This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this text, in whole or in part. Please contact project staff at eebotcp-info@umich.edu for further further information or permissions.
LIke as it is with a Ship, la∣den with some rich treasure, at Sea, in a dark night, without Card or Compass; not knowing where the haven lieth unto which it would go, nor how to shape of steer a course unto it: So is it
with Mankinde since the Fall. Our body is our ship, our soul is our rich lading, (a pearl indeed of great price, worth more then all the merchandize of this world) this world is the sea: And as we come into it, naturally, we want both the knowledge of our ha∣ven unto which we ought to bend our course; and also the knowledge of that by which we might be directed in it. As much therefore as it concerns the Merchant to endeavour the safety of his Ship, so much doth it concern us, to endeavour the safety of our soul. And the way of the one, is a fit Em∣bleme of the way of the other. A Christian under the state, or in the dispensation of the Gospel, is called or likened unto a Merchant-man. And well he may: for in many parti∣culars a Christian and a Merchant are parallel. Or, a Man at sea, and a Soul in the world. And to illustrate this in a word:
First, let this world be eyed as a sea, or a place of waters: the waters be∣ing
no more instable then the world is. There are not more changes in the Sea, then are in the World; the af∣fairs thereof rouling up and down in as great a tossing as the waves of the sea do. Eb and Flood are not more cer∣tain in the waters, then they are by flux and reflux of worldly affairs. And the same brinish taste, the same salt gust is in the things of the world, which is in the waters of the sea. And indeed, persons not used to the sea, are not more Sea-sick upon the water, then Saints are while in the world.
Secondly, our body may well pass for a ship, which is in its passage upon the waters of this world: Passing away as a ship; (so Job's phrase is:) A great massie Hull. As liable to leaks, and bruises, as a ship is. And were it not for traffique-sake for a time, a wise Christian would as little care for it, as a Land-man doth for a Ship or Bark.
Thirdly, therefore it's not it, but our soul, which is our treasure. Epictetus and many of the more refined Hea∣thens
when they saw this, when they said the Body was the Organ (or vessel) the soul was the man and Mer∣chandize. The empty hull of the ship without Merchandize, is of more value then the body without the soul. It's our soul and it's con∣cerments, that are our precious lading, and of these it is alone that we are to fear shipwrack.
Fourthly, Souls have their rocks, their sands, their Scylla, their Carybdis, their Syrenes, &c. endangering them in this world, as much as ships at Sea. Sins, corruptions, temptations, prophane companions, carnal pleasures, earthly-mindedness, &c. These cause many to drown themselves in perdition, as it is 1 Tim. 6.9. And all have reason to cry out ofter in this respect, as David did, Save me O God out of the waters: or as it is Psal. 69.1. For the waters come in∣to my soul. You see the similitude will run well upon these four feet (& indeed upon many more.) But let this suffice to hint it in the General,
That all souls are seamen; And that our way in the world, is as the way of a ship in the mighty waters.
SUrely sith we are Seamen, it's our duty and wisdom to be skilled in the Art of Navigation. How else shall we be able to steer our course aright, to shape our way so as to have a happy voyage?
Q. But, How shall we learn it? who shall teach it us?
A. Certainly flesh and and blood can∣not reveal this mystery unto us. Art may make Seaman, but it cannot make a Saint. Humane wisdom may teach us to carry a ship to the Indies, but it can∣not teach us to steer our course to the Ha∣ven of happiness. In this matter (as the wise Verulam said) transeundum est e∣navicula
rationis, &c. i.e. we must have the Bark of reason; we must lay aside (at least not trust to) the compass of humane wisdom. And we must to the Sanctuary, if ever we will learn this mystery. He that would steer aright to happiness, must have Jacobs staffe, Pauls compass; The spirits teaching, and that anointing which is from above, otherwise hee'l sinke into the deep of the bottomless pit, and never arrive the fair haven in Emmanuels land. In a word, he must be an artist in the my∣steries of the Kingdom. He must be a Divine (for so all Saints are) that can be Pilot to carry a ship, a soul to God. Divinity is the art of soul-navigation. That alone tells us which and where our haven is: that acquaints us how to steer a right course thereunto. Now Divinity hath been cut out by the pen∣knife of the Schools into three parts, viz. Speculative, Practical, and Affecti∣onate. Thomas was for the first, Scotus for the second, Hales for the third. But a sound serious believer must joyn
all together. We must know, and do, and love. We must not divide, unless we intend to be destroyed. I shall therefore reduce my thoughts to these three heads, viz. Knowledge, Practice, Affection; and give you short rules (for so the rules of Art ought to be) in these things, to make up the mystery of spiritual foul-navigation.
THe first thing which God made was light. And the first peece of the new creation is knowledge. That therefore we may begin aright, we'll begin with this.
Now ere I proceed, I will premise this, that I shall make the Seamans compass as it were the rule and pattern of my discourse (which indeed was the occasional ground of these contem∣plations.)
And answerable to the ge∣neral points of the compass, I shall hint such things, as I conceive ne∣cessary both to be known and done by a Christian, in order to the steering rightly and safely to the bles∣sed port or haven of happiness.
Upon this account I shall lay down four heads of truth to be known, accor∣ding unto the principal points of the compass. And in allusion unto them, I shall make God my North, Christ my East, holiness my South, and death my West points. Now the reason of this my allusion is this. Jerusalem hath been generally conceived to be in the midst of the Earth, and therefore some have called it the Navel of the world! for as the Navel is in the midst of the body, so say they is Jerusalem in the midst of the earth. And hence it was that (especially in Scripture-notion and language) places have their denomination of situation according as they lay about, or stood with reference un∣to Jerusalem. Eying therefore Jerusalem
as our center; I remember that on the Northside of it, was the City of the great King: on the East the Mount of Olives, on which Christ stood when he came at first to that City (and on which he shall stand when he comes again) Zach. 14.4. On the South-side was Mount Sion, called the mountain of holiness, Psal. 87.1. And on the West∣side was Mount Calvary, and the val∣ley of dead bones. Upon this account it is, I shall make my allusion to the North for God, to the East for Christ, to the South for holiness, and to the West for death. Nor there can be no ex∣ception against this Allegorical specu∣lation, as to the handling of the things alluded unto, save onely, the first is so clear, viz. that the North should be for God.
To clear that therefore, consider that of Psal. 48.2. Beautiful for situa∣tion, the joy of the whole earth is mount Sion; on the sides of the North, the city of the great King. The meaning of which I cannot conceive as some do,
but that mount Sion was on the North-side of Jerusalem. Our Maps & Geogra∣phers shew the contrary (Mount Sion being on the South) but I take it thus; that on the North-side of Sion was the City of the great King, i.e. Jerusalem on that part which was called the City lay North-ward of Sion, as Josephus and o∣thers attest. Hence I conceive was that speech of the pride of Lucifer, who when he said he would exalt his throne above the stars of God, adds, he would sit also in the sides of the North (Isa. 14.13.) i.e. on the side which was accoun∣ted Gods. Which if it should be un∣derstood of the Mount Moriah as some do, it still holds with our notion of the Norths being eyed as the place of God; for Moriah was on the North-side of Sion: and why may not I harms∣lesly (at least) collect that God stands for the North, from that in Psal. 75.6. where promotion is denyed to come from the East, or South, or West; and without mention of the North, it's said to come from God; as if it were a
known notion, God put for the North. I will therefore presume that if I err in the exactness of my allusion, that yet 'tis pardonable, and therefore I'le proceed hereupon as I said, to put North for God, East for Christ, South for Holiness, and West for death.
A Jove principium. Let's begin therefore as Mariners do, with our North-point, i.e. with God: surely we shall not make a prosperous voyage without him; sith he is the first to be known. And being well, skilled in this point; we shall presume, and may expect fair weather will come out of this North, to make us happy in our spiritual sailing. Concerning God therefore, I shall lay down these particulars, as necessary to be knowr; which I shall not expatiate upon, on∣ly clearly, and distinctly mention.
1. We must know that God is, Heb, 11.6. we must beware of saying with the fool there is no God. Creation, Pro∣vidence, even rain and fruitful seasons are his witnesses; not to mention
those granted testimonies of Scripture & conscience. But this is the first: set it in your hearts that there is a God, and however Heathens speak of many, yet to us Christians there is but one God, 1 Cor. 8.5, 6.
2. We must know that this God is the chiefest good. It's onely himself and the light of his countenance which can make us happy, Psal. 4.6, 7. Blessed are they that see, i.e. that enjoy him, Mat. 5.8 Mat. 18.10.
