Who, for their fouls, would ne'er take half the pains!
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They can'tbe batter'd, ſcal'd, or undermin'd :
And theſe, environ'd by them, daily find Their bread afcertain'd; waters toodequr'd :
Then ſhout and fing, ye that are thus immur'd.
CHAP.
XII.
What dangers run they for a little gains, Who, for their fouls, would ne'er take half the pains!
OBSERVATION.
OW exceeding folicitous and adventurous are feamen for a small portion of the world ? How prodigal of ftrengthand life for it ? They will run to theendsofthe earth, engage in a thouland dangers, upon the hopes and probability of getting a ſmall eltate.
Permare, perterras, per millepericula currunt. Hapes of gain make them willing to adventure their liberty, yea, their life, and encourage them to endure heat, cold, and hunger, and a thousand ſtraits and difficulties, to which they are frequently expoſed.
APPLICATIO Ν.
How hot and eager are mens affections after the world ! and how remifs and cold towards things eternal! they are careful, and troubled about many things ; but seldom mind the great and neceffarymatter, Lukex. 40. Theycan riſe early, go tobed late, and eat thebread of carefulness ; but whendid they ſodenythemselves for their poor fouls ?
Their heads are full ofdeſigns and projects to get, or advance an eſtate : " We will go
" into ſuch a city, continue there a year, and buy and fell, and 66 get gain," James iv. 13.
This is the τό έργον, the mater-defign, which engroſſeth all their time, Audies, and contrivances.
The willhath paſt a decree for it, the heart and affections are fully letout toit, They will be rich, 1 Tim. vi. 9
This decree of the will, the Spiritof God takes deep notice of; and in deed it is theclearest, and falleſt diſcovery of a man's portion and condition : for look what is highest in the eſtimation, firſt and laſt in the thoughts, and upon which we spend our time and ſtrength with delight ; certainly, that is our treasure, Matth. vi. 20, 21. The heads and hearts of faintsare full of folicitous cares and fears about their ſpiritual condition ; the great deſign theydrive on, to which all other things are but [παρεργα], things on the by, is to make ſure their calling and election.
This is the [pondus] the weight and bias of their ſpirit; if
VOL. VI...
ANew Compass for Seamen : Or, theirhearts ſtray and wander after any other thing, this reduces themagain.
REFLECTION.
Lord, this hath beenmy manner from my youth, maythe carnal mindedman ſay; I have been labouring for the meat that periſheth ; diſquieting myself in vain, full of deſigns and projects for the world, and unwearied in my endeavours to compaſs an earthly treaſure ; yet therein I have either been checked anddiſappointed by Providence, or if I have obtained, yet Iamno ſooner come to enjoythat contentandcomfortI promifed myself in it, but I amreadyto leave it all, tobe ſtript out of itby death, and in that day all my thoughts periſh : But, inthe meantime, whathave Idone for my foul ? When did I ever break anight's fleep,ordenyand pinchmyselffor it ? Ah! fool, that I am! to nouriſh and pamper a vile body, which muſt ſhortly lieunder theclods, and become a loathiome carcafe; and, inthemeantime, neglectand undo my poor foul, which partakes of the natureof angels, and muſt live for ever.
I have kept others vineyards, but mineown vineyard I have not kept ? I have been aperpetualdrudge and ſlave to the world ; in aworſe condition hath my foul been, than others that are condemned tothe mines. Lord, changemytreaſure, andchange my heart : Olet it fuffice that Ihavebeenthus long labouring onthe fire, forvery vanity: now gatherup my heart andaffections inthyſelf, and let my great deſign now be, to ſecurea ſpecial intereſt inthybleſſedſelf,thatImayonce ſay, "Tome to live is Chriſt ."
T The POEM.
HE face of man impreſs'd and ſtamp'dongold, With crown, and royal ſceptres, we behold.
Nowonder thata human face itgains, Sincehead, heart, foul, and body, itobtains.
Nor is it ſtrange a fceptre it ſhouldhave, That to its yoke the worlddoth ſo enſlave..
Charm'dwith its chinking note, away they go, Like eagles tothe carcaſs, rideand row.
Thro' worlds of hazards foolish creatures run, That into its embraces theymaycome.
Poor Indians, inthe mines, my heart condoles, But feldom turns afſide topity ſouls, Which are the ſlaves, indeed, thattoil, andſpend
Themſelves upon its ſervice.
Surely, friend, Theyarebut ſextons, to prepare, andmake Thygrave, withinthoſe mines, whence theydo take
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Anddig their ore. Ah ! many fouls, I fear, Whoſebodies live, yet lie entomhed there.
Isgold ſo tempting to you ?
Lo! Chriſt ſtands, With length of days, and riches in hishands.
Gold inthe fire try'd he freely proffers, But fewregard, ortake thoſe golden offers.
