised. 
Noah pitched his Ark within, & without. The Carman cried out to Hercules in the Fable, when his Cart stuck in the dirt, but would not put forth a finger to help it out.  God himself has ordained, yea commanded that it should be so, and he that neglects the use of means in such cases, tempts but God's Providence, which the Lord Jesus himself dared not to do, Matth. 4.7. Thou shalt not tempt the Lord thy God. Christ speaks this of himself, and not of Satan, for that unclean spirit was never so happy since the fall, as to be in a capacity of fearing, and submitting unto God in any divine, and sacred precept.  
Reason. 2 Because Prayer is the ordinary condition of any promise, 
Prayer should in storms resemble the Stars about the North pole, which never go down.  or I would say, the ordinary means appointed by God for the obtaining of a promise, or of what the soul desires. Prayer is causa & conditio sine qua non. By it we may obtain any favour from God, and without it we cannot. Matth. 7.7. Ask and ye shall have, etc. God does not in this promise limit any one in their ask, but let them be as large as they will, and in what they will, and they shall have it.  
Reason. 3 Because the Lord loves to be sued, and sought unto by prayer.  
Reason. 4 Because by prayer unto God, we show our dependency upon him, in the performance of this sacred duty, we acknowledge the Lord to take care for us.  
1. Of Encouragement. 
Use.  They who ●oe really call upon the Name of the Lord in dreadful storms and dangers, do acknowledge him to be omniscient, one who knows best of all their wants and necessities.  
2. They acknowledge God to be Omnipotent, and one who is able to supply all their wants in their greatest straits that ever they are surrounded with.  
3. They acknowledge him to be an all-good, and one who is very merciful, and bountiful; and upon these considerations any one may take encouragement to pray.  
That the Seaman commonly makes the Observe. 8 Lord many serious, and solemn vows, and protestations in the time of calamity, 
I have read of some Mariners, that vowed wonderful largely when their ship & lives were at the stake, what they would do for their God whom they served; they told him, if ever they got to shore alive, they would sacrifice a Candle to him that should have as much tallow in it as the mainmast was in length, and substance, but when got safe to Land, they forgot their vow, and one of them being more religious than the rest, begun to tell them of it, and to prompt them to it● push quoth the Sailors, we are now at Land, and on● small candle of eight in the pound will serve the turn.  which afterwards he never performs. Then they cry, etc. As if David should have said, in time of danger they will both protest, and vow, nay and almost swear too, that they will turn gracious and precious souls, but when the storm is over, their vows are all forgotten, and they are at their swearing again. Jonah 1.16. Then the men feared the Lord exceedingly, and offered a Sacrifice unto the Lord, and made vows. It seems that this is a very common thing amongst them. Plato had persuaded Alcibiades to live justly and honestly in the world, during the whole course of his life; and when he protested, and vowed to him that he would do so, I pray God said Socrates that he would once begin. So our Sailors make large vows in dreadful storms, when the ship is upon Sands, or when she is leaky, and half full of water, and they tell God very largely, what paenitents, and what religious people they will be, if he will but grant them their lives; but I may say unto them, pray God they would once begin; there is not a people under the heavens that are slower to good, and that have a less skill in good than they are, they are cozen Germane to Seneca's Semper victuri, and I pray God that they hit on it before they die. Sailors are like Nebucadnezzar's image, in storms, whose head was all of pure gold, the arms of silver, the thighs of brass, & the legs of earth and clay. They are gold, and silver in storms, but at Land and in calms, mere dross, and brass. It is with Sailors in storms, as it was with Israel at that dreadful time of Gods descending out of the heavens upon Mount Sinai, Deut. 5.27. Go thou near, and hear all that the Lord our God shall say, and speak thou unto us all, and we will hear it and do it. Here was a large protestation you will say. Well, vers. 29. carries sad tidings in it. Oh that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their children for ever. 
The Seaman's large promise to his God in a storm, is like to false fire to a great Piece, which dischargeth a rich expectation with a bad report. Siquidem vovens, & non solvens, quid nisi pejero. Bern. He that vows in storms, and does not perform his vows when delivered out of them, forswears himself before the Lord.  If there were but such an heart in Sailors as they pretend to have when in storms, I am confident that no people under the heavens would outstrip them in piety.  
That the Seaman never takes up the Observe. 9 duty of Prayer, but when he sees himself involved in an unlikely estate and condition of his ever recovery. Then they cry. 
This was an unsavoury saying of one of the Sailors to the rest of his companions, when labouring under a most dolorous storm, My lads, be of good cheer, I will go & take a turn at prayer, both for you, and for myself, for I am very confident that the Lord will hear me, because I am n● common beggar. I used prayer as little as any man in the world.  I have observed it, that at such times when we have been thrown on Sands, and when our sails have been rend in pieces by the violence of storm, even as one would tear careless paper, and linen, that then they have prayed. Jonah 1.5. Then the Mariners were afraid, and cried every man unto his God. You should never have heard those Sailors at Prayer that Jonah was amongst, if that their lives had not been in that dreadful jeopardy. It was a graceless saying of one Sailor, when in a most inevitable danger, that he had never used any prayer for seven years together, but he was now fallen into that distress, that he must be forced to do that which he neither liked, nor never used to do. Sailors are not unlike to Agrippa's Dormouse, that would not, nor could not be awaked, till she was thrown into the boiling Copper, and then the kettle rang with her dolorous Sonnets, Ego uror, Ego uror. Alas, I burn, I burn. It is danger makes many in the Sea go to prayer, and not grace, conscience, or the fear of God.  
The Sailor's life is not unlike to Herman Biswick's, of whom it is said, that it was his judgement, that the world was eternal, and that there was neither Angels, nor Devils, Heaven, nor Hell, nor future life, but that the souls of men perished with their bodies. And if our Seamen hold but of this strain, they may live as they please. But grant they do not, their prayerless lives tell us, that the thoughts of Hell, and the thoughts of God, and of another world, is not in their minds, they have not another place in their eye, but only this present world.  
One of the saddest things that my soul has mourned for, and at, whilst in the Sea, was my serious consideration of the many Vessels that go in the great deeps, that neither do, nor never did, and I fear never will, take up the work of prayer. Prayer at Sea, is like to a poor Beggar, or Traveller on Land, who goes from Town to Town, and from Country to Country, but is never invited in, or taken notice of by any. strangers, and travellers, we usually say, meet but with cold entertainment. Oh the many ships, both in the States, 
Ah that I should be forced, to say that of the ships that go in the Seas, which the Lord complained of once in the sons & daughters of men, Rom. 1.29. Being filled with all unrighteousness, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, whisperers, backbiters, haters of God, despightful, proud, boasters, inventors of evil things, disobedient to Parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful.  and Merchant's Service, that cannot allow Prayer any room amongst them, I speak not of ships that have chaplains in them, but of the Seamen in general, they cannot be got to take up prayer in those very ships that they have chaplains in.  
What was once said of Solomon's building, I may even say of most ships that go in the salt-waters, 1 King. 6.7. There was neither hammer, nor axe, nor any tool of Iron heard in the house while it was in building. There is no noise of prayer amongst them, or to be heard of; you would think that all the Sailors were rather dead than living. May I not most lamentably speak it, as it was once said of Egypt, Exod. 12.30. And there was a great cry in Egypt, for there was not an house where there was not one dead. Is there one ship in the Sea, that is either in the States, or Merchant's Service, but there is the greatest part, the better half, I, and I fear even all indeed but are dead men, I mean as to prayer, or any thing that is good; but grant there be, is it not a dead Religion, and a dead kind of prayer that they live in? this is the state & condition that Sailors live in, excepting a few, I question not, that is amongst them, whom God has otherwise taught, principled, and quickened. To stir you up, to take up the duty of Prayer, consider of your danger by your neglect of it.  
1. You are in danger of being overcome by your enemies, Exod. 17.12. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand Amalek prevailed. If you take up the work of prayer, you will engage the Lord to stand by you, in the dreadfullest disputes that your enemies can assault you withal, Zach. 2.5. For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. I, and you will engage him to help you when you are at your wits end in time of storms. If you will but, good Sailors, take up prayer-work, I will engage in this for you, against the proudest enemy, that ever strutted in the salt-waters; and it is that of Pope Pius the second, which he writ in a letter to that great Zamzummim of the World, the Grand-Turk, 
Niteris incassum Christi submergere navem, 
I shall say of that ship where all the men use prayer in her, as one said of Troy, Victa tamen vinces, eversaque Troja resurges, Obrint hostiles illa ruma domos.   
Fluctuat, ac nunquam mergitur illa ratis.   
Let both Sea, and Outlandish enemies do their worst, a godly ship was never known to be overcome, or drowned.  
2. You are in danger of being overcome, and overrun with sin, for want of prayer Sin is both Master, Captain, Boatswain, and Yeoman, in every ship, and every man is at sins command amongst you for want of prayer; how reigns sin in the Captain of the ship, in the Master, Gunner, Boatswain? Sin sits as a King in his Court in your ships, who rules by immediate commands, whereas the power, 
Ships like bottles may dip, and not drown, may be filled with waves, and yet ●ise again. The Palm tree in the emblem had many weights upon the top of it, and as many snakes at the very root of it, yet could it say, Nec premor, nec perimor. Ships in the Sea that use prayer in them are not unlike to the Arctic Pole, of which it is said, Semper versatur, nunquam mergitur.  and the voice of prayer, breaks the very head, and insolency, and dominion of sin; your ships might be wonderfully healed of all that filthiness that is amongst them, would they but practise prayer. It is no wonder though there be such an hellish voice of swearing, lying, idle talking, and all manner of filthiness crawling in every man's tongue, heart, hands, and eyes in the Seas, as there is, the main reason of it is, because there is no prayer used by any of them.  
3. You are in danger of being overcome with Satan, whereas fervent prayer would drive the Devil overboard, and where no prayer is, the Devil will be sure there to take up his abode. I am confident of it, that the Devil hath not better entertainment in all the world again, than he hath in ships amongst the Sailors; my reason is this, they are such vassals and slaves to that unclean spirit, even to rend, and tear that sacred Name of God in their mouths, besides that infinite mass of wickedness that they commit Matth. 17.21. Howbeit, this kind goeth not out, but by prayer and fasting. 
If any one would ask me at what sign the Devil dwells in the world, or where the Devils dwelling is, I would tell them, that it is at the sign of a prayerless family that lives either on Sea, or Land. The Devils june called by the name of an Empty house, Mat. 12.44. Every Seaman that is a prayerless man, is one of the Devil's lodging houses, and the Devil is the Landlord of all such houses. Empty houses, viz. empty of grace and prayer.  Prayer and the Devil it seems cannot (set their horses together) dwell together, no more than sweet Spices, and Tigers can accord together, who will at the smell thereof betake themselves to their legs. The Devil could no more endure powerful prayer in ships, were it but there, than the Tiger can endure the melodious sound of the Trumpet, or skipping Squirrel, the blowing of the Horn.  
4. You are in danger of the wrath of God's great and sore displeasure, when in perilous and boisterous storms; that this is a truth, consult Jer. 10.25. Pour out thy fury upon the heathen that know thee not, and upon the families that call not upon thy Name. If you would be preserved in the Seas, let not God find you prayerless men. Prayer is the best cable that is in the Hold, or about the ship, I, and it is the best tackling, and the best Anchor that is in any of your ships. Prayerless men are open to the judgements of God in the Seas, and are liable every hour whilst they are in them, to be swallowed up by the mountainous waves. 
Helericus King of the Goths, after his conquest, proclaimed by sound of Trumpet, that none should molest or hurt those that were fled into the Temple of Peter and Paul to pray, and worship God. God will do thus for you in the Seas, his Herald shall go before you, and declare unto the winds that they shall not hurt you, than the Seas shall not drown you, Rocks split you, nor sands take hold of you; Prayer is thus privileged.  Never was there a ship cast away in the Seas, I dare be bold to say it, if there were but some in it godly, or grant they were, the people in them got safe to shore by one means or other. Prayer will not only keep off storms from ruining of you, but also from fire, and from the wrath of God to seize upon you. Prayer will be as commodious for our State's ships, and for our Merchant ships (yea I dare be bold to say it) as that Antidote was which they used in ancient times in their besmearing of all their wooden buildings with Alum, in trial whereof Archilanus Mithridatis is a witness, when he washed all the wood of the Tower therewith, which he had in charge, and when Sylla attempted to set it on fire, he could not, but gave it up as invincible. It is no wonder though we have so many Frigates fired, and so many warlike boats blown up, rocked, and stranded, surely the main cause is, there was not the fear of God in those men's hearts that sailed them, 
Plutarch reports that at the sacking of Cities, those houses that stood near to any Temples, evermore fared well for it, whilst others went to ruin.  and there was not prayer amongst those men that went out with them into the Sea, Exod. 11.2: And the people cried unto Moses, and when Moses prayed unto the Lord, the fire was quenched. Pray Sailors, pray, or else your ships will either meet with fire, rocks, or sands.  
5. You are in danger of being unpitied, and unhelped in the time of your distress, because of your neglect of prayer, 
What chrysostom said in one case of the Christians sins, I will say of the Sailors in another, Nostri peaca●is fortes sint barbari. That the Christians sins did furnish Arms to the very heathens to invade Christendom.  Prov. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be abomination. Now who turn their backs and ears more from the sacred rules of the word, than those that use the Seas? Is it not one of the Lords great Commands, that every one should pray? How then canst thou expect that he should look upon thee when the ship is even going into the bottom? 
Doth not the Sailors swearing, prayerless and irreligious lives lay them, open, and consequently furnish their enemies in the Seas with courage, and valour to overcome them? and doth it not also lay them open to the winds, Seas, sands, & rocks, to catch hold of them, & to tear them to pieces.  I am afraid that God will say of you, when in storms, Prov. 1.26, 27. I also will laugh at your calamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you.  
6. And lastly, you are not only in danger of being unpitied at such times (when you are most in danger) but also of being unheard in your prayers, though you call never so vehemently. Prov. 1.28. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me. This is a dreadful thing, that men should thus desperately run themselves out of God's favour, I could not if I had all the language in the world set off your misery souls. 
I will pray that Seamen may not give the Devil the like occasion to triumph over Christ, as he did in Cyprians days, whose words I will thus invert, quoth Satan, I never died for any Seamen that serve me with such diligence, as Christ hath done for his, I never promised my Sailors that serve me, so great a reward as Christ hath done to his, and yet I have more Seamen that are servants unto me, than Christ hath amongst them that are servants unto him. Christ hath here one in a ship, and there one in a ship, but do not you see that the greatest number, and the greatest part of men, even in all Nations that are sent out in ships to the Sea, are my servants.  And yet notwithstanding though you run yourselves upon these six dangers, besides the many more that I might reckon up unto you, I am afraid that you will not for all this deal with prayer.  
What Objections lie in my way, I will remove, and then Seamen answer God another day for your prayerless, and irreligious lives; it is not I, but yourselves that must give an account of yourselves, yet such is my love and largeness of heart towards you all, that I cannot better express it than in the Apostles words, Rom. 10.1. Brethren, my hearts desire and prayer to God for Israel is, that they may be saved. Whether ever, or never that I shall see the face of a Seaman again, or set my foot in a State's ship again, yet shall my prayers be for you both in private and public, and if I should not so do, I think I should not be wellpleasing to my God, because I seriously lay to heart what need you have of it, both for your conversion, and also for your preservation, and sanctification.  
Object. 1 Me thinks I hear some poor Seamen saying, Alas Sir, we cannot pray, we have not those praying abilities to lay open ourselves in to God, otherwise we would not be so backward in the practising of your good, and Christian counsel, and advertisement as we are.  

Answer.  Abilities to prey are evermore found to increase upon, and in the use of prayer. Precando disces precare, by practising prayer, thou will learn to pray. Do thy part, and God will not be wanting in the doing of his. Moses begun to object to God his weakness in speaking, but would God take, or dispense with that excuse? Exod. 4.12. Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.  
Me thinks I hear many Seamen Object. 2 speakieg unto me on this wise, Good Sir, why are you so importunate with us to take up this duty of prayer, there be many thousand sail that go to and again in the Sea, that use no prayer at all, and yet they prosper, and meet with little danger, or damage.  
I am afraid that their prosperity is their plague, and penalty, 
Answer.  for because they prosper for the present, 
Are not most Sailors Nero-like who said (when counselled, Ut facta superi semper comprebent sua, that the gods above might approve of all his do) Stulte, verebor esse, cum faciam Deus, Thou doting fo●l, shall I stand thinking, or fearing the gods, when I go about my own designs. In like manner says the generality of Mariners, What? would you have us to be godly, and to use prayer? this we never did, nor never will do.  they sinfully presume, and sinfully presuming, they presume to sin, and sin will in the end set the doors wide open to let in the Seas, and winds upon them. Prayerless ships, the more they prosper, I am afraid that they are the nearer unto judgement. Phericedes' boast was this, that he had as much contentment and safety, though he never sacrificed to the gods in all his life, even as others did with their Hecatombs, but did he prosper afterwards? Dionysius was the great ringleader of that jovial crew that went against Proserpinas' Temple in Locris, which they both rob and spoilt, and in the head of that wretched company he made this outbraving speech, Videcis ne amici, quam bona navigatio abist is Diis sacrilegis tribuatur? See you not my friends, what a fortunate Navigation the gods have vouchsafed us in this our sacrilege, but did he ever prosper after?  
Object. 3 Me thinks I hear many Sailors saying unto me, Good Sir, There be many ships that use frequent prayer (according to the States Articles of War) yet suffer shrewdly, and also come to dreadful ruins, I, even when others go free, and clear.  

Ans.  I will not deny now, but that such ships may suffer sadly, yet not Gods sore anger, many miseries may befall those ships that have good, godly, and religious people in them, that are not the effects of God's fury; were not the Disciples of Christ sound tossed in a storm? and also the Apostle Paul, Act. 27.41. And falling into a place where two Seas met, they ran the ship a ground, and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves. And yet for all this, God loved Paul never the less.  
That trembling hearts in the time when Observe. 10 Gods judgements are abroad upon the face of the great deeps, are more acceptable unto the Lord, than hard and flinty hearts are. Matth. 14.26. But straightway Jesus spoke unto them, saying, Be of good cheer, it is I, be not afraid. Psal. 147.11. The Lord taketh pleasure in them that fear him. Most Seamen in the time of their greatest dangers, are both void of fear, tears, and grace, for I have observed, that they are so enured, and bet up to storms and wars, that dangers are no dangers to them, and storms no storms to them, which are indeed no other than the visible tokens of God's displeasure; 
Are not many Seamen Sigismund-like, who was the young King of Hungary, when hearing of the great Turks coming against him, proudly said, What need we fear the Turks, who need not at all fear the falling of the heavens, which if they should fall, we were able with our spears, and halberes, to hold them up from falling upon us. Sailors say, what need we fear the Seas, or the winds, our ships are strong enough. An humbler spirit would better become you.  but if I know any thing, let me tell them thus much, that that frame of heart is not lovely in the eyes of God, Jer. 5.22. Fear ye not me, saith the Lord? will ye not tremble at my presence? You may conclude upon it, that God loves not, not likes not such a judgement-out-braving temper. The greatest plague that could be seen in Pharaoh, was his hardness of heart under all those judgements that God sent upon him and Egypt. Seamen, God will not, nay I dare tell you of it, that he likes not of you.  
Observe. 11 That the generality of the Seamen are a very holy, praying, pious, religious, and precious kind of people. Then they cry, etc. Under favour, I am but telling you of the Seaman's piety, as it was the Hebrews custom to give those that were vile, and abominable good names and titles, to make them the more despicable and contemptible. When they would set out a whorish woman in the defamatoriest dress that they could devise, they would call her a sanctified woman, and so when they had a mind to set out wicked and profane men, and that unto the life, 
Nautae plurimum in tempestate Deum advocant, quem non crederent esse in caelis. The Seaman will call upon God in a storm and when out of it, he lives as if he would tell the world, that he believes that there is neither a God in heaven, nor a Devil in hell. What a many invocations be there amongst Sailors in time of storms, what various devotions, and general recourse to their prayers, and how many absurdities are committed amongst them, confessing themselves one to another? others in a loud voice making confession of their sins, stretching out their throats towards heaven, as if God were either deaf, or thick of hearing.  they would call them holy men, to that very end they might render them the more odious. Alas! Alas! I may better say of the generality of Seamen, even that which was said of Basilides that great Russian Emperor, who refused the celestial globe of gold (wherein the cunning Artificer, as it were in emulation of the Lord, had curiously framed the model of heaven, so that nothing was wanting of the number of the spheres, or of the life and motion) that was sent unto him as a very rare present, and out of good affection from the Germane Emperor, but his answer was, I do not mean to busy myself in the contemplation of Heaven. Is not this the Sailors resolution, and also all their piety?  
That bold and graceless wretches are Observe. 12 made to quake and tremble in Tempestuous storms. Then they cry etc. Belshazzars metal melts in the fiery furnace of a rugged storm. Dan. 5. Tells us, 
They that said but in now, What? I swim not in the Sea, its air I tread, At every step I feel my lofty and advanced head. To knock out a star in Heaven— Sing another tune. Those that outfaced the heavens, and outbraved the stars, and neither feared God nor man, are now at their wit's end, Deut. 28.67. Would God it were morning: for the fear of thine heart which thou shalt fear: and for the sight of thine eyes which thou shalt see.  that he was impudently hardy to profess defiance against the God of Heaven, by the profanation of his holy Vessels, and also by other external, and visible testimonies of his enmity, and despite, but as soon as he saw his doom written upon the wall, down fell the high-hoysed proud vaunting flag of his spirit.  
It is at these times with the Sailors (especially when the ship is leaky, or upon, and near to the Rocks and Sands that lie in the Seas) as it was with that great worldly Roy or Monarch, Dan. 5.6. Then the King's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. Now are the Sailors countenances as pale as clouts, and their hearts as feeble, and as full of fear as ever they can hold. Now is it with them, as it is said in Deut. 28.66. And thy life shall hang in doubt before thee, and thou shalt fear day, and night, and shalt have none assurance of thy life.  
The hearts of wicked men are as much down in storms as the Cucko's is at the going away of the Summer, of whom Naturalists tell us, that before they betake themselves to their winter-quarters, they express their loath to departed by their faltering and doubling of their voice, which is not half so clear nor so pleasant as it was at first. Nay, they are as much down when their lives are at the stake, as the Seryphian Frogs were, of whom it is said in Observe. 13 Scyrum deportatae mutescunt, eaedem alio translatae canunt. Carry them into Scyrus and you silence them, 
What Pliny said of Rome, I may say of the Sailors at Sea, that there was never any earthquake in Rome, but it was the forerunner of some great change, event, and alteration. So no appearance of windsly in the Physiognomy of the skies but some change of weather. Praecedunt paenas nuntia figna graves. There was one that went up and down Jerusalem 80. years before ever the war begun to be commenced against it, crying, a voice from the East, a voice against Jerusalem and the Temple, a voice against all this people. Sailor's God gives you some warning many times before he claps his stormy wind upon your backs; let all external signs of storms carry you then out to seek your God.  let them alone in Seryphia and you shall hear them sing, and croak.  
That it is and would be the Seaman's greatest wisdom and safest course, when he sees a storm a coming, to run unto the Lord, that he would become his friend. Then they cry, etc. You see the heavens, grow black, and many observations, and guessings you have from, and of the skies what weather is a brewing, will you not then prepare to meet the Lord, by sending out your prayers as Ambassadors, to plead with him in your behalf? Amos 4. ult. people that are on Land, if they see but a Tempest or a shower of Hail, or Snow a coming, they will with all the speed that ever they can make, betake themselves either to some good sheltering hedge, or the nearest neighbouring house that they can get unto. How much more should you then fly (even as the young Chickens will under the wings of the old ones, when the Kite is hover to fall upon them) to the protecting arms of God, that you may be supported in a shelterless Ocean. Shall the sight of a warlike ship coming before the wind, with all the clew of sail that ever she can make and spread, Top-gallant sails, Stay-sails, and Boome-sails call upon you, I, and startle you too, to get your ship into her fight weed, and dress? Insomuch that you are in such a toss at those times, that you cut down Hammoks, knock down wooden stanchions, hale out your guns, keep your matches lighted, and your Ordnance primed, your chartages filled, your shot, and powder, upon, and betwixt decks, and all your men in arms; some to stand by the great Guns, and other some upon deck by your small shot; and will you not be in the like fear, when the Heavens frown above you? How should you make towards your God at such times? 
Plutarch reports of Athens, that when their City was visited, and long punished with mortal sickness, that they had recourse to the Oracle of Apollo, to know what they should do in their extremity, who made them this answer, that their only way was (duplare aram) to double their Sacrifices. The only way for Sailors to be delivered in time of storms, is, to ply God hard, both before, and when they are come, with prayer.  Nautae sereno coelo non nihil laxant vela, cum autem suspicio tempestatis contrahunt. In fair weather Mariners will have their Top-gallant sails out, but if foresee foul, they presently take them in.  
I would have Seamen to strive, who should be the first at prayer in such times as these, as it is said in Zach. 8.21. Let us go speedily to pray before the Lord, and to seek the Lord of Hosts: I will go also. The Tulipant which our Herbalists call Narcissus, because it is an admirandos flos ad radios solis se pandens, a flower that will constantly expose itself unto the fulgency of the Sun, but when ever it apprehends the Sun's setting, or a Tempest a coming, it hides itself, and will not hazard its tender flower to be shaken, and rend with the wind. Learn thus much from this creature, as to betake yourselves unto your God, when you see storms a mustering in the clouds, and starry Spheres.  
That he that has a gracious purpose, Observe. 14 and design in time of storms to honour God, in the remainder of his life, may the warrantablierly pray for the prolonging of his life. Then they cry, etc. Psal. 119.175. 
Sailors in storms, resemble the Frogs in the Countryman's pond, of whom it is said, that whilst it thundered, they were very silent, but no sooner was the thunder over, but they betook themselves to their croaking, and obstreperous notes again: whilst storms are upon the Sailors backs, they tell God many a fair story which afterwards they leave undischarged.  Let my soul live and it shall praise thee. As if David were a going to say, if it were not for that end, I would not wish to live a minute, nor a moment upon the face of the Earth.  
Seamen, if this be not your design in your prayers, I cannot see how you can have the face to expect audience from your God at such times. Tell me what is thy end Captain in this storm? what is thy end Master? what is thy end Boatswain? Seamen what are your ends now in this storm, where our lives are at the stake? are they not to swear? to lie? to drink? and to dishonour God as you have done? are they now fixed upon the glory of God, and the honour of God, and the obedience of your God? Fear not then, I will join with you in prayer, for the Lord will never drown us, if our hearts have these resolutions in them. Psal. 119.17. Deal bountifully with thy servant: that I may live, and keep thy Word. Oh that this were the prayer, and the very thought of every poor Seaman's heart, when he is beset both on head, and stern, with that affrighting enemy, pale death.  
I shall say thus much for the encouragement of all those that go in the Seas, that are thus graciously disposed, as it was said to the Emperor Marcus Antonius, when in Almany, with a very great Army, and being beset by the enemy in a dry Country, where all passages was stopped up, and there being no other likelihood but that both he and his whole Army should perish, and that for want of water, the Emperor's Lieutenant seeing him so sadly distressed, told him that he had heard that the Christians could obtain any thing of their God by prayer; whereupon the Emperor having a Legion of Christians in his Army, he put them all upon prayer, both for him and for his Army, and shortly after, dureing the time that they were at prayer, great thunder fell amongst their enemies, and abundance of water upon the Romans, whereby their thirst was quenched, and the enemy routed, and overthrown without any fight at all. You shall have any thing from God for prayer.  
That the strength of the strongest faith Observe. 15 in the hearts of God's people in stormy, and tempestuous Seas, proves both small, and little enough at those times, when Gods help is delayed. Then they cry, etc. Mat. 8.25. And his disciples came to him, and awoke him saying, Lord, save us, we perish. Psal. 119.120. My flesh trembleth for fear of thee, and I am afraid of thy Judgement. Observe. 16  
He that would have the Lords help in a storm, let him bid adieu to all confidence in the strength of ships, and in the deepest wit of men. Then they cry, etc. Psal. 108.12. Give us help from trouble, for vain is the help of man. This is a good conclusion, and the only way to engage your God to take care of you, when neither man will, nor can stand by you to help you.  
That Seamen seek not the Lord so earnestly Observe. 17 in tempestuous storms, 
Does not many Sailors say to prayer when the storm is once over, what Felix said to Paul, Go thy way for this time, when I have a convenient season I will send for thee. Seamen never pray but when the Sea crosses them, and is ready to run them down by the board, I am afraid that many Seamen pray against sin, as if they were of Augustine's mind (malebam expleri quam extingui) we had rather serve our corruptions, than have God to grant our petitions. How can you expect to be heard in time of danger, when that you pray against sin, as if you wished that God might not hear you?  but they have need of stirring up to seek him earnestlier. Then they cry, etc. Jonah 1.6. The shipmaster came unto him, and said unto him, what meanest thou Oh sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not.  
I am afraid that there is these two ill properties in many a Seaman's prayer at such times as these.  
1. That they flow from, and out of a constrained heart.  
2. That they flow also from a divided heart.  
1. From a constrained heart. Prayer comes from their hearts, as fire out of a flint, or as blood out of the nose that comes not spontaneously, but wringingly. Pii non trahuntur ad Tribunal Dei, sed sponte accedunt. Good souls are not drawn, and haled before God, in prayer, but go freely, and delightfully before the Lord. Psal. 119.108. Accept, I beseech thee, the freewill Offerings of my mouth.  
2. From a divided heart. Their hearts are not integral, and entire in prayer. Whereas the prayer of a gracious soul flows from the heart as naturally as water out of the fountain, or honey out of the comb, Psal. 119.10. With my whole heart I have sought thee.  
1. Sailors come not to God often.  
2. And with God they take no delight Observe. 18 to stay long.  