3. (Life eternal lying in him: and he being incomprehensible and unconceiv∣able in essence) We must know our best way to eye him, is in his attributes, (Exod. 34.5, 6, 7.) works, Rom. 1.20. Especially in his Son, 2 Cor. 4.6. read these Scriptures, and remember them.
4. We must know that as God is a Spirit, so our onely and chiefest way of knowing, enjoying, serving and wal∣king with him, is in the Spirit likewise, Joh. 4.24. As God is, so he ought to be known and served. These four things are the least, that we can know
in order to happiness concerning God.
Concerning our next cardinal point, viz. Christ (who is our star in the East) I will name no more points in num∣ber concerning him neither, but four.
1. Christ is the first and clearest light, the true Sun which ariseth upon the world, by which all are enlightned, Joh. 1.9. He is our Sun of righteousness, and till he arise, there is no healing for us, Mal. 3.2. He is that light which alone makes day, as the Sun in the East doth, Luk. 1.78, 79.
2. God alone is in him reconciling himself to the world, 2 Cor. 5.19. We can never be reconciled, justified, adop∣ted, &c. but in and by Jesus Christ. And he is made all to us, in these grand soul-saving matters, 1 Cor. 1.30.
3. Jesus Christ is onely made ours by the union and in-dwelling of himself in us through the spirit. It's the spirit alone who can anoint our eyes to see and behold this so, 1 Cor. 2.9, 10, &c. It's the spirit who uniteth us to Christ,
1 Cor. 6.17. It's the spirit who doth fit us for, and bring us to Jesus Christ, Iohn 16.8, 9, &c.
4. The way of the spirit uniting us to Christ, is by an act of power on his part, and by an act of faith on our part. The spirit uses no other grace either to fasten Christ on us, or us to Christ but Faith. Believing is the all and the onely means of having Christ. Others things may predispose, but faith alone takes hold of and intitles us to Christ. Other graces will follow, but not as things joyning us to Christ, but as fruits of our being united unto Jesus Christ, Ioh. 3.16. last & 5.29. Eph. 3.17. Ioh. 1.12, 13. with others.
As Christ is the onely foundation, so these things are fundamentally ne∣cessary to be known of him. Now concerning our next point, viz. Holi∣ness, which is our South; I would fain possess my self and others with these four principles about it.
1. That whoever is in Christ is a new creature, 2 Cor. 5.17. which new crea∣ture
is renewed in holiness, Ephes. 4.24. Although Christ in free grace takes sinners when sinners; yet he leaves them not so, but makes them Saints or Sanctified ones, 1 Cor. 6.11. This know, Though the unholyest soul may have Christ; yet none but the holy soul can truely, say I have Christ.
2. Holiness is the souls highest lustre, its the Sun in the South at the highest. The holy soul is in the right and full aspect of God, as South is towards the North. God is (and surely we are when we are holy) glorious in holi∣ness, Exod. 15.11.
3. Holiness is Christ filling the soul. As the Sun which passeth from East to South, is highest in the South: so Je∣sus Christ is at his highest in the heart when the heart is most holy. A soul in the hight of holiness, hath Christ in the hight in him.
4. This holiness is that which is di∣rectly opposite to sine. As the clearest light is to the greatest darkness, so is
holiness to sin. Sin Eclipses holiness, and holiness scatters sin. Holy and undefiled are all one in Scripture, they are parallel expressions of one and the same thing, Heb. 7.26. Phil. 2.15. 2 Pet. 3.11, 14. Our last principal point is the West; that is our night-point, our death-principle. And certainly it's necessary for us to know some∣thing of death. Moses propounded the thought and fight of death to Israel, as well as life. Now with re∣ference to death, take four principles.
1. Death is certain. There is none that liveth and shall not see death. It's the certain wages of sin: men do but deceive themselves when they put off the thoughts; for all must dye: the Sun of our life will set in death: when our dayes come about to this Western point, it will be night, Heb. 9.27. Psal. 49.7, 9.
2. If we dye in our sins out of Christ, we are undone for ever, Joh. 8.24. Miserable are the wisest, the richest, the great∣est of men, who cannot dye with
Christ in their arms. As to dye in Christ is gaine, So out of Christ it's loss, yea the greatest loss, Philip. 1.21.
3. Death as but the souls, or rather the bodies night. The setting Sun will rise again; it's our benighting to dye, but it's not our annihilating. All, even the worst shall rise again, and be brought to appear before Jesus Christ; As the Sun which sets in the West, shall rise in the East, So they that go hence by death, shall rise by Christ, 1 Cor. 15. Apoc. 20.12.
4. After death comes judgement. Men that dye shall arise to be judged either for life or death the second time. Good men shall arise to life, wicked men to death, Heb. 9.27. Mat. 25. Do not slight this truth: for it's a principle in Religion, Heb. 6.2.
These are things all of them very necessary to be known. As necessary as the four points in the Compass, so necessary are these four heads, and
the particulars under them to be known.
I shall not pass from this without and addition of some other things from the connexion of these points in our Christian Compass.
1. From North-point we pass to the East. God passeth forth to the world by Christ. He comes onely down to us by his Son. No man cometh to God but by him, Joh. 14.6. And as soon as we have thought of God, it becomes us to pass on in our thoughts to Christ. For God out of Christ is no light∣some nor cheering thought. God out of Christ is a consuming fire.
2. From East we proceed to South. And indeed as Christ cometh into, and advances upon the South, so holiness appears; even as the Sun doth, as it riseth Southward. Christs passage in the soul, is in the Southern line of holiness.
3. From South we come to West. Even the most Southern sanctified Saints that are, must pass on to death. Holiness fits for, but frees not from death. The warmth of Southern heat (i.e. holiness) will enable us to bear the cold of death the better; but yet dye we must, our holiness will not keep us from it. To the West we must: there the grave and night of death waits for us all: there our Sun must set, and our dayes end.
4. From the West we come to the North again, and indeed so it is. When we dye we return to God. The Spirit of every one returns to God, Eccles. 12.7. onely some go to him as a Judge, others as to a Father.
Having looked upon the points of our Compass in their ordinary con∣nexion, consider it again in its opposi∣tion. And remembring still our North point is God, our East Christ, our South Holiness, and our West death; then consider and remember those things as worthy our nothing and knowing.
1. God and holiness are things not to be served. God looks not on any thing in a direct line of approbation, but upon holiness. Holiness brings the soul into a right light of aspect and communion with God.
2. Even Christ himself as coming into the world for us, must dye. As the Sun which rises in the East, must set in the West. And indeed that Christ whose rising star was first seen in the East of Jerusalem, Did set upon the West when he dyed upon the Cross on Calvary, which was on the West of the Holy City.
The first of these things noted, and known, will teach us to labor and to press after holiness; to perfect it in the fear and love of God, for without it none shall fee God.
The 2. of these remembred, will sweet∣en death unto us: for why should we fear to follow Christ? Sith he hath tasted of death before us, and for us, why should we be so loath to dye?
To help your ey, and thereby to fix
these things the better, look upon the following Compass, as an Epitome of this part of our discourse.
NORTH God is Good Knowen Spirit
SOUTH Holines It's the new Creature The Soules lustre Christ at heigh't in vs Is at Enmitie with sin
EAST Christ The light of God The Reconsiler to God Injoyed by the Spirit & by faith
WEST Death In it selfe Certaine out of Christ sad shall haue a 'Resurrection & brings to Judgment
J fecit
LEt us pass now from the specula∣tive part of our Christian Com∣pass (in which we have seen the
grand principles which are necessary to be known) unto the practical part thereof, and see what are the duties, or the things which we ought to do in order to the arrival to our happiness. And here I shall keep me to my Com∣pass; and mention as many points for practise, as there are noted in our Compass, which are thirty two. And for a help to memory, I shall begin each point with the initial known let∣ters on the points of our Compass.
Our first point is North, which is thus cut out ito its eight points.
1. Never stir or steer any course but by light from God. Let the Scriptures which are Gods word, be thy North star. This is the original cause of all our misery and miscarriage, that we make not Gods commandment our Compass. Thy word is a lamp unto my feet, and a light unto my paths (said Da∣vid) Psal. 119.105. To the law and to the Testimony saith Christ by the prophet Isa. 8.10. They are the Scri∣ptures which can make us wise unto sal∣vation.
