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When I again grow greedy to be poor,

I'll with for you.
Welcome, my credit, this disgrace is glory.

Honours adieu.
When for renown and fame I shall be sorry,

I'll wish for you.
Welcome content, this forrow is my joy.

. Pleasures adieu.
When I desire such griefs as may annoy,

I'll wish for you.
Health, strength, and riches, credit, and content,
Are spared best sometimes when they are spent.
Sickness and weakness, lofs, disgrace, and sorrow,

Lend most sometimes, when most they seem to borrow. And if by these contrary and improbable ways the Lord preserves our souls in life, no marvel then we find such strange and seemingly contradictory motions of our hearts, under the various dealings of God with us, and are still restless, in what condition soever he puts us; which restlets frame was excellently expressed in that pious epigram of the reverend Gataker, made a little before his death.

I thirst for thirstiness, I weep for tears,

Well pleas'd I am to be displeased thus : i
The only thing I fear, is want of fears,
Suspecting I am not suspicious.

I cannot chuse but live, because I die;

And when I am not dead, how glad am I?
Yet when I am thus glad for sense of pain,

And careful am lest I should careless be;
Then do I grieve for being glad again,
And fear, left carefulness take care for me.

Amidst these restless thoughts this rest I find,
For those that rest not here, there's reft behind,

Jam tetigi portum, valete.





Of pleasant Observations, profitable Applications, and le-

rious Reflections :
All concluded with so many spiritual Poems.

What good might Seamen get, if once they were
But heavenly-minded, if they could but steer
The Christian's course, the soul might then enjoy
Sweet peace, they might like seas o'erflow with joy.
Were God our all, how would our comforts double
Upon us ! thus the seas of all our trouble
Would be divinely sweet': men should endeavour
To fee God now, and be with him for ever

To all Masters, Mariners, and Seamen ; especially fruch as belong to

the Borough of Clifion, Dartmouth, and Hardnes, in the county of Devon.

Sirs, T FIND it storied of Anacharfis, that when one asked him whether

the living or the dead were more ? He returned this answer, You must first tell me (faith he) in which number I must place « seamen :' Intimating thereby, that seamen are, as it were, a third fort of persons, to be numbered neither with the living nor the dead; their lives hanging continually in suspense before them. And it was anciently accounted the most desperate employment, and they little better than lost men that used the seas. Through all my life (faith « Aristotle) three things do especially repent me : 1. That ever I

revealed a secret to a woman. 2. That ever I remained one day o without a will. 3. That ever I went to any place by sea, whither « I might have gone by land.? "Nothing (faith another) is more « miserable, than to see a virtuous and worthy person upon the sea.' And although custon, and the great improvement of the art of navigation, have made it less formidable now, yet are you no further from death than you are from the waters, which is but a remove of two or three inches. Now you that border so high upon the confines of death and eternity every nioment, may be well supposed to be men

of fingular piety and seriousness : For nothing more composes the heart to Tuch a frame, than the lively apprehensions of eternity do; and none have greater external advantages for that, than you have. But, alas ! for the generality, what sort of men are more ungodly, and stupidly insensible of eternal concernments ? living, for the most part, as if they had made a covenant with death, and with hell were at agreement. It was an ancient saying, Qui nescit orare, discat navigare, He that knows not how to pray, let him go to sea. But we may say now, (alas ! that we may say so in times of greater light) he that would learn to be profane, to drink and swear, and dishonour God, let him go to sea. As for prayer, it is a rare thing among feamen, they count that a needless business: they fee the profane and vile delivered as well as others; and therefore, what profic is there if they pray unto him? Mal. iij. 4. As I remember, I have read of a profane soldier, who was heard twearing, though he stood in a place of great danger; and when one that stood by him warned him, saying, · Fellow-foldier, do not swear, the builets fly;' he answered, • They that swear come off as well as they that pray.' Soon after a hot hit him, and down he fell. Plato diligently admonished all men to avoid the fea ; " For (faith he) it is the schoolmaster of all vice and

dishonesty.' Sirs ! it is a very fád consideration to me, that you who float upon the great deeps, in whofe bottom so many thousand poor miserable creatures lie, whose fins have sunk them down, not only into the bottom of the sea, but of hell also, whither divine vengeance hath pursued them: That you, I say, who daily float, and hover over them, and have the roaring waves and billows that swallowed them up, gaping for you as the next prey, lhould be no more affected with these things. Oh what a terrible voice doth God utter in the storms ! " It breaks the cedars, shakes the wilderness, makes the hinds to « calve," Psal. xxix. 5. And can it not take your hearts ? This voice of the Lord is full of majesty, but his voice in the word is more efficacious and powerful, Heb. iv. 12. to convince and rip up the heart. This word is exalted above all his name, Pfalm cxxxviii. 3. and if it cannot awaķen you, it is no wonder you remain secure and dead, when the Lord utters his voice in the most dreadful storms and tempests. But if neither the voice of God uttered in his dreadful works, or in his glorious gospel, can effectually awaken and rouze, there is an Euroclydon, a fearful storm coming, which will so awaken your souls, as that they shall never deep any more, Psal. xi. 6. “Upon “the wicked he shall rain snares, fire and brimstone, and an horrible “ tempest: This is the portion of their cup." You that have been at lea in the most violont storms, never felt such a storm as this, and the Lord grant you never may; no calm lhall follow this storm. There are some among you, that, I am persuaded, do truly fear that God in whose hand their life and breath are; men that fear an oath, and are an honour to their profession; who drive a trade for heaven, and are diligent to secure the happiness of their immortal fouls, in the

