THE Spiritual Seaman: OR, A MANUAL FOR Mariners.  
Being of short Tract, comprehending the principal heads of Christian Religion: handled in an allusion to the Seaman's Compass and Observations: Which was first drawn up at Sea, and fitted for the service of Seamen; 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 Honourable 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 bosom. I will not tell the world how much I honour you (upon these grand accounts of piety and the public) 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 work 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 fabric of this visible world, which we behold and admire) may again (yea always) 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 hearty pray this small 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 public sight fitted for them. This only will I hint, England's 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 shall be his instruments. I Know we are untoward tools; but yet notwithstanding God will fit us by degrees. I'll 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 near 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 successful in this expedition. I hope all who are of a public pious spirit, will join to fill your sails with a gale of prayers. Really, Sir my breathe are for you, and shall follow you; and when ere you go, I shall remain  
Your Honour's 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 years 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 pedantic 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 man's 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 design was to spiritualise 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 Seamen in that ship I was (in the year 1642.) as a farewell 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 conceal 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 myself.  
And (Reader) whoever thou art, I persuade myself that thy pains in the perusual of this will be profitable, in case thou observe those directions.  
1. Read with a sober mind. 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 enlargement 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. Endeavour to improve this by imitations: Especially in the last heads of meditations. Men at Sea make many observations (and so may men at land likewise) 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 mind 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 prophecies. Therefore,  
2. Now let every Mariner look out, and look about him. Happy are they whom God will choose 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 privilege 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 Nabuchadnezzar 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 truly 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 fly from those Sea-monsters of swearing, drunknness, uncleanness, etc. Now its time to purge your heart's and hands, and to go from those abominations, that ye may be vessels fitted for the Master, use, and prepared unto every good work.  
But I'll speak no more unto you now; yet I'll fight out the rest for you in secret. Verily (ye Mariners) you have a great place in my heart. My first public service in the Gospel of Christ, was in the Sea: I cannot choose 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 man's weakness) glorify himself by blessing this little book with the furtherance of souls in their spiritual sea-voyage.  
Reader, I am thine (in the service of thy soul) for Christ's sake and his Gospels, John Durant.   

The Spiritual Seaman: 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 it with Mankind since the Fall. Our body is our ship, our soul is our rich lading, (a pearl indeed of great price, worth more than all the merchandise of this world) this world is the sea: And as we come into it, naturally, we want both the knowledge of our haven unto which we ought to bend our course; and also the knowledge of that by which we might be directed in it. 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 Emblem of the way of the other. A Christian under the state, or in the dispensation of the Gospel, is called or likened unto a Merchantman. 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 being no more instable than the world is. There are not more changes in the Sea, then are in the World; the affairs thereof rolling up and down in as great a tossing as the waves of the sea do. Ebb and Flood are not more certain in the waters, than 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, than 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 massy 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 Heathens when they saw this, when they said the Body was the Organ (or vessel) the soul was the man and Merchandise. The empty hull of the ship without Merchandise, is of more value than the body without the soul. It's our soul and its concerments, that are our precious lading, and of these it is alone that we are to fear shipwreck.  
Fourthly, Souls have their rocks, their sands, their Scylla, their Carybdis, their sirens, etc. endangering them in this world, as much as ships at Sea. Sins, corruptions, temptations, profane companions, carnal pleasures, earthly-mindedness, etc. 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, 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 sigh 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 enavicula rationis, etc. 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 jacob's staff, Paul's compass; The spirits teaching, and that anointing which is from above, otherwise he'll sink into the deep of the bottomless pit, and never arrive the fair haven in Emmanuels' land. In a word, he must be an artist in the mysteries of the Kingdom. He must be a Divine (for so all Saints are) that can be Pilot to carry a ship, a soul to God. Divinity is the art of soul-navigation. That alone tells us which and where our haven is: that acquaints us how to steer 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 join all together. We must know, and do, and love. We must not divide, unless we intent 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 piece 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 Seaman's compass as it were the rule and pattern of my discourse (which indeed was the occasional ground of these contemplations.) And answerable to the general points of the compass, I shall hint such things, as I conceive necessary 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. Eyeing therefore Jerusalem as our centre; 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 Southside was Mount Zion, 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 only, 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 Zion; on the sides of the North, the city of the great King. The meaning of which I cannot conceive as some do, but that mount Zion was on the North-side of Jerusalem. Our Maps & Geographers show the contrary (Mount Zion being on the South) but I take it thus; that on the North-side of Zion was the City of the great King, i.e. Jerusalem on that part which was called the City lay Northward of Zion, 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 Zion: and why may not I harmslesly (at least) collect that God stands for the North, from that in Psal. 75.6. where promotion is denied to come from the East, or South, or West; and without mention of the North, it's said to come from God; as if it were a known notion, God put for the North. I will therefore presume that if I err in the exactness of my allusion, that yet 'tis pardonable, and therefore I'll 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; sigh 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 mention those granted testimonies of Scripture & conscience. But this is the first: set it in your hearts that there is a God, and however Heathens speak of many, yet to us Christians there is but one God, 1 Cor. 8.5, 6.  
