Navigation Spiritualized
Or, a New Compass for Seamen
Consisting of 32 POINTS of:
Pleasant OBSERVATIONS,
Profitable APPLICATIONS,
Serious REFLECTIONS.John Flavel, 1628-1691
What good might seamen get, if once they were
But heavenly minded? If they could but steer
The Christian's course, the soul might then enjoy
Sweet peace, they might like seas overblow with joy.Were God our all, how would our comforts double
Upon us! thus the seas of all our trouble
Would be divinely sweet: men should endeavor
To see God now, and be with him forever.
To all Masters, Mariners, and Seamen
SIRS,
I FIND it storied of Anacharsis, that when one asked him whether the living or the dead were more? He returned this answer, 'You must first tell me (says he) in which number I must place seamen:' Intimating thereby, that seamen are, as it were, a third sort of persons, to be numbered neither with the living nor the dead; their lives hanging continually in suspense before them. And it was anciently accounted the most desperate employment, and they little better than lost men that used the seas. 'Through all my life (says Aristotle) three things do especially repent me: 1. That ever I revealed a secret to a woman. 2. That ever I remained one day without a will. 3. That ever I went to any place by sea, where I might have gone by land.' 'Nothing (says another) is more miserable, than to see a virtuous and worthy person upon the sea.' And although custom, and the great improvement of the art of navigation, have made it less formidable now, yet are you no further from death than you are from the waters, which is but a remove of two or three inches. Now you that border so near upon the confines of death and eternity every moment, may be well supposed to be men of singular piety and seriousness: For nothing more composes the heart to such a frame, than the lively apprehensions of eternity do; and none have greater external advantages for that, than you have. But, alas! for the generality, what sort of men are more ungodly, and stupidly insensible of eternal concernments? living, for the most part, as if they had made a covenant with death, and with Hell were at agreement. It was an ancient saying, He who knows not how to pray, let him go to sea. But we may say now, (alas! that we may say so in times of greater light) he who would learn to be profane, to drink and swear, and dishonor God, let him go to sea. As for prayer, it is a rare thing among seamen, they count that a needless business: they see the profane and vile delivered as well as others; and therefore what profit is there if they pray unto him? Malachi 3:4. As I remember, I have read of a profane soldier, who was heard swearing, though he stood in a place of great danger; and when one that stood by him warned him, saying, 'Fellow-soldier, do not swear, the bullets fly;' he answered, 'They that swear come off as well as they that pray.' Soon after a shot hit him, and down he fell. Plato diligently admonished all men to avoid the sea; 'For (says he) it is the schoolmaster of all vice and dishonesty.' Sirs! it is a very sad consideration to me, that you who float upon the great deeps, in whose bottom so many thousand poor miserable creatures lie, whose sins have sunk them down, not only into the bottom of the sea, but of Hell also, where divine vengeance has pursued them: That you, I say, who daily float, and hover over them, and have the roaring waves and billows that swallowed them up, gaping for you as the next prey, should be no more affected with these things. Oh what a terrible voice does God utter in the storms! "It breaks the cedars, shakes the wilderness, makes the hinds to calve," Psalm 29:5. And can it not shake your hearts? This voice of the Lord is full of majesty, but his voice in the word is more efficacious and powerful, Hebrews 4:12. to convince and rip up the heart. This word is exalted above all his name, Psalm 138:3. and if it cannot awaken you, it is no wonder you remain secure and dead, when the Lord utters his voice in the most dreadful storms and tempests. But if neither the voice of God uttered in his dreadful works, or in his glorious gospel, can effectually awaken and rouse, there is an Euroclydon, a fearful storm coming, which will so awaken your souls, as that they shall never sleep any more, Psalm 11:6 "Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: This is the portion of their cup." You that have been at sea in the most violent storms, never felt such a storm as this, and the Lord grant that you never may; no calm shall follow this storm. There are some among you, that, I am persuaded, do truly fear that God in whose hand their life and breath is; men that fear an oath, and are an honor to their profession; who drive a trade for Heaven, and are diligent to secure the happiness of their immortal souls, in the insurance office above; but for the generality, alas! they mind none of these things. How many of you are coasting to and fro, from one country to another? But never think of that heavenly country above, nor how you may get the merchandise thereof, which is better than the gold of Ophir. How oft do you tremble to see the foaming waves dance about you, and wash over you? Yet consider not how terrible it will be to have all the waves and billows of God's wrath to go over your souls, and that forever. How glad are you after you have been long tossed upon the ocean, to descry land? And how yare and eagerly do you look out for it, who yet never had your hearts warmed with the consideration of that joy which shall be among the saints, when they arrive at the heavenly strand, and set foot upon the shore of glory.O Sirs! I beg of you, if you have any regard to those precious, immortal souls of yours, which are also embarked for eternity, where all winds blow them, and will quickly be at their port of Heaven or Hell, that you will seriously mind these things, and learn to steer your course to Heaven, and improve all winds (I mean opportunities and means) to waft you thither.
Here you venture life and liberty, run through many difficulties and dangers, and all to compass a perishing treasure; yet how often do you return disappointed in your design? Or if not, yet it is but a fading short-lived inheritance, which like the flowing tide, for a while, covers the shore, and then returns, and leaves it naked and dry again: and are not everlasting treasures worth venturing for? Good souls be wise for eternity: I here present you with the fruit of a few spare hours, redeemed for your sakes, from my other studies and employments, which I have put into a new dress and mode. I have endeavored to clothe spiritual matters in your own dialect and phrases, that they might be the more intelligible to you; and added some pious poems, with which the several chapters are concluded, trying by all means to assault your several affections, and as the apostle speaks, "to catch you with deceit." I can say nothing of it; I know it cannot be without its manifold imperfections, since I am conscious of so many in myself, only this I will adventure to say of it, that however defective or empty it be in other respects, yet it is stuffed and filled with much true love to, and earnest desires after the salvation and prosperity of your souls. And for the other defects that attend it, I have only two things to offer, in way of excuse; it is the first essay that I ever made in this kind, wherein I find no precedent: and it was hastened for your sakes, too soon out of my hands, that it might be ready to wait upon you, when you undertake your next voyage: so that I could not revise and polish it. Nor indeed was I solicitous about the stile; I consider, I write not for critical and learned persons; my design is not to please your fancies any further, than I might thereby get advantage to profit your souls. I will not I once question your welcome reception of it: if God shall bless these meditations to the conversion of any among you, you will be the gainers, and my heart shall rejoice, even mine. How comfortably should we shake hands with you, when you go abroad, were we persuaded your souls were interested in Christ, and secured from perishing, in the new covenant? What life would it put into our prayers for you, when you are abroad, to consider that Jesus Christ is interceding for you in Heaven, while we are your remembrancers here on earth? How quiet would our hearts be, when you are abroad in storms, did we know you had a special interest in him whom winds and seas obey? To conclude, what joy would it be to your godly relations, to see you return new creatures? Doubtless more than if you came home laden with the riches of both Indies.
