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was revealed en known in to be truth
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revealed from heaven. A mere man can carry a ship to any defired port in all the world, but no mere man can carry a soul to heaven. He must be a saint, he must be a divine (so all saints are) that can be a pilot to carry a foul to the fair-haven in Emanuels land. The art of natural navigation is wonderfully improved since the coming of Chrift, before which time (if there be truth in history) the use of the loadfone was never known in the world ; and before the virtue of that was revealed unto the mariner, it is unfpeakable with what uncertain wanderings seamen floated bere and there, rather than failed the right and direct way. Sure I am, the art of spiritual navigation is wonderfully improved since the coming of Christ ; it oweth its clearest and fullest discovery to the coming of Christ. This art of arts is now perfectly revealed in the scriptures of the Old and New Testament; but the rules thereof are dispersed up and down therein. The collecting and methodizing of the same cannot but be a work very useful unto souls : though, when all is done, there is an absolute neceflity of the teachings of the Spirit, and of the anointing that is from above, to make souls artists in sailing heaven-ward. The ingenious author of the Chriftian's Compass, or the Mariner's Companion, makes three parts of this art (as the schoolmen do of divinity) viz. fpeculative, practical, and affectionate. The principal things necessary to be known by a spiritual feaman, in order to the steering rightly and safely to the port of hap piness, he reduceth to four heads, answerably to the four general points of the compass; making God our north; Christ our eaft; holiness our fouth ; and death our west points. Concerning God, we must know, (1.) That he is, Heb. xi. 6. and that there is but one God, 1 Cor. viii, 5, 6. (2.) That this God is that supreme good, in the enjoyment of whom all true happiness lies, Psal. iv. 6, 7.. Mat. v. 8. -xviii. 20.(3) That, life eternal lying in God, and he being incomprehensible and inconceivable in essence, as being a Spirit, our best way to eye him is in his attributes, Exod. xxxiv. 5, 6, 7. and works, Rom. i. 20. and especially in his Son, 2 Cor. iv. 6. (4.) That as God is a Spirit, so our chiefest, yea, only way of knowing, enjoying, serving, and walking with him, is in the Spirit likewise, Job iv. 24. Concerning Christ, we must know, (1.) That he is the true Sun which ariseth upon the world, by which all are enlightened, John i. 9. Mal. iii. 2. Luke i. 78, 79. (2.) That God alone is in him, reconciling the world to himself, 2 Cor. v. 19. i Cor. i. 30. John xiv. 6. (3.) That Jelus Christ is only made ours by the union and indwelling of himself in us through the Spirit, 1 Cor. ii. 9, 10. and vi. 17. John xvi. 8, 9. i Cor. xii. 3, 13. (4.) That the way of the Spirit's uniting us to Cbrist, is by an act of power on his part, and by an act of faith on our part, John ii. 16, 36. and v. 29. Eph. iii. 17. Concerning boliness, we must know, (1.) That whoever is in Christ is a new creature, 2 Cor. v. 17. i Cor. vi. 11. (2.) Holiness is the soul's highest lustre, Exod. xv. 11. when we come to perfection in holiness, then is our sun at the height in us. (3.) Holiness is Christ's filling the foul;
Christ our Sun is at the highest in our hearts, when they are most holy. (4.) This holiness is that which is directly opposite to fin; fin eclipses holiness, and holiness scatters fin, Heb. vi. 26. Phil. ii. 15. 2 Pet. ii. 11. Concerning death, we must know, (1.) Death is cer. tain; the sun of our life will set in death ; when our days come about to this western point, it will be night, Heb. ix. 27. Pfal. xlix. 7, 9. (2.) If we die in our fins out of Christ, we are undone for ever, Job viii. 24. Phil. i. 21. (3.) It is our benighting to die, but it is not our annihilating, i Cor. xv. Rev. xx. 12 (4.) After death comes judgment; all that die shall arise to be judged, either for life or death, the second time, Heb. ix. 27. Mat. xxv. Heb. vi. 2. These four heads, and the particulars under them are as necessary to be known in fpiritual navigation, as the four points of the compass are in natural navigation. The things which we ought to do in order to our arrival to our happiness, our author makes as many as there be points in the compafs. And for an help to memory, we may begin every particular with the initial, known letters on the points of the compass. (1.) N. Never stir or steer any course, but by light from God, Psalm cxix. 105. Ifa. viii. 10. (2.) N. and by E. Never enter upon any design but such as tends towards Christ, Acts x. 43. (3.) N. N. E. Note nothing enviously, which thrives without God, Psalm lxxüi, 12, 13. (4.) N. E, and by N. Never enterprize not warrantable courses to procure any of the most prized or conceited advantages, i Tim. vi. 9, 10. (5.) N. E. Now entertain the sacred commands of God, if hereafter thou expect the sovereign confolations of God, Pfal. cxix. 48. (6.) N. E. and by E. Never esteem Egypt's treasures fo much, as for them to forsake the people of God, Heb. xi. 26. (7.) E. N. E. Err not, especially in soul-affairs, Jam. i. 16. 1 Tim. i. 19. 20. 2 Tim. ï. 18. (8.) E. and by N. Efchew nothing but lin, í Pet. iii. 11. Job i. 7,8,-31, 34. 19.) E. Establish thy heart with grace, Heb. xiii. 9. (10.) E. and by S. Eye fanctity in every action, 1 Pet. i. 15. Zech. xiv. 29. (11) E. S. E. Ever strive earnestly to live under, and to improve the means of grace. (12.) S. E. and by E. Suffer every evil of punishment of sorrow, rather than leave the ways of Christ and grace. (13.) S. E. Sigh earnestly for more enjoyments of Christ. (14.) S. E. and by S. Seek evermore some evidences of Christ in you the hope of glory. (15.) S. S. E. Still set eternity before you, in regard of enjoying Jesus Christ, John xvii. 24. (16.) S. and by E, Settle it ever in your soul as a principle which you will never depart from, That holiness and true happiness are in Christ, and by Christ. (17.) S. Set thyself always as before the Lord, Pfal. xvi. 8. Acts ii, 25. (18.) S. and by W. See weakness haftering thee to death, even when thou art at the highest pitch or point. (19.) S. S. W. See sin which is the sting of death, as taken away by Christ, i Cor. xv. 55, 56. (20.) S. W. and by S. Store up wifely some provisions every day for your dying day. (21.) S. W. Set worldly VOL. V.