CHAP.
XIII .
Millions of creaturesin thefeas arefed:
Whythen arefaints in doubt ofdailybread?
OBSERVATION.
Here are multitudes of livingcreatures in the ſea. The Pfalmiſt ſaith, there are in it, " Things creeping innu- " merable, both ſmall and great beaſts," Pfal. civ. 25. and we read, Gen. i. 20. thatwhenGod blefſed the waters, he ſaid,
" Let the waters bring forth abundantly,both fiſh and fowl, that "move in it, and flyabout it." Yet allthoſe multitudes of fiſh andfowl, both in ſea and land, are cared and provided for.
Pfal. cxlv. 15, 16. " Thou giveſt them their meat in due ſea- " fon: thou openeſt thyhand, andfatisfieſt the defire ofevery
" living thing."APPLICATION.
IfGod take care for the fiſhes of the ſea, and the fowls of theair, much more will he care and provide for thoſe that fear him. " When the poor and needy ſecketh water, and there
" is none, andtheir tongue faileth for thirst ; I, the Lord, will " hear them ; I, theGod of Ifrael, will not forſake them,"
Ifa. xli. 17. " Take nothought for your life, (faith the Lord) " what ye ſhall eat, or whatye ſhalldrink; or for the body,
" what ye ſhall put on :"
Which he backs with an argument fromGod's providence over the creatures, andenforceth itwith a [much rather] upon them, Matth. vi. 25, 31. God would have his people be without carefulness, (i. e.) anxious care, 1 Cor. vii. 32. " And to caſt their care upon him, for he
" careth for them," I Pet. v. 7.
There are two main arguments ſuggeſted in the goſpel, to quiet and fatisfy the hearts of ſaints in this particular : the one is, that the giftof Jeſus
Chriſt amounts to more than alltheſe things come to; yea, in bestowinghim, he has given that which virtually andeminently comprehends all theſe inferior mercies in it, Rom. viii. 32.
"He that ſparednot his own Son, but delivered him up for us all; how shallhe notwith him freelygiveus all things ?"
Mm2
A Nerv Compass for Seamen : Or, And 1 Cor. iii. 22. "All things are yours, andye areChrift's,
"and Chriſt is God's."
Another argument is, that God gives theſe temporal things to thoſe he never gave his Chrift unto, and thereforethere is no great matter in them ; yea, to thoſewhich, ina little while, are to be thrust into hell, Plaim xvii 14. Now ifGodclothe and feedhis enemies, if (to allude to that, Luke xii. 28.) he clothe the grass, which to-day is in its pride and glory in the field, and to morrow is caſt into the oven, intohell : how much more will he clothe and provide for you that are faints ?
ThisGod, that feeds all the creatures, is your Father, and a Father that never dies; and thereforeyou shall notbe as expoſedorphans, that are the children of fuch a Father. " Forhe
" hath faid, I will never leave you, nor forfake you," Heb. lii. 3.
Ihave read of a good woman, that inallwantsand diſtreſſes waswontto encourage herselfwiththat word, 2Sam. xxii. 47. The Lord liveth. But onetime, being inadeep di ſtreſs, andforgetting that confolation, oneofher little children cametoher, and faid, Mother, whyweep ye fo ?
What! is Goddead now?
Which words, from a child, ſhamed her outof her unbelieving fears, and quickly brought her ſpirits to reſt. O faint, whilftGod lives, thou canft not want what is good forthee.
How ſweet alife might Chriſtians live, couldthey but bring theirhearts to a fullſubjection tothe difpofing willofGod ? to becontentnotonly withwhathe commands and approves, but alſowithwhathe allots andappoints: It was a fweet reply, that agracious womanonce made upon her death-bed, toa friend that asked, Whether the were more willing to live, or • die ?" She answered, ' I am pleased with whatGod pleaſeth."
Yea, (faid her friend),but ifGodſhouldrefer it toyou,which <wouldyou chuſe ?"
Truly, (faid the)ifGodwould refer it ⚫to me, I would refer it to him again.
Ah ! bleffed life, when the will is fwallowedupin the willofGod, andthe heart
at reſt in his care and love, and pleated with all his appointe ments.
REFLECTION.
I remember my fault this day, may many agracious foul ſay.
Ah! how faithlessand diſtruſtulhave I been, notwithstanding the great ſecurityGod hath given to my faith, both in his wordandworks ! O my foul, thou hast greatly finnedtherein, and diſhonoured thy Father !
I have been worfe tomyFa ther, than my children are to me.
They trouble not their thoughts with what they ſhall eat or drink, or put on, but
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truſt to my careand provifion for that; yet I cannot trust my Father, though I have ten thousand timesmore reaſon ſo todo, than they have to truft me, Matth. vii. 21.
Surely, unless I were jealous of my Father's affection, I could not be to dubious of his proviſion for me.
