CHAP. I.
The Introduction to the Discourse, setting forth the state of a Christian in this world, to be as of a Ship at Sea.

THE Allegory of a Ship, (as the emblem of our life) as its ancient for its inven­tion, so 'tis approved for its aptnesse, and generally apprehended for its plainness: There are but few that are so slow of conceit, but can easily see, that like as it is with a Ship (laden with some rich trea­sure) at Sea, in a dark night, without [Page 2] Card or Compass, not knowing where the Haven lieth unto which it would go, nor how to shape or steer a course unto it; so is it with Mankind 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 mer­chandise of this world) this world is the Sea, and as we come into it, naturally, we want both the knowledge of our Haven unto which we ought to bend our course; and also the knowledge of that by which we might be directed in it. Indeed Heaven is our proper Haven, there where Christ now is, (even the presence of God) called Heaven it self, Heb. 9.24. thither we ought to steer our course. And the Word and Spirit [...] the onely Rule by which we can [...] to that spiritual knowledge where [...] wee may be able to shape our course straitly and safely thither. But alas! naturally we are blind as to both, and our being here is as in a darke place, 2 Pet. 1.19. All the time of our life be­ing rather a night of darkness than a day of light. As much therefore as it concerns the Merchant to endeavor the [Page 3]safty of his Ship, so much doth it concern us to endeavor the safety of our soul; and the way of the one is a fit Embleme of the way of the other, you know that Parable Mat. 13.35. where a Chri­stian under the state, or in the dispen­sation of the Gospel, is called or likened unto a Merchant-man; seeking goodly (or precious) Pearl; and well he may; for in many particulars a Christian and a Merchant are parallel; or, a man at sea, and a soul in the world. As to illu­strate this in a word.

First, Let this world be eyed as a sea, or a place of waters, indeed well it may be, the waters being no more unstable then the world is: there are not more changes in the Sea then are in the World, the affairs thereof rouling up and down in as great a tossing as the waves of the sea do. Ebbe and Flood are not more certain in the Waters then they are in the World, by the flux and reflux of all our 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 [Page 4]not used to the Sea are not more Sea-sick upon the water then Saints are while in the world: Now are we moun­ted on high, (as to Heaven) anon we are tumbled down (as to Hell.) Some­times our way is smooth; at other times rough; by which (as the passenger at Sea) we are continually distempered & have constant cause to long to flee this Sea out of this 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 Land­man doth for a Ship or bark.

Thirdly, therefore it's not it, viz our body, but our soul, which is our treasure. Epietet us, and many of the more refi­ned Heathens then saw this, (and so spake, when they said the Body was the Organ (or vessel) the Soul was the man and Merchandise. The empty hull of the Ship without Merchandise, is of more value then the body without the soul.

It's our soul and its concernments that are our precious lading; & 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-minded­nesse, &c. these cause many to drown themselves in perdition, as it is 1 Tim. 6.9. Indeed it's the misery of the most, that they either are ignorant of, or wholly negligent in the minding of these dangers: They let their Ship run at an adventure, neither considering Sands, or Rocks, &c. But 'tis their mad­ness so to do; it ought to be our wis­dom to mind our danger: And all have reason to cry out of [...]en in this respect as David did, Save me O God out of the waters; or as it is Isal. 69.1. For the waters come into my soul. You see the similitude will run well upon these four feet, (and indeed many more.) But let this suffice to hint it in the general, That all souls are sea-men; and that our [Page 6]way in the world is as the way of a Ship in the mighty waters.

CHAP. II.
Spiritual Navigation pointed at, and di­vided according to the division of the Body of Divinity.

SUrely sith we are Sea-men, it's our duty and wisdom to be skilled in the Art of Navigation. How else shall we be able to [...]eer 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 blood cannot re­veal this mystery unto us. Art may make a Sea-man, but it cannot make a Saint. One may be able to carry a Ship round the world safely as a man, and yet not know how to steer a few Leagues in his soul-voyage without miscarrying. Men may teach us artificial, but they cannot as meer men acquaint us with the myste­ry of spiritual Navigation. Humane [Page 7]wisdom may teach us to carry a Ship to the Indies, but it cannot teach us to steer our course to the Haven of happiness. In this matter (as the wise Verulam said) Tran­seundum est è navicula rationis, &c. i. e. we must leave, come out of, yea, deny and depart from 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 myststerie. He that would steer a­right to happiness, must have Jacobs staffe, Pauls compass, the spirits teaching, and that annointing which is from above, o­therwise hee'l sink 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 mysteries 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 aright course thereunto. Now Divinity hath been cut out by the Pen-knife of the Schools into three parts, viz. Speculative, Practical, [...] Affectionate. Thomas was for the [Page 8]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 soul-navigation.

CHAP. III.
Things necessary to be known by a spiritu­al Sea-man, according to the points of his compass.

THE first thing which God made was light. And the first piece of the new Creation is knowledge. That there­fore we may begin aright, weel begin with this, and shew what are the prin­cipal things necessary to be known by a spiritual Sea-man.

Now ere I proceed, I will premise this, That I shall make the Se [...] [Page 9]compass as it were the rule and pattern of my discourse (which indeed was the oc­casional ground of these contemplati­ons.) And answerable to the general points of the compass, I shall hint such things as I conceive necessary to be known and done by a Christian, in or­der to the steering rightly and safely to the blessed Port or Haven of happi­ness.

Upon this account I shall lay down four heads of truth to be known, according 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 scituation according as they lay about, or stood with reference unto Jerusalem. Eying there­fore [Page 10] Jerusalem as our center. I remember that on the North-side 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 ho­linesse, Psal. 87.1. And on the West-side was Mount Calvery, and the valley of dead mens 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. Now there can be no exception against this Allegorical speculation, as to the handling of the things alluded unto, save onely the first is not so clear, viz. that the North should be for God. It's clear e­nough to any eye, that as to the other three particulars there can be no ground to question their parallelling. But why the North should be put (by way of parallel) for God, may seem not so evident.