Come Sirs! set the heavenly Jerusalem upon the point of your new compass; make all the sail you can for it; and the Lord give you a prosperous gale, and a safe arrival in that land of rest.
So prays, Your most affectionate friend to serve you in soul-concernments,
JOHN FLAVEL.
To every SEAMAN sailing Heavenward,
THE are of Navigation, by which islands especially are enriched, and preserved in safety from foreign invasions; and the wonderful works of God in the great deep, and foreign nations, are most delightfully and fully beheld, etc. is an art of exquisite excellency, ingenuity, rarity; but the art of spiritual navigation is the art of arts. It is a gallant thing to be able to carry a ship richly laden round the world; but it is much more gallant to carry a soul (that rich loading, a pearl of more worth than all the merchandise of the world) in a body (that is as liable to leaks and bruises as any ship is) through the sea of this world (which is as unstable as water, and has the same brinish taste and salt gust which the waters of the sea have) safe to Heaven (the best haven) so as to avoid splitting upon any soul-sinking rocks, or striking upon any soul-drowning sands. the art of natural navigation is a very great mystery; but the art of spiritual navigation is by much a greater mystery. Human wisdom may teach us to carry a ship to the Indies: but the wisdom only that is from above can teach us to steer our course aright to the haven of happiness. This are is purely of divine revelation. The truth is, divinity (the doctrine of living to God) is nothing else but the art of soul-navigation, revealed from Heaven. A mere man can carry a ship to any desired 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 soul to fair-haven in Emmanuel's land. the art of natural navigation is wonderfully improved since the coming of Christ, before which time (if there be truth in history) the use of the loadstone was never known in the world; and before the virtue of that was revealed unto the mariner, it is unspeakable with what uncertain wanderings seamen floated here and there, rather than sailed the right and direct way. Sure I am, the art of spiritual navigation is wonderfully improved since the coming of Christ; it owes its clearest and fullest discovery to the coming of Christ. This are 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 necessity 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 Christian's Compass, or the Mariner's Companion, makes three parts of this are (as the schoolmen do of divinity) namely, speculative, practical, and affectionate. The principal things necessary to be known by a spiritual seamen, in order to the steering rightly and safely to the port of happiness, he reduces to four heads, answerably to the four general points of the compass; making God our north; Christ our east; holiness our south; and death our west points. Concerning God, we must know (1.) That he is, Hebrews 11:6. and that there is but one God, 1 Corinthians 8:5, 6. (2.) That this God is that supreme good, in the enjoyment of whom all true happiness lies, Psalm 4:6, 7. Matthew 5:8–18:20. (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, Exodus 34:5, 6, 7. and works, Romans 1:20. and especially in his Son, 2 Corinthians 4:6. (4.) That as God is a Spirit, so our chief, yes, only way of knowing, enjoying, serving, and walking with him, is in the Spirit likewise, Job 4:14. Concerning Christ, we must know, (1.) That he is the true Sun which arises upon the world, by which all are enlightened, John 1:9. Malachi 3:2. Luke 1:78, 79. (2.) That God alone is in him, reconciling the world to himself, 2 Corinthians 5:19. 1 Corinthians 1:30. John 14:6. (3.) That Jesus Christ is only made ours by the union and indwelling of himself in us through the Spirit, 1 Corinthians 2:9, 10. and 4:17. John 16:8, 9. 1 Corinthians 12:3, 13. (4.) That the way of the Spirit's uniting us to Christ, is by an act of power on his part, and by an act of faith on our parts, John 3:16, 36. and 5:29. Ephesians 3:17. Concerning holiness, we must know, (1.) That whoever is in Christ is a new creature, 2 Corinthians 5:17. 1 Corinthians 6:11. (2.) Holiness is the soul's highest luster, Exodus 15:11. when we come to perfection in holiness, then is our sun at the height in us. (3.) Holiness is Christ's filling the soul; 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 sin; sin eclipses holiness, and holiness scatters sin, Hebrews 7:26. Philippians 2:15. 2 Peter 3:11. Concerning death, we must know, (1.) Death is certain; the sun of our life will set in death; when our days come about to this western point, it will be night, Hebrews 9:27. Psalm 49:7, 9. (2.) If we die in our sins out of Christ, we are undone forever, Job 8:22. Philippians 1:21. (3.) It is our benighting to die, but it is not our annihilating, 1 Corinthians 15. Revelation 20:12. (4.) After death comes judgment; all that die shall arise to be judged, either for life or death, the second time, Hebrews 9:27. Matthew 25. Hebrews 6:2. These four heads, and the particulars under them, are as necessary to be known in spiritual 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 compass. 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 119:105. Isaiah 8:10. (2.) N. and by E. Never enter upon any design but such as tends towards Christ, Acts 10:43. (3.) N. N. E. Note nothing enviously, which thrives without God, Psalm 73:12, 13. (4.) N. E. and by N. Never enterprise not warrantable courses to procure any of the most prized and conceited advantages, 1 Timothy 6:9, 10. (5.) N. E. Now entertain the sacred commands of God, if hereafter you expect the sovereign consolations of God, Psalm 119:48. (6.) N. E. and by E. Never esteem Egypt's treasures so much, as for them to forsake the people of God, Hebrews 11:26. (7.) E. N. E. Err not, especially in soul affairs, James 1:16. 1 Timothy 1:19, 20. 2 Timothy 2:18. (8.) E. and by N. Eschew nothing but sin, 1 Peter 3:11. Job 1:7, 8–31, 34. (9.) E. Establish your heart with grace, Hebrews 13:9. (10.) E. and by S. Eye sanctity in every action, 1 Peter 1:15. Zechariah 14:20. (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 17:24. (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 yourself always as before the Lord, Psalm 16:8. Acts 2:25. (18.) S. and by W. See weakness hastening you to death, even when you are at the highest pitch or point. (19.) S. S. W. See sin which is the sting of death, as taken away by Christ, 1 Corinthians 15:55, 56. (20.) S. W. and by S. Store up wisely some provisions every day for your dying day. (21.) S. W. Set worldly 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 12:35, 36, 37. (23.) W. S. W. Weigh soul-works, and all in the balance of the sanctuary. (24.) W. and by S. Walk in sweet communion with Christ here, and so you may die in peace, Luke 2:29. (25.) W. Whatever your condition be in this world, eye God as the disposer of it, and therein be contented, Philippians 4:11. (26.) W. and by N. Walk not according to the course of the most, but after the example of the best. (27.) W. N. W. Weigh not what men speak or think of you, so God approve you, 2 Chronicles 10:18. Romans 2:28, 29. (28.) N. W. and by W. Never wink at, but watch against small sins, nor neglect little duties, Ephesians 5:15. (29.) N. W. Never wish rashly for death, nor love life too inordinately, Job 3:4. (30.) N. W. and by N. Now work nimbly before night come, Job 12:24, 25. Ecclesiastes 9:10. (31.) N. N. W. Name nothing when you plead with God for your soul, but Christ and free-grace, Daniel 9:17. (32.) N. and by W. Now welcome Christ, if at death you would be welcomed by Christ. A tender, quick, enlivened, and enlightened conscience, is the only point on which we must erect these practical rules of our Christian compass, Hebrews 13:1. 2 Corinthians 1:12. 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 sea-compass. So much for the speculative and practical parts of the art of spiritual-navigation. The affectionate part does principally lie in the secret motions or movings of the soul 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 does indeed, in the third and last part of his undertaking, hint at several meditations which the spiritual seaman is to be acquainted with, unto which you have an excellent supplement in this New Compass for Seamen. This collection is prefixed, that at once you may view all the compasses (both speculative, practical, and affectionate) by which you must steer heaven-ward. What further shall be added by way of preface, is not to commend this new compass, which indeed (2 Corinthians 3:1) needs no letters of commendation, or any panegyric to usher it into an honest heart; but to stir up all, especially seamen, to make conscience of using such choice helps for the promoting the sanctification and salvation of their souls, 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 your soul is. Christ assures us, one soul is more worth than all the world. The Lord Jesus does, as it were, put the whole world into one scale, and one soul in the other, and the world is found too light, Matthew 16:26. Should you by skill in natural navigation carry safe all the treasures of the Indies into your own port, yes, gain the whole world, and for want of skill in spiritual-navigation lose your own soul, you would be the greatest loser in the world. So far will you be from profiting by any of your sea-voyages. There is a plain ìåéùóéò in those words of Christ, "What is a man profited if he shall 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 spoken.