Ah ! I ſhould rather wonder that I have fo much, than repine that I have no more. Iſhould rather have been troubled that Ihave done no more forGod, than thatI have received no more fromGod.
I have not pro claimedit to the world by my conversation, that I have found a fufficiency in him alone, as the faints have done, Hab. iii. 17,
18.. How have Idebaſedthe faithfulness and all fufficiency of God, and magnified theſe earthly trifles, by my anxietyabout them?
Had I had more faith, alight purse would not have madefuch an heavyheart. Lord, how oftenhaft thou convinced me of this folly, and put me to the bluth, when thou haftconfuted my unbelief! ſothat Ihave reſolvednever todiftrust thee more, and, yet new exigencies renew this corruption. How contradictory alfo hath my heart and my prayers been ? I pray for them conditionally, and with fubmiffion to thy will ; Idare not ſayto thee, Imust havethem; yet this hathbeenthe lan guage of myheartand life. Oconvince me of this folly!
The POEM.
Varietyof curious fiffi arecaught Outof thesea, andto our tables brought; Wepick thechoiceſtbits, andthenwe lay, We are fufficed; come, now, take away.
The table's voided, youhavedone ; but fain 1wouldperfuadetohave itbrought again.
The ſweetest bit of all remains behind, Which, through your want of skill, you could not find.
Abit for faith, haveyou not found it? Then I've made but half ameal ; come, taſte again,
Haſt thou confider'd, O my foul ! thathand Which feeds thoſe multitudes in ſea and land !
Adoublemercy in itthou thouldſt fee; It fedthem firſt, and then with them fed thee.
Food in the waters we should think were fcant For fuch amultitude, yet none dowant.
What num'rous flocks of birds about me fly ?
When faw i one, through want, fall down, and die ?
Theygather what his hand to themdoth bring, Tho' but aworm, and at that feaftcan fing.
How full a tabledoth my Father keep?
Blush, then, my naughty heart, repent, and weep;
A New Compass for Seamen: Or, How faithless and diſtruſtful haſt thou been, Altho' his care and love thou oft haſt ſeen ?
Thus in a ſingle diſh you have a feaſt, Your firſt and ſecond courſe, the laſt the beſt.
CHAP.
XIV.
Sea-waters drainedthrough the earth, aresweet ; So are th' afflictionswhichGod'speoplemeet.
OBSERVATΙΟΝ.
THEwatersof the fea, in themſelves, are brackih, andunpleaſant, yetbeing exhaledby thefun, andcondenſed into clouds, they falldown into pleaſant ſhowers ; or if drained through the earth, their property is thereby altered, and that whichwas ſo ſalt inthe ſea, becomes exceeding ſweet and pleaſant inthe ſprings.
This we find by conſtantexperience, the ſweetest cryſtal ſpringcamefrom the fea, Ecclef. i. 7.
APPLICATIΟΝ.
Afflictions inthemselves are evil, Amos ii. 6. verybitter and unpleaſant.
See Heb. xii. 11.
Yet not morallyand intrifically evil, as in is ; for if ſo, the holyGodwouldneverown it for his own act as he doth, Mic. iii. 2. but always diſclaimeth fin,
Jam. i. 3.
Besides, if itwereſo evil, itcould, in no cafe, or reſpect, be the object of our election and defire, as in ſomecaſes it ought tobe, Heb. xi. 25. but it is evil, as it is the fruit of ſin, andgrievous unto ſenſe, Heb. xiv. 11. But though it bethus brackiſh, and unpleasant in itſelf, yet, paſſing through Chriſt andthe covenant, it loſes thatungrateful property, and becomespleaſant in the fruits and effects thereofuntobelievers,
Heb. xii. tr .
Yea, ſuch are the bleſſed fruits thereof, thattheyare toaccount itall joy, whentheyfall into divers afflictions, Jam. i. 2.
David could bless God that he was afflicted, and manya faint
hath done the like. Agood woman once compared her afflictions toher children : ' For, (faith ſhe) they putme inpain in bearing them ; yet as I know not which child, ſo neither
• which affliction, Icouldbe without."
Sometimes the Lord ſanctifies afflictions, todiscover the corruption that is in the heart, Deut. viii. 2. it is a furnace to ſhew the droſs. Ah ! when a ſharp afflictioncomes, then the pride, impatience, and unbelief of theheart appears : Matura vexatio proditfeipfam.
When the water is ſtirred, then the nudand filthy ſediment, that lay at the bottom, riſes.
Little, faith the afflicted foul, did I think, there hadbeen in me that
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pride, felf-love, diſtruſt of God, carnal fear, and unbelief, as Inow find.
O where is my patience, my faith, my glory in tribulation ?
