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THE Spiritual Sea-man: OR, A MANUAL FOR Mariners.

Being of ſhort Tract, compre­hending the principal heades of Chriſtian Religion: handled in an al­luſion to the Sea-mans Compaſs and Obſervations: Which was firſt drawn up at Sea, and fitted for the ſervice of Sea-men; yet ſuch as may ſerve all Chriſtians to help them in their paſ­ſage over the troubleſome Sea of this world.

By John Durant Preacher of the Goſpel, and ſometimes in the Navy.

London, Printed for L. Chapman, at the Crown in Popes-head-alley, 1655.

To the Honorable His very much eſteemed friend, General PEN.

Much Honoured (and very dear) Sir,

I Have printed your name before this book, that I might evi­dence how deeply your re­membrance is printed in my bo­ſome. I will not tell the world how much I honor you (up­on theſe grand accounts of piety and the publike) leſt I be judg­ed guilty of that odious crime of flattery; yet ſuffer me to ſay that your frequent and friendly re­membrance of me (before, to my knowledge I ſaw you) and your loving entertainment of me, when I waited on you, do de­ſerve (and therefore conſtrain me to) a thankful acknowledgement of both, which I beſeech you to accept of by this.

The ſubject befuls you as a Sea man: and the manner of its handling, is ſuitable for you as a Saint. You are called to have your buſineſs in the mighty waters; and there you have once and again (yea many times) ſeen the worke of Jehovah, and his won­ders in the deep. Now my deſires are, that the ſame ſpirit who mo­ved upon the face of the waters in the firſt Creation (for the bring­ing forth of the glorious fabrick of this viſible world, which we behold and admire) may again (yea alwayes) move upon your heart to the producing and perfecting of the moſt glorious workmanſhip of the ſecond creation, in the inviſible and ſpiritual workings of inter­nal and myſterious godlineſs.

A help unto which, I humbly hope, and heartily pray this ſmal Manual may be. Peruſe it there­fore ſometimes at your leiſure; And imagine it to be (as really it's intended) a hint and help to longer meditations. I had no bet­ter preſent at hand to ſend you; and let me therefore requeſt you to accept of this. The truth is, I have ſome other maritime ſpecu­lations, but they are not as yet fit for ſight; neither I think is the publike ſight fitted for them. This onely will I hint, Englands Navy is to do ſervice for Chriſt even in the Iſles a far of. God who hath done great things on the dry, will yet do as great on the deep. And I verily believe Engliſh men ſhal be his inſtruments. I Know we are untoward tools; but yet notwith­ſtanding God will fit us by degrees. I'le ſay no more but this, My de­ſires and prayers are, that the great God would thoroughly fit you for, and uſe in his ſervice upon the Seas. You are beſt now upon your advance, as to the work of God abroad, and a great encour­agement it may be to reflect up­on that ſucceſs that God hath al­ready given in his late work neer home (I mean in the Holland war) verily (let me aſſure you) the ſame God will never leave nor forſake you. And my deſires are, that you may have a large portion of Joſhuas ſpirit to fol­low the Lord fully, in his yet to be done work. Now the Lord, who maketh his way in the Sea, go along with you, and keep you ſafe, and make you ſucceſſeful in this expedition. I hope all who are of a publike pious ſpirit, will joyn to fill your ſailes with a gale of prayers. Really, Sir my brea­things are for you, and ſhall fol­low you; and when ere you go, I ſhall remain

Your Honors hearty friend and ſervant in the Goſpel of Jeſus, John Durant.

To the Reader (but in an eſpecial manner) to the Mariner.

THere are many yeers paſt ſince theſe meditations were firſt con­ceived; and albeit I have once and again had thoughts of publiſhing them, yet ſtill I have been diverted from theſe thoughts until now. And now they come abroad almoſt in the very ſame dreſs in which they were at firſt. The notions are the very ſame, and the matter throughout is not any thing altered, only I have expunged and blotted out ſome more pedantick phraſes which ſome of the heads were expreſſed in, And I ac­counting the blooting out of them no blot to the book. Indeed the enticing words of mans wiſdom would have been a great blemiſh to the truths of Chriſt which are ever moſt powerful and glorious, when moſt plainly held forth.