To clear that therefore, consider that of Psal. 48 2. Beautiful for scituation; the joy of the whole Earth is Mount Sion; [Page 11]on the sides of the North, the city of the great King. The meaning of which I cannot conceive as some do, viz. that its spake of Mount Sion, as if that were on the North-side of Jerusalem. Our Maps and Geographers 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, or that part which was called the City, lay North-ward of Sion, as Josephus and others attest; and so when it is said, The joy of the whole earth is Mount Sion; on the sides of the North the city of the great King, the meaning is clear, that the North side of Sion was the city of the great King. Hence I conceive was that speech of the pride of Lucifer, who when 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 accounted Gods; which if it should be un­derstood 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 harmlesly (at [Page 12]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 moti­on. God put for the North; I will there­fore presume, that if I erre 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 Holinesse, 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 wel skilled in this point, we shall presume, and may expect fair weather will come out of this North ( as the phrase is, Job. 37.22.) to make us happy in our spiri­tual failing. Concerning God therefore, I shall lay down these particulars as ne­cessary to be known, which I shall not expatiate upon, only 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, Pro­vidence, even rain and fruitful seasons are his witnesses A [...]. 14.17. not to mention those grand and undeniable testimonies of scriptures and 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. Now this is a principle ne­cessary to be known, viz. That God is that supreme good in the enjoyment of whom all true happinesse lyes. All our love and labour to, and for God, depends upon this principle; and the knowledge and belief hereof is of absolute necessity to make us happy.

3. (Life eternal lying in God, and he being incomprehensible and unconceivable in essence, as being a spirit) We must know our best way to eye him is in his [Page 14] attributes ( Exod. 34.5, 6, 7.) and works (as Rom. 1.20.) Especially in his Son, (as 2 Cor. 4.6.) Read these Scriptures, & re­memember them. Gods Names declare his Nature; his works intimate his be­ing; but his Son is the brightness of his glory, and the express image of his per­son.

4. We must know that as God is a spirit, so our onely and chiefest way of know­ing, enjoying, serving and walking with him, is in the spirit likewise, Joh. 4.24. As God is, so he ought to be known and served. And he being a spirit, he is only in a saving way known by the light of his own spirit, and served in the simpli­city and strength of our spirits. 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 number 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, [Page 15]there is no healing for us, Mal. 3.2. He is that light which alone makes day, as the Sun in the East doth, Luke 1.78, 79. The whole world lyes in a Night of dismal, damnable darkness, until Christ as the Day-spring from on high visite it, to give light to them that fit in darkness.

2. God alone is in him reconciling him­self to the world, 2 Cor. 5.19. We can ne­ver be reconciled, justified, adopted, &c. but in and by Jesus Christ; and he is made all to us in these grand soul-sa­ving matters, 1 Cor. 1:30. Christ is the Way as well as the Truth; the way of God to us, as well as the light of God upon us; no man cometh to the Father but by him, as it is Joh. 14.6.

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 annoint our eyes to see and be­hold this Sun, 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, Ioh. 16.8, 9, &c. Where God intends to bring a­ny to himself in his son, he there gi­veth [Page 16]the Holy Ghost; none can call Je­sus Lord but by the spirit, 1 Cor. 12.3. How then can any come by him and be one in Christs body, but by the same spirit, 1 Cor. 12.13.

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. Other 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 necessary to be known of him.

Now concerning our next point, viz. holiness, 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 crea­ture [Page 17]is renewed in holiness, Eph 4.24: Al­though Christ in free-grace takes sinners when sinners, yet he leaves them not so, but makes them Saints or sanct [...]fied ones, 1 Cor. 6.11. This know, Though the unholiest soul may have Christ, yet none but the holy soul can onely say, I have Christ, though Christ did not condemn or cast off that great sinner, Ioh. 8.3. yet hee cautions her against sinne, ver. 11.

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 to holiness, Exod. 15:11: When we come to perfection in holi­ness, then is our Sun at the height in us; and in order unto this we are to im­prove the promises, 2 Cor: 7:1:

3: Holiness is Christ filling the soul: As the Sun which passeth from East to South is highest in the South; so Jesus Christ is at his highest in the heart when the heart is most holy: A soul in the height of holiness, hath Christ in the height in him:

4. This holinesse is that which is directly opposite to sin: 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 all 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 something of death: Moses propoun­ded the thought and sight of death to Israel, as well as life: Now with refer­ence 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 of death from themselves, 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 greatest of men, who cannot dye with Christ in [Page 19]their arms: As to dye in Christ is gain; so out of Christ it's loss, yea the greatest loss, Phil. 1: 21:

3: Death is but the souls, or rather the bodyes 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 ap­peare 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: Matth. 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 prints in the compass, so necessa­ry are these four heads, and the particu­lars under them to be known.

I shall not passe from this without an addition of some other things from the connexion of these points in our Chri­stian Compass.

1: From the North-point we pass to the East. God passeth forth to the world by Christ. He comes only 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 passe on in our thoughts to Christ: For God out of Christ is no lightsome nor chear­ing 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 soul, so holinesse ap­pears, even as the Sun doth as it riseth Southward: Christs passage in the soul is in the Southern line of holinesse.

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 holinesse) 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 or 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 connex­ion, consider it again in its opposition; and remembring still our North point is God; our East Christ; our South holiness, and our VVest death then consider and remember these things as worthy our noting and knowing.

1. God and holiness are things not to be severed. 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 labour and to press after holiness; to perfect it in the fear and love of God; for without it none shall see God.