2. We must know that this God is the chiefest good. It's only 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 only 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 know in order to happiness concerning God.  
Concerning our next cardinal point, viz. Christ (who is our star in the East) I will name no more points in number concerning him neither, but four.  
1. Christ is the first and clearest light, the true Sun which ariseth upon the world, by which all are enlightened, 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, etc. but in and by Jesus Christ. And he is made all to us, in these grand soulsaving matters, 1 Cor. 1.30.  
3. Jesus Christ is only made ours by the union and indwelling 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, etc. It's the spirit who uniteth us to Christ, 1 Cor. 6.17. It's the spirit who doth fit us for, and bring us to Jesus Christ, john 16.8, 9, etc.  
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 only means of having Christ. Others things may predispose, but faith alone takes hold of and entitles us to Christ. Other graces will follow, but not as things joining us to Christ, but as fruits of our being united unto Jesus Christ, joh. 3.16. last & 5.29. Eph. 3.17. joh. 1.12, 13. with others.  
As Christ is the only 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 myself and others with these four principles about it.  
1. That whoever is in Christ is a new creature, 2 Cor. 5.17. which new creature 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 truly, say I have Christ.  
2. Holiness is the souls highest lustre, it's 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 height of holiness, hath Christ in the height in him.  
4. This holiness is that which is directly opposite to sine. As the clearest light is to the greatest darkness, so is holiness to sin. Sin Eclipses holiness, and holiness scatters sin. Holy and undefiled are all one in Scripture, they are parallel expressions of one and the same thing, Heb. 7.26. Phil. 2.15. 2 Pet. 3.11, 14. Our last principal point is the West; that is our night-point, our death-principle. And certainly it's necessary for us to know 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 die: the Sun of our life will set in death: when our days come about to this Western point, it will be night, Heb. 9.27. Psal. 49.7, 9  
2. If we die 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 die with Christ in their arms. As to die in Christ is gain, So out of Christ its loss, yea the greatest loss, Philip. 1.21.  
3. Death as but the souls, or rather the body's night. The setting Sun will rise again; it's our benighting to die, 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 die shall arise to be judged either for life or death the second time. Good men shall arise to life, wicked men to death, Heb. 9.27. Mat. 25. Do not slight this truth: for it's a principle in Religion, Heb. 6.2.  
These are things all of them very necessary to be known. As necessary as the four points in the Compass, so necessary are these four heads, and the particulars under them to be known.  
I shall not pass from this without and addition of some other things from the connexion of these points in our Christian Compass.  
1. From North-point we pass to the East. God passeth forth to the world by Christ. He comes only down to us by his Son. No man cometh to God but by him, Joh. 14.6. And as soon as we have thought of God, it becomes us to 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. Christ's 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 die 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 day's end.  
4. From the West we come to the North again, and indeed so it is. When we die we return to God. The Spirit of every one returns to God, Eccles. 12.7. only 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 remembering 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 die. 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 died upon the Cross on Calvary, which was on the West of the Holy City.  
The first of these things noted, and known, will teach us to labour and to press after holiness; to perfect it in the fear and love of God, for without it none shall fee God.  
The 2. of these remembered, 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 die?  
To help your eye, and thereby to fix these things the better, look upon the following Compass, as an Epitome of this part of our discourse.  