The deſigne was to ſpiritualize the obſervations of a Sea voyage unto ſome ſoul-advantage: and my thoughts were to have held forth the principal (if not the whole) reſult of my meditations to the Sea-men in that ſhip I was (in the yeer 1642.) as a farwell to them. But our ſudding parting after we came to an Anchor in the Thames, prevented it. Hereupon I reſolved ſome time or other to print it. For I confeſs I was loath to con­ceale the things which ſo well pleaſed me then, and indeed do yet (if I may with humility ſay any thing of my own plea­ſeth me) hoping they may pleaſe and profit ſome others as well as my ſelf.

And (Reader) whoever thou art, I perſwade my ſelf that thy pains in the per­uſual of this will be profitable, in caſe thou obſerve thoſe directions.

1. Read with a ſober minde. Do not run from any head as ſoon as thou haſt read it. The things are delivered briefly, yet comprehenſively. A little meditation and ſerious conſideration, will make every page ſwell into, yea and ex­ceed a ſheet. All who know what be­longs to handling Divinity-heads, know that this ſmall manual might have made a large volume. But the truth is, I did in­duſtriouſly ſhorten and contract it, that I might put thee (Reader) upon an induſt­rious and diligent inlargement by med­tation, and conſideration.

2. Commit the whole (if, and as much as it may be) unto memory. That thou mayeſt, if the matter be reduced in Catechatical way to queſtions and an­ſwers; as readily anſwer unto, and hall any head in this ſpiritual Compaſs, as our Mariners can their Sea-Compaſs.

3. Indeavor to improve this by imi­tations: Eſpecially in the laſt heads of meditations. Men at Sea make many obſervations (and ſo may men at land likwiſe) which if they were but ſo wiſe and holy as to improve unto ſome Divine me­ditations, might be very uſeful for practi­cal and pious application in ſundry ſpi­ritual caſes.

Theſe directions I commend to every one, into whoſe hand providence ſhall put this book. But to ſuch as are Mariners, I have two other words to add, and let me beſeech them to minde and conſider them.

1. The great God is aroſe from his place, and is now upon the waters, to do great things by thoſe whoſe cry is in the ſhips. Jenovan hath mighty works to be done upon the mighty waters: and Seamen are to be his inſtruments for the accompliſhment of many glorious pro­pheſies. Therefore,

2. Now let every Mariner look out, and look about him. Happy are they whom God will chuſe and uſe at all. But more happy are they, who as the ſhips of Tarſhiſh ſhall come firſt (as Iſa,60. 9.) As there is glory in being in Chriſt firſt (unto which Paul alludes Rom. 16.7. So there is a peculiar priviledge in be­ing uſed by Chriſt firſt in any great ſervice. Seamen (therefore) now if e­ver look after godlineſs. God hath choſen the godly man for himſelf and ſervice. Wicked men whom God doth uſe, may, and ſhall have large rewards and good wages; but yet they ſhall loſe their voyage. Even Nebuchadnezzar had his wages for his ſervice (as it is Ezek. 29.18.) Yet alas! what became of him. O ye gallant Mariners (who are to ſwim and ſerve in gallant ſhips) upon a gallant ſervice; ſtrive to be true­ly gracious, which will be your greateſt gallantry and glory now and to eter­nity, without which you will either be fit for no ſervice, or fit for no wages. Now it's high time to flye from thoſe Sea­monſters of ſwearing, drunknneſs, un­cleanneſs, &c. Now its time to purge your heart's and hands, and to goe from thoſe abominations, that ye may be veſ­ſels fitted for the Maſter, uſe, and pre­pared unto every good work.

But I'le ſpeak no more unto you now; yet I'le fight out the reſt for you in ſecret. Verily (ye Mariners) you have a great place in my heart. My firſt publike ſer­vice in the Goſpel of Chriſt, was in the Sea: I cannot chuſe therefore but love and pray for Seamen. Let me beſeech you therefore to accept of this ſhort hint in love. Now the bleſſed God (who glori­fiess his power in mans weakneſs) glorifie himſelf by bleſſing this little book with the furtherance of ſouls in their ſpiritual ſea­voyage.

Reader, I am thine (in the ſervice of thy ſoul) for Chriſts ſake and his Goſpels, John Durant.

The Spiritual Sea-man: OR, A Manual for Mariners.

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.