The Seaman now appears in fits, as if really looking towards God, and good, and by and by, when out of danger he casts off all again; no Polypus, nor Camaelion hath more colours than the Sailor has change. You would think that some Seamen in dreadful storms had directly set their hearts upon God, and good, and that they were really pitched upon him, but when out of storms all presently breaks, and falls unto the ground again.  That the worst, and very vilest of men in the time of affliction, and inevitable distress are forced to seek, and sue unto the Lord for help. Then they cry, etc. They that never practised prayer before, but spoke as unkindly unto it, as Pharaoh did unto Moses, Get thee from me, and see my face no more, now are constrained to call upon the Lord. Psal. 78.34. When he slew them, than they sought him: and they returned, and enquired early after God. Sailors cry hard that the storm may cease, and be allayed, for it is the wind, and the Sea that is all their trouble, they cry not to God that sin may be pardoned, and mortified in them which raised the storm; sin, and the Devil has quiet entertainment amongst them.  
1. Reason. Because nature itself is professly cross unto all trouble, danger, disquiet, and vexation; it is tired therewith, and so willingly would have ease. And upon this account I fear many cry unto God in storms, even because the Lord has summoned in, and called off those former comforts of calmness, peaceableness, and quietness that they had in the Sea.  
2. Reason. Because all the means that can be used in time of storms, are but helpless without God's help, and therefore are they forced to fly unto God, because all their helps have an invalidity in them. Those prayers that are running out from men's mouths by force in the time of storms, are never good, 
Forced, and constrained prayer is both commonly false, and also of no esteem, or account with God, because men care for no more, if they can but have their lives, and ships, it is not the living of an holy life afterwards that they beg for.  neither is, or should much confidence be imposed in them. God loves prayer in the times of peace, and when prayer comes out of love to God, and to the duty, he likes it well, else not.  
Observe. 19 That the dolefullest miseries that can befall m●n that go in the Seas, or the extremest dangers that they may ever be surrounded withal, if but laid forth before God in prayer, are good arguments of hope, that God will in his good time help them. Then they cry, etc.  
Observe. 20 That the dreadful dangers that Seamen are in, when in storms, should make them sensible of their sin, and of God's just displeasure against them for the same. Then they cry, etc. Jonah 1.7. Let us cast lots, that we may know for whose cause this evil is upon us.  
Observe. 21 That the estate of Seamen may be such at some times, as God will lend no further secure and deliverance to it. Then they cry, etc. They may well cry indeed. Remember may the Lord say, 
If you hear of any ships cast away at any time, in any part of the Seas, you may conclude that the Sailors were swearing, drinking, & cursing at that time, for had they been praying, fasting, humbling of themselves, and calling upon their God, their ships might have lived in the storm, & their lives also been spared.  the time was that I heard your cries, your tears, and prayers, and has pitied you when your ships has been thrown upon Sands, and I have taken care to keep them off from splitting upon the Rocks many, and many a time, but you have turned all these gracious deliverances of mine into wantonness, therefore will I deliver you no more. Jer. 5.7. How shall I pardon thee for this? Isa. 1.24. Ah I will ease me of mine adversaries, and avenge me of mine enemies. I am afraid that Seamen are a burden unto the Lord, and that he sends many of them packing to hell, when he sends them down alive, ships and all into the very bottoms. When the Idol Apis of Egypt, had a mind that Germanicus should be ruined, she would not take meat from his hand. 
This was the answer that the stormy-wind gave, when demanded what was the reason that it had shipwracked so many goodly Vessels at such a time, Si precantes eos ventus invenisset, nihil contra eos efficere potuisset. If I had but found them praying, I could not have ruined them.  So God, prayers from your hands.  
That is is not for nought, that the Lord Observe. 22 sends down such calamitous, and perilous storms as he doth, upon those that use the Seas. Then they cry, etc.  
It was a great dispute betwixt Doctor Philomusus, and Learned Philosophus, what might be the reason that Seamen outstrip all people in rudeness, deboystness, wildness, and ungodliness.  
Philosophus. Worthy Sir, to answer you exactly ratione causae, it cannot otherwise be, but they should be a wild, & a brutish sort of people, in respect they live so much out of the Land, if they lived on land amongst good people, there were some hopes of their reformation and amendment, but living amongst vain, idle, and ungodly men they become like a drop that falls out of the clouds, even one and the same with the Ocean: Fowls that live on the waters are never known to be tame, viz. your Duck, Mallard, Goose, and Seagul, these are all wild, and not like unto your Land Fowl.  
2. They must needs be wild, because they never tarried so long on land as to get good nurtriture, literature, and breeding, but their parents pack them out to Sea from small children to seek and work for their living. As it is with the Lapwings young, so is it with the Sailors. Naturalists observe of this Bird, that if the shell doth but once crack and break, they are of that running mettle, that they will force their way out, and run with the shells upon their heads. The generality of Seamen run to the Sea before they be seven, eight, nine, or ten years of age, and therefore this is one main reason why they are so rude, contemptible, and absurd in their manners.  
3. Their ignorance, and brutishness, together with their audacious gracelesness arises from their early and timely running out of the land, on to the water, before they are able to give any account of Faith, Scripture, and the Ten Commandments.  
4. The main reason why Seamen are such notorious, and nefarious swearers, rises either from their nesciency of that Commandment of the Lords, Exod. 20.7. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain: 
There would be a greater number of Swearers, Drunkards, and Adulterers amongst the Sailors, did not White-Hall keep them down, and in awe. Surely that is a dreadful house whose lofty Turrets keeps both Sea and Land in subjection. I may say of Sailors what Juvenal once said of a people in the times he lived in, Non habent ulterius quod nostris moribus addat posteritas. Our Sailors flow with those sins in the Seas which former ages were ashamed of, and which following posterities will never be able to add or commit.  Or otherwise from a want of the fear of God.  
5. The main reason why Seamen generally are such filthy and immoderate Drunkards, is, their want of principles to fortify themselves against it, or otherwise being kept out so long at Sea, when they come on land, they pour down their cups as Swine do their swill, which are of such an avarous gurmundizing nature that they think they can never have enough.  
6. The main reason why the generality of Seamen are such extravagant, and irregular liars is, their deficiency in Scripture-knowledge, and also in the strong converting work of God's grace upon their hearts, were that once wrought in them, the running issue of their foul-tongues would soon take up, and cease.  
Philomusus. Worthy Sir, you have very fully, and pregnantly satisfied me as to the question I propounded to you, for which I thank you, should I yet press you to tell me more of them, I know that you could do it, but the time not permitting, I will not move in this case any further.  
To cast up all shortly, Sailors you may conclude that God will one day reckon with you for your unparallelled profaneness, and that storms come not upon you for nought, neither are any of you cast away in your ships but by reason of your ungodliness. May I not objurgatorily speak it, that there goes many ships in the Sea, which if they were deeply loaded with the filthiest excrements that lie in the stinkingest Jakes, Channels, and Boghouses about the City of London, would be far sweeter receptacles for gracious hearts to breathe and walk in, than they either are, or ever will be, because of that voice of swearing, lying, and profaneness that is amongst them. I have met with this passage concerning an Hermit, that was taken away in the evening by the conduct of an Angel, through a great City, to contemplate the great wickedness that was daily and hourly done in it, and meeting in the street a Cart that was full laden with the excrements of men, the man stopped his nostrils, and betook himself to the other side of the street, hastening from the sour carriage all he could, but the Angel kept on his way seeming no whit offended with the ill savour of it, and the man much wondering at it followed after him, and presently they met a woman gorgeously apparelled, perfumed, and richly attired, well attended on with Torches, and Coaches, not a few, to convey her to an house of Baudry, 
Surely our State's Captains and the Merchant's Ship-masters have good noses, and also good stomaches, that can live so contentedly in ships which are mere Hell-houses of swearing and profaneness. If I were a Commander, I would either run out of the stink of swearing, or make them to run out of the ship that should take that boldness to make such a filthy funke in it.  the good Hermit seeing this, begun something to be revived with the fair sight, and sweet smell thereof, and so begun to stand and gaze upon them, but the Angel stopped his nose, and hastened away, beckoning to his companion to retreat from the stench of the Coach, telling him withal, that that brave Courtesan laden with sin, was a far fouler stench and savour to him, and before God, and his holy Angels, than that beastly, and stinking Dung-cart he fled from which was laden with excrements. They that are wise will make the Application.  
Observe. 23 That great is that stupidity and benummedness that is in Seamen when they cannot, nor will not be awakened to seek unto God before, and until storm and danger comes upon them. Then they cry, etc.  
[And he bringeth them out of their distresses. This phrase is joined to the other by a copulative particle. And, is in this verse as the Taches and Loops were amongst the Curtains of the Tabernacle. The Taches put into the Loops did couple the Curtains of the Tent, and sew the Tent together that it might be one, Exod. 26.10, 11. So doth this very particle couple with the other phrase.  
In the words you have these two things,  
1. An act of mercy.  
2. An object of misery. And he brings them out of their distresses.  
Here is transcendent mercy showed to them that are oftentimes drowned, and plunged into irrecoverable misery.  
There is nothing difficult in the words, but the view of them is very obvious unto the meanest capacity that is.  
Observe. 1 That God loves not to give deliverance till it be welcome. Then they cry unto the Lord in their trouble, and he bringeth them out of distresses. When the ship is upon the sand rapping and knocking, as if at every blow she takes upon the ground would make her fly into a thousand pieces, then, and not till then, comes deliverance, Act. 27.44. And the rest, some on boards, and some on broken pieces of the ship; and so it came to pass that they escaped all safe to land. When the ship is half full of water, with dangerous leaks, then, and not till then, doth the Lord many times appear for them by sending some ship or other into their sight, unto which they will make, and thereby miraculously they are delivered from drowning, by flying out of theirs into that. When the ship that Christ and his Disciples were embarked in, was covered all over with waves, then, and not till then, did Christ appear to abate and assuage the storm, even but then, when there was in the very eye of reason little or no possibility of being saved. When Israel's Bricks were doubled, then, and not till then, was Moses sent; and this is God's usual time, and method, to deliver, when there is no visible helps or hopes within sight for deliverance.  
1. Because mercy will not be valued if men should not be thus dreadfully put to it. The sound man cries puff, 
Reason's  & a fig for the Physician, the Soldier a rush for his enemy, when in a strong hold, and so the Mariner a straw for storms, when in a good harbour, but when in the hazards of their lives, the mercy than is highly prized.  
2. Because God would have the glory of his power, wisdom, and free goodness clearly beheld. Act. 27.30, 31. And as the ship-men were about to flee out of the ship, when they had let down the boat into the Sea, under colour, as though they would have cast Anchors out of the foreship, Paul said to the Centurion, and to the Soldiers, Except these abide in the ship, ye cannot be saved. God is tender of his glory, power, wisdom, and honour, he would have it seen by the eyes of men.  
3. Because he will have the tribute of praise out of every salvation, and this is one reason why mercy, and deliverance, is so oftentimes delayed in the Seas.  
Observe. 2 That God in his providence hath a special hand, a seeing eye, and a prudent care, in, and over all his creatures for good. And he bringeth them out of their distresses, Psal. 104.10.21. Psal. 107.6. Beasts of the field, Fowls of the air, Fish in the Sea, and all crawling and creeping things upon the face of the earth, are preserved, and cared for by him. If God stepped not out of heaven (may I so speak) to fetch poor souls out of the griping talons of the stormy Seas, where no succour and relief can come unto them from the land, except it come out of heaven, 
When God would express the tenderness of his love and care to to his people, he makes it out by naming the very tenderest part that is in the body, Zach. 2.8 Every little thing you know will offend the eye, that which we call the eyes Apple, Philosophers call the Crystalline humour, Isbon, in Hebrew Ish, in Latin Pupilla, of pupa, because within there is the pretty resemblance of man, or otherwise because man is prized and preferred before, and above all the creatures besides, Heb. 13.5.  the Seas and the winds would tear them and their ships to pieces. They would soon take down the proudest high decked ships that ever came upon the Seas, if God watched not over them both by night and by day. How soon would the Sea drink them up, even as that great water-drinking Behemoth in Job 33. who drinks up a River? I could abundantly enlarge myself in, and upon this point, but it is such tedious writing in the Sea, that I shall be short, and give you in a few inductions to the bargain.  
1. I would have Seamen to mind how undeservedly God is with them in their distresses, even many ways, 
A gracious soul spoke on this wise when in a storm, and tempestuous night, Surely I shall not perish, there be so many stars, & eyes of providence over my head, because it was a bright and clear night.  one while strengthening of you, and another while comforting of you, Act. 27.22. And now I exhort you to be of good cheer, for there shall be no loss of any man's life among you, but of the ship. This was the Apostles experience. This was David's experience, Psal. 23.4. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff they comfort me.  
2. Mind how God doth deliver you out of storms, and also the manner, and means thereof, and the very nick of time that God appears for you, and works it in. All which circumstances well heeded, and observed, will make your Sea-deliverances the more wonderfully, 
Seamen may well say of their deliverances, as Moses said of the burning Bush, Exod. 3.3. I will now turn aside, and see this great sight. Ah turn about souls, and look with a thankful eye upon all your preservations.  and the more marvellously glorious in your eyes. Paul was a great observer of the deliverance that he and those that sailed with him partaked o●, Act. 27.44. And the rest, some on boards, and some on broken pieces of the ship; and so it came to pass, that they escaped all safe to land. Call to mind the times when you were shipwracked in Italy, Spain, or France, etc. and observe the manner of your deliverances.  
3. Mind how God delays, and defers sometimes to abate violent storms, and to deliver you, till that your wills be conquered into a conformable contentment and obedience unto God's will, to be delivered or not delivered. This was Peter's experience, Matth. 14.30, 31. that Christ reached him not his hand till he was a sinking. And immediately Jesus stretched forth his hand, and caught him. This was Abraham's experience, Gen. 22.12, 13, 14. That God was not seen but in the Mount, and Isaac was not delivered from being made a sacrifice of till the knife was at his throat. Have you not found it many times, that before deliverance hath come, Masts have broke upon your heads, Sails have rend, Cables broke, and Anchors come home, 
The Patient earnestly desires such, and such things under his distemper, but the Physician wants nor will to give them him, but resolves to give them him so soon as he is fit, and therefore makes him stay till he hath purged, for till he be made fit for it, and for such a cordial, and such a medicine, it may prove very hurtful for him.  Ships half filled with water, or by stress of weather thrown upon sands? Psal. 107.43. Who so is wise will observe these things.  
4. Mind how God Sounds the deeps for you in calm, and serene weather, when you are boldly sailing on, in the Seas, with a great deal of confidence, and security, that your depths of water are sufficient to swim your ponderous ships in, that even then, 
Qui scrutantur saepe marinas aranas, nihil potest illudere. They that will but sound the Seas carefully in dubious places, cannot be deceived, but they that are overcome with laziness, to throw the Lead overboard, may quickly (for aught I know) run the ship on ground.  at such times God has struck some in the ship with a great fear, putting it into their hearts that they were in great danger, whereupon they have called for the Lead, and made inquiry into the Sea, and water has scarce been found to keep up the ship from the very bottom. Who so is wise will observe these things.  
5. Mind how the Lord goes before you, sounding of your depths in the darkest, foggiest, and mistiest weather that you are surprised withal, when you are going on with strong confidence that there is no danger, even contra improvisum omnem ictum, then are you in very great peril, 
It is with Sailors in black, dark, and foggy weather, as the Poet tells us of, Virg. Eclog. 3. Dic quibus in lymphis (& eris mihi magn●s Apollo) Tres pateat coeli spatium non amplius ulnas. There it little of the heavens to be seen in the Seas at these times. The fire that came down from Heaven upon the Altar, was miraculous, yet when it was kindled they kept it in with wood. Seamen, let your deliverances never starve for keeping warm upon your hearts.  for having neither the benefit of the Sun, nor of the Moon, nor of the Stars, you are so dreadfully bewildered, that you know not how near you are to any Land, nor how such, and such sand-banks bear off you, nor what course to shape, and steer, then does the Lord direct you; and when you are near to Sands, he gives some or other amongst you secret, and impulsory hints and warnings, to make an examination of your depths, by which you are many and many a time preserved. Who so is wise will observe these things.  
6. Mind how God informs you when you are not ware of many in-Sea-lying sand-banks, which are visible, and obvious enough to a seeing, and a watchful eye, that is but careful to cast about for the preventing of danger, yet when you have mindlessly been running on, without either wit, or fear, holding a direct course upon them, it has pleased the Lord to put it into the heart of one or other to look out of the ship, 
It was a good saying of one at Sea, when espied a breach, and making report of it, the Mariners within said, that they could not believe it, and withal asked him where it was, Ne quaeramus ubi sit, sed quomodo illam fugiamus. Let us not make inquiry where it is, but let us strive how to avoid it.  who has cast his eye this way, and that way, and quickly observed the breaches that the waters make upon the sands, by which means they have brought the ship, with all the speed that ever in them lay, upon the stays, and so gone clear. Who so is wise will observe these things.  
7. Mind how God directs you in your Navigations, when you are not advised of those many in-Sea-lying Rocks, that be up and down in the great Ocean, both North, and West, and South, and East. Ah how near have you come to these with your ships, 
The Butterfly in the fable, asked the Owl how he should deal with fire which had singed her wings, her counsel was this, be sure thou never come so near it again, nor as much as ever come within the sight of the smoke of it. Your are prudent, and want not the skill of applying of it.  many, and many a time, before you have been ware of them? and when you have been steering upon a direct line, to the hazzad of both your ships, and lives upon them, God has providentially put some or other upon the looking out, who have seen the Seas breaking over them in most dreadful froth, and presently have made report thereof, by which means the ship has been stopped, and altered in her course. Ah Seamen! surely the Lord has a great care of you. Who so is wise will observe these things.  
8. Mind how God does miraculously many times in misty and foggy weather, (when you are nearer to Land than you do estimate yourselves to be) 
One was lost when nearer Land than he was ware of, but quoth the Shipmaster, It is but a fog-bank, there is no danger, & when they came near unto it, it proved the white clifs of the Land, & there the ship perished in the storm. All are not so favoured.  even pull by the obumbrated curtains that are drawn over the face of the deeps, by which providential dispensation you have a clear vision of the white cliffs of the Land, and thereby alter your course upon the sight of danger; whereas otherwise you might have perished sundry times, if God had not haled up the foggy curtains of the air, and let you see, that if you ran any nearer, death would be the conclude of that undertaking. Who so is wise will observe these things.  
9 Mind how frequently, I, and what tender care the Lord has of you in the Seas, by his often hushing of the winds when they are up in roaring, and rampiant hostility against you at such times, when you are irrecoverably run upon Sands, and cannot get your ships off them again, if the Lord did not thus appear for those that go in the deeps (who are I fear very slow in the seeing, and also in the acknowledging of this singular mercy) many an hundred sail had been split to pieces at this day, which have been at time, and times preserved. Do not you often see this favour undeservedly to be bestowed upon you? 
Theseus was never better guided by Ariadnes' thre● which she tied at the entrance of Daedalus' labyrinth, than those ships that fear the Lord, are guided by their God from Rocks, Shores, and Sands, in the great and wide Seas. May I not say of this frequent experienced mercy, that the eyes of the Lord are as swift as the very shoots, or flashes of Lightning, & far nimbler for your good, than thought itself?  Who so is wise will observe these things.  
10. Mind how the Lord does very frequently in the time of dark, misty, foggy, and uncomfortable weather, (when you are in a labyrinth, and know not what way to steer) take off, and unbare the Sea-buyes, by pulling off from their heads those nightcaps of dismal squallour that they have been dressed, and trimmed up withal, by which means you have been enabled to pick out your way, and to glean up your praeinformations how the Sands have lain, and if the Lord had not thus favoured you, you had assuredly perished. Who so is wise will observe these things.  
11. Mind how wonderfully God appears for you at such times, 
Me thinks you should receive these deliverances at God's hands with more thankfulness to him, & contentedness with them, than ever the Paphos Queen did the golden fruit that was sent her for a present. This mercy came to you (as the Italian says) a buóna luna, in a good hour, or happy time.  when both foggy weather, and also contrary winds arrest you in the Seas, and detain you as their prisoners for many days together, insomuch that you are confounded in your Navigations, not kenning where you are, wishing continually that you could behold one sail, or other, that thereby you might be informed how your way lay, and in what propinquity, or interval you might be of Rocks, or Sands. Has not the Lord now when you have been thus puzzeled, many and many a time given you the sight of a Vessel, after which you have made, and so received directions from them, how to set and shape your courses? Who so is wise will observe these things.  
12. Mind how the Lord does oftentimes direct you when you are coming in into Harbours that you are accustomed to, and well acquainted withal, there commonly arises great debats, and various disputes about your steerage into them; my heart has often ached to see your contentions, and also that diversity of judgement that has been amongst you; some protesting this, and some that, that your course lies by the bringing of such a light house, 
The Grecians being delivered but from bodily servitude by Flaminius the Roman General, called him their Saviour: and so rang out Saviour, Saviour, that the very fouls of the air fell down dead with the cry thereof Plutarch. What cause have you that are now and then delivered from drowning, to be oftentimes in the high praises of the Lord? God gives you hold of an Ariadne's thread, to wind you out of the perplexed mazes of the Sea, a subtle Daedalus.  or such an hill, or such a mark upon the Land, upon such a point, and in the midst of all, contrary to the minds of many that would have had the ship navigated upon such a point, or sailed by such a mark, the Lord has established the mind of the Master Pilot, or Commander of the ship, to sail upon such a point, by which means the ship has come safe into the difficultest Harbours. Who so is wise will observe these things.  
13. Mind how Providence is at work for you in the foreign parts of the world; it may be that you have good, clear, and serene weather, all, or the most part of your Voyage, till your arrival within sight of the Country where your business, and Harbours lie, and then upon a sudden it grows black, cloudy, and foggy, and also stormy, insomuch that you are put to an anxious extremity, and dare not approach, or advance any nearer, either to the Land, or the Harbour you would be at, that then upon the firing of some pieces of Ordnance, boats come off that promise to undertake the Pilotage of your Vessels, by which means you are freed from abundance of care, and trouble. 
Corrupt blood must be drawn forth, before the Leech fall off, and carnal filthiness parted with in your ships, before the storm ends.  Who so is wise will observe these things.  
14. Mind Whether the Lord does not bring storms, shipwreck, terrible, and heart-daunting dangers upon you for your good, yea, or no. Look upon every blast that blows, every storm that befalls you in the Sea, as a messenger sent from the Lord to humble you, 
Humility is not unlike to the low-lying Land in Holland, but pride is like the Hogen and the Mogen in it.  and to better you. This was the method that God walked in of old, and also the course that he took with Israel, Deut. 8.16. That he might humble thee, and that he might prove thee, to do thee good at thy latter end. This was David's experience, Psal. 119.67, 71. Before I was afflicted I went astray, but now have I kept thy word. This was the experience of a well-educated Scholar to his Tutor, when upon a die, Istae manus mihi portant ad Paradisum: by your correcting, and instructing of me. I am now going to Heaven. 
The Walnut-Tree is evermore most fruitful when most beaten, and flowers do evermore smell sweetest after a shower. I would it were thus with all our Sailors after their storms.  Good hearts in storms, like Vines, bear the  for bleeding.  
15. Mind whether the Lord does not send tempestuous storms upon you in the Seas, to fit, prepare, and dispose you for mercies, calms, and peaceable weather? Good, and comfortable weather will not, neither is it valued by you, 
Although I wander now in the America and untravelled parts of truth and experience, yet may I (if minded) prove advantageous to those that use the Seas.— As soon may I collect the scattered wind into a bag, or from the watery surface scrape the gilt reflections of the Sun, as tell you of all the Lords appearings for you in your inevitable perils.  till you have been a long time tossed in Neptune's cradle-rocking surges, and in the roaring blasts of Boreas, then serene weather is valued, and highly prized, and cried up for a mercy amongst you. Who so is wise, etc.  
16. Mind how apparently God's goodness, and infinite Wisdom is visible to any seeing, and observing eye, in this respect, that he lays not on storms upon some parts of the world, and not upon other some, and that some harbours are blocked up with them, and not other some. Storms come not always out of the South, nor always out of the West, nor always out of the North and East, but sometimes they are in one quarter, and by and by in another, every part of the world that is traded into hath their share, as well as another. Who so is wise, etc.  
17. Mind whether or no the winds be not many times unwilling to serve such wicked wretches (as you mostly are that use the Seas) by reason of their long tarriance in a quite contrary quarter to your courses. Are you not oftentimes wind-bound, or wind-blockt and fettered? Look out for the reason of it, some sin, or God-provoking iniquity or other is amongst you. Who so is wise, etc.  
18. Mind well Gods dreadful deal with others in the Seas, how he lets the winds fall upon them, 
It is reported of a Cable, that it spoke on this wise when it broke in a grievous storm and let the ship run upon the sands both to the fatal loss of the ship and all the passengers that were in her, Grande peccatorum intus onus, me extra fregit. The grievous burden of sin within board, laid a greater stress upon me, than the storm without did, and therefore I was not able any longer to hold the ship and the wicked that were in her from perishing, but the Lord bid me break, and let them go, for they were not worthy the holding, and preserving from the jaws of death. You are wise, and know how to apply this.  and the Seas seize upon them, insomuch that both ship and men go down into the uninhabited bottoms. Is not the news coming to your ears very often, that such, and such a sail is cast away, such, and such a ship was split to pieces in the occidental, or oriental parts of the Seas? Cast up the sad sorrows that others taste of, and consider what God hath done for you in sparing you with your lives in those many storms that you have been in, and in those many voyages that you have made. Who so is wise, etc.  
19 Mind how God hath disposed of the winds, and granted unto them a very varying and altering motion, insomuch that they blow not always one way, 
The Seaman makes no doubt of it, but if he have wind to carry him into foreign Countries, he shall have a wind to bring him back again.  which he might have so ordered, and decreed, if but been pleased, but his providential care for the good of man hath made them changeable, whereby they blow one while out of the East, and another while out of the West, one while out of the North, and another while out of the South, by which ships are carried out of all parts in the world, and so again returned. Who so is wise, etc.  
20. Mind how the Lord hath had a tender eye over you in stormy and blowing weather, when Pilots have undertaken to carry you into foreign harbours, promising, and protesting to you that there hath been a competent, and sufficient profundity of water to swim your ships in, 
Me thinks this mercy should be sufficient to make a Sailor melt if he were composed of marble, whose very Physiognomy hath a Magnetic force to ravish souls with the goodness of God.  and when come to the trial your ships have been run on ground, where you have lain beating for two hours together, as if the ship would fly into shivers at every billow that hath rushed upon her, and heaved her up, and thrown her down, yet after some expenditure of time, the flood hath heightened and carried you off clear both with ship and lives. Who so is wise, etc.  
21. Mind how the Lord hath taken a fatherly care of you when your ships have unexpectly been on fire, that it hath entered into the heart of some one or other to go down into the Hold, not dreaming of any thing, have espied the very initials of fire burning upon the cordage, and timber of the ship, 
Ah that I should say of Seamen as the Rabbins say of the Jews, who throw the book of Hester upon the ground before they read it, because the name of God is not in it. Sailors throw their precious deliverances at their heels.  by which means it hath been extinguished, and the ship and your lives miraculously preserved. Who so is wise, etc.  
22. Mind how the Lord undertakes for you when you are come to an Anchor, either in France, Holland, Italy, 
Can I tell of more of your mercies I would, for as the Apostle saith, I am not ashamed of the Gospel of Christ, I shall say unto you, and unto the world that I am not ashamed to tell of the mercies that the Lord bestows upon you in the deeps.  etc. when the wind hath come fair off the land, you have taken the greater boldness to anchor under it, thinking yourselves secure enough, but in a little time the wind hath wheeled about, and been upon your backs, and yet through an overruling providence hath favoured you till you have got up your Anchors, and freed yourselves from the shore by turning it up into the Sea, and then the storm hath grown on amain which would have hazarded your lives if you were in that place at an anchor again. Who so is wise, etc.  
23. Mind how the Lord hath favoured you when been coming to an appointed port, or station, where there hath been a very intricate sailing by reason of those many sand banks that have lain on every hand you, steering and holding (in stormy weather) a direct course upon them, and the ships you have been sent too to anchor by, considering your danger, 
This inquiry now that I have made of the Lords appearances for you in the great deeps is but small, and I have but played the part of the skilful Mathematician, who takes special notice of the many parts of the world, and is able, exactly, and distinctly, to set them out to any one as they lie in this and the other climate, but yet when he hath done all, he leaves a great space for a terra incognita, and that unknown World for aught I know may be five times bigger than all the known World. Your deliverances are far more than I can tell of.  have fired some pieces of Ordnance, one towards you, and another from you, which is the usual sign of danger, you have thereby altered your course, and been delivered. Who so is wise, etc.  
24. Mind how the Lord hath troubled some of you (that are, and have been in command) in your sleep by dreams when sailing in the night, how that the ship hath been near to land, insomuch that you have started out of your beds, and gone and looked over the ships head out of fear, 
What was once said of Henry the third King of France, that he had not the ingenuity to discern his friends from his foes, may be said of the Mariner in dark nights at Sea, had he not the Lord to direct him.  and presently got a sight of it, whereas both the ship, and your lives had been at the stake, if the Lord had not looked out for land for you. Who so is wise, etc.  
25. Mind how the Lord hath, and doth still very frequently help you, when in dark, and heart-danting evenings; how doth he establish your hearts when there are great and hot disputes amongst yourselves about the lights that are upon the Seacoasts both in this, and other Countries, insomuch that you have gone on in a great deal of boldness upon such a point, and preter-navigated all rocks, sands, and dangers. Who so is wise will, etc.  
26. Mind how the Lord hath looked down out of the heavens for you, 
Accensam lucernam nemo moleste aspicit extinctam dolent omnes. When Sea-coast light-houses burn clear & bright, the Mariner greatly rejoices in it, but when dimly and dully, he fre●● and curses.  when Land-lights have burned very deadly and dimly in black, dark, and blustering evenings, upon the sight whereof you have judged yourselves to have been at a greater distance than you were, and thereby have hazarded your ships, and lives, by standing in so much to the shore, yet in fine some or other in the vessel have had a fight of the land thorough the thick darkness, whereby you have been precautionated, to alter your course. Who so is wise, etc.  
27. Mind how the Lord looks out of heaven into the deeps for you in the absence of the Moon, which is oftentimes overcast with thick clouds, and foggy vapours, insomuch that when you have been standing in for the shore, and been nearer to it than ware of, that the Lord hath caused the Moon to break out very clearly in the skies, 
Wear not these mercy's a● the Romans ●●d pearls upon their shoes because of the commonness of them, but put them upon the file, and hang them the nearest your hearts of any thing in the world besides. Alexander thought all cost too little to make a Casket to keep Homer's Poems in.  by which means you have seen what would have been your portion, if providence had not been at work for you. Who so is wise, etc.  
28. Mind what a care the Lord hath of you in black and formidable nights of wind and rain, when in the wide and shelterless Sea, 
The Seas in the night time are as difficult in some places to navigate, as the Hyrcanian Forests are to travel through in the night. Writers say that they are so intricate and difficult to get out of, if a man once get into them, that the skilfullest traveller that is, is oftentimes put to his shifts, and were it not for the flying of certain birds which afford such a bright, and glistering lustre in their leisurely flight by reason of their white feathers, they might take up their lodgings in them.  who causes the stars to afford you a glimmering light in the absence of the Moon, by which means you have in your Navigations observed the frothy breaches of the Seas over the Sand-banks, which places you have taken as ominous, and altered your courses, and thereby gone safe away, and clear. Who so is wise, etc.  
29. Mind how the Lord takes care for you, by giving you secret fears, and hints in dark nights, when you are in narrow Seas, through which many ship's trade, and travel all the night long, insomuch that when they have come within the touch of you, by a speedy handling of your helm you have escaped, whereas either one, or both would have gone down into the bottoms, if providence had not looked out for you. Who so is wise, etc.  
30. Mind what the Lord doth for you when you are in great distress, as to the want of Victual, Beer, and fresh water, when you are many hundred leagues off England, how he gives you a very fair wind which carries you on for a spurt, may be a day, or half a day, and then it fails you, and so a contrary wind looks you in the face, and puzzles you, and being in many fears and doubts of starving, the Lord altars that wind again, and causes a gale to stand and waste you over to your desired Ports. Who so is wise will, etc.  
31. Mind what a mercy it is, 
The Earl of Ulster endeavoured fifteen times to sail over Sea into Ireland, but the wind drove him ever back. Every one is not privileged as you are. Satius est claudicare in via, quam currere extra viam. Better to stop and sound in the Channel, than run the ship on shore.  when in dark, stormy, and blowing weather you come out of the Southern parts into the channel, and are at a stand, not knowing where you are, whether you be nearer the French shore, or the English, but by sounding you distinguish your propinquity to either of them, in respect that the one is a white sand, and the other red, and hereby your ships are preserved many a time.  