things under your feet, before death come to look you in the face (22.) S. W. and by W. Still weigh and watch with loins girded, and lamps trimmed, Luke xii. 35, 36, 37. (23.) W. S. W. Weigh foulworks, and all in the balance of the fanctuary. (24.) W. and by S. Walk in sweet communion with Christ here, and so thou mayest die in peace, Luke ii. 29. (25.) W. Whatsoever thy condition be in this world, eye God as the difpofer of it, and therein be contented, Phil.
iv. 11. (26.) W. and by N. Walk not according to the course of . the most, but after the example of the best. (27. JW. N. W. Weigh not what men speak or think of thee, fo God approve thee, 2 Chron. X. 18. Rom. ii. 28, 29. (28.) N. W. and by W. Never wink at, but watch against small fins, nor neglect little duties, Eph. V. 15. (29.) N. W. Never wish rashly for death, nor love life too inordi. nately, Job ij. 4. (30.) N. W. and by N. Now work nimbly ere night come, Job xii. 35, 36. Ecclef. ix. 10. (31.) N. N. W. Name nothing when thou pleadest with God for thy soul, but Christ and fron t posa
e n und for wy ul, our free-grace, Dan. ix. 17. (32.) N. and by W. Now welcome Christ, if at death thou would it be welcomed by Christ. A tender, quick, enlivened, and enlightened conscience, is the only point on which we muft erect thefe practical rules of our Christian compass, Heb. xiii. 1. 2 Cor i. 12. Our memory, that is the box in which this compass must be kept, in which these rules must be treasured, that we may be as ready and expert in them as the mariner is in his fea-compass. So much for the speculative and practical parts of the art of spiritualnavigation. The affectionate part doth principally lie in the secret motions or movings of the foul towards God in the affections, which are raised and warmed, and especially appear active in meditation; meditation being, as it were, the limbec, or still, in which the affections heat and melt, and, as it were, drop sweet spiritual waters. The affectionate author of the Christian's Compass doth indeed, in the third aud last part of his undertaking, hint at several meditations which the spiritual seaman is to be acquainted with, unto which thou hast an excellent supplement in this New Coinpass for Seamen. This collection is prefixed, that at once thou mayest view all the compaffes (both speculative, practical, and affectionate) by which thou must steer heaven-ward. What further shall be added by way of preface, is not to commend this new compass, which indeed (2 Cor. iii. 1.) needs no OUTATIK WYE Togoduv, letters of commendation, or any panegyric to uther it into an honest heart; but to stir up all, especially seamen, to make conscience of using such choice helps for the promoting the fanctification, and salvation of their fouls, for the making of them as dexterous in the art of spiritual navigation, as any of them are in the art of natural navigation. Consider therefore,
1. What rich merchandise thy soul is. Christ aflures us, one foul is more worth than all the world. The Lord Jesus doth, as it were, put the whole world into one scale, and one foul in the other, and the world is found too light, Matth. xvi. 26. 'Shouldst thou by skill
in natural navigation carry safe all the treasures of the Indies into thine own port, yea, gain the whole world, and for want of skill in spi'ritual navigation lose thy own soul, thou wouldesi be the greatest loser in the world. So far wilt thou be fronı protiting by any of thy fea-voyages. There is a plain uiswoos in those words of Christ, « What is “ a man profited if he hall gain the whole world, and lose his own “ soul? Or what shall a man give in exchange for his soul ?” More is meant than is fpoken*
2. What a leaking vefsel thy body is, + in which this unspeakable, inconceivable rich treasure, thy soul, is en barked ! O the many difeases and diftempers in the humours and passions that thy body is subject to ! It is above 2000 years ago, that there have been reckoned up 300 names of diseases; and there be many under one name, and many nameless, which pose the plıysicians not only how to cure them, but how to call them. And for the affections and paflions of the mind, the distempers of them, are no less deadly to fome, than the diseases of the body; but befides these internal causes, there are many external causes of leaks in this vessel, as I poisonous malignities, wrathful hoftilities, and casual mishaps; very small matters may be of great moment to the sinking of this vessel. The least gnat in the air may choak one, as 'it did Adrian, a pope of Ronie; a little hair in milk may strangle one, as it did a counsellor in Rome ; a little stone of a railin may stop one's breath, as was the case of the poet Anacreon. Thus you see what a leaking vessel you fail in. Now the more leaky any fhip is, the inore need there is of skill to steer wisely.