I do no more wonder to see men split on the rocks of error, or sunk in the sands of sin, who cast off, or neglect the Scriptures; then I do to see a man make shipwrack, who wants, or useth not his Compass.
2. Never Enter upon any designe but such as tends towards Christ. Let Christ be the rising Sun, which thy soul doth alwayes worship. While other men run from West to East to gaine riches; do thou lance forth in no bottom, or business which will not further thee in thy knowledge and enjoyment of Christ. Christ is next to God, and the word of God principally and primarily points at him; to him gave all the prophets wit∣ness, Act. 10.43.
3. Note Nothing enviously which thrives without God. In∣deed nothing can thrive truely without God; though some∣times the wicked (who want him) do seem to prosper. And it's a great re∣morse to a poor afflicted Saint, to see the prosperitie of the wicked. It made the Psalmist once think his voyage Heaven-ward was in vain, Psal. 73.12, 13. But remember not to en∣vy, because of the prosperity of the wicked, Psal. 37. They make a poor voyage, that sail with never so fair a wind, or never so smooth a sea, and yet traffick for nothing but sand or pebles. He that trades for Jewels, need not envy such at all: Though he have foul wea∣ther, and rough seas, yet his traffick will make amends for all. Many mis∣carry for not eying this point of the Compass; therefore minde it, Note nothing enviously which thrives, or seems to prosper, without God.
4. Never enter upon unwar∣rantable courses to procure any the
most prized or conceited advantage. Many a soul is cast away, and sunk in eternal perdition, by venturing upon unlawful, and not-warrantable de∣signes, to advance, or inrich it self, 1 Tim. 6.9, 10. What got Achan by his wedge of Gold? Josh. 7. What got Gehazi by the talent of silver and changes of raiments? 2 Kings 5. Nay, what shall it profit a man to get all the world, and lose his soul? Any thing got in, or by a non-warranted way, may and will undo the soul, though it may please or profit the body.
5. Now entertaine the noble commands of God, if hereafter thou expect the soveraign con∣solations of God. Many are willing to have comfort, who care not for com∣mand. My hands will I lift up to thy commandments, which I have loved. And I will meditate in thy statutes, Psal. 119.48. Many a soul is ready to lift up his hand, to take a comfort, which will not stretch it forth, or lift it up to take a command. But in vain shall
you cry for, or expect Gods comforts in a storm, if you neglect his com∣mands in a calme. You who swear and drink, and drab ashore, or in a calme; How can you expect God should hear you in a tempest? Medi∣tate upon that place, Prov. 1.24, 25, 26.
6. Esteem not Egypts trea∣sures in comparison of the af∣flictions of Gods people, Heb. 11.26. In this, imitate Moses, rather to chuse to suffer persecution, disgrace, &c. with the godly, then to enjoy the pleasures of sin, or to live at ease with the wic∣ked. Better is it to go, though a very boisterous voyage in a poor vessel, with men; then to lye upon the shore, though in a brave country, with wilde beasts. Better to go to heaven through many tempests, and with much hardship and fear, then to swim to hell with full sails, and a fair gale of pleasures and honors.
Errors in corporal affaires are not so dangerous as in soul-affaires. That soul which errs in faith, in love, in holi∣ness, &c. makes the worst of shipwracks: remember those floating maches, I mean Hymeneus, Alexander and Philetus, 1 Tim. 1.19, 20. & 2 Tim. 2.18. Er∣roneous persons are but bad Pilots: And he that errs in the matters of his soul, will make but a hard voyage, though at last his ship come into the Haven safe. Their salvation will be as through fire, 1 Cor. 3.15.
8. Eschew nothing but sin. He that will ever do good upon a soul-voyage, must fear nothing but sin, 1 Pet. 3.11. Job was a good steersman, who eschewed no∣thing but what was evil, Job 1.7, 8. He did not fear a great multitude, neither did the contempt of family terrifie him, Job 31.39. Men that will be spiritual sailors, must fear no wind or weather: sin only, sin (& that because it provokes God) is to be feared. It's not a whist∣ling mast, not a ratling pumpe, not a
Lee-shore, not a sinking or leakie ship, but sin which alone can hazard our soul. He that fears and flies from sin, shall never need fear to sink.
WE have passed through the first quarter of our Compass, and all the rules in it are negative. When therefore you come upon the brea∣king of, or neer to transgress any of them, think you heard Christ saying, Beware, come no neerer. I shall now pro∣ceed unto our next quarter, our Ea∣stern, and then also give forth eight points; Beginning each with the car∣dinal letters.
1. Establish thy heart with grace, Heb. 13.9. It's grace which is our best ballast. Opinions, No∣tions, Expressions, Gifts, &c. all these,
none of these can establish us. This makes many to be as boates tossed up and down with every winde of doctrine; because they are not established with grace. The heart which is serious, and established with grace, is like a ship well-balanced at Sea; it makes fair weather (as we say) with any wind. How many tossing, tumbling, rowling, unsteady souls do we see in this tem∣pestuous age moved with every wind, and almost over-set with every wave, for want of being solidly, and groun∣dedly established with grace? Minde this therefore, a principal point of your Compass, viz. Establishment, and that of the heart (not of the head) with grace. The most gracious souls, prove the best Sailers.
2. Eye Sanctity in every action. Let this be thy great study, to be holy in all manner of conversation, 1 Pet. 1.15. While others talk of a saving voyage, talke thou of a sacred. Let every peece and part of the tackling which
is about thy ship, be sacred. Why should not our Roaps and Sails have on them as well holiness to the Lord, as the bridles or bells of the horses, spoke of in Zach. 14.20? If you know whi∣ther you are sailing for happiness, you cannot forget holiness. You are Sai∣ling for the Holy Land; and what should you eye but holiness? The white clifts of Sanctity and holiness, lye along the Coast of the country whereunto you are sailing. Eye therefore that white; and when you see the dark clifts of sin, say, This is not the shore that I Saile unto.
3. Even strive earnestly to lye under, and to improve the means of grace. Where Paul doth plant, and Apollo water; where the word of God is preached in season and out of season; where the Scri∣ptures of truth are clearly o∣pened, and rightly divided, there love to live and be. If thou canst not be on shore where preaching is, labor to procure preaching with thee at
Sea. Verily in our Christian ship, and for our spiritual Sea-affairs, Godly spi∣ritual preachers are the best and most needful Pilots.
4. Suffer Every evil of punish∣ment or sorrow, rather then leave the wayes of Christ and Grace. Account no storm or tempest too sore or troublesome to undergo, that thou mayest pass on in thy voyage to Christ. Seamen must not fear storms, nor shrink back for foul weather. Nor must Christians fear persecutions. Sometimes troubles are like strong gales of wind, which drive the ship of the soul the faster to its port; and keep it steadier in its way.
5. Sigh Ever Earnestly, for more enjoyments of Christ. Rest not in a lit∣tle, but pant after a great deal of Je∣sus Christ. Though a little of Christ be very sweet; yet we should not count it sufficient. Out of his fulness still strive for a supply, even till thou hast grace for grace, e. i. Every grace of
Christ in thee, answerable to what it is in him. As little of the crea∣ture, and as much of Christ as may be.
6. Seek Earnestly for some evidences of Christ in you, the hope of glory. Let it not content thee to make out after Christ: but strive to be sure thou hast attained unto him. Many never come to good and grounded hope: few come to sure earnests of Christs in-being in them. But look thou to see Christ dwelling in thy heart by faith, Christ evidencing his abode in thy soul, by the evidence of his Spirit. Be not, if it be possible, alwayes at a venture, or a peradventure for Christ, but go to the assuring office, to make sure that Christ is in thee of a truth.
7. Set Eternity before you in regard of injoying of Jesus Christ. To be ever with the Lord, let that still sound in thy ears, and be in thy eyes. Entreat Christ not to tarry with the a few dayes, but co••et
to have him with thee alwayes; Even all thy voyage on earth, and at thy port at death. Let Christ be in thy eye both in life and death; or if thou canst not be so happy as to have his sensible presence all the voyage in the time of life, Be su••e thou make it thy desire & designe to have him for ever after death. If Christ will have you put out to Sea (as his disciples) and tell you hee'l come after; Intreat him not to faile in that: though you love not his visible presence now; yet desire of him to vouchsafe to you hereafter, to be alwayes with him where he is, as John 17.24.