Keep these mercies in remembrance, as Alexander kept Homer's Iliads, pro viatico rei militaris, for his fellow, and companion in the Wars.  32. Mind the Lords appearances for you in all your Sea-engagement-mercies, when your Masts have been shot down by the board, and the enemy hath lain pouring in his great and small shot upon you, how seasonably some ship or other hath come in to relieve you from the mouth of the Lion. Who so is wise, etc.  
33. Mind how the Lord hath taken care for you when fire ships have been grappled to you, that before those combustible materials (which they are usually fraught withal) have taken fire, you have cleared yourselves from being devoured in that unmerciful element. Who so is wise, etc.  

I may write upon this deliverance, In tempore veni, quod omnium rerum est primum. If I had not come in time, you had been sent into the bottome.  34 Mind what care the Lord hath used for you in your engagements, when you have been so shrewdly worsted by the enemy, that you have been put to your flight, to the end you might carine and stop your leaks, and the enemy observing you at such a disadvantage hath made after you to sink you downrights, which he would have done if Providence had not set on some ship or other to prevent him. Who so is wise, etc.  
If it be thus then, 
Use Comfort.  that God hath such a special eye, etc. This Doctrine may serve to cheer up the honest hearts, and spirits, that go into the Sea, that God will take care of them. When one asked Alexander how he could sleep so sound, and securely, in the midst of danger, he told him, that Parmenio watched, and when he watched not, he durst not sleep so sound. Go to Sea with comfort you that fear the Lord, not only Parmenio watcheth for you, but the Lord.  
That if the Lord brought not ships out Observe. 3 of storms, they were never able to get out of them themselves. And he bringeth them out of their distresses.  
That Seaman's distresses are both infinite Observe. 4 and many, yet God out of his infinite mercy helps them out of all. And he brings them out of their distresses.  
That all impossibility in man's narrow Observe. 5 judgement and apprehension of being delivered, hinders not God in delivering. 
Fides in pericu●is, secura est, & in securis periclitatur.  And he brings them out, etc. Witness that wonderful deliverance that Paul, and his fellow-passengers received from the cruelty of the Seas, Act. 27.  
Because his power is an unlimited, Reason. 1 and an unstraitned power, which is infinite, and most like to his glorious Majesty, he is able to do all things that are works of power, might, and strength, and are not things against his own nature, or things that imply contradiction.  
Reason. 2 Because when things are impossible in man's eye, then is it the fittest time for the Lord to appear in. It is a common saying, and a true one, That man's extremity is God's opportunity.  
Observe. 6 That God in his Judgements upon the Seas, often times remembers mercy. And he bringeth them, etc. God is slow to wrath, 
I wish I may not say of the Lords indulgency to profane wretches in the Sea, what Sigismond the Emperor used to say of his enemies, Is inimicum occidit, qui inimico parcit. I am afraid Deus non nunquam parcendo saevit. That the Lords long sparing, will end in raging.  and may I so speak, he is seen walking towards sinners in the shoes of Asher, which were of ponderous brass, Deut. 33.24, 25.  
Observe. 7 That the greatest dangers of the Seas, and the proudest waves that ever elevated, are, and should be no plea for unbelief. And he brings them, etc. Matth. 14.30, 31. When Peter saw the wind boisterous, his heart begun to fail him, but was he not reproved for his distrusting of the Lord? Poop-lantern, ship-covering, and yard-arm-rising waves should not daunt and discourage faith in God. Were the Seas in a storm as high as the mountains of Merionethshire in Wales, (whose hanging and kissing tops come so close together, that the shepherds sitting on their several mountains may very audibly stand and discourse together, but if they would go to one another, they must take the pains to travel many miles) Sailors should not be apalled, and terrified. Dangers are faiths Element, and in them it lives and thrives best. Such was the high-raised valour of Luther, that when he was to go to the City of Worms, they told him of strange things, 
Faith like the Ivy, the Hop, & the Woodbine, which have a natural instinct in them, to cling & lay hold upon the stronger Trees, lays hold on God in time of danger.  (as many will do, freshwater travellers at Sea) but quoth Luther, if all the Tiles that be upon every House in the Town were devils, they should not scare me. Sailors should have the like courage in storms which one had when in a great strait.  
Certa mihi spes est quod vitam qui dedit, idem  
Et velit, & possit suppeditare cibum.  
Good hearts may say to the Sea, when in a storm, what Luther said to his enemies. Impellere possunt, sed totum prosternere non possunt: crudeliter me tractare possunt, sed non extirpare: 
Haec est fides, credere quod non vides.  dentes nudare, sed non devorare: occidere me possunt, sed in totum me perdere non possunt. 
Faith will put your heads into Heaven, and your ships into an Harbour, when in a storm, it will set you on the top of Pisgab with Moses, and descry the promised Land, when you may come to be denied the sight of Land in storms.   
1. Great Faith is seen in this as much as any one thing whatsoever, that it both can and will believe in God, as a man may say with reverence, whether God will or no; it will believe in an angry God, in a kill God, and in a drowning God, Job 15.10. Great Faith is not easily shaken.  
2. Great Faith is never clearer seen, than when in the midst of souzing storms, and dangers, there is great confidence, and strength of heart in the soul at such times.  
Observe. 8 That God will have every thing wrested from him by prayer. And he bringeth, etc. Good Seamen should play the part of Daedalus, 
Templum Cybelis Deorum matris, non manib●es sed precibus solummodo aperiebatur. The gates of Cybeles Temples could not be opened by hands, but prayer quickly threw them open.  who when he could not escape by way upon Earth, went by way of Heaven, and that is the way of prayer.  
Five Motives to put Seamen upon Prayer.  
1. Solemnly consider, that in the creature there is nothing but emptiness, and helplesness.  
2. Solemnly consider, that you cannot have any hopes of winning aught from God, but by prayer. The Champions could not wring an apple out of Milo's hand by strong hand, but a fair maid by fair means got it presently.  
3. Solemnly consider of God, what he is whom you serve, naturally no other but goodness itself. Nothing animated Benhadad so much as this, that the Kings of Israel were merciful Kings. 
It was said of Charles the great (I would to God I could say so of every Tarpowling that goes in the Salt-waters) that he delighted so much in prayer, that Carolus plus cum Deo, quam cum hominibus loquitur. That he spoke more and oftener to, and with God, than he did with men. Flectitur iratus voce rogante Deus.  And nothing encouraged Titus Vespasian the Emperor's Subjects so much as this, that he did (nunquam dimittere tristem) never send any away sorrowful.  
4. Solemnly consider, how many in the Seas go upon the very same errand that you go on to him, and mind how they speed, and are carried securely out of all their distresses.  
5. Solemnly consider what Prayer is to God, he loves it, Let me hear thy voice, for it is comely.  
6. Call to mind your former experiences, did you ever pray in a storm, but you fared the better by it? Consider what cases you have been heard in.  
That servant Prayer will prevail with Observe. 9 God in the greatest storms. 
I would all the States Tarpowlings were of James the Just's principle, of whom Eusebius tells us, Genua ejus in morem cameli obditrata, sensum contactus amiserunt. That his knees were hardened like the Camels, by his frequent kneeling to Prayer. Prayer is Optimus dermientium cuslos, certissima navigautium salus, tutissimum viatoribus scutum. The sl●epers best keeper, the Sailors surest safety, the Traveller's protecting Shield.  And he brings them out, etc. Witness the Mariners calm, Jonah 1. and witness Christ's disciples deliverance in the storm. Impartial fire that comes from above, has been often times seen to spare yielding objects, and to melt resisting metal, to pass by lower roofs, and to strike upon all high-Towered pinnacles. I wish that our Sailors were as much given to Prayer, as Anna the daughter of Phannel, of whom it was said, that she never departed out of the Temple, but served God night and day in prayer, and fasting. I wish it were the resolution of them that use the Seas, to do as Ambrose the Bishop of Milan did, when news came to him that Justina the mother of Valentinian intended to banish him, he told them that he would never run away, but if they had any purpose to kill him, they should at any time find him in the Church, praying for himself, and for his people.  

1. Use of Comfort.  For all that fear the Lord, that when they cry they have a God to hear them, when they call they have a God to answer them, when they need they have a God to help, when they mourn they have a God to pity them, when ready to be overwhelmed with the great waves of the Sea, they have a God to defend them; So that I may say of such that go in the Seas, blessed are the people that be in such a case, yea happy are all they that have the Lord for their God, Psal. 144.15. who is easily prevailed withal by Prayer.  
That in tempestuous, and ship-hazzarding Observe. 10 storms, it is every man's duty to stand still, 
Charles the fifth gave the Emblem Vlterius, stand no● still but go on further. But in this case, us amplius procedas.  and look up to God for life, and for Salvation. And he bringeth, etc. If the Lord must bring ships out of their distresses, then let Seamen look up unto the Lord for deliverance, and trust not too much to their own art and skill. Viscount Hugo the Milans motto was on a ship without tackling to stay it with, In fil●ntio, & spe fortitudinem. My strength is in silence, and in hope. Haedera undemis invenit quo se alliget, 〈◊〉 Ivy being weak, upon a time looked upon the Elm, and spoke on this wise, I am not able to stand of myself, pray let me lean on you. Sailor's you are not able to save yourselves in storms, lean upon your God.  
That God is the great Saviour, and deliverer Observe. 11 of mankind, 
Sailors are evermore hurling out of their mouths the demiculverin shot of their own praises. Decempedalia, & sesquipedalia verba. You shall seldom hear them say, that God ever delivered them out of a storm.  in and out of all their storms and Tempests. And he bringeth, etc. The sweet singer of Israel quickly spies out the Seaman's deliverer. But this is more than many a beetleheaded Sailor can do. Every eye observes not the stupendious, and astonishing mercies of the lord Dextra mihi Deus est, said a profane man, my right-hand was my God, or else I had lain my bones in the danger I was surrounded with. Another said, Haec ego feci, & non fortuna, but never prospered after. We see that Nabuchadnezzar trusted in his princely City Babel, and that Babel became a Babel of confusion to him. Xerxes' trusted in his multitude of men, and his multitude encumbered him. Darius' trusted to his wealth, and his wealth sold him. Eumenes in the valour of his Regiment called the Silver-shields, and his Silver-shields sold him, and delivered him up to Autigonus. Roboam in his young Counsellors and his young Counsellors lost him the ten Tribes. Caesar in his old Senators, and the Senate conspired against him. Domitian in his Guard, and his Guard betrayed him. Adrian in his Physicians, and his Physicians poisoned him, so that the proverb ran, Multitudo Medicorum, perdidit Adrianum Imperatorem.  
Observe. 12 That although men at Sea in their dangerous storms, seem as it were both forgotten and forsaken, yet does the Lord at last, very frequently make it evident unto them, and to the world, that he does not forget them. And he brings, etc.  
Observe. 13 That the evil, and unworthy deservings of men at Sea, does not always interrupt the course of God's goodness towards them. And he brings, etc.   
Vers. 29. He maketh the storm a calm: So that the waves thereof are still. 
THe words offer unto us two things to be considered of.  

1. The Agent.  
2. The Act, or the Effect.   
1. The Agent, that is the Lord, in these words, He maketh the storm a calm.  
2. The Act, or the Effect, So that the waves thereof are still.  
That the cessation of all storms and Observe. 1 Tempests, is by, through, and from an , and an  omnipotentiary power that is in God. He maketh the storm a calm, etc. 
Xerxes' finding Hellespont to be a little unsmooth, would needs throw Irons into it to fetter it, so impatient.  Or if you will take the point thus, That God is the great allayer and principal calmer of the raging winds and Seas.  
Philosophers tell us, that the winds are allayed several ways.  
1. When the air is over-burdened, troubled, and softened by vapours contracting themselves into rain.  
2. When vapours are dispersed, and subtilised, whereby they are mixed with the air, and agree fairly with it, and they live quietly, then is the wind allayed.  
3. When Vapours, or Fogs are exalted, and carried up on high, so that they cause no disturbance until they be thrown down from the middle Region of the air, or do penetrate it.  
4. When vapours gathered into clouds, are carried away into other Countries, by high-blowing winds, so that for them there is peace in those Countries which they fly beyond.  
5. When the winds blowing from their nurseries, languish through their long travels, finding no new matter to feed on, then does their vehemency abate, and expire.  
6. Rain oftentimes, and for the most part does allay winds, especially those which are very stormy.  
Observe. 2 That the insensiblest of creatures have an ear unto their maker's speech, 
It is said of Caesar, that he could with one word quell the discontentedest motion that ever rise in his Army. What is the Lords power then in the stilling of the winds?  and do out of an obediential subjection yield to his will, to carry on his purposes, and designs, whether of good, or evil, of preservation, or of destruction towards a people. He maketh the storm a calm, etc. If the Lord speak unto the winds, they have an ear to hear him; if to the Sea, the Sea is attentive to listen to his divine pleasure, and be it good, or be it evil, they are both of them loyal and fiducial Soldiers under Heaven's Flag or Standard, to execute his pleasure. Jonah 1.4.  
Observe. 3 That God can when he sees it fit▪ preserve a people from ruin, in, and after an incredible, unlikely, unexpected, and miraculous manner. He maketh, etc. Acts 27.20. When all hopes of being saved failed the Mariners, than began the Lord to stir for them. The Lord oftentimes keeps his hand for a dead lift.  
That the great waters stillness, and Observe. 4 peaceableness at any time, is by, and from Gods calling off the flying and Sea-disturbing winds. He maketh, etc.  
That it is the Lord that makes changes Observe. 5 of conditions, in the Sea, and gives calmness, out of his indulgent kindness, and by and by storms for the abuse of the mercies of his calms. He maketh, etc. The Seas are quickly alarmed, and beat up into dreadful waves (even in all quarters) at the commands of the Lord, and shall puzzle and torment wicked men as much as those Ciniphes that bred in terra Egypti de fimo muscae, quaedam sunt minutissimae, inquietissimae, inordinatè volitantes, in oculos irruentes, non permittentes homines quiescere, dum abiguntur iterum irruunt, etc. The Flies that were sent to quarter in Egypt, so pestered, and plagued Pharaoh, and his people, that they could not take any rest, they did so chase them, and fly into their mouths, and eyes. Of the like restlessness are the Seas, when once commissionated by the Lord. And also the Seas are calm, and quiet, when and at what time the Lord pleaseth to give out the word, either to the winds, or Seas. Mark 4.39. Christ speaks but the word to that raging Sea that had so much disturbed his Disciples, Be still, As if he had said, statim penitusque obmutesce, Let us not hear any noise in you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fraenum, he put a bridle upon the mouth of the Sea, or haltered it, that it might rage's no more. Truly if God did not halter the Sea, I wonder whither that unruly beast would carry our wooden horses? He that has a mind to go to the Sea, let him expect to meet with such waves as Judas speaks of, he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
☞  raging waves; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raging, signifies untamed, wild waves, roaring like the wild beasts in the Woods, Forests, and wide Wildernesses of the World. Some render the word, fluctus maris. Erasmus, undae efferae maris. Others Vndae maris efferatae. He that will to Sea must look for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, raging, and boisterous waves. One Poet call them Fluctus truces, cruel, and terrible. Another calls them Latrantes undae, barking waves. Another calls them Rapidas aquas.  
Observe. 6 That as the Lord hath set times of chastening of those that go in the deeps with dangerous storms, So has he also his set times for comforting of them again. He maketh the storm a calm. The Lord makes them amends after a rugged storm.  
How little should any that have this Observe. 7 powerful God for theirs, 
Quid timet hominem mare, homo in finu Dei positus? What needs that ma● fear that lies under the protection of heaven?  be dismayed with, or in the dreadfullest Seas, and stormiest weather that ever blue? He maketh the storm a calm. It was a good saying of an Heathen, Since God, quoth Socrates unto a sort of Heathen, is so careful for you, wherefore need you be so careful for yourselves? Numa Pompilius put so much confidence in the Gods, that one day when it was told him that his enemies were up in arms against him, his answer was, And I sacrifice.  
That if God did not bridle the fury of Observe. 8 the raging Sea, and the Tempestuous wind, neither the Mariner's skill, nor the strength of shipping could preserve them.   
Vers. 30. Then are they glad because they be quiet. 
THese words offer us two things.  
1. The Seaman's cheerfulness, Then are they glad.  
2. The reason of it, Because they be quiet.  
Before every drop seemed to fight one against another, but at the Lords Commandment the Seas are still, as if they were of a congealed Ice; and this administers matter of comfort to them that go down into the Seas.  
Observe. 1 That Gods saving, and delivering mercies from the jaws of death, in, and upon the great, and dangerous Seas, are both very heart-affecting, delighting, glorious, and wonderful joyous to behold. Then are they glad, etc. Now have they cause to sing, Psal. 126.3. The Lord hath done great things for us, whereof we are glad.  
Observe. 2 That although Seamen be often put to mourning and unto prayer, it is but for a time, the end and issue thereof frequently terminates in joy and praise. Then are they glad, etc. When Bishop Jewel was in his banishment, he comforted himself with this, Haec non dur●bunt aetatem. This will not last always.  
Observe. 3 That it is no small comfort and obligation that is put upon any soul in the Sea, to have experience of Gods regarding of his Prayer, and granting of his requests. Then are they glad, etc. This was David's resolution, (Oh let it be yours, souls, that go in the Seas) Psal. 116. I will love the Lord, why? because he hath heard my voice. If God did not hear your cries in stormy Seas, I wonder what would have become of you ere this day.  
Observe. 4 That deliverances out of Sea-perils, administer matter of great joy to gracious hearts, that God is pleased both to trust them, and to empley them also in further service for his glory. Then are they glad, etc.  
That the generality of men do affect Observe. 5 quietness, calmness, and peaceableness, 
In storms, Itur ad aethereas per magna pericula sedes.  both at Sea and Land. Then are they glad, etc. When England in her late wars was tossed like a ship in a storm, how gladly did all the good and honest hearts of the Nation wish for peace, and a good harbour for her to ride in.  Horat. Od. 14. lib. 1. 
O navis referent in mare te novi Fluctus,  
O quid agis? fortiter occupa portum, etc.  
But alas, we have a great many of male-contented incendiaries in the land, that play the Pazzians parts in Florence, of whom it is said, that to draw and drive on a multitude to their conspiracy, in the marketplace they would cry Liberty, Liberty, when indeed and in truth they intended to bring the people into misery and thraldom.  
It has been thus by the Anabaptists, and other Schismatics in the Land. But these sort of  are like the Porphyrius, 
There be many low-fortuned Pedanticks in England that would gladly be the Princes and the Governors of it. May I not say of such (be they in authority or out of it) as one said of Ventidius Bassus (when made of a Mule-driver a Consul at Rome) That they had spoiled a good Mul●●er, and not made a good Consul?  which is a Serpent that is full of poison, but toothless. There is a Sect of divers forlorn creatures in England, that have a great deal of poison in their bowels against the present Government, and indeed all civil order, but they are toothless.  
It is a very sad sight (may I speak of it) to think that an Italian Traveller should say thus of England, 
☞  when he had been in it some late years ago.  