NORTH God is Good Known Spirit  
SOUTH Holiness It's the new Creature The Souls lustre Christ at heighed in us Is at Enmity with sin  
EAST Christ The light of God The Reconsiler to God Enjoyed by the Spirit & by faith  
WEST Death In itself Certain out of Christ sad shall have a ' Resurrection & brings to Judgement  I fecit  

CHAP. IU. The things or duties necessary to be done by Christians, reduced to as many practical rules as there are points in the Compass.  
LEt us pass now from the speculative part of our Christian Compass (in which we have seen the 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 practice, 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 God's word, be thy North star. This is the original cause of all our misery and miscarriage, that we make not God's 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. I do no more wonder to see men split on the rocks of error, or sunk in the sands of sin, who cast off, or neglect the Scriptures; then I do to see a man make shipwreck, who wants, or useth not his Compass.  
2. Never Enter upon any design but such as tends towards Christ. 
N. & by E.  Let Christ be the rising Sun, which thy soul doth always worship. While other men run from West to East to gain riches; do thou launce 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 prophet's witness, Act. 10.43.  
3. Note Nothing enviously which thrives without God. 
N.N.E.  Indeed nothing can thrive truly 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 prosperity 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 traffic for nothing but sand or pebbles. He that trade's for Jewels, need not envy such at all: Though he have foul weather, and rough seas, yet his traffic will make amends for all. Many miscarry for not eyeing this point of the Compass; therefore mind it, Note nothing enviously which thrives, or seems to prosper, without God.  
4. Never enter upon unwarrantable courses to procure any the 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 designs, to advance, or enrich itself, 1 Tim. 6.9, 10. What got Achan by his wedge of Gold? Josh. 7. What got Gehazi by the talon of silver and changes of raiments? 2 Kings 5. Nay, what shall it profit a man to get all the world, and lose his soul? Any thing got in, or by a non-warranted way, may and will undo the soul, though it may please or profit the body.  
5. Now entertain the noble commands of God, 
N.E. & by N.  if hereafter thou expect the sovereign 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 shall you cry for, or expect God's comforts in a storm, if you neglect his commands in a calm. You who swear and drink, and drab ashore, or in a calm; How can you expect God should hear you in a tempest? Meditate upon that place, Prov. 1.24, 25, 26.  
6. Esteem not Egypt's treasures in comparison of the afflictions of God's people, 
E. N.E.  Heb. 11.26. In this, imitate Moses, rather to choose to suffer persecution, disgrace, etc. 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 lie upon the shore, though in a brave country, with wild beasts. Better to go to heaven through many tempests, and with much hardship and fear, then to swim to hell with full sails, and a fair gale of pleasures and honours.  
7. Err not especially in soul-affairs, 
N.E. & by E.  Jam. 1.16. Errors in corporal affairs are not so dangerous as in soul-affaires. That soul which errs in faith, in love, in holiness, etc. makes the worst of shipwrecks: 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 terrify 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 rattling pump, not a Lee-shore, not a sinking or leaky 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 near to transgress any of them, think you heard Christ saying, Beware, come no nearer. 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, etc. all these, none of these can establish us. This makes many to be as boats tossed up and down with every wind of doctrine; because they are not established with grace. The heart which is serious, and established with grace, is like a ship well-balanced at Sea; it makes fair weather (as we say) with any wind. How many tossing, tumbling, rolling, unsteady souls do we see in this tempestuous age moved with every wind, and almost over-set with every wave, for want of being solidly, and groundedly established with grace? Mind this therefore, 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 Sailors.  
2. Eye Sanctity in every action. 
E. & by S.  Let this be thy great study, to be holy in all manner of conversation, 1 Pet. 1.15. While others talk of a saving voyage, talk thou of a sacred. Let every piece and part of the tackling which is about thy ship, be sacred. Why should not our 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 cliffs of Sanctity and holiness, lie along the Coast of the country whereunto you are sailing. Eye therefore that white; and when you see the dark cliffs of sin, say, This is not the shore that I Sail unto.  
3. Even strive earnestly to lie 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, labour to procure preaching with thee at Sea. Verily in our Christian ship, and for our spiritual Sea-affairs, Godly spiritual preachers are the best and most needful Pilots.  