2. What a leaking vessel your body is, in which this unspeakable, inconceivable rich treasure, your soul, is embarked! O the many diseases and distempers in the humours and passions that your 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 physicians not only how to cure them, but how to call them. And for the affections and passions of the mind, the distempers of them, are no less deadly to some, than the diseases of the body; but besides these internal causes, there are many external causes of leaks in this vessel, as poisonous malignities, wrathful hostilities, and casual mishaps; very small matters may be of great moment to the sinking of this vessel. The least gnat in the air may choke one, as it did Adrian, a pope of Rome; a little hair in milk may strangle one, as it did a counselor in Rome; a little stone of a raisin may stop one's breath, as was the case of the poet Anacreon. Thus you see what a leaking vessel you sail in. Now the more leaky any ship is, the more need there is of skill to steer wisely.
3. Consider what a dangerous sea the world is in which your soul is to sail in the leaking ship of your body. As there are not more changes in the sea, than are in the world, the world being only constant in inconstancy, "The fashion of this world passes away," 1 Corinthians 7:31. So there are not more dangers in the sea for ships, than there are in the world for souls. In this world souls meet with rocks and sands, syrens and pirates; worldly temptations, worldly lusts, and worldly company cause many to "drown themselves in perdition," 1 Timothy 6:9. The very things of this world endanger your souls. By worldly objects we soon grow worldly. It is hard to touch pitch, and not be defiled. The lusts of this world stain 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 walks in the sun, tanned insensibly. Thus I have hinted to you the dangerousness of the sea wherein you are to sail. Now the more dangerous the sea is, the more requisite it is that the sailor be an artist.
4. Consider, what if through want of skill in the heavenly are of spiritual navigation, you should not steer your course aright! I will instance only in two consequents thereof. 1. You will never arrive at the haven of happiness. 2. You shall 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 your head, and the earth under your feet; as sure as you yet live, and breath in this air; so true and certain it is, you shall never enter into Heaven, but sink into the deep of the bottomless pit. Am I not herein a messenger of the saddest tidings that ever yet your ears did hear? Possibly now you make a light matter of these things, because you do not know what it is to miss of Heaven, what it is forever to lie under the wrath of God; but hereafter you will know fully what it is to have your soul lost eternally, so lost, as that God's mercies, and all the good there is in Christ, shall never save it; and as God has set and ordered things, can never save it. Hereafter you will be perfectly sensible of the good that you might have had, and of the evil that shall be upon you (this is God's peculiar prerogative, to make a creature as sensible of misery as he pleases) then you will have other thoughts of these things than you now have. Then the thoughts of your mind shall be busied about your lost condition, both as to the pain of loss, and the pain of sense, so that you shall not be able to take any ease one moment; then, that your torments may be increased, they acknowledge the truth of your apprehensions, yes, the strength of them shall be increased; you shall have the true and deep apprehensions of the greatness of that good that you shall miss of, and of that evil which you shall procure unto yourself; and then you shall not be able to chose, but to apply all your loss, all your misery to yourself, which will force you to roar out, O my loss! O my misery! O my inconceivable, irrecoverable loss and misery! yes, for the increasing of your torments, your 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 you! you will then easily be persuaded to make it your main business here, to become an artist in spiritual navigation. But to shut up this preface, I shall briefly acquaint seamen, why they should, of all others, be men of singular piety and heavenliness, and therefore more than ordinarily study the heavenly are of spiritual navigation. O that seamen would then consider,
1. How near they border upon the confines of death and eternity every moment; there is but a step, but an inch or two between them and their graves, continually: the next gust may over-set them, the next wave may swallow them up. In one place lie lurking dangerous rocks, in another perilous sands, and everywhere stormy winds, ready to destroy them. Well may the seamen cry out, I have not had a tomorrow in my hands these many years. Should not they then be extraordinary serious and heavenly continually! Certainly (as the reverend author of this new compass well observes) nothing more composes the heart to such a frame, than the lively apprehensions of eternity do; and none have greater external advantages for that, than seamen have.
2. Consider (seamen) what extraordinary help you have by the book of the creatures; "The whole creation is God's voice; it is "God's excellent hand-writing, or the sacred scriptures of the most High," to teach us much of God, and what reasons we have to bewail our rebellion against God, and to make conscience of obeying God only, naturally, and continually. The heavens, the earth, the waters, are the three great leaves of this book of God, and all the creatures are so many lines in those leaves. All that learn not to fear and serve God by the help of this book, will be left inexcusable, Romans 1:20. How inexcusable then will ignorant and ungodly seamen be! Seamen should, in this respect, be the best scholars in the Lord's school, seeing they do, more than others, see the works of the Lord, and his wonders in the great deep, Psalm 107:24.