There be a thousand villainous things to be seen in England, that former ages would have blushed at, and been ashamed of England deals with good government, as the great Student did with his wife, of whom it is said, that he studied so much, that he neglected her, and chiding of him, she wished herself a book, what book quoth he? I wish thou wert an Almanac, then should I have a new one every year.  1. That he saw a general contempt of the Worship, Word, and Ministers of God in it.  
2. A great deal of pride in apparel.  
3. Covetousness and imperiousness in Superiors.  
4. Sedition, and seditious practices against Magistracy.  
5. A general supine carelessness.  
6. An inundation of all iniquity.  
7. An old man without Religion.  
8. Young men without obedience and reverence.  
9 Rich men without liberality and alms deeds.  
10. Opinionative, contentious, and turbulent Christians.  
11. A people that would neither have good laws, nor government.  
I would it were enacted in England as it was amongst the Locrians (as Demosthenes tells us,) Every Citizen that was desirous to bring in any new Law, let him come and declare it in public, with an halter about his neck, to that end that if it be not both meet and profitable for the Commonwealth, hands may be laid hold on him to hang him. I would there were an halter about every seditious man's neck in England. It is observed of the Lacedæmonians, that they continued seven hundred years without any alteration of government, and that the Venetians have lived in one form of government for the space of a thousand years. We are so fickle in England, that we would have a new one every year.  
That men after they are delivered out Observe. 6 of their Sea-dangers, should study to apprehend them no less lively, than when they were in them. Then are they glad, etc. This was Israel's experience after all, Psal. 124.1. If it had not been the Lord, who was on our side, now may Israel say: What would have become of us, if God had not looked out of the heavens into the deep and shelterless Seas for us?  
[So he bringeth them unto their desired haven. 
Qui adversis ventis & undis navigat, portam petit.   
Whilst the Seaman is in the storm (it seems) he has an impetuous desire to be delivered out of it. The wearied Traveller longs not with greater vehemency to leave the road and take up at his Inn, or the labouring woman to be at her journey's end, than the Mariner doth in a storm to be in some good Harbour. Ships whilst out are liable to a thousand ominous contingencies. I am at Sea, and not on Land, expect no curious division of the words. The notes are these:  
Observe. 1 That the Seaman doth earnestly desire the Haven, when tossed in violent, furious, and horrid storms. 
In angusto flumine tutiores istae naves quam quae in pelagi natantes fluctibus.  So he bringeth them unto their desired Haven. When I have been in heart-danting storms, the land hath been as much in my thoughts, and as much desired as ever Leucippe was, of whom the Poet speaks, Nihil praeter Leucippen cerno, nihil praeter Leucippen cerno: Leucippe, Leucippe mihi perpetuo in oculis, & animo versatur.  
Observe. 2 That every ships safe arrival at any Port or Harbour, whether far or near, at home or abroad, is by, and through the special blessing, means, and good providence of the Lord. So he bringeth them, etc. I wish I might not say of Seamen, as it was once said of Epicurus, 
The Sailor at Sea, may fitly be compared to the picture of the naked man in the Almanac, who is miserably beset on all sides, the Ram bushes at the head, the Bull gores the neck, the Lion tears the heart, the Scorpion tears the privy parts, another shoots at the thighs, etc. yet doth God bring them out of, and over all the pushing waves.  who was not afraid to deny that there was neither God, nor Providence, but held that all things came to pass by chance and fate. Alas, such difficulty and jeopardy is there in the Seaman's employment by reason of storms, rocks, shelves, and sands, that it is a mere wonder, that ever any one of them comes back safely home into their Harbours. It is wonderful (or at leastwise should be) to every one that either lives in Seaport Towns, or comes accidentally into them, to see how many poor ships come home torn and tattered, some with never a Mast standing, others with their Rudders struck off, others again with never a Cable, nor Anchor on board, others with dangerous leaks, and laborious pumping, and others again with so many manglements, that it is a very great wonder to see the providence of God in the preserving of them, and returning of them home.  
One brings in the Seaman thus congratulating,  
All good Havens and Harbours: Good Havens, and ship-sheltring Harbours.  
Si nobis sint linguae centum, sint oraque centum, had we an hundred tongues a piece, or were we all fluently Chrysostomized, Tullyized, or Demosthenized far more thanks and praise should you have from our lips and mouths (quam in coelo stellulae, aut mare guttulae) than there be stars in the Heavens, or drops in the Ocean. In the interim you shall have all the grateful acknowledgements that possibly can be for the many favours we receive from you (both in the Winter and Summer season) and these shall be continued to you, Dum juga montis aper, fluvios dum piscis amabit, as long as ever the wild Boar shall range the craggy and bramble wilderness, or the great Leviathan sport herself amongst the scaly inhabitants in an unfathomable Ocean. When we are far out at Sea, in rugged and austere, and bitter storms, 
☞ Adeste, Adeste.  you seem to shout out unto us (Voce Stentatereâ, & Virgilianâ linguâ) in that sweet candid tone of Virgil's, 

Alas! If we should call down all the Nine noble Muses out of the famous Mount of Helicon, or pray to be assistant the three loving Graces, or great Apollo, god, Master, and chief Inventor of Eloquence, or witty Mercury, with his dulce and sugared Rhetoric, with sweet Suada goddess of all perfection, all would be little enough to express our thankfulness unto good Harbours.  Hic tamen hac mecum poteris requiascere nocte,  
Frond super viridi● sunt nobis mitia ponia,  
Castaneae molles— Eccl. 1.   
Come take up your lodgings with us whilst the wind is so boisterous; and so dangerously turbulent, and besides for your entertainment, here is a cup of good Bear, Ale, and Wine to refresh you.  
The Seaman's thankful Reply.  
Can we but catch those beamy rays,  
Which Phoebus at high noon displays,  
we'd set them on a loom, and frame  
Webs of praise for you, o'th' same.  
Give me leave now after all to offer a word or two of good, savoury, and wholesome counsel. The first will be unto all the Haven Towns in England. The second is unto all our Inland Towns and Cities in and through the Nation.  
1. You that are the Haven Towns of our Nation, 
☜ Haven is an old Saxon word, and comes of Have in to the Harbour o● Town.  you dwell all of you as Zebulun, the Mariner's Tribe did, at the Haven of the Sea, Gen. 49.13. and are Havens for ships. Your seats, dwellings and habitations are fair in the view and prospect of the great and formidable Seas, where go all the Warring and Merchandizing ships of this Nation, and not of this only, 
The Seaman's employment is as dangerous as the Snales going over the stone wall bridge, on the out side of which, was nothing but deep water, saying, Lente equidem, tamen attente gradior, morae nulla est, Si modo sat bend, quo vis cito sat venies.  but of divers others also; now the remote and Inland Towns of our Nation have not that delectable aspect that you daily have, they are far from beholding the mountainous Seas, the dreadful storms and shipwrecks that are perpetually happening and befalling that restless element, which you both see, and daily hear of. Seamen tell you many a story how at such a time the winds blue, their sails rend, their masts broke, and how at such a time they were shipwracked, some got to shore upon this piece of plank, and another upon that, and at another time how they were put to it by reason of the leakiness of their ship, and a thousand more dangers besides these do they tell you of: All that I aim at unto you is this, Be affected with your deliverances, Exod. 4.31. And when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, than they bowed their heads, and worshipped. Oh be melted at the goodness of God towards men in this employment, and when they come into your Towns, persuade the poor Seamen to fear the Lord, and win them if you can unto the liking of the good ways of God. One of the saddest plagues that I know of this day in England, is in our Seaport Towns, the people in them care not if they can but get their moneys, though they leave a thousand Oaths behind them in their houses.  
2. When you see great Fleets upon the Seas, or going out of your Harbours, or from the other parts of our Nation, put up your prayers unto the Lord for them, and in their behalf; perhaps your eyes may never see them more, 
The Seaman's life is not unlike to the roof of the great Temple in Jerusalem which (as Villalpandus records out of Josephus) shown flowers growing amongst gilded prickles. The best days of your lives have many a thorn in them.  nor they ever see the land or shore again, their employment hath so many thousand casualties attending it. Multa cadunt inter calicem supremaque labrae: That comes in an hour, that happens not in a thousand. The Sea is not unlike to Proteus, whom Homer tells of, 
A ship in the Sea is in as much danger of being lost, as the Owl in the Emblem who had many fowls pecking at her to tear her in pieces, Perfero, quid faciam? nequeo compe●cere multos.  Spumat aper, fluit unda, fremit Leo, sibilat anguis; It foams like a Boar, flies like a flood, hisses like a Snake, and roars like a Lion. Did Inland Towns but see and know of the staggering dangers that Seamen go through, they would send out their prayers for them, that God would allay storms, moderate Seas, halter the winds, and that God would prosper them to their desired Ports. Ah Sirs! No grace resembles God so much as the promoting of the good of others, as well as our own private and particular good. Every man looks upon his own things, Phil. 2.21. 
Seaport Towns in this case, should resemble the Emblem of the candle, pro vobis luceo & ardeo. I am willing to do all the good I can.  All mind themselves, says the Apostle, all comparatively in respect of the paucity of those that do pray for the good of others. It was Tacitus' word of that famous Roman Emperor, Sibi bonus, aliis malus. He that is too much for himself, fails to be good to others. I may say of Haven Towns, as some Ancients used to say of the Statues of their Princes, that they would have them always placed by their fountains, intimating (that they were, or at leastwise should be) Fountains of public good. Your dwellings are by the great Ocean side, from whence you should learn to resemble it in the public good it doth, it admits every Bark, Ship, and Vessel, to come and sail in it, and upon it. You should not be for yourselves only, but for others. 
Seamen sit in the waves of the Sea, as he in the Emblem did, of whom it is said, Dum clavum rectum teneam navimque gubernem, Uni committam caetera cuncta Deo. Pray for them.  Oh let ships that sail in the Seas have many prayers from you, be they our Country, or any other Country shipping that you see, pray for them. Is not the good of many to be preferred above, and before a private good? Matth. 5.45. God makes his Sun to shine, and his rain to fall upon the unjust, as well as upon the just. You cannot resemble God in any thing more, than in being  for the good of others.  
3. When you see the great ships of War that are the wooden walls of our land, go out to Sea, pray for them, and for their good success and prosperity against the enemies of Jesus Christ, to the end they may be preserved in those hot and dreadful disputes that they are oftentimes called unto. You can salute them now and then with your roaring Ordnance from off your Castles, and Seaports Town, and make all fly in fire and smoke when they are takeing their farewell of the Land, 
The Sea is full of perils, not unlike to the English College at Valladolid in Spain, which at ones very first entrance be terribiles visu formas, terrible shapes and representations of men with knives at their throats. Alas to the eye of reason death attends their employment in the Seas every day they uprise.  or at their return home from some prolix voyage. Ah Sirs, salute them with your prayers, that will do them most good. Can you see the Warlike Frigates of this Land sailing, and crusing of it every day upon the Seas before your eyes, which lie out night and day in an uncomfortable and restless Sea to secure your Harbours, Towns, and Trading, and yet never be affected with their dangers, fears, and sorrows? Can you go to your beds at an evening, and rise up in the morning, and never think of them, who lie rocking, reeling, and staggering in the roaring and raging waves? Let me argue the case with you, Is not the Commonwealth of England a great first rate? And is not, or hath not every one in the Nation, their cabins, houses, 
The Seaman's habitation is— Ubi nil est nisi pontus & aer. But yours is upon firm land.  and habitations in it (our Nation is but an Island and stands in the Sea, and so may very well be resembled to a ship) all of you are passengers and partners in this ship, and if she prosper, miss, or hit upon the rocks and sands, that be in the Seas, you are like to be sharers therein, so that in seeking the public good, you most wisely seek your own good.  
4. Certainly my friends, 
Praying people in Seaports are England's best (Bombardae bellicosissimae) Guns, either in Towns or Castles.  if that you that are the Seaports of our Nation were but a praying, pious, and religious people, and that holiness, purity, equity and justice dwelled amongst you, and were pregnantly in you, were these the fruits that the skirts or branches of our Nation brought forth (for so I call you, because you are but the feet of the Land, you are far from the head, and heart of the Nation) how might you strengthen us that go in the Seas, and weaken our enemies against whom we fight? Ah Sirs! if you live irreligiously in these Towns and Ports, 
Many Seaport Towns are like to Rumny-marsh (Neque hyeme uque aestate,) good neither Winter nor Summer. The very scum of the Land dwells in them.  all the Nation will smart by it (surely it would do better, that the best people in England lived in Seaports, and not the worst) How many Seaports has the Turk made havoc of, both of the Venetians, and also of the Spaniards? they were well enough fortified, but sin being within (a filthy people living in them) they were soon conquered, and made fire, faggot, and captives of? Inland-Towns far the worse for Godless Seaports, Ezek. 39.6. Ezek. 30.9. In that day shall messengers go forth from me in ships, to make the careless Ethiopians afraid, and great pain shall come upon them, as in the day of Egypt: lo it cometh. Ezek. 28.7. That great trading City of Tyrus which was the fame of the world for exporting, and importing of Commodities, 
If any one would ask me the definition of a Sea-port-Town, I should tell him, I would draw the Picture of the people speaking, they are given to gross railing, privy defamations, and whisper, to the prejudice of one another; hot scalding words, and tongues set on fire in hell are the best fruits they bear. Jam. 3.6.  to whom resorted the Merchants of all Countries, for traffic, both of Palestina, Syria, Egypt, Assyria, Judea, and Arabia, by reason of her filthiness was brought down from all her pomp and pride. Alas! They that live in Seaports, should be Moses' and Aaron's, to stand in the gap, and plead with God, and not trash, and trumpery. When people live profanely and irreligiously in Seaports, it makes all strangers think that people are no better that live higher up in the Land; truly they will be apt to censure the whole Nation, if it be not amended amongst you.  
2 Word, is unto the Statesmen of our Land, and that is succinctly this, 
What Claudian the Heathen Poet sang of Theodosius' good success, in the wars, the like shall I sing of our English Warriors in the Seas, O nimium dilecte Deo, cui militat aether, Et conjurati veniunt ad classica venti.  That all their warlike Ships, and Boats, that are employed in the Seas derive their felicitous arrivals, and good success abroad, whether unto, or from Spain, and the West-Indies, or off and from those many parts and corners of the World, where now you send them, from the Lord Almighty, whose the the Sea is. And he bringeth them to their desired haven. Italiam, Italiam laeto clamore salutant. Virg. Good news is coming to you oftentimes from them, and that as thick as the three lucky messengers, that were sent to King Philip of Macedon at one time.  
1. One came and told him that ●●e had won the game at Olympus, by the running of his Chariots.  
2. Another came and brought him word, that his Captain Parmenio had overthrown the Dardanians.  
3. Another came and told him that his wife Olympia had born him a son, which was called Alexander, and he was very fair for a fourth.  

It is not the Pagan's Neptune, or the Papagans, S. Nicholas, & I know not what, that delivers people in the Seas, & brings them home to their harbours, as many ignorant Papists fancy.  3. Word, is unto the Merchant and Seaman. I would wrap you both together, because you are sharers most commonly either in each others losses, or successes; you have interests, and that of great worth and value, in several and sundry bottoms, which cut their way through the Salt waters; and great wisdom it is indeed, not to venture all in one bottom; for he said wittily, that said He liked not that wealth that hung in ropes, meaning ships. There be many dangers, not good to have all in one bottom; the Mouse will not trust to one hole, therefore she has many, if in case she be assaulted. But that which I aim at unto you Gentlemen, is this, when any of your ships come home, and richly laden with the rich and wealthy Commodities of foreign parts, which you are partakers and sharers in, Oh be affected with such mercies, and consider how undeservedly the Lord throws in the world upon you, it flows in upon you, and flies ●ay from others. Ah Sirs! when your ships come home, bless the Lord for his goodness towards you and them, in bringing them home, both to theirs, and also your desired Haven.  
4. Word, is unto the Inland Towns, and Cities of the Nation. Gentlemen, 
I may say to our Inland-Towns & Cities, what the Orator in another case once said to his Auditory, Non timet mare, qui non navigat, non bellum, qui no● bellat, non terae motum, qui est in Galatia, non fulmen, qui est in Aethiopia. They that sail not, know not what the roughness of the Seas are. Their condition in the Sea, is like the man's in the Emblem, that runs through thick, & thin, foul, & fair, saying, Culmen ad Aonidum recto contendere cursu, Fert animus Pindi saxa p●● & tribulos.  Friends, and Countrymen, you live far from the Sea, neither are you in the sight of it at any time, nor in the hearing of its roaring, and ear-deafening waves, yet is not this any excuse for you, to be unmindful of those that are employed in it, and daily upon it. Seamen, which are the Nations servants, run through a Million of hazards, to fetch in the rich and costly Commodities of foreign parts, viz. Silks, Spices, Oranges, Figs, and Lemons, etc. The shipping of the Land is not only (Sub Deo) instrumental to keep you in safety, but also to afford you those Commodities that have not their growth nor entity in England. David lived at Jerusalem, far from the Sea, as many of you do, yet was not he ignorant of the many sorrows, and dangers, that those that use the Seas do go through and meet withal. Whereupon you have him here composing of their condition into a Psalm, and is much affected with it. He was sensible of the blowing of the winds, of the raging and roaring of the Seas, of the Rocks, and Sands; of the dangers, and shipwrecks that men in those employments were liable to. Ah Sirs! pity them that go in the Seas, and bestow a thousand prayers upon them, for their condition calls for it, and requires it at your hands, if you have any spark of pity, and Christianity in you. Virgil's Hypotoposis of a storm at Sea is their condition.  
Tollimur in coelum curvato gurgite iidem  
Subducta ad manes imos descendimus undâ.  
Consider but what a bustling the winds sometimes make and keep in a stormy day upon your Houses, and Trees that are in your Orchards, insomuch that many times trees are rend up by the roots and out-housing dismounted, and thrown down to the very ground; Now if the wind have such an influence upon all high things at Land, how much more upon the tall spired Masts and shipping that go in the shelterless Seas?  
5. Word, is unto the godly, and precious Ministry that is in great plenty in this Nation. Gentlemen, you are by your profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rowers. 1 Cor. 4. And believe it, rowing is a very hard labour, 
The Seas are as full of dangers to them that go down into them, as Pandora's box was, whom the Poet reports of, that Prometheus the Father of Deucalion would needs pry ●nto, out of which Mille morborum & malorum genera ●rumpunt. A thousand evils was in it.  for men in the Thames go with their doublets off all day; their living is got by the sweat of their brows. But your labour in the Lord's Vinyard is far greater than theirs; many have killed themselves by hard working to get the world, and I am sure there lies many a precious Preacher in the grave, that might have lived longer, if he had not preached himself to death, and prayed himself to death, though an unworthy world takes no notice of it. I beg of you your public, and your private prayers for those that use the Seas. We have a great number of ships frequently going to Sea, above a thousand sail every year, both of Merchants, and Men of War, and stand not these in need of being prayed for? I fear many of them perish, and find it to go harder with them, than it otherwise would be, did you but pray more for them. Ah, they stagger it in the Sea every day more than he that has a cask, a tankard, 
Alas the Seaman's life is a reeling to & fro, Nutant nautae & vacilla●t, cerebro, & pedibus, may be their mott●.  or an hogshead of strong liquours in the belly of him. And are in daily jeopardy of their lives. Good Sirs, bestow pulpit prayers, study prayers, family prayers, and field-walking prayers upon them, all is little enough to prosper Zebulun's Tribe in their go forth, and come in. But I proceed.  
That God watcheth every opportunity, Observe. 3 and takes all occasions to do his people good. Then he bringeth them unto their desired Haven. Very gladly would God have spared Jerusalem, if there had but been one man in it that executed judgement, and sought after the truth. Jer. 5.1. Run thee to and fro through the streets of Jerusalem, etc. How compassionately did the Lord affect any opportunity to cure Babylon, 
Man's heart-daunting extremity, is God's goldenest opportunity. Acts 27.23. For there stood by me this night, the Angel of God, whose I am, and whom I serve. They all expected to be drowned, but God looked out for them to preserve them. The Sea is no delightful place to carry in, for it is with them that use it, as it is with travellers on Land, who speed their pace through fields that afford no novelties, though sometimes they bait their beasts, & rest themselves in places that are fruitful.  when he entreated her with the best argumentative Oratory that the Heavens could compose, till she said, I will not be cured? Jer. 51.9. How did God watch to spare Sodom for ten men's sakes? Gen. 18.32. Ah were but Seamen godly, I durst undertake their safety in their well-going out to Sea, and returning back from Sea. Insomuch that they might bid defiance to the Seas, and say unto them, as Luther said of Henry the eighth's letters, Agant quicquid possunt Henrici, Episcopi, atque adeo Turca, & ipse Satan, nos filii sumus Regni. So, Agant venti, freta, etc. What History sets out Neptune in, in a statue of gold, holding the two terrors of the Seas in his hands, the one called Scylla, the other Charybdis (I may better say of the Lord) and these he has in chains, and is feigned to call out aloud to the Mariners and ships that pass that way.  
Pergite securae perfreta nostra rates.  
Ships securely 〈◊〉 on  
Through our 〈◊〉 Ocean.  
That when ships have been long out of Observe. 4 the Land (in foreign parts) their well coming home is evermore very delightful, 
Italiam, Italiam laeto clamore salutat. Virg.  and inexpressable pleasant to them. Then he brings them to their desired Haven. It is said of Marcus Tullius, that when he was brought out of banishment (it was with him, as if he had entered into a new world, and had gotten Heaven for Earth) he broke out into this language, I am amazed to see the beautifulness of Italy! Oh how fair are the Regions thereof? what goodly fields? what pleasant fruits? what famous Towns? what sumptuous Cities? what Gardens? what pleasures? what humanity amongst Citizens and Country people? It is said of the Trojans, after they had been warring a long time in the Mediterranean Seas (the like shall I say of our Warriors) that as soon as they spied Land, they cried out with exulting joys. Oh Italy! Italy! It is thus with our Seamen, 
Abigails bottles of Wine, and frails of Raisins, were not more welcome to David, in the hungry Wilderness of Paran; nor the shady Juniper-tree, more delectable to the Prophet, when in the parching Sun; nor jacob's sat Kid more acceptable to his grave Father Isaac in his sickness, than the Land is to the Mariner, when he hath been long out of it.  when been a long tract of time out at Sea in the East, or West- Indieses, Oh England! England! poor Travellers that have been long out of their w● 〈◊〉 the night time wand'ring here, and 〈◊〉 and ring there, in a bewildered condition, upon Hills, and Mountains, in vast and large Forests, far from any house, destitute of moneys, and all comfortable refreshments, weatherbeaten with rain and wind, terrified with thunder, and lamentably starved with cold and hunger, wearied with labour, and almost brought to despair with a multitude of miseries; if this man, or those Travellers, should upon a sudden, in the twinkling of an eye, 
I may write Epicharmes 's saying upon the Mariners calling, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All good things are bought with labour.  be fetched and placed in some goodly, large, and rich Palace, that is furnished with all kind of rich accommodations, warm fire, sweet odours, dainty meat, downy beds, pleasant music, fine apparel, honourable and noble company, and all this prepared for them, Oh how would they be transported and overjoyed! As great contentment, and heart-ravishment as all this, is the sight of England to the Mariner after a long voyage.  
Observe. 5 That every ships sinking, and miscarrying in the sea, 
Storms are the Lords surly Sergeants whom he claps upon men's backs in the Seas to arrest them, which say unto them, that go in the Seas, as Greg, did to the Emperor Anastatius, whom he took by the sleeve, and told him, Sir, this silken cassock, and this scarlet co●t you shall not carry hence with you. This ship says a storm shall never go to her Harbour.  is by, of, and from the Divine permission, and appointment of the Lord. God out of wrath, and displeasure, suffers some to go to the pot, and perish. Many ships have gone out with very famous names upon them, some called the Swallow, some the Antelope, some the Laurel, and some again the Bonadventure, some the Meermaid, some the Swift-sure, and other some the Triumph, and one Rock, Sand, Storm, or casualty or other, has in a short time given them the new name of a Non-such. It is reported of a ship that had been a very long time out at Sea, and having made a very good voyage of it, she was hard by, and very fair for her Port, but before she could get into it, a storm arose and drove her back, and she mourningly said, Per ware, & per procellas, tutissime huc usque navigavi, ac portum juxta infelicissime mergor. I have hitherto gone clear, and escaped all seas, and storms, and now my greatest misery is this, I must perish in the sight of my harbour.  
The Use that I would have all that go in the Seas to make of this Truth praedelivered, will be this. 
Use. Nauf agium ad paucos, ut m●tus ad omnes perveniat, some suffer shipwreck, that fear and terror may strike upon the rest.   
1. Look upon the shipwreck of others, with deep, solid, serious, and not with flying and transient consultations, that they may sink into your hearts and spirits, fix your eyes upon such, steep your thoughts in their sorrows, ponder them in their certainty, causes, severity; it is not possible that posting passengers can ever be any serious, or curious observers, of homeward or foreign Countries. Ah Sirs, dwell upon the Sea-monuments of Divine Justice; transient thoughts does not become such dreadful and permanent judgements, 
Quot vulnera, tot ora. Other men's harms should be our warnings.  and Sea-standing spectacles. Misericordia & Judicium sunt duo pedes Domini, are the two feet on which the Lord is oftentimes found walking upon with those that use the Seas. I may say unto you that use the Seas, as the Prophet said unto Israel in another case, Isa. 42.23, 24. Who among you will give ear to this? Who will hearken and hear for the time to come?  
2. Behold God's Judgements in storms with particular application. Many, or indeed the major part of Seamen, hearing of the Judgements of God upon the Seas, say within themselves, and to the ships they are in, as Peter once said to Christ, These things shall not be to us, or as proud Babylon said of herself, 
Ah Sirs, me thinks many of your calling, run riot, swagger, swear, drink, and whore, as if hell were broke lose, & God had dispensed with Justice and Judgement, and granted you a general indulgence. Your destruction in the Seas is never nearer than when you put it furthest from you. Baltazar was tippling, but he was surprised in his bowels. Dan. ●. Ah! you live as if you had passed the day of Judgement over, and the very torments of Hell.  Isa. 47.8. I am, and none else besides me, I shall not sit as a widow, etc. and though she put destruction far from her, yet was she laid in the dust; there cry the Ostriches, and there dance the Satyrs, Isa. 13.21. Few places have such prerogatives as Nineveh had, so much state had that famous City, says Volateran, that it was eight years in building, and all that time no less than ten thousand workmen upon it; and Diodorus Siculus says, that the height of the walls were an hundred foot, the breadth able to receive three Carts in a breast; it had one thousand five hundred Turrets; and yet none of these have any other than paper walls to preserve their memories by. Sin turned the seven Churches of Asia, Nice, Ephesus, and Chalcedon, who were famous for General Councils, into rubbish and ruins, pastures for Oxen and Sheep.  
Seamen, 
In the Emblem there is a naked sword, & an halter, about it. Discite Justitiam: laqueus monet illud et ensis. Sirs, you should learn goodness out of storms.  you are doing that yourselves, which you may see God punishing in others, if you will, but, if God be somewhat slack and loath to punish you, as he hath done others, by sending them into the bottom of the Seas, his patience should lead you to repentance. Rom. 2.4. Make you better and not the worse. Mark But God's severity towards others, and the same God that pays other men their deserved punishment, will shortly pay you, without speedy and sound repentance. What ever you see God punishing in others in the Seas, be sure you beware of that in yourselves; if God punish a sinning Cain by setting a brand upon him, it is to teach others to keep their hands from blood; if God throw a Dives into Hell, it is to teach others that they keep clear of the sin of covetousness; if he set a fire on the Gates of Jerusalem for breaking the Sabbath, it is to teach others to keep it holy; 
Plurimae intrant, pauciores perambulant, paucissimae recedunt, may be the Motto of the Lords deal with many ships, & that justly, for their wretched & unsavoury lives.  If he hurl ships and Seamen into the bottoms of the great deeps, it is to teach others to take heed of swearing, and the graceless lives that they lived and led whilst above water. When the Epitamizer of Trogus had to the full described and set forth King ptolemy's riot, as the chief and principal cause of his ruin and destruction, he adds this, Tympanum, & Tripudium, It was when he was fiddling, and danceing. So should any ask me, when ships, or wherefore such and such ships were cast away, I should say, it was when, and because they were swearing.  
3. Behold God's Judgements in storms with an eye of prudent anticipation, and prevention. Were such, and such swearers, and drunkards, cast away in the last storm, 
I may say of such ships as are cast away, as one said of the fallen Angels, 2 Pet. 2.4, 5, 6. God hanged them up in Gibbets that others might hear, see, and fear, and do no more so wickedly. So the Lord cast so many sail away in a stormy night, or in a stormy day, that you might take warning to live after another manner than they did.  Ah souls, fly you then from that wrath which you are at such times warned of; is it not easier to keep out of the Sea, than to get out of it; I have often times observed, that both birds and beasts will avoid those places, where they have seen their fellow creatures to fall and miscarry in, and to avoid building those places which they formerly built in, both in Towns and Cities in the time of pestilent, and contagious years. When you hear of shipwrecks be afraid, and bethink with yourselves, why may not our turn be the next, if our lives be not amended; whilst storms are a brewing in the skies, and are at hand to come upon you, it is a special piece of wisdom to send out an Embassy of prayer for conditions of peace, in a way of sincere turning unto the Lord. The sins and punishments of others, should be your instructions, your afflictions, your admonitions; their woes should be your warnings, their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their sufferings your Schoolmasters, and remembrancers.  
4. Look upon the shipwreck of others with an impartial and speedy enquiry and examination into your own hearts, whether such upon whom the severe vengeance of the Lord did so heavily fall upon, 
What was Jeroms observation of the wicked upon Land, is mine upon the Sea, Bonus est Deus, domos ergo eorum qui erant defixi in fecibus suis destruit, nec eos in leprosis domibus habitaere permittit. God being God, cannot but destroy the dwellings of them that are bad.  were greater sinners than yourselves; ask your consciences that question which the Prophet once propounded and put forth unto the Israelites, Are there not with me, even with me, the same sins against the Lord? Ransack your hearts, and you will quickly find out the Jonah for which storms came down upon you, therefore hid not your transgressions and abominations from the Lord, which puts him, I am confident, upon the ruining and making so many public examples as there be, and are to be seen at this day. A seeing eye may soon spell out the language of God in the casting away of ships, Jer. 32.31. For this City bathe been to me a provocation of mine anger, etc. So the ships I have cast away. This is the language of a sunk ship; Oh man, thou seest what I now am, thou knowest what I have been, 
I know those that use the Seas are as apt to say that to themselves which the Prophet complains of, as Israel was to themselves, Isa. 28.15. We have made a Covenant with death, and with hell are we at an agreement, when the overflowing scourge shall pass through, it shall not come unto us.  how many voyages I have gone in safety hitherto over the Seas, now think with thyself what thou mayest come to be.  
5. Look upon the ships, you both know to be cast away in such and such storms, and also upon those whose Top-masts you see at this day standing in the Seas above the waters, with an humble thankfulness, not as rejoicing in those public miseries, but as blessing the unwearied patience, and undeserved sparing, and prolonging mercies of the Lord towards you. Ah Sirs, What an hardheartedness is there amongst many of you, for though you see wracks of ships upon sands, and the Masts of sunk ships standing some in the East, some in the West, some in the North, and other some in the South, you can sail by them, and over the graves of the dead in the Seas, and never be affected with them, nor as much as say, the Lord be thanked that I was not in that Vessel, or that it fell not so out with me in those many voyages that I have made. 
What was writ upon the Tomb of that great Assyrian Monarch punished by God for his impieties, the same may well be writ upon every sunk ship in the Seas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Look upon me, and learn to be godlier.  What a mercy is it that you that equalise those in penalty of drowning, whom you have far outstripped, and exceeded in sinning, should be preserved from day to day.  
6. Give your assent and faith to the truth of God's judgements upon the ships that are broke in storms, 
What is said in Exod. 15.10 may be well writ upon all cast away ships, Thou didst blow with thy wind, the Sea covered them, they sank as lead in the mighty waters.  be sure that you make this construction of every ruined ship, that it was for some deserved sin or other. It is, and ever hath been the Devil's policy, and subtle contrivancy, both in this, and indeed in all ages, to strike out the credulity of this truth out of the minds of men. I have read of Porphyry (in what Author I cannot for the present well tell) one of Satan's fine spun Sophisters, and cunning agents, that to overturn the miraculousness of the Israelites passage through the Red Sea, would say that Moses took the advantage of the low ebbing water, and so went thorough safely, which the Egyptians not understanding, came in with the flood, and were drowned by the exuberancy of the waters. Strabo also undertakes to weaken Gods raining down Hell out of Heaven upon Sodom and Gomorrah, by saying, that those Cities were situated on sulphurous soils, which were full of holes, out of which fire breaking forth consumed them, and thus he attributes the destruction of these Cities to natural causes. 
It is a special act of mercy that God lets not all the Devils out of hell upon those that use the Seas, as is supposed (some of them were) by Origen, when the four corners of Jobs house in which his children was, was thrown down to the ground. It is a wonder that one Devil runs not up into the Main top, another into the Foretop, another to the Helm, one into the Mizon-top, and another on to the Boltsprit, and other some into the Howld to pull the Ships you sail in into a thousand pieces for your wickedness.  And thus do many Seamen their lost ships unto the cause of this and that. Commonwealths and Kingdoms have their falls and periods, let Athens, Sparta, Babylon, Nineveh, and Carthage be witnesses, who have at this day no other fences but Paper-walls to keep up their memories. Now what have been the causes of these subversions, most men are ignorant, the Epicure will ascribe it to Fortune, the Stoic to Destiny, Plato, Pythagoras, and Bodin to Number, Aristotle to an asymmetry and disproportion in the members, Copernicus to the motion of the Centre of eccentric Circles; Cardanus, and the major part of Astrologers to Stars and Planets, but the Oracles of the Lord speak in other language, that sin is the grand cause both of ships, States, and Commonwealths ruins.  
You are apt to lay the blame of your miscarrying in the Seas upon the Pilot, 
What one says of a City's overthrow, the same will I say of castaway ships, Civitatis eversio est morum, non murorum casus, A City's overthrow is sooner wrought by lewd lives, than weak walls.  upon the Master, upon the Commander of the ship, and not upon that abominable weight of sin that is in ships. It is every way as easy to say who cast away the brave ships that go in the salt waters, as it is to say such a man built them, every plank that is broken by the dashing waves of the Seas, which are many times to be seen swimming here, and floating there, hath a tongue to speak, and to accuse the villainy, profaneness, and impiety of the persons so dealt with. Me thinks I see it written in fair, legible, and visible characters, and capital letters upon all the sunk ships, and wracks that be, and lie about the shores and Seacoasts in all Countries, whether East or West, North or South, A fruitful land maketh he barren for the iniquity of them that dwell therein. 
Many a ship that is well rigged, tackled, trimmed, manned, and gunned, with her top and Top-gallant, and her spread Sails proudly swelling with a full Sail in a fair day, hath gone to the pot before the evening.  Brave Merchant and warlike ships comes to ruin by, and through the wickedness of those that live in them. Full little did the ship-builders, or the owners think that the costly and brave warlike Fabrics should so soon violently end in a desolate rubbish. It is not for us to be highminded, but to fear, no ship is so well cauked, so well decked, or planked, but may give way, and lay all her passengers in the bottom. Surely Gentlemen, you that use the Seas, may very well say with the Magicians in Scripture, when ships are cast away, Exod. 8.19. Then the Magicians said unto Pharaoh, This is the finger of God.  