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infurance-omice above; but for the generality, alas ! they mind none of these things. How many of you are coasting to and fro, from one country to another ? But never think of that heavenly country above, nor how you may get the merchandize thereof, which is better than the gold of Ophir. How oft do you tremble to see the foaming waves dance about you, and wash over you? You consider not how terrible it will be to have all the waves and billows of God's wrath to go over your fouls, and that for ever. How glad are you after you have been long tossed upon the ocean, to descry land? And how yare and eagerly do you look out for it, who yet never had your hearts warmed with the consideration of that joy which thall be among the saints, when they arrive at the heavenly Rrand, and set foot upon the shore of glory.

O Sirs ! I beg of you, if you have any regard to those precious, immortal souls of yours, which are also imbarked for eternity, whither all winds blow them, and will quickly be at their port of heaven or hell, that you will seriously mind these things, and learn to steer your course to heaven, and improve all winds (I mean opportunities and means) to waft you thither.

Here you venture life and liberty, run through many difficulties and dangers, and all to compass a perishing treasure ; yet how often do you return disappointed in your design? Or if not, yet it is but a fading short-lived inheritance, which like the flowing tide, for a while, covers the shore, and then returns, and leaves it naked and dry again : and are not everlasting treasures worth venturing for? Good fouls be wise for eternity: I here present you with the fruit of a few spare hours, redeemed for your fakes, from my other studies and employments, which I have put into a new dress and mode. I have endeavoured to clothe spiritual matters in your own dialect and phrases, that they might be the more intelligible to you; and added some pious poems, with which the several chapters are concluded, trying by all means to affault your several affections, and as the apostle speaks, « to catch you with guile.” I can say nothing of it; I know it cannot be without its manifold imperfections, since I am conscious of so many in myself; only this I will adventure to say of it, that how defective or empty foever it be in other respects, yet it is stuffed and filled with much true love to, and earnest defires after the falvation and prosperity of your souls. And for the other defects that attend it, I have only two things to offer, in way of excuse ; it is the first efsay that I ever made in this kind, wherein I find no precedent : and it was haftened for your fakes, too soon out of my bands, that it might be ready to wait upon you, when you undertake your next voyage :

so that I could not revise and polith it. Nor indeed was I solicitous , about the stile ; I consider, I write not for critical and learned persons ; my design is not to please your fancies any further, than I might

thereby get advantage to profit your souls. I will not once question · your welcome reception of it: if God shall bless thele meditations to the converfion of any among you, you will be the gainers, and my heart shall rejoice, even mine. How comfortably should we shake hands with you, when you go abroad, were we persuaded your souls were interested in Christ, and secured from perishing, in the new covenant? What life would it put into our prayers for you, when you are abroad, to consider that Jesus Christ is interceding for you in heaven, whilst we are your remembrancers here on earth ? How quiet would our hearts be, when you are abroad in storms, did we know you had a special interest in him whom winds and seas obey? To conclude, what joy would it be to your godly relations, to see you return new creatures ? Doubtless more than if you came home laden with the riches of both Indies.

Come, Sirs ! set the heavenly Jerusalem upon the point of your new compass ; make all the fail you can for it, and the Lord give you a prosperous gale, and a safe arrival in that land of rest.

So prays

Your most affectionate friend to serve you

in foul-concernments,


To every SEAMAN failing Heavenward. Ingenious Seamen, THE art of Navigation, by which islands especially are enriched,

1 and preserved in safety from foreign invasions ; and the wonderful works of God in the great deep, and foreign nations, are moft delightfully and fully beheld, &c. is an art of exquisite excellency, ingenuity, rarity, and mirability ; but the art of spiritual navigation is the art of arts. It is a gallant thing to be able to carry a thip richly laden round the world, but it is much more gallant to carry a soul, (that rich loading, a pearl of more worth than all the merchandize of the world) in a body (that is as liable to leaks and bruises as any ship is) through the fea of this world (which is as unstable as water, and hath the same brinish taste and salt gust which the waters of the sea have) safe to heaven (the best haven) so as to avoid splitting upon any foulfinking rocks, or striking upon any foul-drowning sands. The art of natural navigation is a very great mystery ; but the art of spiritual navigation is by much a greater mystery. Human wisdom may teach us to carry a ship to the Indies; but the wisdom only that is from above can teach us to steer our course aright to the haven of happiness. This art is purely of divine revelation. The truth is, divinity (the doctrine of living to God) is nothing else but the art of soul-navigation,

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