I could not have imagined the fight of death would have ſoappalled me, the lofs of outward things have fo piercedme. Now what a bleſſedthing isthis, tohavethe heart thus diſcovered.
Again, ſanctifiedafflictionsdiſcoverthe emptineſs andvanity of the creature. Now, the Lord hath ſtained its pride, and veiledits tempting ſplendor, by this or thataffliction ; and the foul feeswhat an empty, ſhallow, deceitful thing it is.
The world (as one hath truly obſerved) is then only great in our eyes, when we are full of ſenſe and ſelf: but now affliction makes us more ſpiritual, andthen it isnothing. Itdrives them nearer to God, makes them fee the neceſſity of the life of faith, with multitudes of other benefits.
But yet theſe ſweet fruits of afflictionsdonot naturally, and of their own accord, ſpring from it; no, we may aswell look forgrapes from thorns, or figs from thittles, as for ſuch fruits fromaffliction, tillChriſt's fanctifying hand and art have paſſed upon them.
The reason why they become thus ſweet and pleaſant (as 1 noted before) is, becauſe they run now into anotherchannel ;
Jeſus Chriſt hath removed them from mount Ebal toGerezim ; theyare nomore the effects of vindictive wrath, but paternal chaſtiſement. And, as * Mr Caſe well notes, ' ateaching af4 fiction is to the faints, the reſult of all the offices of Jeſus
Chriſt.
As aking, hechaſtens ; as a prophet, he teacheth, * viz. by chaſtening; and, asa prieſt, he hath purchased this grace of the Father, that the dry rod might bloffom, and • bear fruit.'
Behold, then, a fanctified affliction is a cup, whereinto Jetus Chriſt hath wrung andpreſſed the juice and virtue of all his mediatory offices.
Surely, that mustbe a cup of generous, royal wine, like that in the ſupper, acupofbleſ fing tothe people of God.
REFLECTION.
Hence may the unſanctified foul draw matter of fear and trouble, even from its unſanctified troubles. And thus it may reflectupon itſelf: O my foul ! what good haftthou gottenby all, or any of thy afflictions ? God's rodhath been dumb to thee, or thoudeaf to it.
I have not learned one holy inftruction from it; mytroubles haveleft me the fame, orworsethan they found me; myheart was proud, earthly, and vainbefore,
* Correction, Inſtruction, p. 82.
A New Compass for Seamen: Or, and ſo it remains ſtill; they have not purged out, but only givenvent to the pride, murmur, and atheism of my heart.
havebeen in my afflictions, as that wicked Ahaz was in his, 2Chron. xxviii. 22. who, " in the midst of his diſtreſs, yet " trefpaffedmore and more against the Lord." When I have beenin ſtorms at ſea, or troubles at home, my foul within me hath been as araging fea, cafting up mire and dirt.
Surely this rod is not the rod of God's children; 1 have proved but droſs in the furnace, and Ifearthe Lord will put me away as drofs, as he threatens todo to the wicked, Pfal. cxix. 419.
Hencealſo ſhould gracious fouls draw much encouragement and comfortamidst all their troubles.
O these are the fruits of God'sfatherly love to me! whyſhould I fear inthe dayofevil! ortremble any more at affliction ?
Though they feem as a ferpent at adiſtance, yet are they a rod in the hand. Obleffedbe that skilful and gracious hand, that makes the rod, thedry rod tobloffom, andbear fuch precious fruit.
Lord, whata mystery of love lies in this diſpenſation ! that fin, which first brought afflictions intothe world, is now itſelf carried out of the world by affliction, Rom. v. 12. Ita. vii. 9.
Owhat can fruſtrate my falvation, when those very things that feem molt to oppoſe it, are made fubfervient toit, and, contra ry to their own nature, do promote and further it ?
The POEM.
TIS Grange to hear what diff'rent cenfures fall Upon the fameaffliction ; ſome do call Their troubles ſweet, fome bitter ; others meet
Themboth mid-way, and call them bitter ſweet.
But here's the queſtion ſtill, Iofain would fee,..
Why ſweet to him, and bitter unto me ?...
Thou drink'ſtthem, dregs and all, but others find Their troubles ſoveet, becauſe tothem refin'd,
And fanctify'd; which difference is beſt, By fuch apt fimilies as theſe expreſt :
From falt and brackiſn ſeas fumes riſe and fly, Which, into clouds condens'd, obfcure the sky.;
Their property there alter'd, in few hours, Thoſe brackiſh fumes fall down in pleaſant ſhow'rs
Or as thedregs of wine and beer, diftill'd By limbec, with ingredients, doth yield Acordial water, tho' the lees were bitter,
Fromwhence the chymiſt did extract ſuch liquor.
Then marvel not, that one can kiſs that rod,
Which makes another toblafpheme hisGod,
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Oget your troubles ſweeten'd, and refin'd, Orelsethey'll leave bitter effects behind.,
Saints troubles are acord, letdownby love, To pully up their hearts to things above.