The second of these remembred will sweeten 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 eye, and thereby to fix these things the better, look upon the following Compass as an Epitome of this part of our discourse.

CHAP. IV.
The things or duties necessary to be done by Christians, reduced to as many pra­ctical Rules as there are points in the Compass.

LET us pass now from the specula­tive part of our Christian Com­pass (in which we have seen the [Page 24]grand principles which are necessary to be known) unto the practical part there­of, and see what are the duties, or the things which he ought to do in order to the arrival to our happiness. And here I shall keep me to my Compass, 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 Letters on the points of our Compass.

Our first point is North, which is thus cut out into its eight points,

• 1. Never stir or steer any course but by light from God.
  N.
  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 commandments our Compass: Thy word is a Lamp unto my feet, and a light unto my pathes, (said Da­vid) Psal. 119 105. To the Law, and to the Testimony, saith Christ by the Pro­phet Isa. 8.10. They are the Scriptures which can make us wise unto salvation. I do no more wonder to see men split on the Rocks of error, or sunk in the [Page 25]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. This is the great device of Sa­tan (who strives to shipwrack our souls) in these dayes, to make poor creatures dispute, deny, and depart from the Scriptures. The North Star is not so useful and necessary to the Marriner, as the written word of God unto a Chri­stian: And he who upon pretence of the Word within, doth lay aside the word without, is as a mad Pilot that throws away the c [...]mpass, that he may steer by his conjecture.
• 2. Never enter upon a­ny design but such as tends towards Christ.
  N. & by E.
  Let Christ be the rising- Sun which thy soul doth alwayes worship. While other men run from West to East to gain riches, do thou lance forth in no bottom, or busi­ness which will not further thee in thy knowledge and en oyment 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 [...], Act. 10. [...]3. He that labours for o­ther [Page 26]things, neglecting Christ, is like a Merchant that goeth to the Indies to fetch Pebbles, and in the mean time for­gets the pearl of great price; or like one that digs for dirt, and neglects Gold; since 'tis Christ alone who is a precious pearl, and the tried Gold, which can in­rich our souls.
• 3. Note nothing enviously wch thrives without God;
  N. N. E.
  indeed nothing can thrive truly with­out God, though sometimes the wicked (who want him) do seem to prosper. Indeed 'tis a great remora or hinderance to a spiritual Sea-man, to a poor afflict­ed Saint, to see the prosperity of the wick­ed; especially while he is under adversi­ty, that it should be so fair weather with the ungodly, while it's so foul with the godly, hath often perplexed many. It made the Psalmist once think his Voyage Heaven-ward was in vain, Psal. 73.12, 13. but remember not to envy, 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 with Jewels; need not envy such at all: Though he [Page 27]have foul weather, and rough seas, yet his Traffick will make amends for all. Ma­ny miscarry 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 Notwarrantable courses,
  N. E. & by N.
  to procure any the most prized or conceited ad­vantages. Many a soul is cast away, and sunk into eternal perdition, by ventu­ring upon unlawful and not-warranta­ble designs, 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 Entertain the sacred commands of God,
  N. E.
  if hereafter thou expect the soveraign consola­tions of God. Many are willing to have comfort, who care not for command. My hands will I lift up to thy command­ment, [Page 28]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, w ^ch wil 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 com­mands in a calm. You who swear and drink, and drab ashore, or in a calm, how can you expect God should hear you in a tempest? Meditate upon that place, Prov. 1.24 25, 26. He that trans­gresseth on Land the Lords commands, cannot expect at Sea either a calm or comfort; [...]onah's sin at Land, made a storm at Sea, Jonah 1.3, 12.
• 6. Never esteem Aegypts treasures so much,
  N. E & by E.
  as for love of them to forsake the people of God. It was the praise of Mo­ses, that he chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season. And he estee­med the godly's reproaches greater ri­ches then Aegypts Treasures; as it is in that place, Heb. 11.26. In this imitate Moses, rather to chuse to suffer persecu­tion, disgrace, &c. with the godly, then [Page 29]to injoy the pleasures of sin, or to live at ease with the wicked. Better is it to go, though a very boistrous voyage, in a poor Vessel, with men, then to lye upon the shore, though in a brave Country, with wild Beasts. Better to go to Heaven through many Tempests, and with much hardship and fear, then to swim to hel with full sails, and a fair gale of plea­sures and honors.
• 7. Erre Not Especially in soul-affairs.
  E. N. E.
  Jam. 1.16. Errors in corporal affairs are not so dangerous as in soul-affairs. That soul which errs in faith; in love, in holinesse, &c. makes the worst of shipwracks; remember those floating marks (which are set as so many boyes o're dangerous Sands) I mean Hy­meneus, Alexander, and Philetus, 1 Tim. 1.19, 20. & 2 Tim. 2.18 Erroneous 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 sale, their salvati­on will be as through fire, 1 Cor. 3.15.
• 8. Eschew Nothing but sin.
  E. & by N.
  He that will ever do [Page 30]good upon a soul-voyage, must fear no­thing but sin, I Pet 3.11. Job was a good steersman who eschewed nothing but what was evil, Job 1.7, 8 He did not fear a greas multitude, neither did the contem [...]t of familyes terrifie him, Job 31.34. Men that will be spiritual Sailors, must fear no wind or weather, sin only, sin (and that because it provokes God) is to be fea­red It's not a whistling Maste, not a ratling Pum [...]; not a Lee-shore; not a sink­ing or leaky ship, (which are the great evils deprecated and prayed against in the Sea-mans verbal Letany) It's not, I say, any, or all of this that can hurt or hazard our eternal spiritual traffique; It is nothing but sin which alone can ha­zard our soul. He that fears and flyes from sin, shall never need fear to sink or miscarry: He that is freed from sin, will save his Merchandize though he should lose his Vessel: His soul wil come safe to shore, though his body should sink at Sea.