LIke as it is with a Ship, la­den 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 it2 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 ha­ven 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 Em­bleme 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 parti­culars 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 be­ing3 no more inſtable 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. Eb and Flood are not more cer­tain 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 Hea­thens4 when they ſaw this, when they ſaid the Body was the Organ (or veſſel) the ſoul was the man and Mer­chandize. 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 con­cerments, 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 in­to 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,5 That all ſouls are ſeamen; And that our 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 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 can­not 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 can­not teach us to ſteer our courſe to the Ha­ven of happineſs. In this matter (as the wiſe Verulam ſaid) tranſeundum eſt e­navicula6 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 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 a right courſe thereunto. Now Divinity hath been cut out by the pen­knife of the Schools into three parts, viz. Speculative, Practical, and Affecti­onate. Thomas was for the firſt, Scotus for the ſecond, Hales for the third. But a ſound ſerious believer muſt joyn7 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.

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

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 contem­plations.) 8And anſwerable to the ge­neral points of the compaſs, I ſhall hint ſuch things, as I conceive ne­ceſſary both 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 ſituation according as they lay about, or ſtood with reference un­to Jeruſalem. Eying therefore Jeruſalem9 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 Weſt­ſide was Mount Calvary, and the val­ley 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 ex­ception againſt this Allegorical ſpecu­lation, 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 ſitua­tion, 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,10 but that mount Sion was on the North-ſide of Jeruſalem. Our Maps & 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 on that part which was called the City lay North-ward of Sion, as Joſephus and o­thers 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 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 harmſ­leſly (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 a11 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, 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; not to mention12 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 unconceiv­able 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 wal­king 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 know13 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, 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, 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.

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,14 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 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 crea­ture15 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 holi­neſs, 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 Je­ſus 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 di­rectly oppoſite to ſine. As the cleareſt light is to the greateſt darkneſs, ſo is16 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 ſome­thing of death. Moſes propounded the thought and fight 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; 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 with17 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, and18 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 light­ſome 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 con­nexion, conſider it again in its oppoſi­tion. 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 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 ey, and thereby to fix21 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 the23 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 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 ito 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 commandment our Compaſs. Thy word is a lamp unto my feet, and a light unto my paths (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. 24I 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. N. & by E. 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 wit­neſs, Act. 10.43.


3. Note Nothing enviouſly which thrives without God. N.N.E.In­deed nothing can thrive truely without God; though ſome­times the wicked (who want him) do ſeem to proſper. And it's a great re­morſe 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 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 for Jewels, need not envy ſuch at all: Though he 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 unwar­rantable courſes to procure any the26 moſt prized or conceited advantage. N.E.Many a ſoul is caſt away, and ſunk in eternal perdition, by venturing upon unlawful, and not-warrantable de­ſignes, 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,N.E. & by N. 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 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 ſhall27 you cry for, or expect Gods comforts in a ſtorm, if you neglect his com­mands 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? Medi­tate upon that place, Prov. 1.24, 25, 26.

6. Eſteem not Egypts trea­ſures in compariſon of the af­flictions of Gods people,E. N.E. 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 wic­ked. 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.

7. Err not eſpecially in ſoul-affairs,N.E. & by E. Jam. 1.16. 28Errors in corporal affaires are not ſo dangerous as in ſoul-affaires. That ſoul which errs in faith, in love, in holi­neſs, &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. 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 ſafe. Their ſalvation will be as through fire, 1 Cor. 3.15.

8. Eſchew nothing but ſin. E. & by N. 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 no­thing 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 whiſt­ling maſt, not a ratling pumpe, not a29 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.

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

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, or neer to tranſgreſs any of them, think you heard Chriſt ſaying, Beware, come no neerer. I ſhall now pro­ceed unto our next quarter, our Ea­ſtern, and then 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,30 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 tem­peſtuous age moved with every wind, and almoſt over-ſet with every wave, for want of being ſolidly, and groun­dedly 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. 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, talke thou of a ſacred. Let every peece and part of the tackling which31 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 whi­ther you are ſailing 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 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,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 at32 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. 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. S.E. & by 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, e. i. Every grace of33 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 Earneſtly for ſome evidences of Chriſt in you, the hope of glory. S. E. & by. S.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,S.S.E. let that ſtill ſound in thy ears, and be in thy eyes. Entreat Chriſt not to tarry with the a few dayes, but coet34 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 ſue 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 ne­ver depart from,S. & by S. that holi­neſs 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,35 and poſſeſs or perſwade thee that thou mayeſt have Chriſt though thou minde not holineſs; or which would exalt holineſs without Chriſt; and per­ſwade, that even Nature, Reaſon, Edu­cation, 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.