8. Settle it ever in your soul as a principle which you will ne∣ver depart from, that holi∣ness is by Christ. South is by East, and holiness is by Christ. Christ was holy when a Childe; and holiness is as neer him as himself is to himself; it's his essence, and therefore abominate all loose and leud principles which would set up Christ without holiness,
and possess or perswade thee that thou mayest have Christ though thou minde not holiness; or which would exalt holiness without Christ; and per∣swade, that even Nature, Reason, Edu∣cation, Mortality, can make hee holy enough to enjoy God, though thou never hear of, nor know Jesus Christ. Let Ranters and Socinians keep those poisons to themselves. Be thou for Christ and holiness, for holiness and Christ, still together, never asunder in points or practice.
HAving past two parts of our Compass, we'l hasten over the other two: onely let me in∣treat you to minde, and con these well, ere you proceed to learn the o∣ther. But when you have got by heart, or rather into the heart this half, then
proceed to the next, which is our Southern quarter; and here remember your eight points likewise.
1. Set thy self alwayes as before the Lord; imagine, nay believe it, thou art alway as directly before the Lord, as the south is just in a streight line before, or in the face of the North. I have set the Lord alwayes before me, he is at my right hand, I shall not be moved. 'Twas the saying of David, Psal. 16.8. Nay of Christ, who was Davids Lord and ours, as it's clear by Acts 2.25. This is the nature and life of holiness to eye God al∣wayes; without holiness we shall never see God here, or hereafter: And 'tis holiness, which fixes our sight upon God. The Southern Sun doth not more directly cast his beams up∣on the North, then the Sanctified soul doth cast his eyes, and every glance of his soul upon God. It's the light of thy soul, the Meridian point of thy piety, alwayes to have thy face and thy heart toward thy God.
2. See weakness hastening thee to death, even when thou art at highest pitch or point. Even the Sun at the hight in the South, moves imme∣diately to the West; and its first diffe∣renced motion from South, is by West. Even holy men at and in the height of holiness are by death. It's appointed for all once to dye. As sin hath brought death upon all, so holiness doth not exempt any, I mean death natural. 'Tis true, in a spiritual divine sence, Saints do not, shall not, cannot dye; but in a literal humane sense, even the highest Saints that have come up to highest degrees of Sanctity, have and must drink of deaths cup; and it's much for the advance and strengthening of holiness in our hearts to see our selves alwayes stepping to∣wards the grave, going to set in the point or place of death.
3. See that sin, which is the sting of death, as taken out and a∣way by Christ, if ever you expect to dye in peace. Often minde, and think up∣on
that Scripture 1 Cor. 15.55, 56. And search thy soul, to see whether up∣on good ground thou canst say, O death where is thy sting! It's not sword, or plague, or devouring monsters at Sea or land, which can make death sting∣ing, if the soul can see the blood of Jesus to have cleansed it from all it's sins: Death onely stings with poison and pain, such as live and dye in their sins: But to souls who are true believers, who are washed with the blood of Jesus; death is a Bee having much hony, but no sting at all.
4. Store up wisely some pro∣visions every day for your dying day. Dying men need cordi∣als, and so do dying Christians; search and lay up promises, study and store up experiences: How will you be able to see sin as gone, except you be well acquainted with sin-pardon∣ing promises, and except you have eye-divine experiences? Mark how, and by what God at any time speaks peace to your soul in the blood of Je∣sus.
Treasure up every hint and in∣timation of Grace and Glory, which at any Sermon, in any duty, upon, or after any eminent danger and deli∣verance which thou hast had. What reviving comforts, what conscience-cor∣dials unto a dying soul, are the re∣membrances of such and such disco∣veries, and tasts of God at such and such a time! Verily the experiences of our life, are often choice refresh∣ings in or at our death.
5. Set worldly sayings and things under your feet before death come to look you in the face: It's the world and the things of it, which, next to sin, make death bitter: we therefore fear to dye, because we are loath to leave the world: houses, bonds, relation, &c. make the thoughts of death dreadful; whereas were we weaned from those, we should with much ease and quiet of minde, be willing to go down to the grave.
6. Still and stand, wait as upon your
watch with loins girded, and lamps trim∣med up. Be not so mad as the foolish virgins, to have a lamp without oile; nor so foolish as the wise were, to slum∣ber, and let your lamps be untrim∣med: but see your lamp be ready, your oile prepared, you your selves as wise, waking, watchful, ready servants, who upon any call or knock, can go out to open to your Lord, and to meet your bridegroom: study Christs words, Luk. 12.35, 36, 37.
7. Seriously weight soul, works, and all, in the ba∣lance of the Sanctuary, lest when thou come to be weighed at the night of death, thou be found to have deceived thy self, and be too light. It will be a dreadful word, if be said to thee in the night, thou art to dye (as it was said to Belshazzar. in his) thou art weighed, and found too light: judge thy self by Gods weights; his weights are internals, sincerities, Christs righteousness; but words weigh no∣thing with God; pretences, sembl∣ances
are too light with him: all mans righteousness in his balance, weigh not as the dust of the balance: God loves truth in the inward parts: and they alone hold weight in his soul, that are found in his sons robes.
8. Wind thy soul about Christs neck, and so thou mayest dye in by S. peace. Simeon with Christ in his arms could sing and dye, Luk. 2.29. Though the Papists hang about a Cru∣cifix (as many of them have done) yet I am confident, it hath been ra∣ther a hindrance, then a help to them: Superstition cannot be a solid comfort: yet Christ embraced by faith, and hugged with delight, makes death very pleasant. The Sun never set clearer in the fairest evening when in came to it's Western point, then the soul can, and doth, when it lies down with Christ in his arms, and goes with him as it were in his bosom to his bu∣riall.
I Have thus run over three quarters of my Compass; I must now finish the fourth: yet I desire my Reader to stay, and to proceed no further, till he hath well learnt the former. The points of our Christian Compass, are not so soon learnt as our Sea-Compass is.
But yet to finish this, I shall men∣tion, and pray mind well these eight points of our last quarter.
1. Whatsoever thy condition be in this world, eye God as the disposer of it, and therein be contented, Philip. 4.11. The turbulent Sea is not so restless, as the discontented minde of man. Man under discontent foams and rages, and casts up nothing but mire and filth; whereas the conten∣ted soul sails alwayes as in smooth
waters, and makes all fair weather within, even then when it is foulest without. Did discontented souls but know and remember how much they dishonour God, by not resting in that which his providence brings up∣on them; and how great enemies they are to themselves, in fretting a∣gainst or under that which they can∣not help, they would then wholly cease from their discontent, and strive to rest in the will of God. A conten∣ted minde may well be called and counted a kingdom, for it hath much of the king∣dome of God in it. Certainly god∣liness with content is great gain.
2. Walk not according to the course of the most, but after the example of the best. The most are the worst; and the best are alwayes the fewest: the broad way of the multitude leads to death, whereas the narrow of the few (that walk wifely) leads to life. Indeed it's not easie to finde out the narrow path of life and peace. The broad way
of death is open and obvious to every eye, as the vast ••••ean is to every one at Sea; but the narrow way, like the chanel at the end or entrance of some Isle (as it's with ours in the West) is hard to be discerned, and to finde out. It's thy wisdom to study to know exactly the narrow way which the fewest finde, in which thou mayest safely arrive the Haven of happiness: and not to rowle up and down the broad Sea of the wide world with the multitude, and so perish without any comfort, albeit with many compani∣ons.
3. Weigh Not what men speak or think of thee, so God approve thee. Not he who commendeth himself is approved, but whom the Lord commendeth, 2. Cor. 10.18. Neither is he a Jew which is one outwardly, neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly; and cir∣cumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of
men, but of God, Rom. 2.28, 29. It's the madness and misery of many, they minde man more then God; and so they may be well repute of, and reported by men, they are not consci∣entious, not careful of their carriage towards God. But be not deceived, God is not mocked: he knoweth what is in men, and at the last day, we shall be judged according to Gods law, and not according to mans judgement. And he that studies to approve him∣self to God, will be see to have been the wisest in that day.
4. Never winke at small sin, nor neglect little duties. Indeed, no command of the great God is little; nor is any sin against him little. But com∣paratively we say (and that aright) that some sins and duties are small. An idle word is a small sin in com∣parison of an oath; and profession is a little duty, if compared with do∣ing or suffering for the name of Christ.
Yet beware of little things in Reli∣gion. A small leak, if neglected, may sink a ship; And a little negli∣gence in looking out at Sea, may in∣danger all unawares; walk therefore circumspectly, Eph. 5.15. Steer to a hairs breadth in duty, and flie from the appearance of evil: make conscience of the smallest duty to do it, and of the least sin to avoid it.