CHAP. V.
The second sort of duties, being the second quarter of the practical Com­passe.

WE have passed through the first quarter of our Compass, and all the Rules in it are negative. When therefore you come upon the breaking of those rules or cautions, or neer to transgress any of them, think you heard Christ saying, Beware, come not near. I shall now proceed unto our next quarter, our Eastern, and therein also give forth eight points, beginning each with the cardinal Letters.

1. Establish thy heart with grace, E. Heb. 13.9. It's grace which is our best ballast. Opinions, No­tions. Expressions, Gifts, &c. all these, none of these can establish us. This makes many to be as boats tossed up and down with every wind of Doctrine, because they are not established with grace. The heart which is serious and established with Grace, is like a ship well ballanced [Page 32]at Sea, it makes fair weather (as we say) with any wind. How many tossing, tum­bling, rowling, unsteady souls do we see in this tempestuous age, moved with eve­ry wind, and almost over-set with every wave, for want of being solidly and groundedly established with Grace? Mind this therefore as a principal point of your Compass, viz. Establishment, and that of the heart (not of the head) with grace. The most gracious souls are the best Sailors

2. Eye Sanctity in every action. E. & by S. 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, talk thou of a sacred: Let every piece and part of the tackling which is about thy Ship be sacred. Why should not our Ropes and Sails have on them as well holinesse to the Lord, as the Bridles or Bells of the Horses spoke of in Zach. 14 20 If you know whither you are sailing, ( viz. for happiness) you cannot forget holiness. You are sailing for the Holy Land; and what should you eye but holiness? The white clifts of Sanctity and holinesse, lye [Page 33]along the Coast of the Country where unto you are sailing. Eye therefore that wh [...]te, and when you see the dark clifts of sin, say, This is not the shore that I sail unto.

3. Ever Strive Earnestly to live under, E.S E. 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 Scriptures of truth are clearly opened, 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 spiritual prea­chers are the best and most needful Pi­lots.

4. Suffer Every Evil of punishment or sorrow, S. E. & by E. rather then leave the wayes of Christ and Grace. As you should rather choose sufferings then not to en­ter upon Christs wayes; so you must re­solve to endure, that is, to continue un­der any evil of punishment from men for owning, rather then to finne a­gainst CHRIST in forsaking of [Page 34]him and his wayes. Account no storm or tempest too sore or trouble­som to undergo, that thou mayest passe on in thy Voyage to Christ. Sea-men mu [...] 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 it its way and pas­sage.

5. Sigh Earnestly for more enjoyments of Christ. S. E. Rest not in a little, but pant after a great deal of Jesus 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, i.e. Every grace of Christ in thee, answerable to what it is in him. As little of the creature, and as much of Christ as may be.

6. Seek Evermore for some evidences of Christ in you, S.E. & by S. 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 [Page 35]to good and grounded hope; few come to sure earnests of Christs ir-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 p [...]ible, alwaies at a venture, or peradve [...] for Christ, but go to the assuring- [...], to make sure that Christ is in thee of a truth. Though to go to the Assurance-Office for a Venture at Sea, is accounted by some an underly way of Merchandize, yet it's a good way, and very noble in Christianity. Indeed they are the no­blest spiritual Merchants that are most and deepest in assurance. The clearer our assurance is the more comfortable out voyage will be.

7. Still Set Eternity before you in regard of enjoying of Jesus Christ. S.S. E. To be ever with the Lord, let that still sound in thy ears, and be in thy eyes. Entreat Christ not to tarry with thee a few dayes, but covet 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 [Page 36]his sensible presence all the voyage in the time of life; Be sure thou make it thy desire and design 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 fail in that; thou [...] you have not his visible presence no [...], 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 never depart from, S. & by E. that ho­linesse is in Christ. South is by East, and holiness is by Christ. Christ was holy when a child; and holinesse is as near to him as himself is to himself; it's his es­sence; and therefore abominate all loose and lewd principles which would set up Christ without holinesse, and possess or perswade thee that thou mayest have Christ though thou mind not holinesse; or which would exalt holynesse without Christ; and perswade, that even Na­ture, Reason, Education, Morality, can make thee holy enough to enjoy God, though thou never hear of, nor know [Page 37]Jesus Christ. Let Ranters and Socinians keep those poysons to themselves. Be thou for Christ and Holynesse, for Holy­nesse and Christ, still together, never asun­der in points or practice.

CHAP. VI.
The chird quarter of the duties in the Christian Compasse.

HAving past two parts of our Compass, wee'l hasten over the other two; onely let me intreat you to mind and con these well, e're you pro­ceed to learn the other. But when you have got by heart, or rather into the heart this half, then proceed unto 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, S. thou art alwayes as directly before the Lord, as the South is just in a strait line before, or in the face of the North: I have set the Lord alwayes before me; he is [Page 38]at my right hand, I shall not be moved: 'Twas the saying of David, Psal 16.8. nay, of Christ, who was David's Lord and ours, as it's clear by Act 2.25. This is the nature and life of holiness, to eye God alwayes; without holiness we shall never see God here, nor hereafter; And tis holiness which fixes our sight upon God. The Southern Sun doth not more directly cast his beams upon the North, then the sanctified soul doth cast his eyes, and every glance of his soul upon God. It's the height of thy soul, the Meridi­an point of thy piety always to have thy face and thy heart toward thy God.

2. See weakness hastening thee to death, S. & by W. even when thou art at highest pitch or point. Even the Sun at the height in the South, moves immediately to the West, and its first differenced motion from South, is by West. You remember in our points of knowledge, chap. 3. I termed West our death point, & South our holiness point, &c. Now it's in allusion to that notion that I make this my second practical Rule in this quarter of our Compass. Even ho­ly men at, and in the height of holiness [Page 39]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 sense, Saints do not, shall not, can­not dye; but in a litteral 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 towards the grave, going to set in the point or place of death.