3. Consider how often you are nearer Heaven than any people in the world. "They mount up to Heaven," Psalm 107:26. It has been said of an ungodly minister, that contradicted his preaching in his life and conversation, that it was pity he should ever come out of the pulpit, because he was there as near Heaven as ever he would be. Shall it be said of you, upon the same account, that it is a pity you should come down from the high towering waves of the sea? Should not seamen that in stormy weather have their feet (as it were) upon the battlements of Heaven, look down upon all earthly happiness in this world but as base, watery, and worthless? The great cities of Campania seem but small cottages to them that stand on the Alps. Should not seamen, that so oft mount up to Heaven, make it their main business here, once at last to get into Heaven? What! (seamen) shall you only go to Heaven against your wills? When seamen mount up to Heaven in a storm, the Psalmist tells us, That "their souls are melted because of trouble." O that you were continually as unwilling to go to Hell, as you are in a storm to go to Heaven!
4. And lastly, Consider what engagements lie upon you to be singularly holy, from your singular deliverances and salvations. They that go down to the sea in ships, are sometimes in the valley of the shadow of death, by reason of the springing of perilous leaks; and yet miraculously delivered, either by some wonderful stopping of the leak, or by God's sending some ship within their sight, when they have been far out of sight of any land; or by his bringing their near-perishing ship safe to shore. Sometimes they have been in very great danger of being taken by pirates, yet wonderfully preserved, either by God's calming of the winds in that part of the sea where the pirates have sailed, or by giving the poor pursued ship a strong gale of wind to run away from their pursuers, or by sinking the pirates, etc. Sometimes their ships have been cast away, and yet they themselves wonderfully got safe to shore upon planks, yards, masts, etc. I might be endless in enumerating their deliverances from drowning, from burning, from slavery, etc. Sure (seamen) your extraordinary salvations lay more than ordinary engagements upon you, to praise, love, fear, obey, and trust in your Savior and Deliverer. I have read that the enthralled Greeks were so affected with their liberty, procured by Flaminius the Roman general, that their shrill acclamations of: a Savior, a Savior! made the very birds fall down from the heavens astonished. O how should seamen be affected with their sea-deliverances! many that have been delivered from Turkish slavery, have vowed to be servants to their redeemers all the days of their lives. Ah! Sirs, will not you be more than ordinarily God's servants all the days of your lives, seeing you have been so oft, so wonderfully redeemed from death itself by him? Truly, do what you can, you will die in God's debt. "As for me, God forbid that I should sin against the Lord in ceasing to pray for you," 1 Samuel 12:23, 24. That by the perusal of this short and sweet treatise, wherein the judicious and ingenious author has well mixed utile dulci, profit and pleasure, you may learn the good and right way, even to fear the Lord, and serve him in truth with all your hearts, considering how great things he has done for you. This is the hearty prayer of
Your cordial friend, earnestly desirous of a prosperous voyage for your precious and immortal souls. T. M.
A New Compass for Seamen: Or, Navigation Spiritualized
Chapter 1
The launching of a ship plainly sets forth
Our double state, by first and second birth.
OBSERVATION
NO sooner is a ship built, launched, rigged, stocked, and manned, but she is presently sent out into the boisterous ocean, where she is never at rest, but continually fluctuating, tossing, and laboring, until she be either overwhelmed, and wrecked in the sea; or through age, knocks, and bruises, grow leaky, and unserviceable; and so is haled up, and ripped abroad.
APPLICATION
No sooner come we into the world as men or as Christians, by a natural or supernatural birth, but thus we are tossed upon a sea of troubles. Job 5:7. "Yet man is born to trouble, as the sparks fly upwards." The spark no sooner comes out of the fire, but it flies up naturally; it needs not any external force, help, or guidance, but ascends from a principle in itself; so naturally, so easily does trouble rise out of sin. There is radically all the misery, anguish, and trouble in the world in our corrupt natures. As the spark lies close hidden in the coals, so does misery in sin; every sin draws a rod after it. And these sorrows and troubles fall not only on the body, in those breaches, flaws, deformities, pains, aches, diseases, to which it is subject, which are but the groans of dying nature, and its crumbling, by degrees, into dust again! but on all our employments and callings also, Genesis 3:17, 18, 19. These are full of pain, trouble, and disappointment, Hag. 1:6. We earn wages, and put it into a bag with holes, and disquiet ourselves in vain; all our relations full of trouble. The apostle speaking to those that marry, says, 1 Corinthians 7:28. "Such shall have trouble in the flesh." Upon which words one glosses thus: Flesh and trouble are married together, whether we marry or no; but they that are married, marry with, and match into new troubles: All relations have their burdens, as well as their comforts: It were endless to enumerate the sorrows of this kind, and yet the troubles of the body are but the body of our troubles; the spirit of the curse falls upon the spiritual and noblest part of man. The soul and body, like to Ezekiel's roll, are written full with sorrows, both within and without. So that we make the same report of our lives, when we come to die, that old Jacob made before Pharaoh, Genesis 47:9. "Few and evil has the days of the years of our lives been." Ecclesiastes 2:22, 23. "For what has man of all his labor, and of the vexation of his heart, wherein he has labored under the sun? For all his days are sorrows, and his travail grief; yes, his heart takes no rest in the night: This is also vanity."
Neither does our new birth free us from troubles, though then they be sanctified, sweetened, and turned into blessings to us. We put not off the human, when we put on the divine nature; nor are we then freed from the sense, though we are delivered from the sting and curse of them. Grace does not presently pluck out all those arrows that sin has shot into the sides of nature. 2 Corinthians 7:5. "When we were come into Macedonia, our flesh had no rest, but we were troubled on every side: Without were fightings, and within were fears." Revelation 7:14. "These are they that come out of great tribulations." The first cry of the new-born Christian (says one) gives Hell an alarm, and awakens the rage both of devils and men against him. Hence Paul and Barnabas acquainted those new converts, Acts 14:22. "That through much tribulation they must enter into the kingdom of God." And we find the state of the church, in this world, set out (Isaiah 54:11) by the similitude of a distressed ship at sea: "O you afflicted [and tossed] with tempests, and not comforted." [Tossed] as Jonah's ship was; for the same word is there used, Jonah 1:11, 13. as a vessel at sea, stormed and violently driven without rudder, mast, sail, or tackling. Nor are we to expect freedom from those troubles, until harbored in Heaven; see 2 Thessalonians 1:7. O what large catalogues of experiences do the saints carry to Heaven with them, for their various exercises, dangers, trials, and marvelous preservations and deliverances out of all! and yet all these troubles without, are nothing to those within them; from temptations, corruptions, desertions, by passion and compassion; Besides their own, there come daily upon them the troubles of others; many rivulets fall into this channel and brim, yes, often overflow the bank. Psalm 34:19. "Many are the afflictions of the righteous."