5. Never wish wantonly or rashly for death, nor love life too inordinately. Call not for death before it's time, neither han∣ker thou after life, when thy time of death is come. Jonah did evil to wish to dye, Jon. 4.3. Men in a pet, under a pain, upon some cross or trouble, are too apt to cry out, O that they were dead! Poor souls! they know not what they say. Are they fit for that which they forwardly wish for? What if death should come at a wish, would not they cry out, Lord take it away? Beware therefore of this distemper; Thy times are in Gods hand: he hath
numbered them. Neither substract, nor add unto Gods number; if God will have them many, do not wish them few; and if God will have them short, do not desire them long. Consi∣der, he is wise, and good, and supreme, and knows what is best, neither can any resist his will, to lengthen or di∣minish the dayes which he hath de∣termined us. O learn to live and to dye in his will.
6. Now Work wisely ere Night come; while you have the light & life, walk in it, before the night comes when none can work, Joh. 12.35, 36. Defer not, nor put off the great things of eternal life, unto the un∣certain time of thy natural death. How many are gone down to the place of the second death, by putting off repen∣tance and faith, &c. till their death? Remember therefore the wise counsel of Solomon: Whatsoever thy hand find∣eth to do, do it (defer not, stay not, but) do it with thy might: for there is no work, nor device, nor knowledge, nor wisdom in
the grave whither thou goest, Eccl. 9.10. The soul who puts off his great work till the last, may dye ere he hath be∣gun to do that which he can never suf∣ficiently do, should he work all his dayes. Take the present time for e∣very work which God by his Word, Spirit, Providence, or any other way doth call thee unto.
7. Name Nothing when thou pleadest with God for thy soul, but Christ and free Grace. Prayer is and ought to be thy stand∣ing daily work, and Christ and free Grace ought to be they constant argu∣ment in thy prayers: whatever thou wishest or wouldst have of God, say as Daniel, Do it for the Lords sake, Dan. 9.17. Cast thy desires, thy hopes, thy soul, and all, upon the merits of a dy∣ing Christ, and upon the tenders and promises of free Grace. In the time of thy life, at tho hour of thy death, and then when thou shalt be brought to thy tryal after death, renounce all things, and plead none but Christ. Cry
pardon (Lord) justication (Lord) peace (Lord) life, glory, all for thy Christs fake and upon the account of thy free Grace.
8. Now wellcome Christ if at death thou wilt be wel∣comed by Christ. Entertain Christ in the world, if thou wilt be entertain∣ed by Christ when thou goest out of the world. Many say unto Christ, depart now, as those Job 21.13. To whom Jesus Christ will say, De∣part then. Observe Christ in every approach and providence to thy soul, to the world, &c. and say, Oh welcome Jesus! Let the Messengers, in preach∣ing of Christ, be beautiful even in their face to thee: Let the providences, and occurrences of the grand changes in the world, by which Christ cometh to make way for, and to set up his own kingdom; let these be dear and welcome to thee. Fret not against, murmur not under any dispensation in which Christ comes neer to thee or others. Welcome Christ in a sickness
though sharp; in asermon though plain; in a providence though terrible. In all things, in every thing wherein Christ is, O bid him welcome now, so wil he bid you welcome when you come to dye. If you ask where hee'l bid you welcome. Take it in a word. Hee'l bid you wel∣come to his fathers house; and hee'l car∣ry you into a Mansion which he hath prepared for you in his fathers pre∣sence.
Thus are we come about our compass. We have run from North to North in a round. From God to Christ, from Christ to holiness, from holi∣ness to death; and by death we are in our Christian circle come about to God againe. And thus we have our principal Points in our Sea or Saint-Compass.
I Had thoughts to have passed pre∣sently to my first head of spiritual Navigation. But I must add a word or two more. The occasion is this, I perceive my Sea-compass is lifted up upon a point or pin which it turns and runs round upon; and there is a box in which it's kept and stands. Here∣upon I shall add two words answer∣able to these two things.
First for the point upon which our Compass must stand and turn, I can∣not think of any other but conscience. A tender, quicke, enlightened, and in∣livened conscience is the onely point upon which we must erect the practical rules of our Christian Compass. Minde that therefore. Herein imitate that great Pilot Paul; Labour alwayes to have a
conscience void of offence towards God and man. That with him you may say, We trust we have a good conscience, Heb. 13.8. Indeed without this, there is no trust to those rules. What are the best rules, if men make no conscience of them? A painted Compass upon the leaf of the book is of no use, to steer by. It must be an erected Compass set on a needle, which stirs and moves, by which our ship at Sea is to be gui∣ded and cunned. And writen rules, though never so full or few are of no profit, if they be not laid upon the conscience, and that conscience quick and tender. Remember therefore this as an additional, yet fundamen∣tal point: that if ever you will be the better for the former Compass; you must make conscience of the fame. Eye it therefore, and out of conscience unto God endeavor to steer according to it. In every point of thy compass, eye God as the main, and out of consci∣ence unto him, carry thy thy self in all things as neer as possible according to
this Compass. Then mayest thou re∣joyce, and expect that God upon thy endeavors should speak unto thee Well done, steer away, or steer thus. And certainly it's no small rejoycing in those things to have the testimony of our conscience, that in all simplicity and godly sincerity, by the grace of God we have had our conversation according to the rule and Compass, That may be, and thus are agreeable to his own word.
Secondly, For the box in which this Compass must be kept. I shall onely name our Memory. O treasure ye these rules there; and strive to be as ready and expert in this compass, as the Mariner is in his Sea-compass. I have on purpose made this little, that our memory might hold it. Had I been as large as I might, I should have made my Compass too large; and I fear the biggest and best memories could not have contained it. But 'tis short, that the smallest memory might retain it. Wherefore do as our Sea∣boyes do at first; Con over this Com∣pass
again and again. Get it into the head, nay into the heart; that when thou art any where (though in the dark, or deep) and canst not have the help of larger discourses, these things may be in thy memory to help thee here to steer and carry thy self upon all occasions. I will not say if thou remembrest these things, thou needest no more. But this I do hum∣bly assure thee of, If thou remember these things and doest them, thou shalt not miscarry, but safely arrive at the Port of eternal felicity, when thou shalt have cause to bless God for the little help of this short Compass.
I Called Divinity the Art of soul-spiritual-Navigation, and branch∣ed it out (Chap. 2.) into three heads,
viz. Speculative, Practical, and Af∣fectionate. I have dispatched the two first, and shall now treat upon the last. Affectionate divinity doth prin∣cipally lie in the secret notions of the soul towards God in the Affections. These affections are raised and warmed, and especially appear active in meditation. I shall therefore hint at some affecti∣onate meditations which our spiritual Seaman is to be acquainted with. Now my meditations shall be of two sorts, viz. some meditations of a more single simple nature; and others of a mixed, such as we call miscellaneous. Fixed and simple meditations, are such as may arise from some particular special texts of Scripture which con∣cern Seamen; of this sort I shall onely instance in two.
First that of Psalm 77.19. Thy way is in the Sea, and thy paths in the mighty waters. This Scripture indeed is used in a Spiritual sense, with refe∣rence to the secret unknown wayes of God in his actings in the world, and in
his dealings with his Saints. But yet it relates unto, and is spoke of God in allusion to the literal Sea and wa∣ters, where God maketh his way, for he walketh, and is in the deeps as on the dry. Hence meditate thus.
1. Why should I fear dangers more, or sin less at Sea, then on the land. The Lord is here even in these mighty waters: Amidst all those rowling waves he walks and rules. Then though I steer in the mighty ocean, yet I'le fear no evil, for God is with me: And yet I'le fear to sin, for God is here, as well as at land. Though I am not on shore neer Magistrate, or punishing place; yet here, at Sea is the great God, who is chief Judge of all the world; therefore even here I'le stand in aw and sin not.
2. See (oh my soul) is not here a place for worship as well as on land. Is not God here on the waters? and ought he not here to have his worship? This great ocean is no other then his open temple. Even here he walks, those Seas and
winds do serve him at his pleasure. O my soul! worship thy God even here: Say not, shall I live on land, to go up to the Temple? Loe the Lord is nigh thee, even before thee. Worship thy God in the mighty waters; kneel before his footstool, and adore his presence even in the seas.