4. Suffer Every evil of punishment or sorrow, 
S. E.  rather than leave the ways 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 fullness still strive for a supply, even till thou hast grace for grace, e. i. Every grace of Christ in thee, answerable to what it is in him. As little of the 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 Christ's 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, always 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 enjoying 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 days, but co●et to have him with thee always; Even all thy voyage on earth, and at thy port at death. Let Christ be in thy eye both in life and death; or if thou canst not be so happy as to have his sensible presence all the voyage in the time of life, Be su●e thou make it thy desire & design to have him for ever after death. If Christ will have you put out to Sea (as his disciples) and tell you he'll come after; Entreat him not to fail in that: though you love not his visible presence now; yet desire of him to vouchsafe to you hereafter, to be always with him where he is, as John 17.24.  
8. Settle it ever in your soul as a principle which you will never departed from, 
S. & by S.  that holiness is by Christ. South is by East, and holiness is by Christ. Christ was holy when a Child; and holiness is as near him as himself is to himself; it's his essence, and therefore abominate all lose and lewd principles which would set up Christ without holiness, and possess or persuade thee that thou mayest have Christ though thou mind not holiness; or which would exalt holiness without Christ; and persuade, that even Nature, Reason, Education, Mortality, can make he 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'll hasten over the other two: only let me entreat you to mind, 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, then proceed to the next, which is our Southern quarter; and here remember your eight points likewise.  
1. Set thyself always as before the Lord; imagine, nay believe it, thou art always as directly before the Lord, as the south is just in a straight line before, or in the face of the North. I have set the Lord always 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 David's Lord and ours, as it's clear by Acts 2.25. This is the nature and life of holiness to eye God always; 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, than 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, always to have thy face and thy heart toward thy God.  
2. See weakness hastening thee to death, 
S. & by W.  even when thou art at highest pitch or point. Even the Sun at the height in the South, moves immediately to the West; and its first differenced motion from South, is by West. Even holy men at and in the height of holiness are by death. It's appointed for all once to die. As sin hath brought death upon all, so holiness doth not exempt any, I mean death natural. 'Tis true, in a spiritual divine sense, Saints do not, shall not, cannot die; but in a literal humane sense, even the highest Saints that have come up to highest degrees of Sanctity, have and must drink of death's cup; and it's much for the advance and strengthening of holiness in our hearts to see ourselves always 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 die in peace. Often mind, and think upon that Scripture 1 Cor. 15.55, 56. And search thy soul, to see whether upon good ground thou canst say, 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 its sins: Death only stings with poison and pain, such as live and die in their sins: But to souls who are true believers, who are washed with the blood of Jesus; death is a Bee having much honey, 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. Treasure 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 tastes of God at such and such a time! Verily the experiences of our life, are often choice refresh in or at our death.  
5. Set worldly say 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 die, because we are loath to leave the world: houses, bonds, relation, etc. make the thoughts of death dreadful; whereas were we weaned from those, we should with much ease and quiet of mind, be willing to go down to the grave.  
6. Still and stand, wait as upon your watch with loins girded, and lamps trimmed up. Be not so mad as the foolish virgins, to have a lamp without oil; nor so foolish as the wise were, to slumber, and let your lamps be untrimmed: but see your lamp be ready, your oil prepared, you yourselves 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 Christ's 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 thyself, and be too light. It will be a dreadful word, if be said to thee in the night, thou art to die (as it was said to Belshazzar. in his) thou art weighed, and found too light: judge thyself by God's weights; his weights are internals, sincerities, Christ's righteousness; but words weigh nothing with God; pretences, semblances are too light with him: all man's 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 Christ's neck, 
W. & by S.  and so thou mayest die in by S. peace. Simeon with Christ in his arms could sing and die, 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, than a help to them: Superstition cannot be a solid comfort: yet Christ embraced by faith, and hugged with delight, makes death very pleasant. The Sun never set clearer in the fairest evening when in came to it's Western point, than 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 burial.   