REFLECTION
Hence should the graceless heart thus reflect upon itself, O my soul! into what a sea of troubles are you launched forth! and what a sad case are you in! full of trouble, and full of sin; and these do mutually produce each other. And that which is the most dreadful consideration of all, is that I cannot see the end of them. As for the saints, they suffer in the world as well as I; but it is but for a while, 1 Peter 5:10. and then they suffer no more, 2 Thessalonians 1:7. "But all tears shall be wiped away from their eyes," Revelation 7:17. But my troubles look with a long visage, ah! they are but the beginning of sorrows, but a parboiling before I be roasted in the flames of God's eternal wrath. If I continue as I am, I shall but deceive myself, if I conclude I shall be happy in the other world, because I have met with so much sorrow in this: For I read, Jude, verse 7. that the inhabitants of Sodom and Gomorrah, though consumed to ashes, with all their estates and relations, (a sorer temporal judgment than ever yet befell me) do, notwithstanding that continue still in "everlasting chains, under darkness, in which they are reserved unto the judgment of the great day." These troubles of the saints are sanctified to them, but mine are fruits of the curse. They have spiritual consolations to balance them, which flow into their souls in the same height and degree, as troubles do upon their bodies, 2 Corinthians 1:5. But I am a stranger to their comforts, and "intermeddle not with their joys," Proverbs 14:10. If their hearts be surcharged with trouble, they have a God to go to; and when they have opened their cause before him, they are eased, return with comfort, and their "countenance is no more sad." 1 Samuel 1:18. When their belly is as bottles full of new wine, they can give it vent by pouring out their souls into their Father's bosom: but I have no interest in, nor acquaintance with this God, nor can I pray unto him in the Spirit. My griefs are shut up like fire in my bosom, which preys upon my spirit. This is my sorrow, and I alone must bear it. O my soul, look round about you! what a miserable case are you in? Rest no longer satisfied in it, but look out for a Christ also. What though I am a vile, unworthy wretch? yet he promises to love freely, Hosea 14:4. and invites such as are heavy laden to him, Matthew 11:28.
Hence also should the gracious soul reflect sweetly upon itself after this manner: And is the world so full of trouble? O my soul! what cause have you to stand admiring at the indulgence and goodness of God to you? You have hitherto had a smooth passage, comparatively to what others have had. How has Divine Wisdom ordered my condition, and cast my lot? Have I been chastised with whips? others with scorpions. Have I had no peace without? some have neither had peace without or within, but terrors round about. Or have I felt trouble in my flesh and spirit at once? yet have they not been extreme, either for time or measure. And has the world been a Sodom, an Egypt to you? Why then do you thus linger in it, and hanker after it? Why do I not long to be gone, and sigh more heartily for deliverance? Why are the thoughts of my Lord's coming no sweeter to me, and the day of my full deliverance no more panted for? And why am I no more careful to maintain peace within, since there is so much trouble without? Is not this it that puts weight into all outward troubles, and makes them sinking, that they fall upon me when my spirit is dark, or wounded?
Chapter 2
In the vast ocean spiritual eyes descry
God's boundless mercy, and eternity.
OBSERVATION
THE ocean is of vast extent and depth, though supposedly measurable, yet not to be sounded by man. It compasses about the whole earth, which, in the account of Geographers, is twenty-one thousand and six hundred miles in compass; yet the ocean environs it on every side, Psalm 104:35. and Job 11:9. Suitable to which is that of the poet.
"He spread the seas, which then he did command,
To swell with winds, and compass round the land."
And for its depth, who can discover it? The sea in Scripture is called the deep, Job 38:30. the great deep, Genesis 7:11. the gathering together of the waters into one place, Genesis 1:9. If the vastest mountain were cast into it, it would appear no more than the head of a pin in a ton of water.
APPLICATION
This, in a lively manner, shadows forth the infinite and incomprehensible mercy of our God, whose mercy is said to be over all his works, Psalm 145:9. In how many sweet notions is the mercy of God represented to us in the Scripture? He is said to be plenteous, Psalm 103:8. abundant, 1 Peter 1:3. rich in mercy, Ephesians 2:4. then, that his mercies are unsearchable, Ephesians 3:8. "High as the heavens above "the earth," Psalm 10:4. which are so high and vast, that the whole earth is but a small point to them; yes, they are not only compared to the heavens, but to come home to the metaphor, to the depths of the sea, Micah 7:19. which can swallow up mountains as well as molehills; and in this sea God has drowned sins of a dreadful height and aggravation, even scarlet, crimson, that is deep dyed with many intensive aggravations, Isaiah 1:18. In this sea was the sin of Manasseh drowned, and of what magnitude that was, may be seen, 2 Chronicles 33:3. yes, in this ocean of mercy did the Lord drown and cover the sins of Paul, though a blasphemer, a persecutor, injurious, 1 Timothy 1:13. "None (says Augustine) more fierce than Paul among "the persecutors, and therefore none greater among sinners:" To which himself willingly subscribes, 1 Timothy 1:15. yet pardoned. How has mercy rode in triumph, and been glorified upon the vilest of men! How has it stopped the slanderous mouths of men and devils. It has yearned upon "fornicators, idolaters, adulterers, thieves, covetous, drunkards, revilers, extortioners;" to such have the scepter of mercy been stretched forth, upon their sincere repentance and submission, 1 Corinthians 6:9. What does the Spirit of God aim at in such a large accumulation of names of mercy? but to convince poor sinners of the abundant fullness and riches of it, if they will but submit to the terms on which it is offered to them.
In the vastness of the ocean, we have also a lively emblem of eternity. Who can comprehend or measure the ocean, but God? And who can comprehend eternity but he who is said to inhabit it? Isaiah 57:5. Though shallow rivers may be drained and dried up, yet the ocean cannot. And though these transitory days, months, and years will at last expire and determine; yet eternity shall not. O! it is a long word! and amazing matter! what is eternity but a constant permanency of persons and things, in one and the same state and condition forever; putting them beyond all possibility of change? The heathens were accustomed to shadow it by a circle, or a snake twisted round. It will be to all of us, either a perpetual day or night, which will not be measured by watches, hours, minutes. And as it cannot be measured, so neither can it ever be diminished. When thousands of years are gone, there is not a minute less to come. Gerhard and Drexelius do both illustrate it by this known similitude: Suppose a bird were to come once in a thousand years to some vast mountain of sand, and carry away in her bill one grain in a thousand years; O what a vast time would it be before that immortal bird, after that rate, should carry off the mountain! and yet in time this might be done. For there would still be some diminution; but in eternity there can be none. There be three things in time, which are not competent to eternity: In time there is a succession, one generation, year, and day passes, and another comes; but eternity is a fixed [now]. In time there is a diminution and wasting, the more is past, the less is to come. But it is not so in eternity. In time there is an alteration of condition and states: A man may be poor today, and rich tomorrow; sickly and diseased this week and well the next; now in contempt, and anon in honor: But no changes pass upon us in eternity. As the tree falls at death and judgment, so it lies forever. If in Heaven, there you are a pillar, and shall go forth no more, Revelation 3:12. If in Hell, no redemption thence, but the smoke of their torment ascends forever and ever, Revelation 19:3.