3. What though thou be alone on these deeps (O my soul) as to relations, socie∣ty? Though wife, children, friends, &c. be on shore; and thou (as to them) upon Sea alone, yet art not thou alone (alto 〈◊〉〈◊〉 my soul) for the Father is with 〈…〉〈…〉 walketh in the deep while thou walkest on thy Deck. His path is in the waters, and thou hast alwayes his presence. Rejoyce (O my soul) thy God is at Sea, though all thy friends be at land.
4. Oh that my eyes were enlightened to observe the invisible paths which God wakes in these waters. God is here, and I am not aware of it. The way of a ship in the Sea is not seen; how much less are the print of his feet, who is past
finding out? Come, Oh thou Spirit of anointing! And as God moves upon the face of the mighty waters, move thou on my soul, that I may see, and apprehend the Divinity which swims in the deep.
Thus meditate on this text.
The second is that, Psal. 107.23, 24, 25, to the 31. They that go down to the Sea in ships, that do business in great waters. 24. These see the works of the Lord, and his wonders in the deep. 25. For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 26. They mount up to the hea∣vens, they go down againe to the depths; their soul is melted because of trouble. 27. They reel to and fro, and stagger like a drunken man, and are at their wits end. 28. Then they cry unto the Lord in their troubles, and he bringeth them out of their distress. 29. He ma∣keth the storme a calme, so that the waves thereof are still. 30. Then are they glad because they are quiet: so he bringeth them into their desired haven. 31. O
that men would praise the Lord for his goodness, and for his wonderful works to the children of men.
On this Scripture meditate much: and to help thy meditations, note in it these particulars.
But more express to help exact me∣ditation, Remember that here is set forth,
1. O my soul! the way in which thou art is safe; for 'tis lawful to traffick by Sea as by Land. There is no wick∣edness in thy way, unless thou thy self do make it.
2. But what of God do I see and eye in my way? I am to walk with God Noah-like, and as a child of Abraham. I am not to be as the Ship at Sea, Sea-close where I am; neither am I only to eye Wind and Tide; but I am to see God, to contemplate him in all. These waters are his work. He made them, and gathered them thus toge∣ther,
Gen, 1.10. He holds these windes that blow in the hollow of his fist, Prov. 30.4. he brings these windes out of his treasure, Jer. 10.13. And he rides upon the wings thereof, Psal. 60.4. Mount (my soul) above these winds and waters, and see thy God in them; for they his works. And surely won∣derful is God in working; what wis∣dom in ordering, what power in bounding and ruling these unruly things. Job. 38.8, 9, 10, 11. see the place, and meditate thereon.
3. Doth a tempest arise? Sit down (O my soul) and see that it comes from God. He made the tempest to find out a sin∣ful Ionah. He permits this, to try my faith, to stir up my prayer, to demonstrate his own power. As affliction arises not out of the dust; so neither do tempests come by chance. A God is in all, he raiseth, and he can still when he plea∣seth the boisterous winds and waters.
4. Yet consider what is thy desire. How neer to death? What a stop, what an inch between thee and the
Grave? be not as the fool over hardy: nor as the hardened prophaned A∣theist, that scoffes at winds, and feareth no weathers. Tremble (O my soul) the next gust may overset thee: the next wave may swallow thee up. O be not unaffected with, nor inconsiderate of thy danger.
5. Up then and call upon thy God, Jon. 1.6. poure out prayers to him that made and can still the tempest at his pleasure: hold thy sails with fervent sighs: hand thy cords and tackling with a heart secretly praying. Let thy best anchor be within the vail; pray in faith, cry in hope. The Almighty can with a word make a calm, Psal. 65.7. Christ can say, be still, and winds and Sea must and will obey him, Mat. 8.27. Have thy hand at the helm, and thy eye at heaven; God it may be raised the storm to awake thee from thy soul-sleep. Rise up therefore and call upon God; hee'l bring you out of your distresses.
6. Reflect (O man) then what was
thy joy when the wind began to sla••••, and the storm to cease. It's good to eye what comforts God gave in at such a time. Forget neither thy soul-meltings in a storm; nor thy heart-cheering upon a calm. O how did God as it were build up thy broken heart? was not thy soul almost shattered as thy sailes? and were not all thy comforts broke as thy cords? But what reviving after death; and what a resurrection as from the grave hadst thou in such a place, at such a time? &c. was not thy soul refreshed as with wine? and thy spirit recovered as with a cordial, when after that, or to the tempest, God gave a calm?
7. Then praise thy Lord (O my soul) and forget not all, nay not any of his benefits. Record and recal to minde the great goodness of thy God; and praise thou his miraculous mercy. Set forth to o∣thers thy experiences, and let the children of men know by thee, what are the wonderful works of Jehovah. Tremble at the thought of being (as
too many are) altogether forgetful of deliverances. Be not as those whose sinning at land, evidences they forget e∣very storm and danger, every mercy and deliverance at Sea. But Oh do (thou my soul) praise the Lord for his wonder∣ful works to thee (the poorest) of the chil∣dren of men.
Inlarge these and the like medita∣tions upon this Scripture; and by them try the like way of meditating upon other Scriptures.
I Have hinted an example of medita∣tion upon Scripture. I will now offer some mixed meditations relating to Sea affairs, such as may serve to excite and direct in this third and last part of Divinity, viz affectionate.
1. What a little thing is between •••…•••…e and death. It's but this board of which
the ship is made, if that break I am gone; my burial place is always by me; I shall need no Sexton to dig my grave; my dead body will make it's way to the bottom of the waters, and there shall be my grave till the great day.
2. With what care doth the Pilot eye the compass to direct? How exactly doth he observe and consider all his hand∣works? And how careful is the steers∣man at the he line, to hearken to, and to follow his direction! O what neg∣ligent creatures are we in our spiritual navigation. How short do we come of this care, and circumspection? As if the shipwrack of our souls were a lesser matter, then the shipwrack of this vessel?
3. How sharp do all the ships crew look out to espie land? to discover shoar and harbour whereto they fail: And what welcome news is it to hear that he at the topmast head hath descryed or discovered land, though it be afar off! Ah (my soul) why art thou so lazye
to look out. So backward to cast thine eyes, to use thy Pro∣spective to discover Emmanuels land, which is afar of? what is not the haven of Heaven worthy thy observation? is it not joy to hear (by thy watchman) that thou art neer the fair haven of the holy land? Look out, look up (O soul) and rejoyce to see how neer thou art to thy blessed port.
4. What care is there of this cable, to preserve and strengthen it? both that it may hold fast to the Anchor, and that it may not break any where but hold fast the ship to it. Surely I having Cables and Anchor too (The great promises of grace, and the good help which is through that grace) and this Anchor is cast within the vail, where it hath sure ground, from whence it will not slip. Why do I not carefully, and diligent∣ly attend it? Why do I not study to secure these Cables, and this Anchor, that in every storme and tempest they may secure me?
5. With what desires do all the Sea∣men
tarry and pray for a good wind? How troubled are they at a cross wind? and how much perplexed at a calme? What means all this, but a desire to speed the voyage, and to arrive the in∣tended and desired port, &c. Call thou (O my soul) upon the Spirit (who is the breath of God, and the wind of the soul-ship) call upon him to arise and blow. Be grieved when thou art becalmed, so as that thou must float, and fluctuate upon the waters of this world, and art hindred so as that thou canst not speed and haste in thy heavenly voyage. Observe every gale; spread all thy sails, neglect no op∣portunity: take the wind of the Spi∣rit when it blows, and rejoyce that in the help of it thou hastest to thy de∣sired port.
6. What labour and paines doe all take in a storme? How do these tend the sails? and those the pump? How do these stand by this, and the others by the other rope? And how do all secretly (at least) cry out, and say,
Lord save us that we perish not! Why then doest thou (O my soul) Jonah-like lye and sleep securely, in many a tempest which doth befall thee? Is the sin∣king of thy soul less then the perishing of a ship? or art resolved desperately to go a drift, to see if God will save thee at a venture. O take heed of this, Awake, and call upon thy God; up and take hold of the means. Set every faculty awork; this is the hour, and power of doctrine. The winds blow, the floods arise, thy sails and rigging are rent and torne: many a stately ship is sunk by thee; and thy leaks are more then the ••ump of thy repen∣tance can clear: yet hope in God, and be laborious: though salvation be of grace, yet good security is not with∣our works and diligence.