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 learned the former. The points of our Christian Compass, are not so soon learned 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 mind of man. Man under discontent foams and rages, and casts up nothing but mire and filth; whereas the contented soul sails always as in smooth waters, and makes all fair weather within, even then when it is foulest without. Did discontented souls but know and remember how much they dishonour God, by not resting in that which his providence brings upon them; and how great enemies they are to themselves, in fretting against or under that which they cannot help, they would then wholly cease from their discontent, and strive to rest in the will of God. A contented mind may well be called and counted a kingdom, for it hath much of the kingdom of God in it. 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 always 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 easy to find out the narrow path of life and peace. The broad way of death is open and obvious to every eye, as the vast ●●ean is to every one at Sea; but the narrow way, like the channel at the end or entrance of some Isle (as it's with ours in the West) is hard to be discerned, and to find out. It's thy wisdom to study to know exactly the narrow way which the fewest find, in which thou mayest safely arrive the Haven of happiness: and not to roll 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 of men, but of God, Rom. 2.28, 29. It's the madness and misery of many, they mind man more than 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 God's law, and not according to man's judgement. And he that studies to approve himself to God, will be see to have been the wisest in that day.  
4. Never wink 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. Yet 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 endanger all unawares; walk therefore circumspectly, Eph. 5.15. Steer to a hairs breadth in duty, and fly 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 its time, neither hanker thou after life, when thy time of death is come. Jonah did evil to wish to die, 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 God's hand: he hath numbered them. Neither subtract, nor add unto God's 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 days which he hath determined us. O learn to live and to die 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, etc. 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 in the grave whither thou goest, Eccl. 9.10. The soul who puts off his great work till the last, may die ere he hath begun to do that which he can never sufficiently do, should he work all his days. 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 aught 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 though hour of thy death, and then when thou shalt be brought to thy trial after death, renounce all things, and plead none but Christ. Cry pardon (Lord) justication (Lord) peace (Lord) life, glory, all for thy Christ's fake and upon the account of thy free Grace.  
8. Now welcome 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, etc. 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 near to thee or others. Welcome Christ in a sickness though sharp; in asermon though plain; in a providence though terrible. In all things, in every thing wherein Christ is, O bid him welcome now, so will he bid you welcome when you come to die. If you ask where he'll bid you welcome. Take it in a word. he'll bid you welcome to his father's house; and he'll carry you into a Mansion which he hath prepared for you in his father's 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 again. 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, quick, enlightened, and enlivened conscience is the only point upon which we must erect the practical rules of our Christian Compass. Mind that therefore. Herein imitate that great Pilot Paul; Labour always to have a conscience void of offence towards God and man. That with him you may say, We trust we have a good conscience, Heb. 13.8. Indeed without this, there is no trust to those rules. What are the best rules, if men make no conscience of them? A painted Compass upon the leaf of the book is of no use, to steer by. It must be an erected Compass set on a needle, which stirs and moves, by which our ship at Sea is to be guided and cunned. And written rules, though never so full or few are of no profit, if they be not laid upon the conscience, and that conscience quick 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 endeavour to steer according to it. In every point of thy compass, eye God as the main, and out of conscience unto him, carry thy thyself in all things as near as possible according to this Compass. Then mayest thou rejoice, and expect that God upon thy endeavours should speak unto thee Well done, steer away, or steer thus. And certainly it's no small rejoicing 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 only name our Memory. O treasure ye these rules there; and strive to be as ready and expert in this compass, as the Mariner is in his Sea-compass. I have on purpose made this little, that our memory might hold it. Had I been as large as I might, I should have made my Compass too large; and I fear the biggest and best memories could not have contained it. But 'tis short, that the smallest memory might retain it. Wherefore do as our Sea-boys do at first; Con over this Compass 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 thyself upon all occasions. I will not say if thou remember'st these things, thou needest no more. But this I do humbly assure thee of, If thou remember these things and dost 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, 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 only 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 ways of God in his actings in the world, and in his deal 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 rolling waves he walks and rules. Then though I steer in the mighty ocean, yet I'll fear no evil, for God is with me: And yet I'll fear to sin, for God is here, as well as at land. Though I am not on shore near Magistrate, or punishing place; yet here, at Sea is the great God, who is chief Judge of all the world; therefore even here I'll stand in awe 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 aught he not here to have his worship? This great ocean is no other than his open temple. Even here he walks, those Seas and winds do serve him at his pleasure. O my soul! worship thy God even here: Say not, shall I live on land, to go up to the Temple? Lo 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, etc. 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 always his presence. Rejoice (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 ware of it. The way of a ship in the Sea is not seen; how much less are the print of his feet, who is past finding out? Come, Oh thou Spirit of anointing! And as God moves upon the face of the mighty waters, move thou on my soul, that I may see, and apprehend the Divinity which swims in the deep.  