REFLECTION
And is the mercy of God like the great deep, an ocean that none can fathom? What unspeakable comfort is this to me? may the pardoned soul say. Did Israel sing a song, when the Lord had overwhelmed their corporeal enemies in the seas? And shall not I break forth into his praises, who has drowned all my sins in the depth of mercy? O my soul, bless you the Lord, and let his high praises ever be in your mouth. May you not say, that he has gone to as high an extent and degree of mercy in pardoning you as ever he did in any? O my God, who is like unto you! that pardons iniquity, transgression and sin. What mercy, but the mercy of a God, could cover such abomination as mine?
But O! what terrible reflections will conscience make from hence, unto all despisers of mercy, when the sinner's eyes come to be opened too late for mercy, to do them good! We have heard indeed, that the king of Heaven was a merciful king, but we would make no address to him, while that scepter was stretched out. We heard of balm in Gilead, and a physician there, that was able and willing t cure all our wounds, but we would not commit ourselves to him. We read, that the arms of Christ were open to embrace and receive us, but we would not. O unparalleled folly! O soul-destroying madness! Now the womb of mercy is shut up, and shall bring forth no more mercies to me forever. Now the gates of grace are shut, and no cries can open them.
Mercy acted its part, and is gone off the stage: and now justice enters the scene, and will be glorified forever upon me. How often did I hear the affections of compassion sounding in the gospel for me? But my hard and impenitent heart could not relent; and now, if it could, it is too late. I am now past out of the ocean of mercy, into the ocean of eternity, where I am fixed in the midst of endless misery, and shall never hear the voice of mercy more!
O dreadful eternity! O soul-confounding word! An ocean indeed, to which this ocean is but as a drop; for in you no soul shall see either bank or bottom. If I lie but one night under strong pains of body, how tedious does that night seem! And how do I tell the clock, and wish for day! In the world I might have had life, and would not. And now, how gladly would I have death, but cannot? How quick were my sins in execution? And how long is their punishment in duration? O! how shall I dwell with everlasting burnings? Oh that God would but grant one treaty more with me! But alas, all offers and treaties are now at an end with me. On earth peace, Luke 2:13. but none in Hell. O my soul! consider these things; come, let us debate this matter seriously, before we launch out into this ocean.
Chapter 3
Within these smooth faced seas strange creatures crawl;
But in man's heart far stranger than them all.
OBSERVATION
IT was an unadvised saying of Plato, Mare nil memorabile producit: the sea produces nothing memorable. But surely there is much of the wisdom, power, and goodness of God manifested in those inhabitants of the watery region; notwithstanding the sea's azure and smiling face, strange creatures are bred in its womb. "O Lord, (says David) how manifold are your works: In wisdom have you made them all; the earth is full of your riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts," Psalm 104:24, 25. And we read, Lamentations 4:3. of sea-monsters, which draw out their breasts to their young. Pliny and Purchas tell incredible stories about them. About the tropic of Capricorn, our seamen meet with flying fishes of a silver color; they fly in flocks like stares. There are creatures of very strange forms and properties; some resembling a cow, called by the Spaniards, manates, by some supposed to be the sea-monster spoken of by Jeremy. In the rivers of Guinea, Purchas says, there are fishes that have four eyes, bearing two above, and two beneath the water, when they swim: both resembling a toad, and very poisonous. How strange, both in shape and property, is the sword-fish and thresher, that fight with the whale: Even our own seas produce creatures of strange shapes, but the commonness takes off the wonder.
APPLICATION
Thus does the heart of man naturally swarm and abound with strange and monstrous lusts and abominations, Romans 1:29, 30, 31. "Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful." O what a swarm is here! and yet there are multitudes more, in the depths of the heart! And it is no wonder, considering that with this nature, we received the spawn of the blackest and vilest abominations. This original lust is productive of them all, James 1:14, 15. Which lust, though it be in every man, numerically, different from that of others, yet it is one and the same specifically, for sort and kind, in all the children of Adam; even as the reasonable soul, though every man has his own soul, namely, a soul individually distinct from another man's, yet it is the same for kind in all men. So that whatever abominations are in the hearts and lives of the vilest Sodomites, and the most profligate wretches under Heaven; there is the same matter in your heart out of which they were shaped and formed. In the depths of the heart they are conceived, and thence they crawl out of the eyes, hands, lips, and all the members, Matthew 15:18, 19. "Those things (says Christ) which proceed out of the mouth, come forth from the heart, and defile a man. For out of the heart proceed evil thoughts, murders, adulteries fornications, thefts, false witness, blasphemies:" even such monsters as would make a gracious heart tremble to behold. 'What are my lusts (says one) but so many toads spitting of venom, and spawning of poison; croaking in my judgment, creeping in my will, and crawling into my affections?' The apostle in 1 Corinthians 5:1. tells us of a sin, "not to be named;" so monstrous, that nature itself startles at it: even such monsters are generated in the depths of the hearts. Whence come evils? was a question that much puzzled the philosophers of old. Now here you may see whence they come, and where they are begotten.
REFLECTION
And are there such strange abominations in the heart of man? Then how is he degenerated from his primitive perfection and glory! His streams were once as clear as crystal, and the fountain of them pure, there was no unclean creature moving in them. What a stately fabric was the soul at first! And what holy inhabitants possessed the several rooms thereof! But now, as God speaks of Idumea, Isaiah 34:11. "The line of confusion is stretched out upon it, and the stones of emptiness. The cormorant and bittern possess it; the owl and the raven dwell in it." Yes, as Isaiah 13:21, 22. "The wild beasts of the desert lie there: it is full of doleful creatures, the satyrs dance in it, and dragons cry in those sometimes pleasant places." O sad change! how sadly may we look back towards our first state! and take up the words of Job, "O that I were as in months past, as in the days of my youth; when the I Almighty was yet with me, when I put on righteousness, and it clothed me, when my glory was fresh in me," Job 29:2, 4, 5.
Again, think, O my soul, what a miserable condition the unregenerate abide in! Thus swarmed and over-run with hellish lusts, under the dominion and vassalage of divers lusts, Titus 3:3. What a tumultuous sea is such a soul: how do these lusts rage within them! how do they contest and scuffle for the throne! and usually take it by turns: for as all diseases are contrary to health, yet some contrary to each other, so are lusts. Hence poor creatures are hurried on to different kinds of servitude, according to the nature of that imperious lust that is in the throne; and, like the lunatic, Matthew 17. are sometimes cast into the water, and sometimes into the fire. Well might the prophet say, "The wicked is like a troubled sea, that cannot rest," Isaiah 7:20. They have no peace now in the service of sin, and less shall they have hereafter, when they receive the wages of sin. "There is no peace to the wicked, says my God." They indeed cry Peace, peace; but my God does not so. The last issue and result of this is eternal death; no sooner is it delivered of its deceitful pleasures, but presently it falls in travail again, and brings forth death, James 1:15.