3. See Sin (which is the sting of death) as taken out, S. S. W. and away by Christ, if ever you expect to dye in peace. Often mind, and think up­on that Scripture, 1 Cor. 15.55, 56. and search thy soul, to see whether upon good ground thou canst say, Oh death, where is thy [...]ing! It's not sword, or plague, or devouring Monsters at Sea or Land, which can make death st [...]nging, if the soul can see the bloo [...] of Jesus to have cleansed it from all its sins; Death onely stings with poyson and pain such as live and dye in their sins. But to souls who [Page 40]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 provisions every day for your dying day. S. W. & by S. Dying men need cordials, 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 acquainred with sin-pardoning-promi­ses, and except you have eyes, and taken notice of divine experiences? Mark how, and by what God at any time speaks peace to your soul in the blood of Jesus. Treasure up every hint and intimation of Grace and Glory, which at any Ser­mon, in any duty, upon, or after any e­minent danger & deliverance (which thou [...]st had) the Lord hath sweetly given in unto thy soul. Oh what reviving com­forts, what conscience-cordials unto a dy­ing soul are the r [...]memembrances of such & such discoveries and tasts of God at such and such a time! Verily the experienc [...]s of our life are often cho [...]ce refreshings in, or at our death.

5. Set Worldly things under your feet before death come to look you in the face; Its the world, S. W. and the things of it, which next to sin, makes death bitter: We therefore fear to dye, because we are loath to leave the world: houses, trades, lands, relations &c. make the thoughts of death dreadful; where as were we weaned from those, we should with much ease & quiet of mind, be willing to go down to the grave.

6. Still wait and stand upon your watch with loynes girded, S. W. & by W. and Lamps trimmed: Be not so mad as the foolish Virgins, to have a Lmp without oyle; nor so foolish as the wise were, to slumber, and let your Lamps be untrim­med; But see your Lamp be ready, your oile prepared, and you your selves as w [...]se, 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. and practice his coun­sel which he there gives in this parti­cular.

7. Weigh Soul-works, and all, W.S.W. in the Ballance 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. Many never put their soul into the Ballance, to see whether or no that be not as Belshazar, found wanting, and too light. Others ne­ver weigh their works, or words, &c. but do thou try all by weight, allowing grains for infirmity (which God permits.) Certainly it will be a dreadful word if it 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, sincerityes, Christs Righteousnesse; but word weigh nothing with God, pretences, semblances are too light with him; all mans righteousnesse in his ballance, weigh not as the dust of the ballance; God loves truth in the inward parts, and they alone hold weight in his Ballance, that are found in his Sons Robes.

8. Wind thy soul about Christs neck, W & by S. and so thou [Page 43]mayest dye in peace. Simeon with Christ in his arms, could sing and dye, Luk. 2.29. Though the Papists hang about a Crucifix (as many of them have done) yet I am confident it hath been rather a hinderance than 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 even­ning when it came to its Western point, then the soul can, and doth, when it lyes down with Christ in his arms, and goes with him as it were in his bosom to his burial.

CHAP. VII.
The last quarter of a Christians practice, according to his Compasse.

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 [Page 44]soon learnt as our Sea-Compass is.

But yet to finish this, I shall menti­on, and pray mind well these eight points of our last quarter.

1. Whatsoever thy condition be in this world, W. eye God as the dispo­ser of it, and therein be contented. Phil. 4.11. The turbulent Sea is not so restless as the discontented mind of man. Man under discontent foams and rages, and casts up nothing but mire & filth, whereas the contented 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 & remember how much they dishonor God by not resting in that which his providence brings upon them; and how great enemies they are to themselves in fretting against, or un­der that which they cannot help, they would then wholly cease from their dis­content, and strive to rest in the will of God. A contented mind may well be cal­led and counted a Kingdom, for it hath much of the Kingdom of God in it. he hath learned much in spiritual practi­cal Navigation, that hath learned with [Page 45] Paul, in all things to be content. Cer­tainly godliness with content is great gain, Indeed godliness teacheth us to be content in all estates, whether we get or lose.

2. Wale Not according to the course of the most, W. & by N. 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 wisely) leads to life. Indeed it's not easie to find out the narrow path or life and peace. The broad way of death is open and obvi­ous to every eye, as the vast Ocean is to every one at Sea; but the narrow way, like the channel at the end or entrance of some Isle (as it's with ours in the West) is hard to be discerned and to find out. It's thy wisdom to study to know exactly the narrow way which the fewest find, 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 companions.

3. Weigh not what men speak or think of thee, W.N.W. 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 onely outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly; and circum­cision 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 mind man more then God; and so they may be well reputed of, and reported by men, they are not consciencious, nor careful of their carriage towards God. But be not deceived, God is not mooved; he knoweth what is in men, and at the last day we shall be judged according to Gods Law, and not according to mans judg­ment. And he that studies to approve himself to God, will be seen to have been wisest in that day.

4. Never wink at small sins, N.W. & by W. nor neglect little dutyes. Indeed, no command of the great God is little; nor [Page 47]is any sin against him little. But compa­ratively we say (and that aright) that some sins and duties are small. An idle word is a small sin in comparison of an oath; and profession is a little duty, if com­pared with doing or suffering for the Name of Christ. Yet beware of little things in Religion. A small leak, if ne­glected, may [...]nk a ship; And a little ne­gligence in looking out at Sea, may in­danger all unawares; walk therefore circumspectly, Eph 5.15. Ste [...]r to a hairs breadth in duty, and flye 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 rashly for death, N.W. nor love life too inor­dinately. Call not for death before its time, neither hanker 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 so frowardly wish for? what if death should come at I wish, would [Page 40] [...] [Page 41] [...] [Page 42] [...] [Page 43] [...] [Page 46] [...] [Page 47] [...] [Page 48]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. Consider, he is wise, and good, and supreme, and knows what is best, neither can any resist his will, to lengthen or di­minish the dayes which he hath deter­minedus. O learn to live and to dye in his will!