Thus meditate on this text.  
The second is that, Psal. 107.23, 24, 25, to the 31. They that go down to the Sea in ships, that do business in great waters. 24. These see the works of the Lord, and his wonders in the deep. 25. For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof. 26. They mount up to the heavens, they go down again to the depths; their soul is melted because of trouble. 27. They reel to and fro, and stagger like a drunken man, and are at their wit's end. 28. Then they cry unto the Lord in their troubles, and he bringeth them out of their distress. 29. He maketh the storm a calm, so that the waves thereof are still. 30. Then are they glad because they are quiet: so he bringeth them into their desired haven. 31. O that men would praise the Lord for his goodness, and for his wonderful works to the children of men.  
On this Scripture meditate much: and to help thy meditations, note in it these particulars.  

1. Observe of whom it speaks, viz. of Seamen: so all along the verses, They that go down to the Sea, etc.  
2. To what end, viz. That they should consider their affairs, observations, and experiences, in order to the raising of their hearts to see, and praise God for his goodness, see 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 storm and tempest.   

1. As the owner of it, 25.  
2. As the helper in it, 29. Therefore,    
3. He is to consider his danger in every storm, how near 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 traffic by Sea as by Land. There is no wickedness in thy way, unless thou thyself 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, Gen, 1.10. He holds these winds that blow in the hollow of his fist, Prov. 30.4. he brings these winds 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? Sat down (O my soul) and see that it comes from God. He made the tempest to find out a sinful jonah. 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 near to death? What a stop, what an inch between thee and the Grave? be not as the fool over hardy: nor as the hardened profaned Atheist, that scoffs 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. pour 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; he'll bring you out of your distresses.  
6. Reflect (O man) than what was thy joy when the wind began to sla●●, and the storm to cease. It's good to eye what comforts God gave in at such a time. Forget neither thy soul-melting in a storm; nor thy heart-cheering upon a calm. O how did God as it were build up thy broken heart? was not thy soul almost shattered as thy sails? and were not all thy comforts broke as thy cords? But what reviving after death; and what a resurrection as from the grave hadst thou in such a place, at such a time? etc. 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 recall to mind the great goodness of thy God; and praise thou his miraculous mercy. Set forth to others thy experiences, and let the children of men know by thee, what are the wonderful works of Jehovah. Tremble at the thought of being (as too many are) altogether forgetful of deliverances. Be not as those whose sinning 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.  
Enlarge 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 which the ship is made, if that break I am gone; my burial place is always by me; I shall need no Sexton to dig my grave; my dead body will make its way to the bottom of the waters, and there shall be my grave till the great day.  
2. With what care doth the Pilot eye the compass to direct? How exactly doth he observe and consider all his hand-works? And how careful is the 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 shipwreck of our souls were a lesser matter, than the shipwreck of this vessel?  
3. How sharp do all the ships crew look out to espy land? to discover shore and harbour whereto they fail: And what welcome news is it to hear that he at the topmast head hath descried or discovered land, though it be afar off! Ah (my soul) why art thou so lazye to look out. So backward to cast thine eyes, to use thy 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 near the fair haven of the holy land? Look out, look up (O soul) and rejoice to see how near 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 storm and tempest they may secure me?  
5. With what desires do all the Seamen tarry and pray for a good wind? How troubled are they at a cross wind? and how much perplexed at a calm? What means all this, but a desire to speed the voyage, and to arrive the intended and desired port, etc. 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 hindered 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 rejoice that in the help of it thou hastest to thy desired port.  
6. What labour and pains do all take in a storm? How do these tend the sails? and those the pump? How do these stand by this, and the others by the other rope? And how do all secretly (at least) cry out, and say, Lord save us that we perish not! Why then dost thou (O my soul) Jonah-like lie and sleep securely, in many a tempest which doth befall thee? Is the sinking of thy soul less than 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 a-work; this is the hour, and power of doctrine. The winds blow, the floods arise, thy sails and rigging are rend and torn: many a stately ship is sunk by thee; and thy leaks are more than the ●ump of thy repentance can clear: yet hope in God, and be laborious: though salvation be of grace, yet good security is not without works and diligence.  