Once more: and is the heart such a sea, abounding with monstrous abominations? Then stand astonished, O my soul, at that free grace which has delivered you from so sad a condition; O fall down and kiss the feet of mercy that moved so freely and seasonably to your rescue? Let my heart be enlarged abundantly here. Lord, what am I, that I should be taken, and others left? Reflect, O my soul, upon the conceptions and bursts of lusts in the days of vanity, which you now blush to own. O what black imaginations, hellish desires, vile affections are lodged there! Who made me to differ? or, how came I to be thus wonderfully separated? Surely, it is by your free-grace, and nothing else, that I am what I am; and by that grace I have escaped (to my own astonishment) the corruption that is in the world through lust. O that ever the holy God should set his eyes on such an one; or cast a look of love towards me, in whom were legions of unclean lusts and abominations.
Chapter 4
Seas purge themselves, and cast their filth ashore,
But graceless souls retain, and suck in more
OBSERVATION
SEAS are in a continual motion and agitation, they have their flux and reflux, by which they are kept from putrefaction: like a fountain it cleanses itself, Isaiah 57:20. "It cannot rest, but casts up mire and dirt;" whereas lakes and ponds, whose waters are standing, and dead, corrupt and stink. And it is observed by seamen, that in the southern parts of the world, where the sea is more calm and settled, it is more corrupt and unfit for use; so is the sea of Sodom, called the dead sea.
APPLICATION
Thus do regenerate souls purify themselves, and work out corruption that defiles them, they cannot suffer it to settle there, 1 John 3:3. "He purifies himself, even as he is pure." "Keeps himself that the wicked one touches him not," 1 John 5:18. scil, tanctu qualitativo, with a qualitative touch, as the loadstone touches iron leaving an impression of its nature behind it. They are doves delighting in cleanness, Isaiah 33:15. "He despises the gain of oppression, he shakes his hands from holding of bribes, stops his ears from hearing blood, and shuts his eyes from seeing evil." See how all senses and members are guarded against sin: but it is quite contrary with the wicked; there is no principle of holiness in them to oppose or expel corruption. It lies in their hearts as mud in a lake or well, which settles and corrupts more and more. Hence Ezekiel 47:11. their hearts are compared to miry or marshy places, which cannot be healed, but are given to salt: the meaning is, that the purest streams of the gospel, which cleanse others, make them worse than before, as abundance of rain will a miry place. The reason is, because it meets with an obstacle in their souls, so that it cannot run through them and be glorified, as it does in gracious souls. All the means and endeavors used to cleanse them are in vain; all the grace of God they receive in vain, "they hold fast deceit, they refuse to let it go," Jeremiah 8:5. Sin is not in them as floating weeds upon the sea, which it strives to expel and purge out, but as spots in the leopard's skin, Jeremiah 13:21. or letters fashioned and engraved in the very substance of marble or brass with a pen of iron, and point of a diamond, Jeremiah 17:1. or as ivy in an old wall, that has gotten root in its very entrails. "Wickedness is sweet to their mouths, they roll "it under their tongues," Job 20:12. No threats nor promises can divorce them from it.
REFLECTION
Lord! this is the very frame of my heart, may the graceless soul say. My corruptions quietly settle in me, my heart labors not against them: I am a stranger to that conflict which is daily maintained in all the faculties of the regenerate soul. Glorified souls have no such conflict, because grace in them stands alone, and is perfectly triumphant over all opposites; and graceless souls can have no such conflict, because in them corruption stands alone, and has no other principle to make opposition to it. And this is my case, O Lord! I am full of vain hopes indeed, but had I a living and well-grounded hope to dwell forever with so holy a God, I could not but be daily purifying myself. But O! what will the end of this be? I have cause to tremble at that last and dreadfulest curse in the book of God, Revelation 22:11. "Let him that is filthy be filthy still." Is it not as much as if God should say, Let them alone, I will spend no more rods upon them, no more means shall be used about them; but I will reckon with them for all together in another world? O my soul! what a dismal reckoning will that be! Ponder with yourself in the mean while those terrible and awakening texts, that, if possible, this fatal issue may be prevented. See Isaiah 1:5. Hosea 4:14. Jeremiah 6:29, 30. Hebrews 6:8.
Chapter 5
Seamen foresee a danger, and prepare;
Yet few of greater dangers are aware.
OBSERVATION
HOW watchful and quick-sighted are seamen to prevent dangers! if the wind die away, and then fresh up southerly: or if they see the sky hazy, they provide for a storm: if by the prospective-glass they know a pirate at a great distance, they clear the gun-room, prepare for fight, and bear up, if able to deal with him; if not, they keep close by the wind, make all the sail they can, and bear away. If they suppose themselves, by their reckoning, near land, how often do they sound? And if upon a coast with which they are unacquainted, how careful are they to get a pilot that knows, and is acquainted with it?
APPLICATION
Thus watchful and suspicious ought we to be in spiritual concernments. We should study, and be acquainted with Satan's wiles and policy. The apostle takes it for granted, that Christians are not ignorant of his devices, 2 Corinthians 2:11. "The serpent's eye (as one says) would do well in the dove's head." The devil is a cunning pirate, he puts out false colors, and ordinarily comes up to the Christian in the disguise of a friend.
O the manifold depths and stratagems of Satan to destroy souls! though he have no wisdom to do himself good, yet he has policy enough to do us mischief. He lies in ambush behind our lawful comforts and employments; yet, for the generality of men, how supine and careless are they, suspecting no danger? Their souls, like Laish dwell carelessly, their senses unguarded; O what an easy prize, and conquest, does the devil make of them!
Indeed, if it were with us as with Adam in innocence, or as it was with Christ in the days of his flesh (who by reason of that overflowing fullness of grace that dwelt in him, the purity of his person, and the hypostatic union, was secured from the danger of all temptations) the case then were otherwise; but we have a traitor within, James 1:14, 15. as well as a tempter without: 1 Peter 5:8. "Our adversary the devil goes about as a roaring lion, seeking whom he may devour:" And, like the beasts of the forest, poor souls lie down before him, and become his prey. All the sagacity, wit, policy, and foresight of some men, is summoned in to serve their bodies, and secure their fleshly enjoyments.