CHAP.
XV.
The feas within their bounds the Lordcontains :
Healsomen anddevilsholds in chains.
OBSERVATION .
IT is a wonderful work ofGod, to limit and boundfuch a vaſt and furious creature as the fea, which, according to the judgment of many learned men, is higher than the earth ; and that it hath a propenſion to overflow it, is evident both fromits natureand motion: were it notthat the greatGodhad laidhislawupon it. And this is aworkwherein the Lordglories, and willbe admired.
Pfal. civ. 9. " Thou haſt ſet a " bound that they may not paſs over, that they turn not again
** to cover the earth." Which it is clear they would do, were they not thus limited.
So Job xxxviii. 8, 10, 11. "Who ** ſhutup the feawith doors, when it brakeforth, as if ithad
" iſſued out of the womb ?
I brake up for it my decreed "place, and ſetbars anddoors, and ſaid, Hitherto ſhalt thou
" come, but no further ; and here ſhall thy proud waves be ** ſtayed."
APPLICATION .
Andno leſsis theglorious powerandmercyofGoddiſcovered inbridling the rage and fury of Satan and his inſtruments, that theybreak not inuponthe inheritance of the Lord, and destroy it. " Surely the wrath ofman ſhall praise thee, andthe remain- " der of wrath thou shalt reſtrain," Pfal. lxxvi. 10. Bywhich
It is more than hinted, that there is aworld of rage and malice in the hearts of wicked men, which fain would, but cannot vent itſelf, becauſe the Lord reſtrains, or, as in the Hebrew, girdsitup.
Satan is the enviousone, and his rage is great against the people ofGod, Rev. xii. 12. ButGod holds him, and all his inſtruments, in achain of providence; and it iswell forGod'speople that it is ſo.
They are limited as the ſea, and ſo the Lord in a providential way ſpeaks to them, " Hitherto ſhall ye come, and no further."
Sometimes he ties them up ſo ſhort, that they cannot touch his people, though they have the greatest opportunities andadvantages.
Pfal. cv. 12, 13, 14, 15. " When theywerebut a few VOL. VI.
ANew Compass for Seamen : Or, " men in number ; yea, very few, and ſtrangers in it; when theywent from one nation to another, from onekingdom to " another people, he fuffered no man todo them wrong ; yea,
" he reproved kings for their fakes, ſaying, touch notmine a- " nointed, and do my prophets no harm."
And ſometimes he permits them to touch and trouble his people, but then fets bounds and limits to them, beyond which they must not paſs.
That is a pregnant text to this purpoſe, Rev. ii. 10. " Behold " thedevil ſhall caſt ſome of you into priſon, that ye may be
" tried, and ye ſhall have tribulation tendays."
Here are four remarkable limitations upon Satanand his agents, in referenceto the people ofGod : alimitation as to the perfons, not all, butfome ; alimitation of the punishment, a prifon, not a grave, not hell; a limitationupon them as tothe end, fortrial, not ruin ; and laſtly, as totheduration, not as long as they pleaſe, but ten days.
REFLECTION.
Omy foul ! what marrow and fatneſs, comfort and confolation mayeſt thou fuck from the breast of this truth, in the darkest day of trouble ? Thou ſeeſt how the flowing fea drives to overwhelin the earth. Whohas arreſted it in its courſe,and ſtopt its violence ? whohas confinedit to its place ?
Certainly none other but the Lord.
When I see it threaten the ſhore with its proud, furious, and inſulting waves, I wonder itdoth not fwallowup all: but I fee it no fooner touch the ſands, whichGod hath made its bounds, butit retires, and, asitwere, with akind of fubmiffion, refpects thoſe limits whichGodhath fet it.
Thus the fierceſt element is repreſſed by the feebleſt things : thou ſeeſt alſo how full of wrath and fury wicked men are, howthey rage like the troubledſea, andthreaten to overwhelm
*thee, and all the Lord's inheritance : and then the floods of ungodlymenmake thee afraid; yet are they reſtrained by an inviſible, gracious hand, thatthey cannot executetheir purpoſe, nor perform their enterprize. How full of devils, and devilized men, is this lower world ? Yet, in the midst of them all, haft thouhithertobeen preſerved. O ! my soul, admire and adore that glorious power of God, by which thou art keptunto falvation,
Is not the preſervation of afaint in the midst of fuch hoſts of enemies, as great a miracle, though not ſoſenſible, as thepreſervationof thoſe three noble Jews, in the midst of the * See the Turk's letter to the emperor of Germany, lately publiſh edbyauthority.