7. How doth each Mariner and Sea∣man eye, and care for the whole crew as well as himself? How doth he mainly intend the safety of the whole vessel, while yet he singly cares for his own Cabbin? What a safe and sweet har∣mony
is there between the care of the whole, and each particular part? And how well doth self and the pub∣like consist together? Fool that I am, why do I not thus in the ship of the Church? Seek as well the good of o∣thers as of my self. Mind so my own, as not to neglect others; and minde so o∣thers, as yet particularly to mind my self. How many (like him in the Gos∣pel) ask concerning the number or multitude of such as shal be saved; and yet in the interim, neglect to stir them∣selves to secure their own salvation, by striving to enter in at the straight gate? And how many so singly eye them∣selves, and enquire what they shall do to be saved; that they seem altogether to neglect, and not to care for others? Steer (Oh my soul) a streight course between these rocks: regard thy self, and yet minde thy fellow passengers. Let not self-privacy wrong the pub∣like, nor a Pragmatick publickness cheat self.
8. How oft hath a calme evening de∣ceived
the Seaman, who when he thought he might go to his cabbin and sleep secure∣ly, hath been raised up in half a watch by some unexpected and boisterous storms? And on the other hand, How hath some stormy day (which made the Seamen fear a tempestuous and sad night) How oft hath such a day ended in a calme at night; so that when he thought to watch with fear, he could go and lie down to sleep in peace? Surely thus it hath been more then once with thee (O my soul) in the voyage over the Sea of this world. Many a storm hast thou unexpectedly met withall, when visible appear∣ances promised nothing but peace and joy; so that thou hast said, I will lie me down in peace, and my mountain is so sure, I shall not be moved: How upon a sudden hath God hid his face, and the tempter arose in a tempest, and thou wert suddenly troubled; so that where thou wert ready to say, I am in peace & may rest sweetly. Trouble came, and thou wert afflicted, and tossed as with a
tempest, and not comforted. But canst not thou call to mind on the contrary to thy Redeemers praise, that some time thou hast expected trouble; and yet hast met with peace? And when thou hast said (Hezekiah-like) I shall go in bitterness softly all my dayes: then hath not the Lord (ere thou didst expect it) spake peace in the blood of the cross, and by the word of the promise? so that about the evening time (when thou didst fear a night of darkness and tem∣pest) it was light; and thou couldst rest and lie down with joy in the bed of grace, in the bosome of Jesus. Recal (O soul) thy spiritual experiences to remembrance by these Sea observa∣tions.
9. How beautiful is the ship, when un∣der saile, going before a fair wind, and making fine weather? With what ease and cheerfulness do all the sailors tend their business? And how sweet and pleasant is such a passage, when neither winds nor waves do in the the last interrupt, or indanger the ship
in its course? Hath it not been thus sometimes with thee (O my soul) Hast not thou sometimes sailed with a full and fair gale? Have not the winds above thee, and the waters under thee, sweetly served thee in thy voy∣age? Hast not speeded well, and sail∣ed far upon some watches? Verily it becomes thee to call to minde such former dayes, and to render praise even for what is past: And by or from the thought of soul-calme, and sweet ex∣periences, to learn to live, and hope in any tempest and storm that hereaf∣ter thou mayest meet withall.
10. How useful and serviceable is every rope, yea the least (about the ship) in its proper place? And how well skilled are the Seamen in them? How do they know them all by name, and with what dexterity and strength do they hand, and hale, and hold any of them as occasion is? Surely (O my soul!) All thy spiritual tackling is use∣ful and necessary. Every word of God is good: Every precept, promise, threat∣ning,
experience, &c. all and each of these are occasionally to be re∣membred and improved: yea every work and providence, every mercy and affliction should be known (as it were) by name: And wert thou but divinely dextrous, and spiritually skilful, thou mightest make special use of all in thy spiritual Navigation.
11. The ship hath not onely merchan∣dize and treasure in its hold, but it car∣ryes force and strength upon its decks. Here are instruments of war; guns, &c. to secure from enemies and pirates, as well as commodities to traffick with∣all. And surely (O my soul) it becomes thee to mind the weapons of thy warfare, that whole Armor of God, which out of the magazine of the Scriptures thou art to be furnished withall. There are enemies & pirates upon the soul-Sea: Men (yea and divels) of wrath and war, that way-lay thee. Expect an onset, and provide. None ever did pass over the Sea of the world, but met with pirates. Thou must resist,
and fight (yea and that unto blood) to secure thy self from being taken or sunk. And remember this, and look about thee (O my soul) thou carryest petty pirates within thee, that will ne∣ver fight for thee (flesh will not fight against the world and Satan) nay which war against thy soul. Look to it therefore to watch against those within, that thou mayest the better maintaine thy fight without.
12. Still by our helme stands the com∣pass, that the steersman may alway eye it. As soon as his hand is on the helme, his eye is on the compass; & with what exactness and strength doth he hold the helme, to steer to a point by that! Thus it becomes thee (O my poor soul) to eye thy compass in all thy stirring & stee∣ring up and down the world. Its not enough to hand and hold the helme, to put forth strength to stir & do (in∣deed this good against idleness;) But thou must eye the rule: that while thou stirrest it may be within (as we say) are according to compass. Many
who are not idle, are yet all imployed: who though they stirr, yet its not ac∣cording to compass; and it is a thou∣sand to one if they run not aground upon some rock or sand. But let the word be in thy hand, in thy heart; keep it, that it may guide thee. Re∣member and retain it (O my soul) as a certain truth, That they make shipwrack of their soul, who eye not and steer not according to compass.
I Have now almost done, onely to these Maritine meditations, which I call mixed, as being of sundry sorts, I shall and twelve more occasional ones drawn from some particular oc∣casion; and then I'le conclude.
What a shrill sound doth this whistle make? How is it heard both fore and aught, above and beneath deck? And how ready is every one at the sound thereof? Surely there is no vertue in this whistle, onely the Seamen know the sound, and use thereof, and 'tis therefore that they are so ready at its call to come. Both John and Jesus piped (O my soul) but the refractory Jews stirred not; surely they knew not what that sound meant. But shew thy life and skill (O my soul) and upon any sound of the words whistle stir: upon e∣very blast of sacred breath which sounds that sacred silver pipe, up and see what it means. O let the sound thereof be shrill, and powerful on thy heart.
Yonder swims the sad signe of
the wrack of some: I conclude the sinking of the passenger, from the swimming of the plank. Blessed Lord, Why (suffer me to ask it) why didst not save some one upon that peece of timber? might not that board, or broken peece have been (as in Pauls case) a little ark to save some from drowning, by car∣rying them to shoar? But pardon my presumption in this question. Yet it may be there wanted a Paul in the vessel, to whom thou mightest have gi∣ven all that did sail therein. But why should I so imagine, and uncharitably sink them lower who are gone down into the bottom of the great deep. Turn in (O my soul) upon thy self, reflect and see what might have befaln thee: That plank might have been thy floating tomb or monu∣ment, that some other passenger might have read on it thy departure by drowning. Be not high minded then, but fear. Admire mercy in preserving thee. The same hand that broke that vessel in peeces (whereof that plant
was) can split thee at his pleasure. And the next passengers may see he broken peeces of the ship in which thou wert, and read a better lecture on them then thou dost on this; making better use both of instruction and improvement by example.
What another Eutychus is here? yet ther's a difference. Eutychus in the Acts (chap. 20.) was asleep in the window, and he sunk down from the third loft, saith the holy historian: but this young man was asleep in the shrowds of a ship, and sunk down into the Sea. Eutychus was dead with the fall, this young man but almost drowned. Eu∣tychus had a fairer excuse for his drow∣ziness, (for it was in the night) then this young man, who fell asleep at the noon of the day. Yet (O my soul) canst not say this, to excuse this young
man: He had not so holy, so rowzing a preacher as Eutychus had. Alas how far thou (O my soul) beneath Paul! Well, let the young man learn to be less drowzie; and be thou more awa∣king and stirring in preaching. Yet tell others (O my soul) 'tis dangerous sleeping in Sermon-time. Bid them to look about them, to attend to the word of life, lest they sleep the sleep of death, and sink down from a cor∣poral to a spiritual sleep, never to a∣wake till they are row zed up to give an account for that Sermon at which they slept and dyed.