CHAP. VI. The third quarter of the duties in the Chriſtian Compaſs.

HAving paſt two parts of our Compaſs, we'l haſten over the other two: onely let me in­treat you to minde, and con theſe well, ere you proceed to learn the o­ther. But when you have got by heart, or rather into the heart this half, then36 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 al­wayes; 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 up­on 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,S. & by W. even when thou art at higheſt pitch or point. Even the Sun at the hight in the South, moves imme­diately to the Weſt; and its firſt diffe­renced 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 to­wards the grave, going to ſet in the point or place of death.

3. See that ſin,S.S.W. which is the ſting of death, as taken out and a­way by Chriſt, if ever you expect to dye in peace. Often minde, and think up­on38 that Scripture 1 Cor. 15.55, 56. And ſearch thy ſoul, to ſee whether up­on 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 ſting­ing, 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 pro­viſions every day for your dying day. S.W.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 well acquainted with ſin-pardon­ing 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 Je­ſus. 39Treaſure up every hint and in­timation of Grace and Glory, which at any Sermon, in any duty, upon, or after any eminent danger and deli­verance which thou haſt had. What reviving comforts, what conſcience-cor­dials unto a dying ſoul, are the re­membrances of ſuch and ſuch diſco­veries, and taſts of God at ſuch and ſuch a time! Verily the experiences of our life, are often choice refreſh­ings in or at our death.

5. Set worldly ſayings and things under your feet before death come to look you in the face:S.W. & by S. 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 your40 watch with loins girded, and lamps trim­med up. Be not ſo mad as the fooliſh virgins, to have a lamp without oile; nor ſo fooliſh as the wiſe were, to ſlum­ber, and let your lamps be untrim­med: 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,S.W. & by S. and all, in the ba­lance 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 no­thing with God; pretences, ſembl­ances41 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,W. & by S. 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 Cru­cifix (as many of them have done) yet I am confident, it hath been ra­ther 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 bu­riall.


Chap. VII. The laſt quarter of a Chriſtians practice according to his Compaſs.

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 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, 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 conten­ted ſoul ſails alwayes as in ſmooth43 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 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 minde may well be called and counted a kingdom, for it hath much of the king­dome of God in it. Certainly god­lineſs with content is great gain.

2. Walk 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 wifely) leads to life. Indeed it's not eaſie to finde out the narrow path of life and peace. The broad way44 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 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 one 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 of45 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 conſci­entious, 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 him­ſelf to God, will be ſee to have been the wiſeſt in that day.

4. Never winke at ſmall ſin,N.W. nor neglect little duties. Indeed, no command of the great God is little; nor 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. 46Yet beware of little things in Reli­gion. A ſmall leak, if neglected, may ſink a ſhip; And a little negli­gence in looking out at Sea, may in­danger 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,N.W. & by W. nor love life too inordinately. Call not for death before it's 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 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 hath47 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 de­termined us. 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 & 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? Remember therefore the wiſe counſel of Solomon: 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 in48 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 they 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 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. Cry49 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 wel­comed by Chriſt. N. & by W. 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 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 ſickneſs50 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 wel­come 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 holi­neſs 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.


CHAP. VIII. The point 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 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. 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, quicke, enlightened, and in­livened 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 a52 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 gui­ded 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 fundamen­tal 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 conſci­ence unto him, carry thy thy ſelf in all things as neer as poſſible according to53 this Compaſs. 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 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 Sea­boyes do at firſt; Con over this Com­paſs54 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 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, when thou ſhalt have cauſe to bleſs 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,55 viz. Speculative, Practical, and Af­fectionate. I have diſpatched the two firſt, and ſhall now treat upon the laſt. Affectionate divinity doth prin­cipally 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 affecti­onate 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 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 indeed is uſed in a Spiritual ſenſe, with refe­rence to the ſecret unknown wayes of God in his actings in the world, and in56 his dealings with his Saints. But yet it relates unto, and is ſpoke of God in alluſion to the literal 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 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 and57 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, ſocie­ty? 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 paſt58 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 hea­vens, 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 ma­keth 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. O59 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.

  • 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 affaires, obſer­vations, and experiences, in order to the raiſing of their hearts to ſee, and praiſe God for his goodneſs, ſee v. 3.