6. Now work wisely ere Night come; N. W. & by N. while you have the light and 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 uncertain time of thy natural death. How many are gone down to the place of the second death, by putting off repentance and faith, &c. till their death came, when they had not space nor grace to do either, and so perished for ever for the defect of that which they did defer. Remem­ber therefore the wise counsel of Solo­mon: [Page 49]Whatsoever thy hand findeth 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 begun to do that which he can never sufficiently do, should he work all his dayes. Take the present time for every 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, N. N. W. but Christ and free Grace. Prayer is and ought to be thy standing daily work, and Christ and free Grace ought to be thy constant argument 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 dying Christ, and upon the tenders and promises of free Grace. In the time of thy life, at the hour of thy death, and then when thou shalt be brought to thy tryal after death, re­nounce all things, and plead none but [Page 50]Christ. Cry pardon (Lord) justification (Lord) peace (Lord) life, glory, all for thy Christs sake and upon the account of thy free grace.

8. Now wellcome Christ N. & by W: if at death thou wilt be wel­comed by Christ. Entertain Christ in the world, if thou wilt be entertained 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, Depart then. Ob­serve Christ in every approach and pro­vidence to thy soul, to the world, &c. and say, Oh welcome Jesus! Let the Mes­sengers in preaching of Christ, be beau­tiful even in their feet 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. Welcom Christ in a sickness though sharp; in a sermon though plain; in providence though terrible. In al things, in ev'ry thing wherein Christ is; O bid him welcome [Page 51]now, so will he bid you we [...]ome when you come to dye. If you ask where hee'l bid you welcome? Take it in a word, Hee'l bid you welcom to his fathers house and hee'l carry you into a Mansion which he hath prepared for you in his fa­thers presence.

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 holinesse to death; and by death we are in our Christian circle come about to God again. And thus we have our princi [...]al Points in our Sea or Saint-Compasse.

CHAP. VIII.
The points on which the Christian compass must turn, and the box in which it must be kept.

I Had thoughts to have passed pre­sently to my last head of spiritual Navigation. But I must add a word or two more. The occasion is this, I per­ceive my Sea-Compasse is lifted up upon [Page 52]a point or pin which it turns and runs round upon; and there is a box in which it's kept and stands. Hereupon I shall add two words answerable to these two things.

First for the point upon which our Compass must stand and turn, I cannot think of any other but CONSCIENCE A tender, quick, enlightned, and inlive­ned conscience is the only point upon which we must erect the practical rules of our Christian Compass. Minde that there­fore. Herein imitate that great Pilot Paul; Lab [...] 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 stere by. It must be an e­rected compass set on a needle, which stirs and moves, by which our ship at Sea is to be guided and cunned. And written rules, though never so full or few are of no profit, if they be not laid upon the conscience, and that conscience quick [Page 53]and tender. Remember therefore this as an additional, yet fundamental point, That if ever you will be the better for the former compasse, you must make consci­ence of the same. 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 conscience unto him, carry thy selfe in all things as neer as possible according to this compasse. Then may­est thou rejoyce, and expect that God upon thy endeavors should speak unto thee, Well done, steer away, or steer thus. And certainly it's no smal rejoyce­ing 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 those rules and that compasse, That may be, and thus are agreeable to his own word.

Secondly, For the box in which this comp [...]sse 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 compasse, as the Mariner is in his Sea-Compasse I have [Page 54]on purpose made this little, that our memory might hold it. Had I been as large as I might, I should have made my compasse 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 Seaboyes do at first, Con over this Compasse 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 rightly and safely to steer and carry thy selfe upon all occasions. I will not say if thou remembrest these things, thou needest no more. But this I do humbly assure thee of, If thou remember these things and doest them, thou shalt not miscarry, but safely arrive at the Port of eternal felicity, where thou shalt have cause to blesse God for the little help of this short Compass.

CHAP. IX.
The third head of Divine Navigation opened, and spoke unto, viz. Affecti­onate Meditation.

I Called Divinity the Art of soul spi­ritual-Navigation, and branched it out ( Chap. 2.) into three heads, viz. Speculative, Practical, and Affectionate. I have dispatched the two first, and shal now treat upon the last. Affecti­onate divinity doth principally lie in the secret motions or movings of the soul to­wards God in the Affections. These af­fections are raised and warmed, and especially appear active in meditation. As affections are the motions of the soul (therfore by some ancient Philosophers calld the feet of the soul) so mediation is the motion of the affections. The things therefore which I shal hint at, about the affections, I will put into some practicall rules of Meditation. Meditation being as it were a Lymbeck, or Still in which the affections heat and melt, and as it were drop sweet spirituall waters. In this last part I shall therefore hint at some [Page 56] affectionate mediations which our spiri­tuall 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 wee call miscellaneous. Fixed and simple meditations, are such as may arise from some particular speci­al texts of Scripture which concern 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 in deed is used in a Spirituall sense, with reference 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 literall Sea and waters, 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 lesse 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 [Page 57]mighty ocean, yet J'le fear no evil, for God is with me: And yet J'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 windes do serve him at his pleasure. O my soul! worship thy God even here: Say not, shal 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, socie­ty? Though wife, children, friends &c. be on shore; and thou (as to them) upon Sea alone, yet art not thou alone (altogether O my soul) for the Father is with thee. [Page 58]He 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 mine eyes were enlightened to observe the invisible paths which God makes 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 Annoyn­ting! 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 Scripture, till thy soul melt in thoughts of God. And if at any time thy soul thinks of God, and is troubled, (as was Asaphs, when hee spake or penn'd the words of this Psalm, as appears in the beginning, ver. 2.) then in that very trouble remember, Gods way is in the waters: even in the midst of those waters of affliction (which came into thy very soul) the Lord is; and in them he is walking with thee. In [Page 59]that Sea of sorrow and desertion, wherein thou art as an afflicted Soul (ship-like) tossed with tempest (as it is Isai. 54.11.) and xot comforted: Minde this, that the Lords path is in the Sea, and his footsteps are not known. Therefore hee may be, and is with thee, though thou see him not; and he may be preparing choyce calm refreshings for thee though thou perceive it not. Indeed that is the scope of this Scripture.