7. How doth each Mariner and Seaman eye, and care for the whole crew as well as himself? How doth he mainly intent the safety of the whole vessel, while yet he singly cares for his own ? What a safe and sweet harmony is there between the care of the whole, and each particular part? And how well doth self and the public 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 myself. Mind so my own, as not to neglect others; and mind so others, as yet particularly to mind myself. How many (like him in the Gospel) ask concerning the number or multitude of such as shall be saved; and yet in the interim, neglect to stir themselves to secure their own salvation, by striving to enter in at the strait gate? And how many so singly eye themselves, and inquire what they shall do to be saved; that they seem altogether to neglect, and not to care for others? Steer (Oh my soul) a straight course between these rocks: regard thyself, and yet mind thy fellow passengers. Let not self-privacy wrong the public, nor a Pragmatic publickness cheat self.  
8. How oft hath a calm evening deceived the Seaman, who when he thought he might go to his  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 calm at night; so that when he thought to watch with fear, he could go and lie down to sleep in peace? Surely thus it hath been more than once with thee (O my soul) in the voyage over the Sea of this world. Many a storm hast thou unexpectedly met withal, 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 a tempest, and not comforted. But canst not thou call to mind on the contrary to thy Redeemers praise, that some time thou hast expected trouble; and yet hast met with peace? And when thou hast said (Hezekiah-like) I shall go in bitterness softly all my days: then hath not the Lord (ere thou didst expect it) spoke 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 bosom of Jesus. Recall (O soul) thy spiritual experiences to remembrance by these Sea observations.  
9 How beautiful is the ship, when under sail, going before a fair 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 endanger the ship in its course? Hath it not been thus sometimes with thee (O my soul) Hast not thou sometimes sailed with a full and fair gale? Have not the winds above thee, and the waters under thee, sweetly served thee in thy voyage? Hast not sped well, and sailed far upon some watches? Verily it becomes thee to call to mind such former days, 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 withal.  
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, threatening, experience, etc. all and each of these are occasionally to be remembered 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 only merchandise and treasure in its hold, but it carries force and strength upon its decks. Here are instruments of war; guns, etc. to secure from enemies and pirates, as well as commodities to traffic withal. And surely (O my soul) it becomes thee to mind the weapons of thy warfare, that whole Armour of God, which out of the magazine of the Scriptures thou art to be furnished withal. There are enemies & pirates upon the soul-Sea: Men (yea and devils) of wrath and war, that waylay thee. Expect an onset, and provide. None ever did pass over the Sea of the world, but met with pirates. Thou must resist, and fight (yea and that unto blood) to secure thyself from being taken or sunk. And remember this, and look about thee (O my soul) thou carriest 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 maintain thy fight without.  
12. Still by our helm stands the compass, that the steersman may always eye it. As soon as his hand is on the helm, his eye is on the compass; & with what exactness and strength doth he hold the helm, 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. It's not enough to hand and hold the helm, 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. Many who are not idle, are yet all employed: who though they stir, yet it's 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 shipwreck 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, only 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'll 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 virtue in this whistle, only 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 show 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 piece of plank floating on the Sea.  
Yonder swims the sad sign of the wrack of some: I conclude the sinking of the passenger, from the swimming of the plank. Blessed Lord, Why (suffer me to ask it) why didst not save some one upon that piece of timber? might not that board, or broken piece have been (as in Paul's case) a little ark to save some from drowning, by carrying them to shore? 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 thyself, reflect and see what might have befallen 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 pieces (whereof that plant was) can split thee at his pleasure. And the next passengers may see he broken pieces of the ship in which thou wert, and read a better lecture on them than 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, etc.  
What another Eutychus is here? yet there'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) than this young man, who fell asleep at the noon of the day. Yet (O my soul) canst not say this, to excuse this young man: He had not so holy, so rowzing a preacher as Eutychus had. Alas how far thou (O my soul) beneath Paul! Well, let the young man learn to be less drowsy; 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 died.   