Lachrymae ubi vos subtraxistis? Lachrymae ubi estis? & fontes lachrymarum fluite super facies nostras, rigate maxillas.  7. Be filled with weeping tears, either at the hearing, or at your seeing of ships sunk and cast away in the Seas. I confess those that die in the waters, are more to be lamented, than those that go to their graves by a timely death at land, Lament. 4.9. They that be slain with the sword, are better than they that be drowned. Homer brings in brave Ulysses in great despair, and disgustion of a drowning death when labouring in a dismal tempest. 
I do not much wonder (though the Lord knows it pities my heart) that ships are cast away many times, because it is nothing else but the infinite patience of God that they are kept up above water, there be so many oaths sworn in them, which far exceed either the number of the stars in the heavens, or of the drops in the Ocean.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wishing he had died among the Trojans, than die ignobly in the Seas. He abhorred to die in the waters. Christ wept over Jerusalem, when he foresaw her desolation, and so did he over Lazarus in his grave. Be affected with the sufferings of those that miscarry in the Seas. Can you hear of God's judgements in the Seas, both against others and yourselves, and not be affected with it? Oh hardness of heart! Oh mores! Oh tempora! Let me tell you, that I have seen a bird that hath got lose from a stone, or stick, unto which it hath been tied, yet in flying with the string about its heels, it hath been entangled in the next bough or branch; it may be thus with you, you have escaped in many a storm, but take heed that you go not to the pot in the next. I have observed it, that there is a great deal of tenderness in the hearts of those that live in Seaports upon this account, in respect there is much weeping and wring of their hands for the deaths of their friends and acquaintance in such cases: John such a one, and Thomas such a one was cast away in such a storm. I cannot blame them, I have read of Achilles that he took such delight and pleasure in his dear friend Patroclus, 
En triftiss rumour nostras pervenit ad aures!  that upon a time in his long absence he was much dejected, because he feared that he should never see him more; his mother Thetis to drive off his melancholy thoughts, brought him an elaborate buckler made by Vulcan, 
Cubans in fancy, ●ox deinde supinus. One while he lay on his back, and another while upon his face for grief.  which had embossed upon it, Sun, Moon, Stars, Planets, Sea, Land, Men fight, running, riding, hills, walls, Towns, Towers, Castles, Brooks, Rivers, Trees, any thing, every thing his heart could desire, yet nothing could quiet him, for his mind still ran upon his dear friend Patroclus; 
Errat & in nulla sede moratur amor, may be the Motto of what is spoken of.  and so it must needs be with those that live in Seaports, who sometimes lose dear husbands, other sometimes their children, sometimes their brethren, and other sometimes their kindred.  
8. Labour for a fruitful and profitable improvement both of your own, and also of others sufferings in the Seas, humbly entreat the Lord, that no storm may blow over without benefit to your souls. None sleep so sound as they who continue sleeping under the greatest joggings. Physic, if it works not, proves hurtful to the Patient. If thou art so close nailed, and glued to thy swearing, drinking, whoring, and dabbling in sin, that storms cannot part thee and them, it is a provocation to God to leave thee, 
It was a good saying of one after many storms and dangers upon the Seas, I have had, says her, Pedem alterum in Cymba Charontis, alterum in ripa Acherontica, but I am the better for it. It is good to be sometimes in this life, Inter Scyllam & Charybdim, inter scopulos, et arenas.  Isa. 1.5. and an encouragement to Satan that he shall keep thee. God is never more displeased, than when he takes away judgements in judgement, than when he punishes you by delivering you out of storms, and leaving you to your own hearts. Ah Sirs, beg of God, that the blessed opportunities of shipwrecking storms may never leave you as bad as they found you, and that no wind may go down till it hath driven you nearer unto your God. But I proceed to what remains,  
That God hath power to do what he Observe. 6 will with our ships, and ours, and hath no Sovereign unto whom he is, 
Lauda navigantem cum pervenerit ad portum. There is much danger to be tugged with all, before the ship gets to her Port.  or can be made accountable, or responsible for what he doth. Then he brings, etc. How far then should every man be from expecting that he should give them or any other an account of his actions and proceed? It should suffice them, that what ever befalls them in the Seas, is from the Lord, Job 1.21. The Lord gives, and the Lord takes, blessed be his name. The Lord brings us home, and other sometimes he cuts us short of coming home, blessed be his name.  
That those that fear God in their respective Observe. 7 ships at Sea, are never unsafe. He brings them unto their desired Haven. God's people upon the Sea, even the very meanest of them, may say, I never stir out, nor sail in the great deeps, but my lifeguard goes along with me, and if they want for preservation, there is never a creature in heaven or earth, Sea, or land, but both will, and shall take their parts. What man is able to find out a danger in which God could not, or the time when God did not help them? Ah Sirs, never distrust God. Was it dangerous to be shut out of the Ark when the waters increased upon the old world, or to be shut out of the City of Refuge when the Avenger of blood pursued? or to want blood upon the door posts when the Angel was destroying? and is it not as dangerous to those that go to Sea without the fear of God? Consider but that. What hath been said and recorded of Troy's Palladium (that whilst that image remained there, the City was impregnable (had not the Greeks found out the stratagem to steal their Idol away, they could never have conquered the City) I will say of the godly and religious that go in the Seas, whilst they walk close with their God, 
It is reported, that the Seas on a time being very rough and tempestuous, great waves and billows flying mountain high, a great Vessel was sailing upon them, and every wave threatening to drown her, the wicked wretches that were in her scared not the Seas, the Waves asked them how it happened that they were no more fearful? quoth the Mariners, Nos Nautae. We are Mariners. How much more may the godly say in time of storms, Nos Christiani, et Deum Omnipotentem habemus?  the waves shall never hurt them, 2 Chron. 15.2. The Lord is with you while you be with him, and if you seek him, he will be found of you: but if you forsake him, he will forsake you.  
That the Lords merciful deal with Observe. 7 the sons of men in the Seas, gives the world a convincing evidence of his gracious nature, willingness and readiness to do good, and to show favour unto all. He brings them to their desired Haven.  
That when God will deliver a people out Observe. 8 of storms in a shelterless Sea, than no opposition shall, nor can oppose, or hinder him. He brings them to their desired Haven. No powers in Heaven, Sea, or Land, that God cannot over-top and make vail, and strike sail to him when he pleases, Psal. 114.3, 4, 5, 6, 7. What ailed thee, Oh thou Sea, that thou fleddest, thou Jordan, that thou wast driven back? Proud-vanting, 
This was David's experience of God's readiness to help him when in distress, Psal. 18.10. And he road upon a Cherub, and did fly; yea he did fly upon the wings of the wind. The Lord is continually upon one Cherubs back or other, over, and upon the great deeps, one while in the North, and another while in the South, etc. for your deliverance.  and billow-bouncing Seas, soon lower their topsails at God's rebuke.   
Vers. 31. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men. 
IN the words we may soon espy two remarkable things:  
1. A vehement desire, Oh that men would praise the Lord.  
2. A duplicatory reason of this desire: 

1: For his goodness.  
2. For his wonderful works to the children of men.    

If the heavens were parchment the Seas I●ke, and every pile of grass in the world a pen, all would be too little to set forth the high praises of the Lord by.  This Verse seems to include the ardent earnestness of the Psalmists spirit that Seamen would be much in thankfulness, and much and frequent in praising of the Lord their deliverer out of all their distresses. Oh seems he to say, that I could put men upon this duty, it would be more comfortable to me, seems the Psalmist to say, to find such a principle in the hearts of those that are employed in the great waters, 
Ah Sirs, you let the fresh running floods of Jordan (I mean your Sea-deliverances) fall into the mare mortuum of your forgetfulness.  than any one thing in the world again whatsoever. Oh is but a little word consisting of two letters, but no word that ever a man utters with his tongue, comes with that force and affection from the heart as this doth. Oh is a word of the highest expression, a word when a man can say no more. This Interjection oftentimes starts out of the heart upon a sudden from some unexpected conception, or admiration, or other. In the composure of these words, we have two things only considerable.  

1. The manner of it.  
2. The matter of it.   
Oh that men would praise the Lord.  
But to open the words a little, Oh that men would praise the Lord, etc. Heb. That they would confess it to the Lord, both in secret, and in society, this is all the rent that God requires; he is contented, that those that use the Seas should have the comfort of his blessings, so he may have the honour of them; this was all the fee Christ looked for, for his cures, Go and tell what God hath done for thee, words seem to be a poor and slight compensation, but Christ, saith Nazianzen calls himself the Word.  
That deliverances at Sea out of storms Observe. 1 and Tempests, call upon all the sharers therein, and the receivers thereof, to be evermore thankfully praising, and magnifying the wonderful goodness, 
Lucan reports, that the Elephants that come out of the Nabathaean Woods to wash themselves in the floods near unto them (as if to purify) will fall down to adore the Moon, or otherwise their Creator, and return into the woods again. And will nor you that use the Seas, to your God that delivers you?  and undeserved kindness of the Lord, vouchsafed unto them. Oh that men would praise the Lord. Shall I prove the point? I profess if Scripture were silent, no man I should think, should be so audaciously impudent, as to deny the verity thereof, 1 Thes. 5.18. In every thing give thanks, for that is the will of God. If in every thing, then surely in, and for Sea-preservations. Men must take heed that they be not thankless in this thing, lest the Heavens blush at their ingratitude. Psal. 119.62. At midnight will I rise to give thanks to thee. Ah that our Seamen were as forward as they lie in their Cabins, and Hammocks. Ah Sirs, how many voyages make you to and again upon the Seas; one while into the East-Indies, 
So affected were the enthralled Greeks with their liberty procured by Flaminius the Roman Generael, that out of thankfulness to him, they would oftentimes lift up their voices in such shrill acclamations, crying Soter, Soter, Saviour, Saviour, that the very birds would fall down from the heavens astonished and amazed. And will not you Gentlemen be affected with your Sea deliverances?  and another while into the West; one while into the North, and another while into the South; but where are your thanksgivings all this time to God for your safe go our, and returnings home? Go but to the Planets and they will tell you, that they will not deal so with the Sun, as you deal with your God; we say they, receive much light from the Sun, and for a testimony of our thankfulness we do not detain it, but reflect it back again upon the Sun. Go to the Earth, Sailors, and she will tell you, that she will not deal so with the Heavens, as you do with your God; she will tell you that she receives much rain from the Heavens, and out of a testimony of much thankfulness she detains it not, but returns it back in Vapour again; and after this manner may you hear her speaking, Cessat decursus donorum, si cesset recursus gratiarum. Mercies from above would soon cease, If my thanksgivings, and returnings from below went not up. It is said of the Lark, that she praises the Lord seven times a day with sweet melodious ditties.  Atque suum tiriletiriletiriletiriletirile cantat Alauda. 
Isa. 20. The beast of the field shall honour me, the Dragons, and the Owls, because I give waters in the Wilderness, and rivers in the Desert, to give drink to my people, my chosen.  
1. Reason. Because your lives were at the stake, as Isaac's was upon the Altar's, when the knife was at his throat, yet did the Lord call and look forth very seasonably, 
The Romans used to stick and bedeck the bosom of their great God Jupiter with Laurel, as if they had glad tidings of fresh victories, and that out of a testimony of their thankfulness for what they had.  out of the Heavens for you, and spoke to the winds when they were up in a rampant kind of hostility and rebellion against you, and bid them be quiet, and do you no harm, otherwise you had perished in many a storm ere this day, and is not this worthy a great many thanks? Who can be too thankful to that God, that has been so careful, and tenderhearted over you when in the Seas, where there was no eye to pity you?  
2. Reason. Because in that storm, if God had given it commission, thou hadst been shortly after either in Hell, 
I have met with a story of one, when being risen from the dead (therefore you that live ungodlily in the Seas think of it) he was asked in what condition he was in when he was there, he made answer, No man will believe, no man will believe, no man will believe, They asked him what he meant by that, he told them, no man will believe how exactly God examines, how strictly God judges, and how severely he punishes.  (or Heaven) or may I not leave Heaven out? and thou hadst been in Hell, where the Devils would have fallen upon thee, to tear thee to pieces.  
Ah Sirs, your lives hang but upon small wires, and what would become of you, if God should not spare you? Be affected with this mercy.  
3. Reason. Because had the storm but had licence to have destroyed you, and the ships you sailed in, which the Lord would not suffer, you had never come home with your rich lading, nor never had that mercy granted you, of ever seeing, or enjoying of your loving friends, wives, children, houses, lands, and acquaintance again, and shall not all this move you unto thankfulness? If this will not, I know nothing in the world that will prevail with you. I pray God that Seamen do not with their deliverances at Sea, as Pharaoh did with the miracles that were done before his face, Exod. 7.23. Of whom it is said, That he would not set his heart to the miracle.  
4 Reason. Because you have now at the present a still, quiet, and peaceable Sea to sail in, and upon, which in the storm you had not, such was the proud vantingness of it, that you durst not lose a knot of sail, nor keep your Top-masts unlowred, and un-peaked, and the waves run mountain-high, raging and rolling on every hand you, in such a miserable manner, 
It seems strange to me, that Seamen are not bettered by all the storms they meet with, & by all the calms God bestows upon them. Iron is never cleaner than when it comes out of the furnace, nor brighter than when it has been under the sharp file; the Sun never shines clearer than when it comes from under a Cloud; the Coal that has been covered with ashes is thereby the hotter, & the quicker; every thing brightens, & betters, but the rusty Sailor, Gods mercies & judgements in the Seas do not scour him.  as that you were at your wits-end, but Oh what sweet peace, and tranquil weather have you now, insomuch that your Vessels go now upright, without that nodding, staggering, and reeling which they were put to before? How still are the waves, how clear above be the skies, and Heavens, how well escaped are you from the shore, the Rocks, and sands, which you were so near to in the storm? Are you not affected with this mercy? The Lord soften your hard hearts then.  
Give me leave to present you with a few motives unto this duty of thankfulness.  
1. Consider, Soul, what an unspeakable mercy it is, that God should hear thy Prayers in a storm, when thou wast almost overwhelmed; that God should hear prayers, nay prating, and babbling rather than praying, which is but an abomination unto the Lord; that God should hear the prayers of the righteous, that is nothing strange, because he hears them always; but that God should hear your prayers, Sirs, which are most sorry and sinful prayers, 
The Stork is said to leave one of her young ones where she hatched them. The Elephant to turn up the first sprig towards Heaven, when he comes to feed, and both out of an instinct of gratitude to their Creator. Sailors, let not brute creatures excel you.  for whatsoever is not of Faith is sin; this is wonderful. Ah will not you be thankful unto the Lord Sirs?  
I have red of a Lion, that had but got a thorn in his foot, as he was walking and ranging in the Forest, for, and after his prey, and being exceedingly pained with it, he made after a foot-Traveller which he spied in the Forest, making signs to him that he was in distress, which the Traveller seeing, and apprehending that his case was dangerous if he ran, he stood still to know the Lion's pleasure, to whom the Lion declared himself, and the poor man pulled it forth; and the Lion to requite him followed him; as guarding of him from all wrongs by other wild-beasts quite through the Forest. Ah Sirs, will not you express your thankfulness to your good God?  
2. Consider the particular deal of God with you; he deals not so with every one, 
Do you not see God in the winds? Mercavab Veloha●ocheb, how is he to be seen in the Chariot which he rides in, though not the Rider, says a Rabbi.  some goes down into the bottoms amongst the dead, whilst you do float above. When the Lord would stir up David, and melt his heart, and bring it unto a kindly sorrow for all his mercies, he takes this course, 2 Sam. 12.7. Did not the Lord do thus, and thus? Did he not make thee King of Judah? and of Israel? Did he not give to thee thy Master's wives, and houses into thy bosom? and if this had not been enough, he would have done more for thee, therefore recount the particular kindnesses, and Sea-deliverances, the Lord has bestowed upon thee; does not the Lord seem to say, I delivered thee at such a time, and in such a storm? did not I deliver thee from such a Rock, and from such a sand? God keeps a reckoning Sirs of what he does, and also of all your deliverances, it is but wisdom then to kiss the Son, lest he be angry, to kiss him with a kiss of adoration and subjection all your days.  
3. Consideration, That thankful hearts are evermore full of thankful thoughts, and these are such as are evermore suitable unto the benefits that are received, Psal. 116.12. What shall I render unto the Lord for all his benefits? He has delivered me out of this and the other storm, from this and the other shore, from many Rocks, and Sands, both in this and also in the other parts of the world, 
I have met with a story of a Company of Sailors in Zara (called by some Jadera) a Town in Sclavonia, that they consecrated a Church to St. John di Malvatia, which they built out of their own wealth, and wages, to express their thankfulness for their great deliverance out of a storm, in which they had like every man of them to have gone to the pot. This they vowed when at Sea, and when come on Land, they were as good as their words; where are your thanks Sailors?  what shall I now bestow upon him? How has he preserved me when shot has flown like hail? When dangers have been unfordable, and miseries innumerable, then has the Lord stepped in to deliver me.  