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 winde, which lifteth up the waves thereof. 26. They mount up to the heavens, they go down again 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 maketh the storm a calme, so that the waves thereof are still. 30. Then are they glad because they are quiet: so he bringeth [Page 60]them to their desired Haven. 31. O that men would praise the Lord for his goodness, and for his wonderfull works to the children of men!

On this Scripture meditate much; and to help thy Meditations, note in it these particulars.

• 1. Observe of whom it speaks, viz. of Seamen; so all along the Verses, They that go down to the Sea, &c.
• 2. To what end, viz. That they should consider their affairs, observa­tions and experiences, in order to the raising of their hearts to see and praise God for his goodness, see ver. 3.

But more express, to help exact medi­tation, remember that here is set forth;

• 1. The man at Sea upon civill accounts, verse 23.
• 2. The spiritual work or duty of him in that his businesse; and this is set forth in many branches.
  • 1 He is to eye God in his works and wonders, v: 24.
  • 2. He is to eye God in every storm and tempest.
    • 1 As the author of it, v. 25:
    • 2 As the helper in it, v: 29: Therefore,
  • [Page 61]3 He is to consider his danger in every storm, how neer to death, and how full of dread or fear, v. 26, 27.
  • 4 He is to know his duty in that danger, v. 28.
  • 5 He is to consider his joy at the end of danger, as ver. 30.
  • 6. He is to remember to praise the Lord for his goodness, upon the whole, verse 31. Now upon these heads meditate thus.

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 wickedness in thy way, unless thou thy self do make it. The Lord as well allowes, approves, and prospers those whose business is to do in the great waters, as whose cal­lings are on the shore.

2. But what of God do I see and eye in my way? I am to walk with God Enoch-like, Gen. 5.24. and as a childe of A­braham, Gen. 17.1. So Noah did who was the first that ever swam in ship. Hee walked with God righteously on the dry, and God secured him in a ship of his own invention in the mighty wa­ters. I am not to be as the ship at sea, [Page 62]a sensless instrument, not kowing whe­ther I sail, or what I carry, or where I am; Neither am I only to eye Winde 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 together, 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 windes and wa­ters▪ and see thy God in them; for they are his works. And surely wonderfull is God in working! vvhat wisdome in ordering! vvhat 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 finde out a sin­ful Jonah. He permits this, to try my saith; to stir up my prayer; to demonstrate his own power. As afflictions arises not out of the dust; so neither do Tempests come by chance. A God is in all; he raiseth, and he can still vvhen he plea­seth [Page 63]the boysterous windes and waters.

4. Yet consider what is thy danger. How neer to death? What a step, what an inch between thee and the grave? Bee not as the fool over-hardy; nor as the hardened prophane Athiest, that scoffs at windes, 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. Vp then and call upon thy God, Jon. 1.6. That is thy duty in thy danger: Slum­ber not, but 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, Psa. 65.7. Christ can say, Be still, and Windes 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 winde began to slack 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 sails? 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 the other Tempest, God gave a calm?

7. Then praise thy Lord [O my soule] and forget not ALL, nar not ANY of his be­nefits. Record & recal to mind the great goodness of thy God, and praise thou his miraculous mercy. Set forth to o­thers 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 [Page 65]at land, evidences they forget every storm and danger, every mercy and deliverance at Sea. But, Oh do thou (my soul) praise the Lord for his wonderfull works to thee (the poorest of the children of men.)

Inlarge these and the like Meditati­ons upon this Scripture; and by them try the like way of meditaring upon o­ther Scriptures.

CHAP. X.
Mixed maritine, or Sea-meditations to stir up spiritual affections.

I Have hinted an example of medita­tion 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 me and death. It's but this board of which the ship is made, if that break I am gone; my burial place is alwayes by me; I shal need no Sexton to dig my grave; my dead body will make its way [Page 66]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 land marks? And how careful is the steersman at the helm, to hearken to, and to follow his direction! O what negligent 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 espy land, to discover shoar and har­bour whereto they sail? And what wel­come newes 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 lazie to look out? So backward to cast thine eyes, to use thy Prospective to discover Em­manuels Land, which is afar off? 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 [Page 67]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 have in my vessell both my Ca­bles I have in my vessell both my Ca­bles and Anchor too, ( The great promi­ses of grace, and the good hope which is through that grace, as it is 2 Thess. 2.16) and this Anchor is cast within the vail, Heb. 6.19. where it hath sure ground, from whence it will not slip. Why do I not carefully and diligently attend it? Why do I not study to secure these Cables and this Anchor, that in every storm and tempest they may secure me?