'Twas but this morning we receiv∣ed orders to prepare, and be in readi∣ness to fight. It was indeed in an evil time, because it was upon a good day. A fight is as well a misery on the Sab∣bath day, as a flight; and both are
equally to be prayed against. Yet necessity hath no law. And Joshua's seven dayes compassing about Jericho, will be a president for us to lye about those ships in a warlike posture, seeing we are put upon it. But (O my soul) what cannot God do? He that made Jericho fall at the sound of Rams horns, hath male ships give up and yield at the sound of fellow-Seamen, exhorting to yeeld to subjection. We shall not need I see sometimes to use our guns; words can conquer when God will. Now I know indeed that the Lord can make wars to cease; or as the word is Psal. 46.9. Turns war into a Sabbath, when a Sabbath might have turned into a war. Verily I'le praise the Lord, and sing, its the Lord that stilleth the noise of the Seas, the voice of their waves, and the tumults of their people, Psal. 65.7. He disappoints the devices of crafty cap∣taines; and makes the common Mariners to yeeld up them, that blood may not be shed, nor peace broken. God makes even men at Sea, as well as waves, to be calme and still.
This man sounded to secure the ship, yet he lost himself. He stood with the line and lead to sound what depth of water the vessel had, and he falls into the waters, and so himself sunk to th•• bottome to feel the depth. Ah, O my soule Is not this man an embleme of thee, who soundest the depths of Satan to secure others? Art not thou in dan∣ger to loose thy self? Preachers look about you; fear lest while you sound and discourse of Satans deeps to warn others, fear (I say) lest you lose your selves. Mariners look to it while you stand by the line and lead sounding. Consider, that you may be neerer the bottome then you are a∣ware; 'twill be sad if you fall and sinke even while you sound; But sad∣der, if as your body, like the lead goes down the bottome of the deep, your soul sink as a stone into the depth
of Hell. You had need be well skil∣led in the art and mystery of spiritual swimming, that so your souls may be secure, and fase by swimming to the banks of heaven's shoar, when your bodyes sinke to bottome of the Seas.
Surely the gunner intended to hit and hurt, however he still missed the mark: he traversed and levelled to mischief vessel and men, but yet still his bullet flew over and besides both. Seest thou not (O my soul) how its God who guides the bullet while man fires the gun? Divine providence can at pleasure disappoint the gunners in∣tents. Bullets obey God, not men: and he that is under the protection of the Almighty is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i.e. Shot-free. Why then should they who are on the service of God, and a good cause, fear men or guns? both whose
breath is in their nostrils; and who may shoot often, but hit or hurt never without divine permission. Saile by; go on securely (ye men of war who are upon divine designs) Pass by forts, by the sides of ships. A thousand shot shall flye a-head, and as many more a-sterne; many shall fall over and beyond you, and none shall fasten to do you the least hurt, while God is with you. All bullets flye at Gods command, and not according to the gunners intent.
How do men observe and punish offences in all places! This vessel is the Seamans habitation, and house of correction; and the same instrument which holds the anchor of hope, some∣times holds the offender to be chasti∣zed. Indeed (O my soul) chastisement is at the capstock of the anchor of hope. It's a hope we are children and not ba∣stards,
if we are chastised. Who then would presume to sin, when in all places there are punishments? and yet who would faint under any affliction, when as he is so neer the hold of the anchor of hope? I'le fear thee my God (and Lord put thy fear into my heart, that I may say and hold) never pre∣suming to offend at land or Sea; for thou canst punish me in all places at thy pleasure: yet still I'le hope under e∣very punishment. For verily 'tis good that a man accept of the punishment of his iniquity with patience and with hope. Next to be free from offending, the next mercy to that, is to be cha∣stised neer and by hope.
I did lye down in peace, and thought to have slept so; but how is my bed faln under me? and how am I awakened with a fall, when I expected to lye soft and secure? But see (O my soul)
what poor things beds are to rest in. Surely no bed in this world is fastned sure enough to secure sleep and safety. Though the feathers are soft, the fasten∣ing is not sure. How can that bed stand, that alway rowles upon, on the waves of a tempestuous world? The next blast (O secure sleepy man) may shake thy bed, & unloose or break thy cords, and then where is all thy se∣curity and expectation of rest? make sure (O my soul) of a better bed, and in a better cabine then any in this world. Cast thy self into thy Saviours bosom: That bed is soft and sure; let the winds blow, and the floods arise, let the ship rowle, and thy cords shake: yet still that bed shall abide and not be shaken. When thou goest to bed in thy cabbin (O Seaman) thou art not sure of rest; but thou who restest in Christ, thy rest is sure: and in him thou mayest lye thee down in peace and sleep, for he only can make thee to dwell and rest in safety.
How nimbly did that boy run up the shrowds, and clime that topmast? and how sharply doth he look out for land; yea how doth the master at∣tend his report? I see now that he who desires to see the land afar off must climb high. A low station cannot discover the remote banks of Emanuels land. He that will spie the white clifts of heavens faire shoar, must mount the topmast, and Habakkuk-like set him upon his tower. And hearken (O soul) to the report of him on the top∣mast. Watchman what of the night, what of the day, what of land, what of the shoar? Surely methinks I hear the report, the land is yet afar off: we shall see it; but it may be ere we come to an anchor, our heart may meditate terror. Yet rejoyce in this, what we are within ken of the good land. A few watches more we must run (and
indeed we must watch as we sail) and then we shall see eye to eye, and dis∣cern the fair haven fairly open for us to enter, and land where we long to be.
This anchor sure had not good ground; For if it had, it would have kept it's hold, and not have left the ship thus to drive. I see the anchor of hope will not serve the turn, to hold the soul in a tempest, except the ground of that hope be good. There is a hope which hath but an evil ground, and in the day of distress it will fail, and force the soul to drive. O my soul, look to thy hope; See where thou castest it. Be sure thy anchor be with∣in the vaile. Hope is not good, nor grounded, except on Christ and free grace. Now the Lord Jesus Christ him∣self, and God even the Father, who hath loved me, and hath given me everlasting
consolation, and good hope through grace; Even that same God, comfort my heart and establish me in every good word and work: that though my hope be singly grounded on grace, yet it may be ac∣companied with good words and works; that I deceive not my self, lest my anchor come home, and I run afloat full of fear, without hopes, or hold, in the day of tempest and tryals.
What fearful and unfaithful Mari∣ners were these, that left the vessel to sink, and shifted for themselves, while their stay and pains might have secu∣red themselves and it well enough! Ah Lord, may the ship of the state never meet with such Mariners. But if that doth stir up some Noble Warwicks to send relief, to secure the ship which the perfidious Seamen cowardly and un∣conscionaly
desert. Trust not in men (On my soul) who are unstable as the wa∣ters. Rely onely upon the living God, who never forsakes his in a storm or tempest. If they prove fearful and false that ought to tend thy security, God can raise up others, if he pleases, to fetch thee off, at any time, from any rocks or sands. Yea, if men fail, sands shall be so good, as to keep thee from wracking, till Jehovah send help from above to save thee from the wa∣ters on which thou sailest, that thou fink not and perish.
With what joy do those all part? and how glad are these men to leave each other, and yet without any ma∣lice or ill will? They love each other as companions, and yet are glad to part company: this is indeed a friendly farewell of friends. Why should it not be thus between thy soul and body (O
my heart) at the end of thy voyage, when death comes and call upon thee to strike sail, and part. Why art so loath to leave the carkass thy companion, when thou art to go ashoar in thy spirit upon Emanuels land? Come leap and skip O soul, part with the carkass with joy. Thy voyage is ended, thy months are out: Go take thy pay, receive thy wages; which yet is of grace, and not of works. Be as glad to go out of the body and to leave it, as the Seaman is to leave his ship. Yet remember you shall return to your ship again: when mortality shall have put on immorta∣lity, your body shall be new rigged and trimmed up. And though at the end of time in the world to come John tells us there shall be no sea, yet the Psalmist tells us there shall be a river of pleasures, on which thy soul and body shall sail and swim in an e∣ternal calme of unexpressibly bless in the presence of God, in the company of Christ, Angels, and Saints for e∣vermore. Strike saile here (O my
soul) and turmoile thy self on the sea of this world no longer.
N. & by E.
N.N.E.
N.E.
N.E. & by N.
E. N.E.
N.E. & by E.
E. & by N.
E. & by S.
E.S.E.
S. E.
S.E. & by E.
S. E. & by. S.
S.S.E.
S. & by S.
S. & by W.
S.S.W.
S.W.
S.W. & by S.
S.W. & by S.
W. & by S.
W. & by N.
W.N.W.
N.W.
N.W. & by W.
N.W. & by N.
N.N.W.
N. & by W.