Ah Sirs, what cause have you that use the Seas, to fall down before the Lord in all thankful acknowledgement to him for your deliverances at Sea, even as the Wise men of the East did before Christ, and offer unto him Gold, Incense, and Myrrh, aurum fidei, thus devotionis, aromata pietatis, mentes humiles, probos mores, animos dignos Deo. The Gold of faith, the Frankincense of Devotion, the Myrrh of Godliness, humble minds, good manners, souls worthy of God?  4. Consider, That thankful hearts are evermore full of admiring thoughts; I wonder at the goodness of God, says a good, and an honest heart, that he should come and step down so seasonably to deliver me, when I was in a Sea far from any eye, or heart to pity me. Ah how has mercy taken the pains to come and meet us? How has mercy as it were fallen into our mouths, and into our laps, even very unexpectedly? Abraham's servant was very full of admiring thoughts, when he saw providence so working for him (Gen. 14.21.) as the woman's coming to the well, and her willingness to give him and his Camels, as much water as they pleased. Ah stand amazed at God's deliver of your souls in the stormy, and tempestuous Seas!  
5. Consider, That thankful hearts are evermore full of awful and trembbling thoughts at the Judgements of God, both executed and threatened upon others in the Seas, when they see themselves so threatened in storms, and others to be cast away in them, and yet notwithstanding they themselves spared, this strikes thoughts of fear into them, and upon them. Psal. 119.20. My flesh trembles for fear of thee, and I am afraid of thy righteous Judgements.  
6. Consider, That thankful hearts are evermore full of viewing, and observing thoughts, Oh how has the Lord delivered me in this late storm and Tempest? in what danger was I in but now, our Sails rend, our Mast fell about our ears, we pumped and toiled night and day for our lives, Cables broke, and at another time our Anchors came home, and our ships drive? And thus such hearts cannot but say, Exod. 15.13. Thou in thy Mercy hast led forth the people which thou hast redeemed.  
7. Solemnly consider; that thankful hearts after Sea-deliverances, are full of improving thoughts, and will not you be so too Gentlemen? You that use the Seas? Such a soul has his whole mind taken up with the mercies of the Lord, and he plots, contrives, and designs how he may make a good use, and a good improvement of all that he has done for him in the Seas, 
Pliny writes of Egypt, It is well if it may not too truly be said of those that use the Seas, that she was wont to boast how she owed nothing to the Clouds, or any foreign streams for her fertility, being abundantly watered by the inundation of her own River Nile. I am afraid that you think that you are not beholden to your God.  and beheld with his eyes in the great deeps. Such a soul sets all his Sea-deliverances in print, and lays them up in the wardrobe of his heart. The holiness, goodness, mercifulness, and majesty of God is evermore much in such a souls eye.  
8. Consider, That all good men are for it, and that with tooth and nail, and will you not then be thankful unto the Lord? I will tell you who be against it, the Devil, and wicked men, but I pray God preserve you from such Counsellors. Psal. 65. Praise waiteth for thee O God in Zion. Psal. 29.2. Give unto the Lord the glory due unto his name, Worship the Lord in the beauty of holiness.  
9 Consider, That God himself is for it, Mal. 2.2. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you.  
10. Consider, That God commands it. 
The shortest cut to ruin men is unthankfulness. Trumpeters delight to sound when, & where they are answered with an Echo.   
11. Consider, That God expects it.  
12. Consider, That God prizes it, and commends it.  
13. Consider, That God is hereby much honoured by it. Psal. 50. ult.  
14. Consider, That God will fully and freely reward it.  
A word or two now of Use, and so I will leave the point, because it is so painful to me to write, and lay down at large what I might, and what every point would bear. I do acknowledge that Spices when they are pounded, and beaten small; they do evermore smell the sweetest; and points of doctrine or Scriptures, when they are branched forth, expounded, and broken up into parts, are evermore the profitablest. 
For my part I know not what to say to the generality of Seamen, because they put me to as great a stand, as the Turkey Painter was once put to, when he was to set forth all the several Nations of the world, according to their Country dress, and habit, he left one people naked, and being asked the reason why, he said he could not tell what apparel to put upon them. You are thankless to your God for your Sea mercies.  I must be forced to do as the Musitioner, who evermore strikes most and oftenest upon the sweetest note in his song, the Pavane, or Galliard; brevity is the Card I must sail by in the Sea, unless I were in some warm study upon Land, to write and expatiate myself in. The uses are two.  

1. Of Reproof.  
2. Of Exhortation.   
1. Of Reproof. Is it thus then, that your great and many mercies do call for thanksulness at your hands? then let me tell you, that this point looks sourly upon you, even as Diana's image in Chios did upon all those that came into her Temple, with a lowering and contracted countenance, but looked blithe, and smiled on them when they went forth. Ah Sirs, consider what you do? you withhold Gods right from him? Will any Landlord bear with his Tenant that shuffels him off from year to year, 
Mariners, like the fish Borchora, of whom it is said, that she does devour many fish one after another, but at last is met with, & taken; so do they their Sea-mercies, but God will meet with them if they repent not of it.  and pays him never a farthing? Gentlemen consider this, God will not always bear with your ingratitude. Pharaoh escaped many plagues and judgements (as you do shipwrecks, storms, and Tempests) which the rest of the Egyptians smarted under, and so may you many storms, whilst others perish, and are denied to be saved, either by planks, or boats; but what was Pharaoh kept for? was he not reserved for the Sea, to be made a prey on in the great deeps? so may you (even thousands of you) for aught I know, out of all your deliverances out of storms, be reserved for the next to be swallowed up in. The Sodomites were rescued out of the hands of Chedorlaomer, but were after consumed with fire from heaven; and thus the wicked have many deliverances which they had in a manner as good be without, for they turn into curses, and not blessings when they are not sanctified. Will not the Lord say to you when you come into distresses, Jer. 22.21. I spoke unto thee in thy prosperity, but thou saidst I will not hear; this hath been thy manner from thy youth, that thou obeyedst not my voice. I will deliver you no more, for you have been unthankful under all.  
2. Of Exhortation. What I speak to you good people, I speak to my own soul, and the Lord speak it to us all; let me beg of you who have been delivered even out of a little Million of perils by Sea, to express your thankfulness to that God that hath delivered you, even to his praise in all societies that you either go amongst or converse with. Ah how near drowning have you been at such a time? how near killing at another time? how near being lost, 
Your condition hath been, many and many a time like the tree the Poet fing● of, which bore golden boughs— Quaquantum vertice ad auras Aethereas, tantum radice in tartara tendit, Virg. whose root was just so much beneath the earth, as the top was in height above it. Your ships were hard by drowning.  and of never being heard of more many a time? and is not all this worthy of thanks to that God from whence you had his care over you to protect you.  
Observe. 2 That there is no duty that man is more dull and backward to, and in, than in the praising, 
Si ingratum dixeris omnia dixeris, let me but hear of a man accused for unthankfulness, and you need say no more. Senec.  and celebrating of the Name of the Lord. Oh that men would praise the Lord, etc. Me thinks there is a great deal of dead-heartedness upon the Sea amongst men, as to the performance of this very duty: Masters are dead, Captains are dead, Lieutenants, Boatswains, Gunners, Carpenters, Seamen, Tarpowling, and all that use the Seas, are not so much affected with their deliverances as they should be. 
He deserves to lose his Garden that will not afford his Landlord a flower.  I have read of the heathen, that when they had escaped shipwrecks at any time they would hang up their votivas tabulas to Neptune, as a testimony of their thankfulness. What will you do Sirs, for your God?  
Sirs, If you would praise God, take these ensuing Directions along with you.  

In some tenors people do not refuse to do their homage, though it be but the rendering of a Red rose, or a Pepper-corn.  1. Labour for humility of heart, Gen. 32.10. I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant. A proud spirit cannot be thankful unto God, a haughty mind is never thankful unto God for any mercy bestowed.  
2. Labour for a due consideration of the greatness of the blessing: Will a Picture continue that is drawn upon an Ice, will it not fade and melt away when the Ice upon which it is drawn thaws?  
3. Take all advantages of praising God, Jam. 5.13. when you are upon the merry pin then praise the Lord, I mean cheerful. Praise God in public, 
Many of you are as unthankful for your Sea-mercies, as Bajazet the great Turk was for his being made so great a Monarch, who when asked if ever he had thanked God for it, he said, that he never so much as once thought of it, in all his life time, then but just you should smart for it, quoth Tamerlain.  and praise him in private.  
4. Strive against all hindrances whatsoever, be it sluggishness, backwardness or whatsoever.  
5. If you would praise the Lord do it speedily.  
6. Do it sincerely.  
7. Largely.  
8. Freely.  
9 For the least mercy.  
10. Constantly, not like the new Moon, which shines all the beginning part of the night, and then leaves all the hinder part in darkness.  
Motives to praise God are these.  
1. Hereby you will honour God much.  
2. It is a gainful kind of trading with God; the husbandman delights to sow his seed in, and upon fruitful soils, where he knows his increase will yield sixty, or an hundred fold. 
There be seven sorts of people that I would put upon the praising of God for Seaman's deliverances. 1. Their Wives. 2. Their Parents. 3. Their Friends. 4. Their Brethren. 5. Their Sisters. 6. Their Acquaintance. 7. God's people. The meeting of Friends after a long Voyage at Sea, should be like that of Joseph, Gen. 46. And he fell on his neck, and wept, etc.  They are not lost praises that are given unto God.  
3. It is a most noble act of Religion to praise God.  
4. Giving of thanks to God is more than to pray.  
5. If you will be much in the praising of the Lord, you will be under much joy and comfort.  
Observe. 3 That the praising of the Name of the great and most high God for delivering mercies, is not only a very acceptable duty with God, but also the readiest way to obtain mercy in the like exigency and necessity again. Oh that men would praise the Lord, Psal. 50.23. Who so offereth praise, glorifieth me, and then it follows, He that order his conversation aright, to him will I show the salvation of God. 
Munera crede mihi placant hominesque Deosq.  This Scripture now proves it to be an acceptable performance in the sight of God, and that such as give God the most and best of praises, they shall have the greatest, and the sweetest salvations: Improve Neptunum accusat, iterum qui naufragium fecit: He is very injurious to Neptune that complains of being shipwracked when unthankfulness is the cause. 
Alexander the Great by burning Frankincense frankly, and freely to the gods, gained by conquest the whole Kingdom of Arabia, where all the sweet Aromatic trees do grow. Ah Sirs, you do not know how you might prosper at Sea, would you but be liberal in your praisings of God, and thanksgivings to him?  The people in the Low Countries by giving the Stork leave to build and nest it in their houses, to requite the housekeepers she comes every year at her appointed time. We read of small, or no rain, that falls many times in divers parts of Africa, and the grand cause is supposed to be the sandy nature of the soil, from whence the Sun can draw no vapours or exhalations, which ascending from other parts in great abundance, resolve themselves into kind benign showers, refreshing and helping of the earth that yields none, and this is the reason many times why God pours not down his blessings and benefits in such an abundance as sometimes he hath been wont to do, because your hearts are as dry and barren, as the barren grounds and sands of Africa; for if vapours of melting prayers, tears, praises, and thanksgivings go not up to heaven, mercies will soon be stopped in their passage down. If Seamen were not so much behind hand with God in the tribute of praise, and good life, God would soon lay a charge upon all his creatures, both in heaven, and in earth, that they should pay their tribute unto man, the Sun his heat, 
Ah Sirs, I am afraid that many in the Sea, do vitam gentilem agere, sub nomine Christiano, live even Turks under the name of Christians. The Sailor sometimes is like a Rubric, or Sunday letter, very zealously red, and all the week after you may write his deeds, and his unthankfulness unto his God for Sea deliverances in black.  the Sea his calmness, the Winds their gentleness, the Moon her light, the Stars their influences, the Clouds their moisture, the Sea and Rivers their Fish, the Land her Fruits, the Mines their Treasures, etc. And when neglected, God shuts up the windows of heaven, and locks up the treasuries of his bounty, and so lets Winds and Seas rage, and roar, and the creatures gnash and grin their teeth at a people for their ingratitude. Ingratitude is a sin (supposed) to taint the very influences of the Stars, it dries up the Clouds, infects the very Air, makes Winds terrible and boisterous, blasts the very fruits of the earth. Cyprian attributes the great dearth in his time to the want of thankfulness, and truly I shall attribute the many ships that are cast away unto their unthankfulness unto their God, for had they been more thankful, more holy, and humble for those storms God delivered them out of, they had never gone so sadly to the pot as they have done. Here is quoth Cyprian a very great, and general sterility, or barrenness of the fruits of the earth, and what is the reason of it? because there is such a sterility of righteousness and purity. Men complain now a days, that springs are not full, 
Seamen deal with God, as the Heathen (who would) when they had served their torns upon their gods, as Prometheus, etc. put them off with beasts skins stuffed with straw. If they get but out of the storm, they never look behind them, who sat upon the floods all the time to deliver them.  themselves not so healthful, nor the Seas so calm as formerly they have been, nor the Winds so quiet and peaceable, nor the showers so frequent, the earth so fruitful, nor the heavens so obsequious unto them as they have been, to serve their pleasure and natural profit; to God the creatures are obedient, and on his errands they go, Deu. 28.38. Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it. It is sin that makes the Sea so dangerous, and so dreadful, sin that makes the heavens as iron over head, and the earth to grow so full of thorns and brambles. But to proceed, I shall not adventure pluribus morari, but rather be tanquam Canis ad Nilum, in a restless Sea where I can neither hold my pen in my hand, nor keep my paper and ink upon board scarce. The Arguments why Seamen should praise God are briefly these.  
1. Because God had such a special Reason. 1 eye and provident care over you, in the preserving of you in all the unlikeliest and irrecoverablest dangers and calamities that you have been exercised withal in the Seas.  
2. Because God did so much for Reason. 2 you, which he would not do for others.  
That when God hath delivered men out Observe. 4 of their Sea-streights and calamities, 
Sceva told all his friends, that at the siege of Dyrrachium where he so long resisted Pompey's Army, that he had two hundred and twenty Darts sticking in his Shield— Densamque tulit in pectore Sylvam. Ah set your deliverances before people.  it is their duty, not only to praise God for his goodnesses towards them, but also to set the fruit of those mercies before others to taste of. Oh that men would praise the Lord, etc. Vers. 37. Let them exalt him in the Congregation. Portus Olympiaca vocem acceptam septies reddit. If any knock or speak at the Gate or Portal of Olympus, it returns a sevenfold Echo of the knock, or speech. Your mercies should make you speak Sirs.  
Observe. 5 That although a man hath nothing to speak of God's wonderful deliverances in the Seas, but what is known unto others, as well as to himself, yet is it a part of God's praise, and of his thankfulness, to make Gods works known, and the continual matter of his talk and discourse. Oh that men would praise the Lord, Psal. 105.2. Talk ye of all his wonderful works. Talk not of one or two, of some of them, but of all of them, which you have seen, and known done and wrought for you in the Seas.  
Observe. 6 That freedom from perils in the Seas, and enjoyment of life, are two mercies that call for many thanks at the hands of those that go down into them. 
He that hath but a subjects purse, may have a King's heart. Oh praise the Lord.  Sirs, you usually pay people in foreign parts for your Anchorage in their Harbours, for your Pilotage into them, for boyage in the Seas, and lightage upon land, and will you return nothing unto your God? You are the Lords Tenants, you sit on very great Rents, and great Rents you have to pay, surely you had need to be stirring, do what you can, you will die in God's debt. Now thankfulness stands not in words, and compliments; if you would express your thankfulness unto God Sirs, then do thus.  
1. Labour to come out of all your storms, and Sea-dangers, as Job did out of his affliction, Job 23.10. When he hath tried me, I shall come forth as gold. It would be a brave thing, that every Sailor that goes into the Furnace of a fiery, stormy, and raging Sea, 
Believe it Sirs, God looks for it at your hands. What is said of the statue of Juno in the holy City near to Euphrates in Assyria, that it will evermore look towards one let them sit where they will in her Temple, she stairs full upon them, and if you go by, she follows with her eye; the same shall I say of the Lord, go where you will on Sea or Land, the Lords eye follows you.  should come out of it as gold doth out of the fire, when they come on land. Ah who would not but take a turn at Sea then to be purified from their dross?  
2. Offer unto God the ransom of your lives, as the Law runs, Exod. 31. leave some seal or pawn of thankfulness behind you. 
The Grecians paint Jupiter in their Temples, with his hands full of thunderbolts. Sirs, be afraid of unthankfulness.  Heathens after a shipwreck, a storm, or a fit of sickness, will offer something or other to their gods for every preservation. That thanksgiving is to be suspected that lies in nothing but words. Give God your hearts, he gives you his mercies; Give God your lives, he gave you them when you were in danger.  
3. Let God have soul-thankfulness from you; if we receive but any benefit, or special kindness from our friends, our hearts acknowledge it, and our tongues confess it, 
Sirs, Do what you can, you will die in God's debt.  and we cannot be at quiet till we some way or other requite it.  
4. Let God also have mouth-thankfulness from you, let your tongues walk apace, and speak at the highest rate you can to the praise of God, Psal. 124.2, 3. If it had not been the Lord who was on our side,— then had the Seas at such and such a time swallowed us up, and at another time drowned us.  
5. Let God have life-thankfulness from you; this God had of, and from David in full measure, Psal. 145.2. Every day will I bless thee, and I will praise thy name for ever and ever. I have known that those that have undertaken to buy and redeem poor captives out of a Turkish bondage & slavery, they have vowed to be their servants all the days of their lives. 
A certain Jew when travelling over a deep River in the night where the bridge was broken down, saving only that there was one narrow plank laid over to foot it on, he rid very safely over, and being asked the next day how he got over, he knew nothing, and going back through the people's entreaty, swooned away, and died at the consideration of his deliverance.  Ah Sirs, will not you be God's servants all the days of your lives, who has delivered you so often out of storms, and raging Seas, and inevitable dangers?  
6. Let me entreat you to look back upon mercy, and then tell me if you can be unthankful. Act. 27.1. And when they were escaped, than they knew that the Island was called Melita. They viewed their mercy on every side.  
7. Compare yourselves with others; others have been denied to be delivered, and lie ship and men in the bottom of the Sea, and you and your ships are still floating and swimming, whilst others are drowned.  
8. Are not others that have tasted of your deliverances in the Seas often and many a time blessing and thanking of God, both in private and public, and will you be unthankful?  
9 Be resolute for the duty of thanksgiving unto God.  
10. Consider what thou hadst been, and where thou hadst been if mercy had not prevented, 
Psal. 89.48.  and an hand been reached out of heaven as it were to have helped thee.  
11. Certainly if thou wert but changed from the state of a sinner, thou wouldst be oftener in the thanking of thy God than thou art.  
12. Were but our Seamen a generation of people that were much and often in godly sorrows, 
Now if you will not be thankful unto the Lord for all your deliverances, take heed lest he say, Judge 10.13. Wherefore I will deliver you no more.  they would be oftener in their thanksgivings unto the Lord.  
13. Were but those that use the Seas filled with divine relishes of Gospel graces, they would be thanking of their God oftener than they are. He that is the fullest of the spirit of grace, is the only fittest man to be thankful unto God.  
14. Were but those that use the Seas much in minding of the mercies and deliverances of the Lord bestowed upon them, they would be a far thankfuller people than they are. 
I have read of one that was in very great debt, and yet notwithstanding that, he slept as well as if he had had the greatest estate that could be to pay it with; a great Gentleman in the Country observing it, desired him that he would be pleased to sell him his bed. Ah Sirs, you are much in debt to God.  Psal. 5.15. I will sing unto the Lord, because he hath dealt mercifully with me.  
15. Did but those that use the Seas, take up their joys, and delights in God, they would be more thankful unto their God than they are. Ah may I not say, Psal. 78.42. They remembered not his hand, nor the day when he delivered them from the enemy?  
Observe. 7 That the Lords creating of the Seas for the use of Navigation, to that end men who can neither fly nor swim, might the more facilly and commodiously commerce one with another, in all, and throughout all the foreign parts of the world, is a point of God's great praise. Oh that men would praise the Lord!  

Heraclitus was such an admirer of the Sea, that he said, if we wanted the Sun, we should be in perpetual darkness, if wanted the Sea, live like barbarous people.  God has founded the Earth upon the Seas, and established it upon the floods. Psal. 24.2. Aristotle looked upon this, as one of the greatest wonders of nature, and well he might, that God should set the solid Earth upon the back of the waters, for man's conveniency. Psal. 104.6, 7. Jer. 5.22.  
That the saving and delivering mercies Observe. 8 of God at Sea, are, and aught to be carefully had and kept in a perpetual remembrance. Oh that men would praise the Lord. Psal. 105.5. Remember his marvellous works that he hath done: his wonders, and the judgements of his mouth. A gracious heart files all the Lords deal with his soul, either at Sea, or Land, in his heart, and steers the same course the Seaman does in the great deeps, who makes it his daily business in long Voyages to keep his Quotidian reckon for every elevation he makes, whereby he judges of his advancings, and deviations. men's memories should be deep boxes, or storehouses, to keep their precious Sea-mercies in, and not like hour-glasses, which are no sooner full, but are a running out. Bind all your sea-deliverances, and preservations as fast upon your hearts, as ever the Heathen bound their Idol Gods in their Cities, in the time of wars, sieges, and common calamities, which they evermore bound fast with Iron chains, and strong guards, and sentinels, lest they should leap over the walls, or run out of their Cities from them. Ah Sirs, look to those things which Satan will be very prone to steal from you, who is like unto a thief that breaks into an house, but will not trouble himself with the lumber of earthen or wooden vessels, 
A gracious heart will resolve, that the Orient shall sooner shake hands with the West, and the Stars decline the azured Skies, than he will forget the Lords deliverances, out of gloomy, stormy, tempestuous, and heart-daunting Seas. Sirs, you stand in need to be called upon, for your hearts are not unlike to the leads, and plummets of a Clock, that continually drive downwards, and so stand in need of winding up.  but falls foul on the plate and jewels. He does, and will steal away your hearts, from minding the precious jewels of your Sea-deliverances.  
I find in Scripture that the people of God of old were very careful, and heedful to preserve the memory of their mercies. I wish all the States Tarpowlings were of the like temper.  
1. By repeating them often over in their own hearts, Psal. 77.5, 6, 11. I will remember, the works of the Lord: surely I will remember thy wonders of old. 
Seamen should say of their Sea-deliverances, as Lypsius once did of the Book he took so much delight in, pluris facio quum relego: semper & novum, & quum repetivi, repetendum. The more I read, the more I am tilled on to read. The more I think of what God hath done for me, the more I still delight to think of it.  Vers. 6. I call to remembrance my song in the night. Paul when he was amongst the Mariners, writ down all their transactions in the time of their danger. Acts 27.7. The wind not suffering us we sailed under Crete, over against Salmone. Vers. 18. And being exceedingly tossed with a Tempest, the next day they lightened the ship. Vers. 27. But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the ship-men deemed that they drew near to some Country. Vers. 28. And sounded, and found it twenty faothms, etc.  
2. By composing and inditing of precious, pious, and melodious Psalms; 
Remember the time of your inconsolabili dolore oppressi.  this was David's practice, Psal. 38. which he titles, A Psalm of David to bring to remembrance. Again in the 70. Psalms, We have the very same title, A Psalm of David to bring to remembrance. In our late wars, many had such a precious spirit breathing in them, that they have put the victories, and battles of England into sweet composed meeter, to the end they might be remembered. Ah Sirs; call all your deliverances in this, and in the other part of the world, to remembrance.  
3. By giving names to persons, times, and places, on purpose to remind them of God's mercies. This was hannah's course, in the 1 Sam. 1.20. And called his name Samuel, saying, 
The State's ships resemble the tall Tree in Nebuchadnazzar's dream, Dan. 4.20. Whose height reached unto the heaven, and the sight thereof to all the earth. They go into all parts in the world, & as much admired are they, as Venus was by the Gods, Who came flocking about her, when she went to heaven.  because I have asked him of the Lord, to that very end she might for ever perpetuate the Lords goodness towards her. Abraham to keep alive the goodness of God towards him, in the sparing of his Son, would call the place where he should have been sacrificed Jehovah-Iireth. i.e. God will provide, Gen. 22.14. The Jews, that they might keep in remembrance the days of their deliverance from bloody-minded Haman, they titled them Purim, i. e. Lots, Esth. 9.26. in memory of Lots cast by Haman, which the Lord disappointed. And very commendable is this Scriptural practice amongst us in England, for I have observed it, and I like it very well, that our Military Grandees, to perpetuate their dreadful Land and Sea-fights, do give their warlike ships, and battles, such titles. To keep alive that great, and desperate engagement, which our Army had with the Scots in Scotland, one of their warlike ships is called the Dunbar. 
Gentlemen Captains, and Seamen, many of your Ships derive, & borrow their names from the stour-charged and fought Battles of the Soldiery in England, to that end you may imitate their valour at Sea, which they to the life performed on Land. Some are called the Treddah, some the Naseby, and other some the Dunbar; some the Plymouth, some the Gainsborough, and othersome the Massammore, etc. Be valiant Sirs! the Soldiery fought apace when in those Battles.  To keep up the memory of Naseby great fight, they have another ship which they call the Naseby. To keep up the memory of Worcester fight, they have a brave warlike ship which they call the Worcester. To keep up the enemies defeating at Wakefield in Yorkshire, they have a gallant warlike ship called the Wakefield, To remember the fight at Nantwich, they have a warlike ship called the Nantwich. To remember their victory at Plymouth against the enemy, they have a ship which they call the Plymouth. To keep up the memory of that famous bout at Massammore, when the three Nations lay at the stake, they have a ship called the Massammore. To remember that great fight that was fought at Treddah, they have a warlike Vessel called the Treddah. To perpetuate the memory of that great and hot dispute that was once at Selby in Yorkshire, they have a famous ship they call the Selby. To keep up the memory of that bout they had with the enemy at Portsmouth, they have a warlike ship they call the Portsmouth. To keep up the memory of their taking of Gainsborough, they have a brave Princelike ship called the Gainsborough. To keep up the Memory of the dispute that they once had at Preston, 
Be valiant Sirs, (your ships have their names from valiant Exploits on Land) and the States will deal as kindly with you, as the Russians do by those they see behave themselves courageously, the Emperor usually sends them a piece of gold, stamped with the Image of St. George upon it. Who was valiant amongst you, had Medals in the Dutch wars.  they have a brave warlike ship which they call the Preston. To keep up the memory of that dreadful Sea-fight which they had with the Dutch near Portland, they call one of their warlike ships the Portland. To keep alive the memory of their transactions against the enemy at Yarmouth, they have a gallant ship which they call the Yarmouth. That their deal with the enemy at Falmouth might be remembered, and celebrated to the praise of that God whom they serve, they call one of their brave warlike Vessels the Falmouth. To keep alive the goodness of God in their helping them to overcome their enemies at Bristol, they call one of their sumptuous ships the Bristol. To keep up the memory of one sore bout they had with the enemy in Kent, they call one of their ships (which they built afterwards) the Kent. That they might not forget their dispute with the enemy at Dartmouth, one of their ships is styled the Dartmouth. To remember that bout they had with the enemy at Tarrington, they call another ship the Tarrington. To remember the engaging of the enemy in Essex, 
All these ships are called by the names of England's Battles, and every ship carrying the name of an English Battle upon her, cannot otherwise choose (but under God) be heart daunting terrible to the proudest enemy that ever strutted in the Seas. What is said of the Leviathan, I think I may say of our ships, Job. 41.9. Shall not one be cast down even at the fight of them.  they call one of their ships the Essex. To keep up the memory of that bout they had with the enemy at Basin-house in Hampshire, they call one of their Friggots the Basin. To perpetuate their engaging the enemy in Pembrokeshire, they call one Friggot the Pembroke. Another they call the Hamshire. Another the Gloucester. Another the Non-such. And all these, besides several others (as the Lime, etc.) have been built since, and after these disputes, and so named. Paul, after his shipwreck, I find, to that end he might remember that deliverance, calls it Melita, and the Maltezes at this day, La scala di San Paulo, St. Paul's shipwreck, or arrival. Seamen, have you no names for the places where you have been shipwracked? what call you the places where you have been in greatest danger? Call to mind the many places that you have been in, and the many storms and perils that you have gone through. The States of England, throw not their dear and costly purchased Victories at their heels, 
Imitate the Tartars in valour, who go slightly armed into the Battle upon their Backs, as scorning, and abhorring ever to turn their backs, wh●n once the chief Standard of the General is let fly in the field. A certain Prince would be pictured with this Motto (which I give to you that use the Seas) Luctor, non mergor; I was much endangered, but God has preserved me. Sibyllae mos erat in palmarum foliis oracula scribere, in meliori metallo autem tenete naufragia vestra.  which they have got in their late wars, but to keep them alive, they put them upon their warlike Sea-boats.  
4. By erecting Pillars to be standing memorials, and monuments of the Lords undeserved goodness unto them. Samuel set up a stone, and called it Ebenezar, 1 Sam. 7.10, 12. Hitherto (quoth he, when the Philistines fought against them) Hath the Lord helped us. The States of England, to keep up the memory of their Land-deliverances, laid out very costlily three thousand pound upon one ship, 
Accipe, red, Cave, is a Motto that is writ upon all mercies. Upon Fire is writ, take heat from me. Upon Apparel, take warmth from me. Upon bread, take strength from me. Upon a piece of a plank in a storm, take safety from me. But make a good improvement of these things, or else stand clear.  four thousand Pound upon another, and six thousand upon another. And will you lay out nothing to perpetuate the memory of your deliverances?  
Give me leave to hand to every soul in the Sea, this short, and sweet word of advice.  
1. Improve all your Sea-mercies for God's glory.  
2. For your own good.  
3. For the good and benefit of others.  
1. For God's glory; esteem of God highly, look out for higher thoughts of God than ever you have had in your souls, and labour daily to beat down your own pride, loftiness, and haughtiness of mind, otherwise you will never be able to maintain high thoughts of God, and to say of the Lord in all your Sea-preservations, Exod. 15.11. Who is like unto thee, O Lord, amongst the Gods! who is like thee, glorious in holiness, fearful in praises, doing wonders? 2 Chron. 6.14. There is no God like thee in the Heaven, nor in the Earth.  
2. To love God more dearly, that has done so much for you; David's heart began to be on a burning glow within him, when he begun to consider of the Lords hearing of his prayers, Psal. 116.1, 2. I love the Lord, because he hath heard my voice, and my supplications. Ah Sirs, will not you that use the Seas love your God no more than you do? 
Good Sirs, do not with your God, as the Heathens did by theirs, of whom it is said, that they would put them off with slight Sacrifices, when called for a man, they brought a candle. Hercules offered up a painted man instead of a living one.  what had been become of you ere this day, if God had not heard your prayers in your calamities?  
3. To thank and praise God, 
Praecepta docent, at exempla movent.  more hearty for what he has done for you in all your straits at Sea; Psal. 103.1, 2. Bless the Lord oh my soul, and all that is within me bless his holy name. Tully calls gratitude, Maximam, imo matrem omnium virtutum reliquarum, the greatest, and the mother of all virtues.  
4. To obey God more cordially, 
Many Sailors are a mere tortile lignum. Too much a kin to the Crab, Nunquam recte ingrediuntur Cancri. Very disobedient, and crooked unto God.  and freely, this is to render again according to the mercies and favours God did for you when in the great deeps (which Hezekiah, nay not only he, but thousands of our Sailors fail in this very duty) 2 Chron. 32.25. But Hezekiah rendered not again according to the benefit done unto him. The Elements are obedient unto the Celestial bodies, the Orbs, and Spheres to the moving intelligence, and all the Intelligences, to the chiefest of all, which is the Lord loved of all. Darius' escaping a great danger in his return out of Scythia, by the faithful counsel and assistance of Hysteus the Milesian, he was so taken with this kindness, that to reward him, he sent for him to the Court, to praefer him to one of his Privy Council, & gave him this commendation, Omnium possessionum pretiosissimum, esse amicum fide, 
Corda bonorum aliquando concussa, melius solidantur. The hearts of good men are best settled, after they have been well shaken with a dreadful storm, the fit to serve God.  & prudentia praestantem. Great kindnesses Sirs, are greatly to be regarded, and serious things ought to be seriously minded. Ah Sirs, be affected with what God does, and has done for you.  
2. Make a profitable use of all your deliverances for your own good.  