5. With what desires do all the Seamen tarry and pray for a good winde? How troubled are they at a cross winde? and how much perplexed at a calm? What means all this, but a desire to speed the voyage, and to arrive the intended and desired Port, which a calme and no winde doth as well hinder as a storm and cross winde. Call thou (O my soule) upon the Spirit (who is the breath of God, and the winde of the soul-ship) call upon him to arise & blow. [Page 68]Be grieved when thou art becalmed, so as that thou must float and fluctuate upon the waters of this world for want of the winde and gales of the Spirit. Mourn likewise when thou art hinde­red so as that thou canst not speed, and haste in thy Heavenly Voyage, by reason of cross breathings and op­posite windes of thy corruptions. Be sure diligently to observe everie gale; spread all thy sailes; neglect no opportunity; take the winde of the Spirit when it blows, and rejoyce, that in the help of it t [...]ou hastest to thy desi­red 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 soule) Jo­nah-like lye and sleep securely in ma­ny a tempest which doth befall thee? Is the sinking of thy soul less then the perishing of a ship? or art resolved de­sperately to go a-drift, to see if God [Page 69]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 a work: This is the hour and power of darkness, as Christ said, [truly we may speak it of our present times.] If ever there were a tempestuous time now it is. Soul! art insensible? Dost not thou see before thee many an Alexandrean, and Hymean shipwrack, as it is, 1 Tim. 1.19. Hark! The windes blow, the floods arise, thy sails and rigging are rent and torn; many a stately ship is sunk by thee; and thy leaks are more then the pump of thy repentance can clear; yet hope in God, and be labo­rious; though salvation be of grace, yet good security is not without works and diligence.

7. How doth each Mariner and Sea­man eye, and care for the whole crew as well as himself? How doth he mainly intend the safety of the whole vessell, while yet he singly cares for his own Cabbin? What a safe and sweet har­mony is there between the care of the whole and each particular part? And how well doth selfe and the pub­like [Page 70]consist together? Fool that I am, why do I not thus in the ship of the Church, seek as well the good of o­thers as of my selfe? Minde so my owne, as not to neglect others; and minde so others, as yet particularly to minde my selfe. How many (like him in the Gospel) ask concerning the number or multitude of such as shall be saved; and yet in the interim, neglect to stir themselves to secure their own salvation, by striving to en­ter in at the strait gate? And how many so singly eye themselves, 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 strait course between these rocks; regard thy self, and yet minde thy fellow-pas­sengers. Let not self-privacy wrong the publike, nor a Pragmatick publickness cheat self.

8. How oft hath a calm evening deceived the Seaman, who when he thought he might go to his cabbin and sleep securely, hath bin raised up in half a watch by some unexpe­cted and boysterous storm? And on the o­her hand, How hath some stormy day [Page 71](which made the Seamen fear a tempestu­ous and sad night) how oft hath such a day ended in a calm 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 bin 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 appearances promised nothing but peace & joy; so that when-as thou hast said, I wil lie me down in peace &c. and my mountain is so sure I shal 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 minde on the contrary to thy Redeemers praise, that somtime thou hast expected trouble, and yet hast met with peace? And when thou hast said [ Hezeki­ah-like] I shal go in bitterness softly all my dayes; then hath not the Lord ere thou didst expect it, speak peace in the blood of the Cross, & by the word of the Promise? [Page 72]so that about the evening time [when thodidst fear a night of darkness and tempest] it was light, and thou couldst rest and lie down with joy in the bed of grace, in the bosome of Jesus. Recall (O soul) thy spiritual experiences to re­membrance by these sea-observations.

9. How beautiful is the ship, when un­der sail, going before a fair winde, 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 windes nor waves do in the least 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 voyage? Hast not speeded well, and sailed farr 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 some former Soul-calm, and sweet experiences (which then thou hast enjoyed) to learne [Page 73]to live, and hope in any tempest and storm that hereafter 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 Sea-men 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 useful and ne­cessary. Every word of God is good. Eve­ry precept, promise, threatning, experi­ence, &c. all, and each of these are occa­sionally to be remembred & 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 Merchan­dize and treasure in its hold, but it carryes force and strength upon its Decks. Here are instruments of war; guns, &c. to secure from enemies and pyrates, as well as Commodities to traffick with­all. [Page 74]all. And surely (O my soul) it becomes thee to minde the weapons of thy warfare, that whole Armor of God, which out of the Magazine of the Scriptures thou art to be furnished withall. Go into, and take a sight of the Armory as 'tis opened Eph. 6.14, 15, 16, 17. There are Enemyes and Pyrates upon the soul-Sea: Men (yea and devils) of wrath and war, that way-lay thee. Expect an on­set, and provide. None ever did passe o­ver the Sea of the world, but met with Pyrates. 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 Pyrates within thee, that will never 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 maintain thy fight with­out.

12. Still by our Helm stands the com­passe, that the steersman may alwayes eye it. As soon as his hand is on the Helm, his eye is on the Compasse; and with [Page 75]what exactness & strength doth he hold the Helm, to steer to a point by that! Thus it becomes thee (O my poor soul) to eye thy Compasse in all thy stirring and steering up and down the world. It's not enough to hand and hold the Helm, to put forth strength to stir and do, (in­deed this is very good against idleness) but thou must eye the rule, that while thou stirrest it may be within (as we say) are according to Compasse. Many who are not idle, are yet evil employed; who though they stir, yet it's not according to compasse; and it is a thousand to one if they run not aground upon some Rock ot Sand. But let the word be in thy hand, in thy heart; keep it, that it may guide thee. Remember & retain it. (O my soul) as a certain truth, That they make shipwrack of their soul who ey not, and steer not according to Compass, how active and zealous soever they be o­therwise. Actions that are irregular and without Compass, are as bad as di­rect idleness, if not often worse.

CHAP. XI.
Here are some occasional Meditations to stir up, and to direct in this work.

I Have now almost done, only to these Maritine Meditations, which I call mixed, as being of sundry sorts; I shall add twelve more occasional ones drawn from some particular occasions; and then I'le conclude.