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 are equally to be prayed against. Yet necessity hath no law. And Joshua's seven days compassing about Jericho, will be a precedent for us to lie 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 yield 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'll praise the Lord, and sing, it's 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 captains; and makes the common Mariners to yield up them, that blood may not be shed, nor peace broken. God makes even men at Sea, as well as waves, to be calm and still.   

On a man thnt standing to sound with the line, fell overboard 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 th● bottom to feel the depth. Ah, O my soul Is not this man an emblem of thee, who soundest the depths of Satan to secure others? Art not thou in danger to lose thyself? Preachers look about you; fear lest while you sound and discourse of Satan's deeps to warn others, fear (I say) lest you lose yourselves. Mariners look to it while you stand by the line and lead sounding. Consider, that you may be nearer the bottom than you are ware; 'twill be sad if you fall and sink even while you sound; But sadder, if as your body, like the lead goes down the bottom of the deep, your soul sink as a stone into the depth 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 shore, when your bodies sink to bottom 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 miss the mark: he traversed and leveled 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 gunner's intents. Bullets obey God, not men: and he that is under the protection of the Almighty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Shot-free. Why then should they who are on the service of God, and a good cause, fear men or guns? both whose breath is in their nostrils; and who may shoot often, but hit or hurt never without divine permission. Sail 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 fly a- head, and as many more a- stern; many shall fall over and beyond you, and none shall fasten to do you the least hurt, while God is with you. All bullets fly at God's command, and not according to the gunner's 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 Seaman's habitation, and house of correction; and the same instrument which holds the anchor of hope, sometimes holds the offender to be chastised. Indeed (O my soul) chastisement is at the capstock of the anchor of hope. It's a hope we are children and not bastards, 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 near the hold of the anchor of hope? I'll 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'll 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 near and by hope.   

On the fall of a bed (that was lashed to the ship side) in a blowing night.  
I did lie down in peace, and thought to have slept so; but how is my bed fallen under me? and how am I awakened with a fall, when I expected to lie soft and secure? But see (O my soul) what poor things beds are to rest in. Surely no bed in this world is fastened sure enough to secure sleep and safety. Though the feathers are soft, the fastening is not sure. How can that bed stand, that always 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 cabin than any in this world. Cast thyself into thy Saviour's bosom: That bed is soft and sure; let the winds blow, and the floods arise, let the ship roll, and thy cords shake: yet still that bed shall abide and not be shaken. When thou goest to bed in thy  (O Seaman) thou art not sure of rest; but thou who restest in Christ, thy rest is sure: and in him thou mayest lie 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 climb 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 spy the white cliffs of heavens fair shore, must mount the topmast, and Habakkuk-like set him upon his tower. And harken (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 shore? 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 rejoice in this, what we are within ken of the good land. A few watches more we must run (and indeed we must watch as we sail) and then we shall see eye to eye, and 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 its 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 veil. 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 everlasting consolation, and good hope through grace; Even that same God, comfort my heart and establish me in every good word and work: that though my hope be singly grounded on grace, yet it may be accompanied with good words and works; that I deceive not myself, lest my anchor come home, and I run afloat full of fear, without hopes, or hold, in the day of tempest and trials.   

On a ship that was left by the Mariners upon the Goodwin-sands in a storm, and fetched 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 Warwick's to send relief, to secure the ship which the perfidious Seamen cowardly and unconscionaly desert. Trust not in men (On my soul) who are unstable as the waters. Rely only upon the living God, who never forsakes his in a storm or tempest. If they prove fearful and false that aught 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 sink 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 (O my heart) at the end of thy voyage, when death comes and call upon thee to strike sail, and part. Why art so loath to leave the carcase thy companion, when thou art to go ashore in thy spirit upon Emanuels' land? Come leap and skip O soul, part with the carcase 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 calm of unexpressibly bless in the presence of God, in the company of Christ, Angels, and Saints for evermore. Strike sail here (O my soul) and turmoil thyself on the sea of this world no longer.     

REader, I have now ended my voyage: I'll conclude my Navigation. If thou by the help of this compass arrive this port, I have my aim and end; therefore I'll add no more but this: This is my desired haven which I sail unto. And while I sail, I'll 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 study and to sing, Psal. 107.30.31.  
FINIS.