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Fiery furnace, or Daniel in the den of lions ? For there is as trong a propenfion in Satan, and wicked men, todestroy the faints, as inthe fire to burn, or a lion to devour. O ! then, let me chearfully addreſs myſelf to the faithful diſcharge of my duty, and ſtand no longer in a flaviſh fear of creatures, who canhave nopower against me, but what is given them from above, John xix. 11. Andno more ſhall be given than ſhall turn to theglory ofGod, Pial. lxxvi. 10. and the advantage of my foul, Rom. viii. 28.
The POEM.
THIS world's a foreft, where, from day to day, Bears, wolves, and lions, range and feek their preys
Amidstthem all poor harmleſs lambs are fed, Andby their verydens in ſafety led.
They roar uponus, but are held in chains ; Our ſhepherd is their keeper, he maintains
Our lot.
Why then ſhould we ſo trembling ſtand ?
We meet them, true, but intheir keeper's hand.
Hethat to raging ſeas ſuchbounds hath put,
The mouth of rav'nous beasts can alſo hut.
Sleep in thewoods, poor lambs, yourſelves repoſe Upon his cat care, whoſe eyes do never cloſe.
If unbelief in you don't loſe their chain, Fear not their ſtruggling, that'sbut allinvain.
IfGod eancheck the waves by ſmalleſt ſand, A twinedthread mayhold theſe in his hand.
Shun fin, keep close to Chriſt ; for other evils You need not fear, tho' compaſs'd round withdevils.
CHAP.
XVI.
Tofeawithout a compass nonedare go:
Our coursewithout the word is evenfo.
OBSERVATION.
Ο F how great ufe and neceſſity is the compaſs to ſeamen ! though they can coaſt a littleway by the ſhore, yet they darenot venture far into the oceanwithout it; it is their guide, and directs and ſhapes their courſe for them : and if by the violence of wind and weather they are driven beſide their due courſe, yet by the help of this they are reduced, and brought to rights again.
It is wonderful to confider, how, bythe help of this guide, they can run in a direct line many hundred leagues, and at laſt fall right with the ſmalleſt iſland; which N02
New Compassfor Seamen : Or, is in the ocean, comparatively, but as thehead of a smallpin uponatable.
APPLICATION.
Whatthe compaſs, and all other mathematical inſtruments aretothe navigator, that, andmuch more, isthe word ofGod to us in our courſe to heaven.
This is our compaſs to ſteer ourcourſeby, and itis truly touched ; he that orders his converſationby it, ſhall ſafelyarriveinheaven at laſt. Gal. vi. 16.
" As many as walk according tothis rule, peace be on them, " andmercy."
This word is as neceſſary tous in ourway toglory, as a Jampor lanthorn is in adark night, Pfal. cxix. 105. that is a light thining in adark place, till the daydawn, and the dayſtar ariſe in our hearts, 2Pet. i. 19.
If any that profeſs to knowit, andown it as a rule, miſsheaven at laſt, letthemnot blametheword for misguiding them, but their own negligent anddeceitful hearts, that ſhuffle in and out, and ſhape not their courſeandconverſation according to its preſcriptions.
Whatblamecanyou lay upon the compaſs, ifyou fleernot exactlyby it ? How many are there, that neglecting thisrule, will coaft it toheaven by theirown reason ? No wonder ſuch fall ſhort, and periſh in theway.
This is a faithful guide, and brings all that follow it to ableſſedend; " Thou shalt guide
" me with thycounſel, and afterwards receive me to glory,"
Pfal. Ixxiii. 24.
The whole hundred and nineteenth pfalm is ſpent incommendationof its tranfcendent excellencyand uſefulneſs.
Luther profeſſed thathe prized it ſo highly, thathe would not take the whole world inexchange,forone leafof it.
Laybut this rule before you, and walk accurately by it, and you cannot be out of your way to heaven, Plalm cxix. 30.
" I have choſen the wayof truth, (or the true way;) thy "judgments have I laid before me."
Some indeed have open edtheir detracting blafphemous mouths against it ; as Julian, that vile apoſtate, who feared not to ſay, therewas as good matter in Phocillides as in Solomon, in Pindarus's odes, as in David's pſalms.
Andthe papiſts generally flight it, making italame, imper fect rule; yea, making their own traditions the touchſtone of doctrines, and foundation of faith.
Montanus tells us, that although the apostle wouldhave fermonsand ſervice celebrated inaknown tongue, yet the church, for verygood cauſe, hath
otherwise ordered it.
Gilford called it the mother of herefies.
Bonner's chaplain judged it worthy to be burnt as a ſtrange doctrine. They fituptheirinventionsabove it, andfrequently
: Navigation Spiritualized.
come inwithanon obſtante against Chriſt's inſtitutions. And thusdo they make it void, or, as theword ανατειλοητες fignifies,
Matth. xv. 6. unlord it, and take away its authority as a rule.