1. For Obedience.  

Sirs, I wish you all that use the Seas, when in violent, & blustering storms, a bottle of the Queen of Thebes rich Nepenthe, which she upon a time sent to a great Grecian beauty, & incomparable Lady of the world, by name Helena, the virtue of which was such, that it would overpower all griefs, sorrows, troubles, fears, cares, and dangers, and make one cheerful though never so miserable. If you want this at Sea, you have a good God that is all this, and much more.  2. For Comfort.  
3. For Holiness.   
1. For confidence in God, in the time of storms, and dangers. Former Experiences of God's deliver of you, should sinnew, and strengthen future confidence in God; it was so with David, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistin. Conclude, He that preserved me in the last storm, and carried me out of those perils that beset me about on every side, will do so still. 2 Cor. 1.10. Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us.  
2. For comfort in bitter storms, and heart-striking blasts, evermore compare your present condition but with the former, and that will make it the more comportable, and fordable unto thee; hast thou not been in the same, or in the like, or in as great, or greater, yet God comforted thee, and bore thee out of it, and is not this God the same God still, yesterday, to day, and for ever? his arm is not shortened. Canst thou not? Nay, dost thou not experience that God has been with thee in six troubles, and also in seven? No better refuge in the world, 
It was a good saving of one, when in a dreadful storm at Sea, quoth he, I shall not certainly perish, there be so many eyes of Providence over my head, meaning the Stars in the night.  than to fly to the strong Tower of a good old Experience, in the time of distress. Psal. 143.4, 5. When David was in a great storm in his Kingdom, he flies to experience.  
I remember the days of old, I remember what thou didst formerly. And here he cast anchor, and found much comfort.  
3. For holiness, your daily, summerly, and winterly experiences of your hardships and difficulties in the Seas, should be carefully spiritualised and improved to the amendment of your hearts and lives.  
3. And lastly, for the good of others, bring out your experiences, and delivering-mercies upon the Seas, and set that savoury dish upon the table, for pious, gracious, and tender hearts to feed on. 
It is reported that sorrow and pleasure, and pleasure and sorrow were at strife and variance one with the other, insomuch that Jupiter was sent for from Heaven to come and reconcile them, and seeing that neither of them would yield to one another, in respect they referred themselves to Jupiter's arbitration, quoth he, since this is your resolution, you shall for ever hereafter go together. You have not all honey in your employments.  It is reported of a ship, that she spoke on this wise in the commendation of one that had been instrumental to carry her well out of a dangerous place in the Sea, which was full of rocks and sands, in a dark night, Nauta bonus qui manum ad clavum, oculos ad astra habet. My Helmsman kept one eye upon the Stars, and another upon the Card, and thereby I escaped. And will not you bring forth your experiences? Ah Sirs! in this case you are too much like Joshuahs' Sun, that stood still, or Hezekias' Sun, that went backward, whereas you should be as David's Sun, that rejoiceth as a Giant to run his race, and turns not again till he hath finished it. I would have Seamen in this case to resemble that sort of Fish in the Sea, that is called an Aspidochelon, which is a Sea-monster, and when he opens his mouth, there issues out such an aromatic savour, that all the by-standing spectators, are alured to swim near unto him, whereupon he makes a prey of them. Ah Sirs, I would have your mouths to pour out the sweet aromatic perfumes of the Lords deliverances of you in the Seas, even in all companies, and societies you converse with. Ah! you might very much ravish the hearts of all that should hear you, would you but undertake to bring forth your Sea-experiences, how might you set your souls on a burning flame and heat of love unto your God again? 
Your experiences at Sea are not like Numa Pompilius' feast, where there were spectandae dapes, non gustandae. But every one that hath a gracious frame of spirit may relish them. Ah Sirs, May not you say to all that know you. Deut. 3.24. Oh Lord, thou hast began to show thy servant thy greatness, and thy mighty hand, for what God is there in heaven, or in earth, that can do according to thy works, and according to thy might?  you do not think what good you might do in this case. People that live on land, will be glad to hear them.  
4. I could wish that all our Seamen would put all their experiences of God's delivering-mercies into a method.  
1. Consider the greatness of them, both for number and measure, how many deliverances and mercies God hath given, and doth give unto you; he even gives unto you whole loads, Psal. 68.19. Blessed be the Lord who daily loadeth us with his benefits, even the God of our salvation. Selah. When God had done great things for Israel (as he hath done for you that go in the Seas) he bade them, 1 Sam. 12.14. Consider what God had done for them. The word comes of Con and Sydus, which signifies a company of Stars, and not one bare simple Stella, denoting that many give more lustre than one, showing thereby, that it is not a transient view of God's mercies that do affect the heart, 
I may say of your perilous employment, as one says of Teneriff, they that will go to the top of it, must go by night, and not by day, for as soon as the day gins once to break, and come upon the world, it is high time to be gone, lest that the tenuity of the air (as is supposed) should dissolve, suffocate, and stifle their spirits. You get your living as if you stole it. This is your Proverb.  as a man that rides Post, cannot well make a true Map of a Country, but it is an abiding, and a staying upon them, and turning of mercy upside down, and looking first upon the one side, and then upon the other, that affects the heart.  
2. Take notice of the freeness of God's deal with you (in the Seas, if you would be thankful to your God) it is out of mere mercy and goodness, without any merit, or desert in you, and though there be much sinfulness amongst you, swearing by the highest in Heaven, and by the vilest in Hell, 
Ah Sirs, I wish I could get you to mind what God doth for you, and that I could work upon you (in what I have writ to you) as Antonius de Milan once did upon the hearts of a people whom he once preached to, he thundered so out of the holy Law of God, that they would go one in the streets smiting of their breasts, tears drilling down their eyes, crying out, Misericordia domine, Misericordia. Mercy Lord, Mercy!  and all the abominable oaths that you cast forth in storms, which is like to the mire and dirt the Sea casts up, as the Prophet says, yet doth God appear for you in them. David was wonderfully affected with God's deal with him (Gen. 32.10.) 2 Sam. 7.18, 19  
3. Eye the seasonableness of all your Sea-deliverances; God doth, and ever did take the fittest time to accomplish every thing in, Eccl. 3.1. To every thing there is a season, Eccl. 3.1. And God makes every thing beautiful in his time, vers. 11. The season of the mercy puts a beauty and lustre upon it, even as the Sun puts its beauty upon the Rainbow. Was it not a seasonable mercy to the man that went from Jerusalem to Jericho, and falling among Thiefs, had all that ever he had taken from him, I, and more than that, wounded, and left for dead upon the ground, and in that very juncture and extremity of time, the good Samaritan comes providentially by, and taketh compassion of him? Luke 10.33. That King Ahasuerus could not sleep in the night, 1 King. 17.18, 19 (before Mordecai should have been hanged) of all the nights in the year besides, and that a book should be brought him, and instead of other books which were his exercise, the book of the Chronicles, and of all places and passages in it that should be turned to which had relation to Mordecaie's good service in discovering the Treason of the two Chamberlains, which moved the King to save him from the Gallows? 
Ah Sirs, I would have you to say to your God, what Luther once said (before he was better informed) to the Pope Leo 10 An. 1518. Prostratum pedibus me tibi offero cum omnibus quae sum & habeo— vocem tuam vocem Christi in te praefidentis & loquentis agnoscam. I humbly prostrate myself, with all that I have, and am, at thy feet.  That when Peter was sinking, Christ should then put forth his hand, and still the waves? Ah Sirs, eye the seasonableness of all God's mercies with you. Me thinks I hear many a gracious Seaman say, Ah we had been drowned at such, and such a time, and cast away at such a time, if God in his mercy had not prevented it.  
4. Mind the unexpectedness of delivering mercies at Sea; I profess for my part when we have been in storms, and run upon sands, I have thought it an impossible, and a very unlikely thing to escape, insomuch that I have had occasion to say, as Sarah did to Abraham, who would have thought it? Gen. 21.7. Mercies come crowding in many times upon you that use the Seas, unlooked for.  
5. Eye the mercies of God towards you in all those places that you either do, or have traded into in the world; how many Voyages thou hast made through, and over the dangerous deeps, and how God hath blessed thee, prospered thee, and delivered thee abroad, gone out with thee, and come home with thee. Moses takes special notice of what God had done for Israel, in bringing them out of Egypt, and also of their journey through the wilderness of Canaan, and so sets them all down in a local method, in the Red Sea, they passed through it on dry land, Pharaoh and his host was drowned therein, and in Rhephidim God gave them water out of the Rock, Exod. 17. and victory over Amalek in the Wilderness of Sin. At night, and at morn, they had flesh and Manna. In Sinai God gave them his holy Law, Exod. 16. Paul in a local method minds the converting grace of God (as to the place) bestowed upon him at Damascus, 
They that will go into the Elysian fields, says the Poet, must over Acheron, and Phlegeton and the several other Rivers of Hell, before they can come into those pleasurable and delightful, rich, and flowery Meadows, and so through many storms over the Seas, before they can come at the beautiful and wealthy Countries in the foreign parts of the world. Vbi definit humanum auxilium, ibi incupit divinum.  and his deliverance afterwards when he was let down through the windows in a basket, at Lystra, Derbe, and Iconium, Act. 14. at Philippi, Chap. 16. at Thessalonica, Chap. 17. at Corinth, Chap. 18. at Ephesus, Chap. 19 etc.  
But I proceed to a word of Application.  

1. Of Exhortation.  
2. Of Reproof.   
Use. 1 1. Of Exhortation. Is it thus then, that God hath done all these things for you? Ah Sirs, be exhorted to lay up all your Sea-deliverances, let them lie the nearest your hearts of any thing in the whole world besides, and let all your new mercies be as goads, in your sides, and as spurs, to a better life.  
Use. 2 2. Of Reproof unto those that go down into the Seas, and forget all their mercies, and let them lie lose upon their hearts and spirits. Sirs, the Lord complains of you as he did of Israel, Jer. 3.8. 
When your condition was as Lyricus said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one wave after another passing over your heads, than did the Lord appear for you, but you have not come off like men with God in thankfulness.  Amos 4.6. to the 12. Thus, and thus did I for you, but you returned not to me. What, shall not your escapes work upon you, and shall not the ruins of others startle you? how many Vessels be there sunk in the Seas, and you notwithstanding have come safe home out of them? Ezek. 16.56. Thy sister Sodom was not mentioned, etc. the Chalde Paraphrast says, was not for instruction, the word in the Hebrew, was not in thy mouth, they had quite forgot the destruction of Sodom, insomuch that it was neither in their thoughts, nor mouths. The ruins of others is little thought of by you, and your Sea-deliverances are forgot by you.  
That miraculous, eminent, and remarkable Observe. 9 Sea-mercies, and deliverances, benefit not hard, flinty, stony, and impure hearts in the Seas. Oh that men would praise the Lord. As if the Psalmist should say, they have the greatest mercies of any people in the world bestowed upon them, but they are neither affected with them, nor one jot the better for them. Believe it, this is a foul blot in the Sailor's Scutcheon. God's kindnesses, and your amendment should always go together, yet I do confess that both the back and also the bones may be broken in many a man, and yet the heart be too whole, and unbroken. Ahaaz sinned the more he was punished, 

Plentiful showers leave both Heaths, Forests, and wilderness places unfruitful.  
The generality of Seamen are not unlike to Pharaohs seven ill favoured Kine which eat up the wellfavoured, tag and rag, and although every one (in the dream) eat up a whole Cow a piece, yet looked they still as leanly, and as ill favouredly on it, as they did before. You devour the Lords mercies in the Seas, and are not bettered by them, but look as ill favouredly on it as ever you did. Nine Plagues would not prevail with Pharaoh. What do you think then, how many storms will with Sailors?   2 Chron. 28.22. And Seamen swear and tear more when God's judgements fall upon them in the Seas, than they did before, insomuch that all good people that live in the ships with them, may even say as the Voice that was heard in the Temple of Jerusalem, a little before the destruction of it, Migremus hinc, Migremus hinc, Migremus hinc; Let us be gone, or else we shall have the ships fired from heaven about our ears, there is such swearing, and cursing in them. May I not say of such, that they are able to scare all that are aught out of ships. What Monica Augustine's mother said in one case, I may say to the godly that go to Sea amongst profane wretches, Quid hic faciemus? cur non ocyus migramus? cur non hinc avolamus? What do we here in the Sea? why depart we not out of it? why make we no more haste from it?  
A word or two to you Gentlemen, and that of Terror.  
1. It is an argument of extreme hardness, and naughtiness of heart not to be wrought on by storms.  
2. When storms work not upon men, I pray God it be not a dreadful sign of their reprobation, and of Gods utter renouncing of them. It is a black sign certainly of God's displeasure, when judgements better not a people.  
3. Such as are not bettered by storms, they are very near to a curse, 
Gentlemen, If you will abuse your Sea-deliverances to serve your lusts, swear, whore, drab, and drink, God will rain hell out of heaven upon you, rather than not visit you for such sins. Salvian.  Heb. 6.7, 8. What will become of you Sirs? you that have all means of reformation, the Lords mercies and deliverances in the Seas, judgements strive with you, and mercies have attempted to allure you; storms have called upon you, and have been as Ambassadors sent from heaven to bid you amend, and turn holy, and yet all will not do; do you think that God will strive with you long. Is not that man in a sad and fearful case think you when all means leaves him? meat nourishes not, physic works not, 
Ingentia beneficia, flagitia, supplicia, good turns will aggravate the Seaman's unkindnesses.  nor the Patient sleeps not, all give him up for a gone man. Let me tell you, that if you grow not better, you are at the very next door to be cursed. Abused Sea-mercies will bring upon you sure, certain, speedy, ponderous, and inevitable judgements. Quaento gradus altior, tanto casus gravior, the higher Seaman thou art in mercy, 
Nay others shall sport in hell when you shall fry in it.  the more grievous will be thy fall and misery for thy abusing of it. If Babylon be destroyed, she may thank herself for it, her pride. If Sodom be destroyed and burned into ashes, she may thank her wantonness for it. If Jerusalem be inhabited by Turks and Infidels, 
Deus noluit punire, ipsi extorquent ut pereant. God takes no delight in the shipwrecking of Sailors, but they wrist judgements perforce out of his hands.  she may thank her infidelity and Idolatry for it. If woe be to Capernaum and Bethsaida, they may thank their contempt of the Gospel. If ships be destroyed in storms they may thank their abuse of God's mercies to them in the Seas. Mutet ergo vitam, qui vult accipere vitam. Let him turn to God betimes, that would have God to favour him in the time of need. I know that many a Seaman will not be born down, but that he is very godly, 
It is true, God in his judgements upon the Seas oftentimes remembers mercy. But he will not do so always.  and he abuses not the Lords mercies, either to swearing or drinking, but behold I have obeyed God, as Saul said, 1 Sam. 15.14. If thou hast done so, than what means this bleating of the Sheep, and the lowing of the Oxen in mine ears? so that the bleating of the Sheep, and the lowing of the Oxen, proclaimed Saul a disobedient person. If you will say that you have given God thanks, and that you fear him, and love him for all that he hath done for you, than what means the crying of the sands against you, after you escaped off them? And if you will say that you have not abused your Sea-mercies, what then means the crying of the Rocks which you escaped in the Seas, against you? And what means the loud cries of the winds and Seas which God hath delivered you from?  
Give me leave to lay down a few serious considerations, and I will shortly and succinctly wind up my discourse, and bid farewell unto you.  

The Lord is merciful, as it is said of Octavius, utinam nescirem literas? would I knew not my letters, when he was put upon the assigning of a man's death. God will not always be so. When Bacchus turned himself into a Lion, he made all the Mariners in the ship leap overboard. What think you of God then? It was the language of a ship in a storm when ready to perish, O crudelem Oceanum! O volucrem fortunam! O Caecos Nautas! O praeposteros viros! You may bless God that it hath not been so with you.  1. Consider, that you are mercied, so, as none are mercied, and will you that live every day upon mercy, be no better for mercy?  
2 Consider that none are so near to death every day as you are, there is but a three or four Inch plank betwixt you and death, and will not you grow better?  
3. Consider that your sins go nearer to the heart of God than others do.  
4. Consider, that the sin of swearing is a very unbeseeming thing in Seaman's mouths, in respect they live upon mercy.  
5. How unbeseeming Seamen is the sin of drunkenness, you live upon mercy, and are Gods Hospitals in the Seas, he looks after you.  
6. Consider, that more depends upon you, than doth upon others, that lies upon your backs (look how you will discharge yourselves) than doth upon others; 
The Heathens were wont to say, Mutus sit oportet qui non laudaret Herculem. I may say, Let that Seaman's tongue be tied up forever, that is not always blessing of the Lord for his mercies towards him. Vivat Dominus, vivat & regnet in aternum, Deus in nobis, said Luther, say you so Saylors.  therefore there is great reason that you should live in a far higher way of holiness than you do.  
7. Consider, that you have been made acquainted with many and more precious deliverances, than all the people under the whole heavens again, and will you be no better for all, and after all?  
8. Consider, that you have many eyes upon you out of the land, how you will behave yourselves after mercy. They expect you should be good.  
9 Consider that you have many trials for faith, and alas who more faithless than you?  
10. Consider, that you might grow better, for of all the people in the world, none are so much cast down as you your spirits are broken many times by storms, and you are laid low upon the back of despair.  
11. Consider that you are put to far harder shifts, shorter, and barer commons than others are, and will not you be more humble, less proud and stomachful? consider how ill it becomes you.  

Ah Sirs, your lives are too much like to Le●●is 11. of France, who did write in a letter to our Edward the 4. Cousin, if you will come over to Paris, we will pamper our flesh, and you shall have the choicest beauties in the City to sport with. Your delights are too strong when you go to Naples, Livorno and Genoa.  12. Consider, that you are generally a people of a very low rise and fortune in the land, both as to state and breeding, and will not you grow better sirs?  
13. Consider, that none see so much of the Creation as you do, nor none so much of the work of the Lord, and will you out-top the whole world in profaneness, will you never behave yourselves, as that the world may no longer proverbialize you?  
14. Consider that you go oftentimes safely out; and come safely back, and will you be no better for all this mercy?  
15. Consider, that you are oftentimes going to fight, and at that time your Hammocks are cut down, your Chests stowed in the Hold, your Guns haled out, and your Decks be-decked with all sorts of dismangling bullets, and will not you be a more serious people? Holiness would well become you.  
16. Consider, that the deep Seas upon which, and through which you sail, 
Ulysses (says Homer) longed much to be near his own Country when been long cut of it,— Fumum de patriis posse videre focis, He saw the smoke of his own Country chymneys.  shall one day, as well as the earth, surrender up her dead unto the Eternal, and Almighty God, and as men die, whether Swearers, Drunkards, or Adulterers, so shall they rise; it is a folly for any to think, if they be drowned in the Sea, God will never find them out more. They whose bones lie in the bottom, God will find out.  
Sirs, I am tired and spent with writing to you in a rolling restless element, and therefore being almost at my desired Port, 
When Ovid was, and had been a long time travelling of it in the world, he then thought much of home. Nescio qua natale solum dulcediue cunctos Ducit, & immemores non sinit esse su●.  I will strike and lower down my Fore-top-sail, for a little sail commonly carries the ship into the Harbour: And what Socrates used to say of, and to his Scholars, I will say to you, the States Tarpowling, if I can but provoke you to learn, and to fear my God (whom I serve) which is the desire of my soul that you might, that is as much as I desire, and as much as I can look for for from you: therefore,  
What Pasquillus said of Rome, I will say of you, and of the Sea, Roma vale, vidi, satis est vidisse, revertar. Granmare vale, vidi, satis est vidisse, revertar. Farewell thou angry Sea, farewel you Sailors all, I have seen both you and it, it is enough, I will return. 
Qui in peregrinis locis ad patriam aspirant.  If not, I hope I shall be able to sing with the Poet.  
Ferre volo cunctos casus patienter acerbos,  
Littora dum patriae lacrymans portusque relinquo.   
FINIS.   

A Table, directing to some of the principallest, and remarkablest things in this Treatise.  

A. 

ANselms penitent and humble expression. page 357  
Ataliba, what that Indian Prince said. page 349  
Antisthenes' brave mind. page 396  
Aristippus, what he said to the Tarpowling when at sea amongst you. page 358  
Alexanders Macedonians, how they sought the Emperor's favour again. page 451  
Alexander's usual deportment in all Siedges. page 405  
Answer that the stormy wind gave, when demanded why cast away so many ships. page 487  
Apis, an Idol in Egypt, what it did. ibid.  
Ability of God to muster up the Winds to destroy men. page 386  
Advice to Seamen, good. page 385  
Advice to Merchants. page 383  
Africa how dangerous to be traveled, the Seas compared unto it. page 428  
Athens, what it did when the Plague was in it. page 480  
Achilles, how cast down for the loss of his precious friend Patroclus. page 557  
Advice what to do when go to Sea. page 394  
Advice how to bear storms at Sea, in four things. page 399  
Armies, divers that God has on foot. page 334  
Alphonsus King of Spain, what he said to one. page 5  
Antonius, what good he did in his preaching. page 601  
Agamemnon's brave instructions to his Soldiers before the Battle began. page 27  
Austin, how he gins his Sermon to young men. page 44  
Athanasius' brave carriage, what. page 63  
Alipius how enticed. page 75  
Aristippus, how willing to be reconciled to his enemy. page 81  
Aristotle's wisdom and patience. page 108  
Antigonus, how he bore with bad tongues. ibid.  
Augustus, how studied to overcome his passion. page 109  
Anger has a bad name amongst the Hebrews. page 110  
Alexander's Harper, how put metal into the Emperor. page 143  
Aurclianus, how careful of losing a day. page 166  
Augustine's judgement, why David put off saul's armour. page 176  
Auroughscoun, what. page 250  
Assa panic, what. page 250  
Arbor Triste. page 66  
Asp, what. page 259  
Arabian Spider, what. page 299  
Alexander, how kept Homer's Iliads. page 512  
Alligator. page 228    
B. 

Bernards' good exhortation to his Brother. page 389  
Bias' counsel to the Mariners when amongst them in a sad storm. page 353  
Bellerophon, when went to Heaven, was thrown neck-break out of it. page 415  
Bernard's humble expression. page 118  
Boat-Swains exhorted to call their men up to prayer. page 94  
Boat-Swains, if irreligious, how harmful they are. ibid.  
Boat-Swains how reproved, and for what. page 89  
Bird, what sort breast themselves against the Wind. page 3  
Bruso, Zeno's Servant, what. page 15  
Bernard, what said to his friends. page 41  
Bonosus, a Beast, how hurtful. page 75  
Butterfly in the Fable, what said to the Owl. page 499  
Barnacle Geese, what. page 267  
Breezes; how they cool the hot parts of the world. page 273  
Buft. page 253  
Bear. page 252    
C. 