3. Consider what a dangerous sea the world is in which thy soul is to fail in the leaking ship of thy body. As there are not more changes in the sea, than are in the world, the world being only constant in inconstancy, « The falhion of this world passeth away," i Cor. vii. 31. So there are not more dangers in the sea for ships, than there are in the world for fouls. In this world souls meet with rocks and fands, fyrens and pyrates; worldly temptations, worldly lusts, and worldly company cause many to « drown themielves in perdition," i Tim. vi. 9. The very things of this world endanger your souls. By worldiy objects we foon grow worldly. It is hard to touch pitch, and not be defiled. The lusts of this world ítain all our glory, and the men of this world pollute all they converse with. A man that keeps company with the men of this world, is like him that walketh in the sun, tanned insensibly. Thus I have liinted to you the dangerousness of the sea wherein you are to fail. Now the more dangerous the sea is, the more requisite it is that the failor be an artist.
4. Consider, what if through want of skill in the heavenly art of
• Erasmi chiliad. p. 229
* In Ethiopia there is a certain poison whereof the tenth part of one grain will kill a man, and for one grain ten men. Dan. Sennert. Hypom. Phys. cap. 2. p. 47.
spiritual navigation, thou shouldīt not steer thy course aright! I will instance only in two consequents thereof. · 1. Thou wilt never arrive at the haven of happiness. 2. Thou ihalt be drowned in the ocean of God's wrath. As true as the word of God is true, as sure as the heavens are over thy head, and the earth under thy feet; as sure as thou yet livest, and breathest in this air; so true and certain it is, thou shalt never enter into heaven, but link into the deep of the bottomless pit. Am I not herein a messenger of the saddeit tidings that ever get thy ears did hear? Poffibly now thou makest a light matter of these things, because thou dost not know what it is to miss of heaven, what it is for ever to lie under the wrath of God; but bereafter thou wilt know fully what it is to have thy foul loft eternally, so lost, as that God's mercies, and all the good there is in Chrift, shall never fave it; and as God hath set and ordered things, can never save it. Hereafter thou wilt be perfectly sensible of the good that thou mightest have had, and of the evil that shall be upon thee (this is God's peculiar prerogative, to make a creature as sensible of misery as he pleaseth) then shou wilt have other thoughts of these things than thou now hast. Then the thoughts of thy mind shall be bufied about thy lost condition, both as to the pain of loss, and the pain of sense *, so that thou shalt not be able to take any eale one moment; then, that thy torments may be increased, they acknowledge the truth of thy apprehensions, yea, the strength of them fhall be increased ; thou shalt have the true and deep apprehentions of the greatness of that good that thou thalt miss of, and of that evil wbich thou shalt procure unto thyself; and then thou shalt not be able to chuse, but to apply all thy loss, all thy inisery to thyself, which will force thee to roar out, O my lofs ! O my misery! O my inconceivable, irrecoverable loss and misery! yea, for the increasing of thy' torments, thy affections and memory shall be enlarged. O that, to prevent that loss and misery, these things may now be known, and laid to heart ! O that a blind understanding, a stupid judgment, a bribed conscience, a hard heart, a bad memory, may no longer make heaven and hell to seem but trifles to thee! thou wilt then eatly be persuaded to make it thy main business here, to become an artist in Spiritual navigation. But to fhut up this preface, I shall briefly acquaint feamen, why they should, of all others, be men of fingular piety and heavenliness, and therefore more than ordinarily itudy che heavenly art of spiritual navigation. O that seamen would then consider,
1. How nigh they border upon the confines of death and eternity every moment; there is but a step, but an inch or two between themi and their graves, continually : the next gust may over-fet ihem, the next wave may twallow them up. In one place lie lurking dangerous
The famcs of hell shall Shine about the danned, to let them see how they are tormented. Infid. on the chicf good. Book. 2.