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

  • 1. The man at Sea upon civil accounts, verſe 23.
  • 2. The ſpiritual work or duty of him in that his buſineſs; and this is ſet forth in many branches.
    • 1. He is to eye God in his works and wonders, 24.
    • 2. He is to eye God in every ſtorme and tempeſt.
    • 1. As the owner of it, 25.
    • 2. As the helper in it, 29. Therfore,
  • 3. He is to conſider his danger in eve­ry ſtorm, how neer to death, and be full of dread or fear, 26, 27.
  • 4. He is to know his duty in that danger, 28.
  • 5. He is to conſider his joy at the end of danger, as verſe 30.
  • 6. He is to remember to praiſe the Lord for his goodneſs, upon the whole, 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.

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 toge­ther,61 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 won­derful is God in working; what wiſ­dom 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 ſin­ful 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 plea­ſeth 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 the62 Grave? be not as the fool over hardy: nor as the hardened prophaned A­theiſt, 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 was63 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 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 (as64 too many are) altogether forgetful of deliverances. Be not as thoſe whoſe ſinning 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 wonder­ful 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 meditating upon other Scriptures.

CHAP. X. Mixed maritime 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•••…e and death. It's but this board of which65 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 hand­works? And how careful is the ſteerſ­man at the he line, 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 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 lazye66 to look out. So backward to caſt thine eyes, to uſe thy Pro­ſpective 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 diligent­ly 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 Sea­men67 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 in­tended 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 op­portunity: take the wind of the Spi­rit when it blows, and rejoyce that in the help of it thou 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,68 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 ſin­king 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 theump of thy repen­tance can clear: yet hope in God, and be laborious: though ſalvation be of grace, yet good ſecurity is not with­our 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 veſſel, while yet he ſingly cares for his own Cabbin? What a ſafe and ſweet har­mony69 is there between the care of the whole, and each particular part? And how well doth ſelf and the pub­like 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 ſelf. Mind ſo my own, as not to neglect others; and minde ſo o­thers, as yet particularly to mind my ſelf. How many (like him in the Goſ­pel) ask concerning the number or multitude of ſuch as ſhal be ſaved; and yet in the interim, neglect to ſtir them­ſelves to ſecure their own ſalvation, by ſtriving to enter in at the ſtraight 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 ſtreight 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 calme evening de­ceived70 the Seaman, who when he thought he might go to his cabbin and ſleep ſecure­ly, 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 appear­ances 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 a71 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 tem­peſt) 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 obſerva­tions.

9. How beautiful is the ſhip, when un­der 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 ſhip72 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 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 ex­periences, to learn 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 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 uſe­ful and neceſſary. Every word of God is good: Every precept, promiſe, threat­ning,73 experience, &c. all and each of theſe are occaſionally to be re­membred 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 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 pirates, as well as commodities to traffick with­all. 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,74 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 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 maintaine thy fight without.

12. Still by our helme ſtands the com­paſs, 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 & ſtee­ring up and down the world. Its not enough to hand and hold the helme, to put forth ſtrength to ſtir & do (in­deed 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. Many75 who are not idle, are yet all imployed: who though they ſtirr, yet its not ac­cording to compaſs; and it is a thou­ſand 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. Re­member 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.

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

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 oc­caſion; and then I'le conclude.


On the Boatſwains whiſtle.

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 e­very 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.

On a peece of plank floating on the Sea.

Yonder ſwims the ſad ſigne of77 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 car­rying 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 gi­ven 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 monu­ment, 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 plant78 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.

On a Seaman which fell aſleep in the ſhrouds, and fell down into the Sea while the Sermon was preaching, &c.

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. Eu­tychus had a fairer excuſe for his drow­zineſs, (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 young79 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 awa­king 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 cor­poral to a ſpiritual ſleep, never to a­wake till they are row zed up to give an account for that Sermon at which they ſlept and dyed.

On a great diſtraction in the Navy, ſud­denly and ſafely ended on a Sabbath day.

'Twas but this morning we receiv­ed orders to prepare, and be in readi­neſs 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 Sab­bath day, as a flight; and both are80 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 cap­taines; 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.


On a man thnt ſtanding to ſound with the line, fell over-board and was loſt.

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 thbottome 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 dan­ger 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 a­ware; 'twill be ſad if you fall and ſinke even while you ſound; But ſad­der, if as your body, like the lead goes down the bottome of the deep, your ſoul ſink as a ſtone into the depth82 of Hell. You had need be well skil­led 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.