But thoſe that havethus flighted it, and followed the by paths unto which their corrupt hearts have led them, they take not hold of the paths of life, and are now in the depths ofhell.
All other lights, towhich men pretend, inthe neglect of this, arebut falſe fires, thatwill lead menintothepits and bogs of deſtruction at laſt.REFLECTION.
And is thy worda compaſs, todirect my courſe to glory ?
Owhere am I then like to arrive at lalt, that inallmy courſe have neglected it, and ſteered according to the council of : my own heart !
Lord, I have not made thy word the man of my counſel, butconſulted with flesh andblood; Ihave not enquired atthisoracle, nor ſtudied it, and made it the guide of my way, but walked after the ſight of my eyes, and the luft of my heart.
Whither, Lord ! can I comeat last, but tohell, after this way of reckoning ?
Some have flighted thy word profeſſedly, and I have lighted it practically.
I have a poor foul embarked for eternity, it is now floating onadangerous ocean, rocks and fands on every fide, and I go a-drift before every wind of temptation, and know not where I am. Ah,
Lord! convince me of thedanger of this condition. O convince me of my ignorance in thy word, and the fatal conſequence and iſſue thereof. Lord, let menowreſolve to ſtudy, prize, and obey it; hide it in myheart, that I maynot fin against it.
Open myunderſtanding, that Imayunderstand the fcriptures; open my heart to entertain it in love. O thou that haſtbeen ſogracious to give a perfect rule, give me alſo a perfect heart towalkby that rule toglory !
T The POEM.
His world's a ſea, wherein a num'rous fleet Of thips are under fail. Here you ſhall meet
Of ev'ry rate and ſize; frigates, galleons, Thenimble ketches, and ſmall pickeroons :
Somebound tothis port; fomewhere winds andweather Willdrive them, theyare bound they know not whither.
Some ſteer awayforheaven, ſome forhell; i To which fome ſteer, themselves canhardlytell.
Thewindsdoſhape their courſe, which tho' itblow From any point, before itthey must go.
They are directed bythe wind and tide, Thathave no compaſs todirect andguide:
A New Compassfor Seamen : Or, For want of this, muſt run themselves a-ground, Brave ſhips are caft away, poor fouls are drown'd.
Thy word our compaſs is, toguideourway To glory ; it reduces ſuch as ſtray.
Lord, let thy worddwell richly in my heart, Andmake me skilful in thisheavenly art :
O'let me underſtand, and be ſo wife, To know upon what point my country lies :
Andhaving fet my courſe directly thither, GreatGod preferve me in the fouleft weather.
By reaſon ſome will coaft it; but Ifear, Such coasters never will drop anchor there.
Thyword is truly touch'd, and till directs Apropercourſe, which my baſe heart neglects.
Lord, touch my iron heart, and make it ſtand Pointing to thee, its loadſtone.
To that land Of reft above, let ev'ry tempeſt drive Myfoul, where it would rather be than live.
CHAP.
XVII.
Look as thefea, by turns, doth ebb and flow :
So their estates, that use it, come andgo.
OBSERVATION.
HE ſeahath its alternate courſe andmotion, its ebbings T and flowings ; no fooner is it high water,butitbegins to ebb again, and leavethe ſhore nakedanddry, which but alittlebefore it covered and overflowed. And as its tides, ſo alſo its wavesarethe emblem of inconftancy, ſtill rollingand tumbling, this way and that, never fixed andquiet. Inſtabilis unda : as fickle as a wave, is common, to a proverb, See Jam. i.6.
" He that wavereth is like a wave of the ſea, driven with the *" wind, and toſſed."
So Iſa. lvii. 20. " It cannot reſt."
APPLICATIΩΝ.
Thus mutable and inconſtant are all outward things, there is no depending on them: nothing of any ſubſtance, or any folid confifſtence in them. I Cor. vii. 31. "The fashionofthis world
" paſſeth away." It is anhigh pointoffollytodependupon fuch vanities. Prov. xxiii. 5.
Whywiltthou fet (or, as it is in the " Hebrew, cauſe) thineeyes to fly upon thatwhich is not ? For "riches certainly make themſelves wings, and fly away, as an " eagle towards heaven."
InAying tous, faithAuguſtine, they have, alas vix quidem paſſerinas, ſcarceaſparrow's wings; but
in flying from us, wings as an eagle. Andthoſe wings theyare faid to make to themselves, (i.e.)the cauſe ofits tranfitorinels is
Navig tion Spiritualized.
in itſelf; thecreature is ſuojected tovanity by fin; they are fweet flowers, butwithered preſently,Jam.i. 10. " As the flow- " erofthegrafs, ſoſhalltherich man fade away."
The man is like the ſtalk or graſs, his riches are the flowerofthe grass ;his gloryand outwardbeauty, the ſtalk, is foon withered, but the flower much fooner.