CAto's brave Speech to his Soldiers, when they were all discouraged. page 400  
Commanders reproved in four things. page 127  
Chego, a Spanish Mountain. page 130  
Charles K. of Naples, what called. page 166  
Cyneas, what said of that brave Thessalian Orator.  
Corrupt men how poysonall round about them. page 112  
Commanders wished to be of Livius Drusus' mind. page 17  
Corpuzants, what they are. page 270  
Camelion, what. page 259  
Cocus Tree. page 262  
Clove. page 263  
Cypress. ibid.  
Cynamond. page 265  
Cedar. ibid.  
Calvin, what said of knowledge. page 279  
Caesar's Host how lived on one kind of Herb for a long time. page 303  
Cranes, and Pigmies, how fight in the West Indies. page 242  
Cahou. page 243  
Cranes, what they do. page 237  
Crocodile, what. page 227  
Calvin, how he ran into the fire that began in the State of Geneva, to put it out. page 187  
Claudius Marcellus, how fought many Battles. page 185  
Charles 5. what his emblem was. page 519  
Cable, how feigned to speak when it broke in a great storm. page 505  
Charles the Great, how pious he was. page 517  
Canaan, what breadth and length. page 269  
Chrysostoms' comfortable Speech to the people of Antioch. page 402  
Chaos of Ovid compared to storms. page 407  
Courtier of King Cyrus', what he said when to marry his Daughter. page 400  
Counsel to the Statesmen of our Land. page 381  
Complaint of a Ship when run upon the rocks. page 419  
Complaint of a Ship when ready to sink. page 418  
Complaint of a Ship when sinking. page 426  
Cuckoo, how falters in her note when the sweet Summer fails her. page 478  
Counsel to Statesmen to look for storms. page 380  
Counsel to Seamen, good to look for storms whilst at sea, page 378  
Congratulatory Speech of Seamen to all good Harbours. page 551  
Character of a Seaport Town. page 538  
Comfort for the Statesmen of our Commonwealth. page 539  
Counsel to our Merchants. page 540  
Cry of a Ship, when cast away within the sight of her Harbour. page 547  
Castaway Ships, how warnings unto others. page 550  
Condition of men at Sea, like his in the Emblem. page 541  
Cherub God rides upon, over the Seas, for the good of those that are in them. page 561  
Considerations, nine serious ones to stir Seamen up to thankfulness to their God, for their deliverances. page 568  
Cries in Seaport Towns when Ships are lost. page 557  
Character of many profane Ships at sea, page 465  
Considerations, five weighty ones to put people that live on land, upon prayer for those that go to sea. page 439  
Considerations, four weighty ones to take off all our Seamen from the Sin of Drunkenness. page 436  
Charon in Lucian how served, when desired to see heaven. page 412  
Counsel to those that have a mind to go to sea. page 437  
Countries Native, sweet to them that have been long out of them. page 545  
Counsel presented by Xaverius to John the third King of Portugal. page 454  
Comfortable Epistle of Plutarch to his wife. page 398  
Calms, how devoured at sea. page 356  
Credit of Seamen how might be recovered, page 16  
Commanders should be men veyd of these five things. page 24  
Captains Motto, what. page 26  
Cowardliness of a Commander, when an Enemy came up with him. page 27  
Captains should throw out their Trash, Stones, Thorns, Briars, and Brambles out of their ships. page 33  
Characters, nineteen worth the observing, to man Warlike ships by. page 35  
Commanders should have an eye and an ear over the gestures, etc. page 38  
Chilo's sentence would do well upon all ships entring-ladders. page 39  
Captains should keep up their command in ships. page 46  
Captains should endeavour the good of Seamen in five things. page 52  
Captains should be of Themistocles mind in prize. page 53  
Captains should stand up many times, and reprove their Seamen. page 56  
Captains should not be silent when they see, and hear evil in their men. page 58  
Commanders should put out the fire of Swearing every day, as well as the Cook's fire. page 59  
Chrysostoms' good Speech to young men. page 60  
Commanders should practise three things. page 63  
Captains should live in their Ships, as the Sun in the Firmament. page 67  
Cato a great discourager of evil. page 69  
Commanders should hold up their dignity, ibid.  
Colossus at Tarentum, what. page 63  
Captains should labour to reclaim their Seamen. page 71  
Captains should have a great care of the young that be under them. page 73  
Captains Cabins, what some of them are. page 71  
Commanders should have strong desires to have their Seamen converted. page 72  
Cowardliness to be avoided, when faceing an enemy. page 78  
Commanders should be as faithful as Pontius Centurio was. page 83  
Commanders advised how they should deal with their Pursers. page 85  
Carpenters reproved. page 89  
Chrysostoms' desire to have his Pulpit upon an high Mountain. page 101  
Commanders should handle Liars as Artaxerxes did. page 105  
Cato, how he bore his injuries. page 108  
Calvin, how wrongfully slandered. page 121  
Caesar's command commendable. page 127    
D. 

DAngers great, will make people for to speak. page 452  
Death comfortable to one sort, uncomfortable to another. page 458  
Drunkenness, what it brought Lot to. page 436  
Diagoras the Atheist made all the Mariners far the worse for it in a storm. page 344  
Devil, what sign he dwells at in the world. page 468  
Days travel with God's decrees. page 379  
Demosthenes, what he said of an Orator compared to men in storms. page 417  
Dispute betwixt Doctor Philomusus, and Learned Philosophus, why Seamen are the worst sort of people in the world. page 487  
Dogs that kept Vulcan's Temple favoured some, and not other some. page 377  
Death no fit time for Seamen to make their peace with God in. page 389  
Demosthenes, what he said of a drinking Prince. page 99  
Directions how to live peaceably on Shipboard be five. page 107  
Drunken Sailors compared to Tankard-lifting Zeno. page 100  
Domitian's course the only way to cure all slanderers at sea. page 122  
Duchess, how said to sound the sea. page 155  
Diogenes, how little he set by his money. page 168  
Diogenes would not be idle in Athens when besieged. page 181  
Deliverances at Sea should be improved for God's glory. page 594  
Deliverances should be eyed in their seasonableness. page 601  
Decree of Theodosius, what. page 33  
Diana's Image in Chios what feigned to do. page 37  
Dolphin, what said of it. page 203  
Deer, by their out-lying what said of them. page 212  
Doteril, what manner of Bird. page 243  
Deliverances of Seamen, fifty one very remarkable. page 289  
Devices many, to kill and fetch off lives. page 293  
Darius, how hard put to it in the Wars. page 302  
Drunkenness punished to some purpose.    
E. 

Englands' Navy like to David's Army. page 446  
England, how it has eleven ill things it, that a late outlandish Traveller spied in it. page 528  
Elephants, how said to express their thankfulness unto God. page 593  
England likened to the Song of the Lacedæmonians three Dances. page 186  
Epaminondas, how valiant for his Country. page 87  
Edward an English King, how challenged all France. page 188  
Eagle. page 231  
Elephant, and what written upon his tongue. page 244  
Ebony Tree. page 263  
Egyptians, how set out inconsiderate men. page 283  
English, how delivered, when set at by the Turks. page 292  
Eumenes' silver Shields, how betrayed him. page 520  
Earl Ulster, how often driven back when going for Ireland. page 511  
Experimental deliverances. page 34  
Ebbing and flowing of Seas, what. page 163  
England's desire of three things to be accomplished. page 169  
England, what it has done against Spain. page 171  
English should resemble Hannibal upon the Alps. page 172  
England is not to be meddled withal by a foreign enemy. page 140  
Aesop's Grasshopper, what it did. page 100  
Elysian Fields hard to be come at. page 603  
Examples, how Swearers have been punished. page 103    
F. 

FLying Fish, what. page 199  
Fowls in Green-land, how said to leave it. page 232  
Fire-flies. page 238  
Fogo, a burning Mountain. page 273  
Flies in the Indies, how buzz, and hu● in the Woods. page 268  
Fox, in the Fable how pleaded. page 314  
Fire-lights on Seacoasts, what. page 10    
G. 

GOld Mines how discovered. page 9  
God, how said to be a Man of War. page 177  
Greeks, how wonderfully affected with a temporal deliverance. page 564  
Goose, in Aesop sadly dealt withal, page 405  
God in the Winds. page 569  
Ginger. page 264  
Gregory's Fox, how cunning. page 312  
Greenland, how supplied with wood. page 276  
Grasshoppers, what. page 239  
Grecians, how affected with their deliverance. page 502  
Gauls, how would let no Vines grow in their Country. page 78    
H. 

HAven, the word what it comes of. page 533  
Hermit, how carried away by an Angel in the evening. page 490  
Haven-towns, how exhorted to pray for Seamen. page 533  
Harbours, how feigned to speak, and call aloud to Seamen when in storms. page 532  
Hurtful qualities in all the four Winds. page 440  
Heraclitus, what an admirer of the Sea. page 586  
Holland, in what advised. page 138  
Heron, and Falcon, how they fight. page 137  
Harbours not to be tarried long in by Commanders. page 78  
Hold breaking up very unwarrantable. page 64  
Heathen, how said to deal with their gods. page 595  
Hecla, and Helga, how said to burn. page 277  
Hopfoy. page 238  
Heron. page 237  
Henry 5. K. England, how discouraged. page 186  
Heliotrope. page 328    
I. 

Ieroms' observation of the wicked on Land applied to the wicked at sea. page 551  
Jews, how persuaded that the name Jehovah is written upon every Rainbow. page 405  
Jerusalem, how warned by a Star for a whole year together. page 404  
Julius Caesar, how used to carry three things when followed the Wars. 1. His Pen. 2. His Books. 3. His Laws. page 419  
Jupiter, how said to have his hands full of Thunderbolts. page 583  
Jew, how affected with his deliverance over the plank that was laid upon a bridge. page 584  
Juno's Statue, how compared. page 583  
James the just, a wonderful p●●ying soul. page 517  
Jews, how deal with the Book of Esther. page 507  
John K. Portugal, his great love to his Country. page 230  
Isidores observation, how infectious bad men be. page 112  
Joseph, how carried himself in Potiphars house. page 114  
James Abbes, cried up to be saved by a wicked. page 121  
Jerom, what said of Asela. page 157  
Joshua, what said of him whilst young, and after when ancient. page 175  
Italian Proverb, what. page 134  
Island how wonderfully supplied with wood. page 276    
K. 

KNowledge requisite to go to Sea withal. page 12    
L. 

LOg that was hurled out of Heaven by Jupiter upon the Frogs, how compared. page 426  
Language of a storm. page 546  
Land, how sweet and welcome it is to them that have been long out of it. ibid.  
Locrian Law, what it was. page 529  
Lions, when enter into choler, what they do. page 451  
Lion, what he did for the poor man that pulled the thorn out his foot. page 568  
Lark, how often she praises her Creator in a day. page 565  
Locust. page 264  
Lapland. page 275  
Lucianus Timon, what said of him. page 223  
Luther not discouraged at sad tidings. page 515  
Lacedaemonian Law, what. page 35  
Loadstone, how its use not found out till the coming of Christ. page 9  
Lying reproved at Sea. page 105  
Luther, what said of prayer. page 177  
Libbard, how pursues his prey. page 314    
M. 

MOtto, or Language of all sunk ships. page 553  
Mercy of God great, that he lets not all the Devils in Hell lose upon the Sailor's backs. page 554  
Mercy of God great, that any profane ships keep up above water. page 556  
Motto of Seamens employment. page 550  
Merchants, how compared to the Nightingale in their losses. page 401  
Mercies of old, how preserved, in several particulars. page 588  
Masters, if godly, what good they may do in ships. page 94  
Masters, and all States Officers, should be of Clavigers' mind. page 97  
Menelaus, what he said unto the Grecians when cowardly. page 145  
Mahumet, how would not enter into any City for fear of temptations. page 175  
Mary, Queen of Scots, what she said. page 176  
Maps, what they say of England. page 139  
Mariners how careful of one another when in danger. page 134  
Magistrates Commission, how sufficient for Seamen to fight any enemy. page 124  
Malestreamwell, what. page 271  
Magellan Streights, what storms lie in them. page 268  
Murder, a Soul-damning sin. page 227  
Mearmaid, what. page 228  
Muscetoes, what they do in the West Indies. page 238  
Monkeys. page 251  
Muscat, what. page 251    
N. 

NOva Zembla, what manner of place it is. page 275  
Noddy, what said of her. page 240  
Numa's confidence in the gods. page 525  
Northwind, what called by one, page 441  
Neptune, how feigned to hold the two terrors of the Seas in chains. page 544  
Nautical skill how requisite to go to Sea withal. page 7  
Navy of Solomon, how ordered when sent it out to Sea. page 8  
Numa Pompilius, how strict in Religion. page 31  
Navigation how warrantable. page 159  
Narsetes got the victory at Sea by prayer. page 178    
O. 

Olympus', what an high mountain it is. page 367  
Orpheus' music what it was. page 289  
Ordinances of Heaven what. page 272  
Ostrich what. page 234  
Oculists, what they observe of the eye. page 197  
Officers in States ships what they should do. page 98  
Octavius Augustus how he dealt with a rude young man. page 312    
P. 

Parish streets, how once swimmed with blood. page 143  
Paphos Queen, how thankful. page 501  
Pelican. page 230  
Passown what. page 249  
Porcupine what. page 250  
Platonists, what said by. page 278  
Palm tree what. page 261  
Prayer, if not used at Sea, endangers in four things. page 466  
Plato's counsel to Alcibiades, the same given to Seamen. page 475  
Prayer wonderfully privileged. page 470  
Pliny never liked the East wind. page 440  
Pope Gregory's fancy of the English. page 435  
Prayer, how should resemble the stars about the North-pole. page 460  
Prayer begged at the hands of all the godly and powerful Ministry in England for poor Seamen. page 542  
Pliny's expression of Rome given to men that use the Seas. page 478  
Pliny's judgement what the wind is. page 367  
Prayer, how prevalent with God. page 482  
Perpetual life-danger of Seamen. page 420  
Philostrates' life compared to Seamen. page 392  
Profane Seaman's Motto. ibid.  
Prayer forced is never aught. page 486  
Plutarch's report of men dejected, what done withal. page 401  
Paulinus, how he bore his great trial under the savage Goths. page 352  
Patience an excellent virtue, the heathen thought it so, when. page 353  
Praising of God in several directions. page 576  
Pythagoras scholars what their custom was. page 109  
Plato how answered Socrates in his rashness. page 25  
Persons what should not be taken in into Navy ships. page 32  
Physiognomer what he said of an Emperor. page 80  
Plato's great desire to convert Dionysius? page 61  
Paul how desirous to have them saved that sailed with him. page 52  
Pepper-tree how it grows. page 263  
Pemblico, a bird. page 242    
Q. 

Question fifteen. page 150    
R. 

Reason's why Seamen should be thankful unto their God for their deliverances, are five. page 565  
Reasons laid down, are sixteen, why storms arise upon the Seas. page 348  
Reasons, two strong ones, why men are so fearful in storms. page 455  
Righteous man of what worth. page 36  
Reasons five, why young men should be looked after in the Sea. page 73  
Roman Ambassadors, what said of them. page 78  
Romans highly esteem of faithfulness. page 84  
Roman General what a command he bore. page 30  
Romans cannot endure any without a calling. page 166  
Rome, how once laid down to the ground. page 180  
Rocks in the Sea, what their language is. page 322  
Richard the first how traveled to the Holy Land. page 124    
S. 

SEa compared to Plutarch's Moon. page 427  
Sea summoned in by the Mariners why it did drown so many of them as it did. page 427  
Speech objurgatory to the rest less Sea. ibid.  
Speech of Galienus the Emperor, when lost all that ever he had. page 402  
Seamen, how compared to all high pinnacles. page 409  
Seamen too confident of going to heaven. page 410  
Seneca's speech. page 401  
Seamen in storms are nearer heaven than any in the world besides. page 409  
Ships when cast away, may be concluded on that it was when the Mariners were swearing. page 487  
Several Reasons why Seamen are the worst people in the world. page 488  
Seaman's life and conversation. page 393  
Sea, what it saith to profane men. ibid.  
Seaman's lives very uncertain. page 388  
Ships uncertainty of ever returning whilst at Sea. page 383  
Sailors Motto what. page 417  
Seaman's head what compared to. page 416  
Ships how rest less in the Sea. page 27  
Sailors Motto what. page 445  
Seasons six in which Seamen are evermore out of their wits. page 445  
Sea hath four ill things in it. page 446  
Seaman's Motto in a storm. page 418  
Seaman's night-watching in time of storms. page 418  
Ship-leak springing, how terrible. page 426  
Seaman's day labouring in time of storms. page 417  
Seamen how seemingly good in time of danger. page 484  
Shark, what said of him. page 206  
Sea-horses, what said of them. page 209  
Seamen compared to the Nightingale. page 191  
Sea-swine, what said of them. page 222  
Sea-calf. page 224  
Sea-turtle. ibid.  
Stork, what said of her. page 234  
Strange-sheep in Cusko. page 249  
Sivet-cat, what she is. page 251  
Scorpion, what. page 258  
Strumbilo how it burns. page 273  
Seamen too like the traveller that leaves all things behind him. page 281  
Sea like the Sea in Pauten. page 301  
Ship-masters how reproved, and for what. page 91  
Ship-masters exhorted to imitate Tiberius in his honest mind. page 90  
Sabbath day how sweetly it is observed at Sea. page 95  
Swearing complained of, and exclaimed against at Sea. page 101  
Subjects that should be preached on at Sea, laid down. page 102  
Swearing ships, but unhealthful air to breathe in. page 103  
Seamen, if ever they would be good and Religious, must practise seven things. page 111  
Socrates, how fearful of Alcibiades. page 115  
Spanish Proverb what. page 116  
Seamen profane, how compared to Pharaohs seven ill-favoured Kine. page 118  
Sun how said to shine, and would not shine, were it not for the godly. page 119  
Seamen must practise six things, if ever they would have credit. ibid.  
Seamen exhorted to practise nine very singular good things. page 123  
Seamen counselled in three good things. page 125  
Seamen should rather die than slain their credits. ibid.  
Seamen profane, too like to those in Luther's time. page 126  
Ships when miscarry, may be said that they never sought God in their going out. page 132  
Ships what order they observe in their going to Sea, in nine things. page 133  
Seamen, how valiant they should be when they hear of an enemy. page 141  
Spaniard, in what to be disgusted. page 141  
Spaniard, how massacred many English. page 144  
Sea, or Land, a controversy whether be greater. page 153  
Seamen when come out of the West-Indies, how glad they are when they can once see the North star. page 154  
Sea-water, how far it excels Land-water in strength. page 156  
Seas wonderful beneficial to all Countries, in five things. page 161  
Seamen exhorted to be of Themistocles temper. page 172  
Sea separates many Nations, a great mercy. page 162  
Sorrow and pleasure how they fell out. page 598  
Seamen how wished a bottle of Nepenthe in storms. page 596  
States ships how said to resemble Nebuchadnezars tree. page 589  
Ships how said to derive their names from the stout fought Battles in England. page 290  
Ships what several names they have to perpetuate the memory of England's Battles. page 591  
Ships, that carry the names of England's Battles upon them, are terrible. page 592  
Sea what manner of place it is. page 4  
Ship, how she commended the Pilot that steered her well in a storm. page 598  
Sea hath no lanes, foot-paths, nor highways to travel by. page 12  
Seamen counselled to be of Fabritius' mind. page 16  
Seamen far more on stern in matters of good, than any in the world besides. page 18  
Scipio, how of a brave spirit. page 21  
Sea-Captains some how compared to Thales. page 22  
Sin the only of Commanders being hurled out. ibid.  
States, how little they set by men at Sea whose carriages are naught. page 23  
Ships carry famous Titles, and wherefore. page 26  
Seamen too like the Cypress tree. page 29  
Seamen that are profane should be cast out of ships. page 33  
Ships have good names, but want of government in them. page 30  
States ships might prosper wonderfully, had they but these men in them. page 35  
States ships should be little Churches and Chapels. page 42  
Seaman how defined. page 46  
Seamen how backward to all good in divers particulars. page 48  
Sabbath day how sweetly it is observed at Sea. page 55  
Sea Commanders, some too like Harpocrates the Egyptian. ibid.  
Spots soon seen in the Ermine. page 64  
Suspicious ships should not be neglected to he spoke withal. page 65  
Song that the poor bird sung when got out of the Fowler's hands. ibid.  
Suevians estimation of peace. page 70  
Ships, how they should be governed. ibid.  
Strong drink should be kept out of ships. page 77  
Sailors that are naught, too like the unsavoury Elder tree. ibid.  
Star the Mariner sails by, what. page 12  
Sailors profane life like to King Eldreds' Reign. page 413  
Seamen, how they will go forth in windy nights to see if they can espy any star in the heavens. page 420  
Seamen how fearful of Rocks, and Sands. page 430  
Seamen, how unkindly they deal with Prayer. page 483  
Sailors in storms, how compared to the Frogs in the Countryman's Pond. page 481  
Sailors, how resemble the Siryphian Frogs. page 478  
Swearing ships worse habitations than the stinking Jakes, and Channels about the City of London. page 490  
Sailors like to the people in the time that Juvenal lived in. page 489  
Seas turbulent, and dangerous to Passengers, because of profane men in ships. page 350  
Security taken napping at sea, as the old World was. page 364  
Sea, how compared to lovely Paris, in Hector's eye. page 376  
Seamen exhorted in their employments, to imitate the Nobilities of Rome. ibid.  
Storms as well as Calms come from the hand of God. page 379  
Signs of the coming of storms be fifteen. page 373  
Ships at sea, how resemble the Owl in the Emblem. page 535  
Sailors employment, how compared to the picture of the naked man in the Almanac. page 530  
Seaports should resemble the Emblem of the Candle. page 535  
Seamen, how they sit in the Waves, and upon the Floods, like him in the Emblem. page 536  
Sea compared to the English College at Valladolid in Spain, for danger. page 536  
Seaport Towns if naught, how they endanger, and threaten the whole Land with ruin. page 538  
Sunk ships bespeak Seamen, to make seven good applicatory uses. page 550  
Ships that have fair names upon them, oftentimes very foully miscarry. page 547  
Seaman's life, and conversation. page 548  
Sea how compared to Pandora's Box, for danger. page 542  
Ships brought to ruin, by reason of sinful men that sail in them. page 555  
Seamen if godly need not fear the seas. page 544  
Sailors life, what it is. page 458  
Sea compared to Proteus. page 454  
Syracucian when in a storm to save himself, threw his wife overboard. page 455  
Sea, how compared to the river Hypanis. page 438  
Seas why turbulent, and Winds boisterous be divers, in respect of the profane wretches that go in them. ibid.  
Storms, how the uttering of God's voice in wrath against them that use the seas. page 340  
Seaman's large vows to their God when in storms. page 461  
Seamen in want of fear, how compared to Sigismond. page 475  
Seamen, how they call upon God in storms, and never in calms. page 476  
Seaman's employment as dangerous, as the Snails going over the bridge. page 533  
Story of one risen from the dead. page 566  
Storms better not bad men. page 567  
Stork, how she expresses her thankfulness. page 568  
Sailors of Zara, what they offered to their God for a deliverance in a storm. page 570  
Seamen deal with their God, as Egypt with the Clouds. page 572  
Seas upon a time how spoke to a pack of swearing Sailors, and asked them why they was not afraid. page 560  
Shipwreck many suffer, and why? page 547  
Sailors compared to Bees. page 452  
Seamen how should prepare for storms. page 394  
Storms, what Gods aims are in them. page 395  
Sceva, how he told of all his deliverances to his friends. page 573  
Seamen, what they should say of their deliverances. page 588  
Seamen, how they deal with God. page 580  
Ship, how covered over with Celestial curtains. page 318  
Storms, how dreadful sometimes in Egypt. page 329  
Sea-lights, when burn dim, make the Mariner's curse and rage. page 509  
Seas as difficult to Navigate, as the Hircinian Forests be to travel through. page 510  
Sigismond Emperor, what used to say of his enemy. page 514  
Seas in storms run as high as the mountains in Mirioneth-shire in Wales. page 514  
Spaniard, how may be dealt withal. page 182  
Spanish Ambassadors proud Ambassage into England. page 185  
Seamen exhorted to be as valiant for England, as the two Scipio's were. page 185  
Seamen exhorted to charge the Spaniard stoutly. page 187  
Seamen, how they see the riches, honours, and beauties of Countries. page 191    
T. 

TRojans, how glad after their long War, when came within the sight of their own Country. page 545  
Toledo the Archbishop, how he despaired of Solomon. page 410  
Thankfulness, how gainful it was to Alexander. page 578  
Tiger, what. page 254  
Toddy-tree, what. page 265  
Terebinth-tree. page 266  
Torrid Zone, how people live in it. page 273  
Troy, how ruined when secure. page 298  
Torpedo, what. page 226  
Tumbler. page 441  
Titus Vespasian, how sweetly spoken. page 517  
Travellers on Land, what course they take. page 11  
Teneriff, how difficult to go up to the top of it. page 600  
Tree in Pliny, how delightful. page 2  
Theodore, how careful of his children's education. page 35  
Turkycock how said to rage. page 106  
Thistle in the Scottish coin, what it said. page 139  
Trumpet sounds England stand to thine Arms. page 143  
Turks how allow none to be idle. page 166  
Thescus how guided by Ariadne's thread. page 500  
Thresher, what said of him. page 222  
Thrush, how brings evil upon herself. page 205  
Turk what said of England when looking for it in a Map. page 183    
V. 

ULysses, what said of eloquence. page 45  
Voluptuous Londoner how feasted his five senses. page 100  
Vines in India how compared. page 21  
Virgil's observation of a storm. page 542  
Ulysses how sadly he raged when like to be drowned in a storm. page 556  
Venice how lived a thousand years in one form of Government. page 529  
Use of comfort to those that use the Seas, that God is the great Commander of them, and of the winds. page 360  
Voyages are all to be begun in the fear, and by the good leave of God. page 387  
Vulcan so proud that he would dwell no longer on earth, but etc. page 415  
Uses of Information, Circumspection, and Reproof. page 361  
Unthankfulness reproved. page 576, 577    
W. 

Wind what it doth. page 36●  
Wars of old, what they did when they went into them. page 388  
Wonders the greatest in England, are her famous and stately Fabrics of warlike ships. page 382  
Whitehall how a curb both to Sea and Land. page 489  
Winds how overthrow Sambelicus, and his Army whilst at dinner. page 338  
Wind-Armies be four. page 331  
Walnot tree how better for beating. page 504  
Winds are allayed six several ways. page 522  
Waves of the Sea what called by some. page 524  
World, if traveled, what to be done. page 194  
Whale what said of him. page 212  
Wilde-Ass what. page 247  
Water-spouts at Sea what. page 271  
Wilde-Cows what. page 255  
Wilde-Goat what. page 254  
Wilde-Bore what. page 255  
Waters of the Sea, why called great. page 152  
Water in Sicily what. page 153  
War how ought to begin, and be carried on. page 145  
World how often it hath been fought for. page 170  
World divided, how few Christians in it. page 271  
William's valour when went to Sea. page 124  
West-Indies, how tame Fowls are. page 241  
Weeping-tree. page 266    
X. 

Xerxes' trusting in a multitude of men, how betrayed. page 520  
Xerxes angered at Hellespont, how threw Irons into it. page 521    
Y. 

Year's ago could not sail far at Sea, because wanted the use of the Loadstone. page 9    
Z. 

Zebra what. page 250