On the ſight of many great ſhot made from a Fort to ſome veſſels, and none taking place.

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 in­tents. Bullets obey God, not men: and he that is under the protection of the Almighty is〈…〉〈 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 whoſe83 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.

On the ſight of one corrected at the cap­stock for an offence.

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, ſome­times holds the offender to be chaſti­zed. Indeed (O my ſoul) chaſtiſement is at the capſtock of the anchor of hope. It's a hope we are children and not ba­ſtards,84 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 pre­ſuming to offend at land or Sea; for thou canſt puniſh me in all places at thy pleaſure: yet ſtill I'le hope under e­very 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 cha­ſtiſed neer and by hope.

On the fall of a bed (that was laſhed to the ſhip ſide) in a blowing night.

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)85 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 faſten­ing 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 ſe­curity 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.


On a boy at the topmaſt head looking out to deſcry land.

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 at­tend 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 top­maſt. 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 (and87 indeed we muſt watch as we ſail) and then we ſhall ſee eye to eye, and diſ­cern the fair haven fairly open for us to enter, and land where we long to be.

On an anchor that loſt its hold, and came home, and left the ſhip adrift.

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 with­in the vaile. Hope is not good, nor grounded, except on Chriſt and free grace. Now the Lord Jeſus Chriſt him­ſelf, and God even the Father, who hath loved me, and hath given me everlaſting88 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 ac­companied 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.

On a ſhip that was left by the Mariners upon the Goodwin-ſands in a ſtorm, and fetcht off by ſome seamen ſent to re­lieve it by my Lord of Warwick.

What fearful and unfaithful Mari­ners were theſe, that left the veſſel to ſink, and ſhifted for themſelves, while their ſtay and pains might have ſecu­red 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 un­conſcionaly89 deſert. Truſt not in men (On my ſoul) who are unſtable as the wa­ters. 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 wa­ters on which thou ſaileſt, that thou fink not and periſh.

On the parting of a ſhips company at the end of a voyage.

With what joy do thoſe all part? and how glad are theſe men to leave each other, and yet without any ma­lice 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 (O90 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 immorta­lity, 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 e­ternal calme of unexpreſſibly bleſs in the preſence of God, in the company of Chriſt, Angels, and Saints for e­vermore. Strike ſaile here (O my91 ſoul) and turmoile thy ſelf on the ſea of this world no longer.

REader, I have now ended my voy­age: I'le conclude my Naviga­tion. If thou by the help of this compaſs arrive this port, I have my aime and end; therefore I'le add no more but this: This is my deſired ha­ven which I ſail unto. And while I ſaile, I'le ſing, Oh that men would praiſe the Lord for his goodneſs, and for his wonderful works to the children of men! So it is in the Pſalm, which I commend to every ſailor to ſtudye and to ſing, Pſal. 107.30.31.


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TextThe spiritual sea-man: or, A manual for mariners. Being a short tract, comprehending the principal heades of Christian religion: handled in an allusion to the sea-mans compass and observations: which was first drawn up at sea, and fitted for the service of sea-men; yet such as may serve all Christians to help them in their passage over the troublesome sea of this world. / By John Durant preacher of the Gospel, and sometimes in the Navy.
AuthorDurant, John, b. 1620..
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Bibliographic informationThe spiritual sea-man: or, A manual for mariners. Being a short tract, comprehending the principal heades of Christian religion: handled in an allusion to the sea-mans compass and observations: which was first drawn up at sea, and fitted for the service of sea-men; yet such as may serve all Christians to help them in their passage over the troublesome sea of this world. / By John Durant preacher of the Gospel, and sometimes in the Navy. Durant, John, b. 1620.. [14], 91, [1] p. Printed for L. Chapman, at the Crown in Popes-head-alley.,London, :1655. [i.e. 1654]. (Annotation on Thomason copy: "Septemb. 17"; the second 5 in the imprint date has been crossed out and replaced with "54".) (Reproduction of the original in the British Library.)
  • Sailors -- Religious life -- Early works to 1800.
  • Christian life -- Early works to 1800.

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Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial principles

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database ( The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

Publication information

  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2).
  • DLPS A81874
  • STC Wing D2681
  • STC Thomason E1547_2
  • STC ESTC R209458
  • EEBO-CITATION 99868340
  • PROQUEST 99868340
  • VID 170077

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 EEBO-TCP Phase II text, in whole or in part.