This is either withered upon, or blown off from it, while the ſtalk abides.
Manya man outlives his eſtate and honour, and ſtands in the world as a bare dry ſtalk in the field, whoſe flower, beauty, andbravery are gone : one puff of wind blows it away, one churliſh eaſterlyblaſt ſhrivels it up, 1 Pet. iv. 24.
Howmad a thing is it, then, foranymantobe liftedup in pride, upon ſuch avanityas this is ! tobuild fo lofty and overjettinga roof upon fuch afeeble, tottering foundation ! We have feen meadows full of fuch curious Howers, mown down and withered; men of great eſtates impoverished ſuddenly ; andwhen, like a meadow that is mown they have begun to recover themselves again, (as the phrase is) the Lordhath fent
" graſhoppers inthe beginningofthe ſhootingupof the latter growth," Amos vii. 2.
Just as the grafhoppers, and other creatures, devour the fecond tender herbage, as foon as the field begins to recover its verdure; fo meu, aftertheyhave been denuded andblaſtedby Providence, they begin, after awhile, to flourish again ; but then comes ſome new affliction, andblaſts all.
None have more frequent experience of this, thanyouthat are merchants and feamen, whoſe eſlates are floating; and yet fuch as have had the higheſt ſecurity in the eye of reaſon, have, notwithstanding, experienced the vanity of theſe things.
Henry IV. a potent prince, was reduced to fuch a low ebt, thathepetitioned fora prebend's place inthe church of Spire.
Gallimer, king of the Vandals, was brought to low, that he fent to his friend for a ſpunge, a loaf of bread, and an harp : a fpunge to dry up his tears, a loaf of bread to maintain his life, and anharp to folace himself inhis misery. The story of Belliſarius is very affecting: he was aman famous in his time, general of an army, yet having his eyes put out, and ſtripped of all earthly comforts, was led about, crying, Date obolum
Bellifario. Give one penny to poor Bellifarius. luſtances in hiftory of this kind are infinite. Men of the greateſteſtates and honours, have nevertheless become the very ludibria fortunae, asone ſpeaks, the very ſcorn of fortune.
Yea, andnotonly wicked men, that have gotten their eftates, by rapine andoppreffion, have lived to feethem thus fcattered byProvidence: butſometimesgodlymenhavehadtheireftates,
A New Compass for Seamen : Or, how juſtly foever acquired, thus ſcatteredbyProvidence alfo.
Whoever had aneſtate, bettergotten, betterbottomed, orbettermanaged, than Job? yet all was overthrown and ſweptawayinamoment; though in mercy tohim, as the iſſue demonſtrated.
Oh then! what avanity is it toſet theheartand let outthe affectionson them ! you can neverdepend toomuchuponGod, nor too littleupon the creature, I Tim. vi. 17. " Charge them
" that are rich in this world, that theybe nothigh-minded " and truſt in uncertain riches."
REFLECTION.
Areallearthly things thus tranfitoryandvain ? Then what areproach and ſhame is it to me, thatthe menofthis world ſhould be more induſtrious and eager in the profecution of fuchvanities, than Iam to enrich my foul with ſolid and everaſting treasure ? O that ever a ſenſual luſt ſhouldbe moreoperative inthem than the love ofGod in me ! O myfoul, thou doſt not layout thy ſtrength and earneſtneſs for heaven, with anyproportion to what theydo for the world. Ihave indeed higher motives, and a furer reward thanthey : but as Ihave an advantage abovethemherein, ſo theyhave an advantage above me in the ſtrength and entireneſs of the principle by which theyare acted.
What theydo for the world, theydo it with all their might ; they have nocontrary principle tooppoſe them; their thoughts, ſtrength, and affections, are entirelycarried in one channel ; but I find " a law in my members warring a- " gainst the law of my mind;" Imuſt ſtrive through a thou ſanddifficulties andcontradictions, tothedischarge ofaduty.
O myGod! ſhall not myheart be more enlarged in zeal, love, anddelight inthee, thantheirs are after their luſts ? O let me once find it fo.
Again, is the creature ſo vain and unſtable ?
Thenwhy are my affections ſo hot and eager after it ? Andwhy am I fo apt todoat upon its beauty, eſpecially whenGod is ſtaining all its pride and glory1 Jer. xlv. 5, 6.
Surely it is unbecoming the ſpirit of a Chriſtian atanytime, but at ſuch a time we may ſay of it, as Huſhai of Ahithophel's counſel, " Itisnot good at " this time."
Othat my ſpirit were raiſed above them, and myconverſation more in heaven! O that like that angel, Rev.x. 1, 2. which camedownfromheaven, and ſet onefootuponthe fea, and another upon the earth, having a crown upon his head, fol might ſetonefoot uponall the cares, fears, and terrors of the world, andanother upon allthe tempting ſplendor andglory of