REFLECTION
Lord! how does the care, wisdom, and vigilance of men in temporal and external things, condemn my carelessness in the deep and dear concernments of my precious soul! what care and labor is there to secure a perishing life, liberty, or treasure! when was I thus solicitous for my soul, though its value be inestimable, and its danger far greater! Self-preservation is one of the deepest principles in nature. There is not the poorest fly, or worm, but will shun danger, if it can: yet I am so far from shunning those dangers to which my soul lies continually exposed, that I often run it upon temptations, and voluntarily expose it to its enemies. I see Lord how watchful, jealous, and laborious your people are; what prayers, tears, and groans, searching of heart, mortification of lusts, guarding of senses; and all accounted too little by them. Have not I a soul to save or lose eternally, as well as they? Yet I cannot deny one fleshly lust, nor withstand one temptation. O how I am convinced and condemned, not only by other's care and vigilance, but my own too, in lesser and lower matters?
Chapter 6
How small a matter turns a ship about,
Yet we, against our conscience, stand it out.
OBSERVATION
IT is just matter of admiration, to see so great a body as a ship is, and when under sail too, before a fresh and strong wind, by which it is carried, as the clouds, with marvelous force and speed, yet to be commanded with ease, by so small a thing as the helm is. The scripture takes notice of it as a matter worthy of our consideration. James 3:4. "Behold also the ships, which though they be great, and driven of fierce winds; yet they are turned about with a small helm, wherever the governor wills." Yes, Aristotle himself, that eagle-eyed philosopher, could not give a reason of it, but looked upon it as a very marvelous and wonderful thing.
APPLICATION
To the same use and office has God designed conscience in man, which being rectified and regulated by the word and spirit of God, is to steer and order his whole conversation. Conscience is as the oracle of God, the judge and determiner of our actions, whether they be good or evil? And it lays the strongest obligation upon the creature to obey its dictates, that is imaginable; for it binds under the reason and consideration of the most absolute and sovereign will of the great God. So that as often as conscience from the word convinces us of any sin or duty, it lays such a bond upon us to obey it, as no power under Heaven can relax or dispense with. Angels cannot do it, much less man; for that would be to exalt themselves above God. Now therefore it is an high and dreadful way of sinning, to oppose and rebel against conscience, when it convinces of sin and duty. Conscience sometimes reasons it out with men, and shows them the necessity of changing their way and course; arguing it from the clearest and most allowed maxims of right reason, as well as from the indisputable sovereignty of God.
As for instance: it convinces their very reason that things of eternal duration are infinitely to be preferred to all momentary and perishing things, Romans 8:18. Hebrews 11:26. and it is our duty to chose them, and make all secular and temporary concernments to stand aside, and give place to them. Yet though men be convinced of this, their stubborn will stands out, and will not yield up itself to the conviction.
Further, It argues from this acknowledged truth, that all the delight and pleasures in this world are but a miserable portion, and that it is the highest folly to adventure an immortal soul for them, Luke 9:15. Alas! what remembrance is there of them in Hell? They are as the waters that pass away. What have they left, of all their mirth and jollity, but a tormenting sting? It convinces them clearly, also, that in matters of deep concernment it is an high point of wisdom, to apprehend and improve the right seasons and opportunities of them, Proverbs 10:5. "He who gathers in summer is a wise son." Ecclesiastes 8:5. "A wise man's heart discerns both time and judgment. There is a season to every purpose," Ecclesiastes 3:1. namely, a nick of time, an happy juncture, when if a man strikes in, he does his work effectually, and with much facility: such seasons conscience convinces the soul of, and often whispers thus in its ear: Now, soul, strike in, close with this motion of the Spirit, and be happy forever; you may never have such a gale for Heaven any more. Now, though these be allowed maxims of reason, and conscience enforce them strongly on the soul, yet cannot it prevail; the proud, stubborn will rebels, and will not be guided by it. See Ephesians 2:3. Job 34:37. Isaiah 46:12. Ezekiel 2:4. Jeremiah 44:16.
REFLECTION
Ah! Lord, such an heart have I had before you; thus obstinate, thus rebellious, so uncontrollable by conscience. Many a time has conscience thus whispered in mine ear, many a time has it stood in my way, as the angel did in Balaam's, or the cherubim that kept the way of the tree of life with flaming swords turning every way. Thus has it stood to oppose me in the way of my lusts. How often has it calmly debated the case with me alone? and how sweetly has it expostulated with me? How clearly has it convinced of sin, danger, duty, with strong demonstration? How terrible has it menaced my soul, and set the point of the threatening at my very breast? And yet my head-strong affections will not be remanded by it. I have obeyed the voice of every lust and temptation, Titus 3:3. but conscience has lost its authority with me. Ah Lord! Lord! what a sad condition am I in, both in respect of sin and misery? My sin receives dreadful aggravations, for rebellion and presumption are hereby added to it. I have violated the strongest bonds that ever were laid upon a creature. If my conscience had not thus convinced and warned, the sin had not been so great and crimson-colored, James 4:17. Ah! this is to sin with an high hand, Numbers 15:30. to come near to the great and unpardonable transgression, Psalm 19:13. O how dreadful a way of sinning is this, with opened eyes! and as my sin is thus out of measure sinful, so my punishment will be out of measure dreadful, If I persist in this rebellion. Lord! you have said, such shall be beaten with many stripes, Luke 12:48. yes, Lord, and if ever my conscience, which by rebellion is now grown silent, should be in judgment awakened in this life; O! what an Hell should I have within me! how would it thunder and roar upon me, and surround me with terror?
Your word assures me, that no length of time can wear out of its memory what I have done, Genesis 42:21. no violence or force can suppress it, Matthew 27:4. no greatness of power can stifle it; it will take the mightiest monarch by the throat, Exodus 10:16. Daniel 5:6. no music, pleasures, or delights, can charm it, Job 20:22. O conscience! you are the sweetest friend, or the dreadfulest enemy in the world; your consolations are incomparably sweet, and your terrors insupportable. Ah! let me stand it out no longer against conscience; the very ship in which I sail is a confutation of my madness, that rushes greedily into sin against both reason and conscience, and will not be commanded by it; surely, O my soul, this will be bitterness in the end.
Chapter 7
Through' many fears and dangers seamen run,
Yet all's forgotten when they do return.
OBSERVATION
WE have an elegant and lively description of their fears and dangers, Psalm 107:25, 26, 27. "He commands and raises the stormy winds, which lift up the waves thereof: they mount up to Heaven, they go down again to the depths; their soul is melted because of trouble; they reel to and fro, they stagger like a drunken man; they are at their wits end." Or, as it is in the Hebrew, "All wisdom is swallowed up." Suitable to which is that of the poet.
"The pilot knows not what to chose, or flee;
Are stands amazed in ambiguity."
O what a strange and miraculous deliverance have many seamen had? How often have they yielded themselves for dead men, and truly thought the next sea would have swallowed them up? How earnestly then do they cry for mercy? and, like the Cymbrians, can pray in a storm, though they regard it not at other times, Psalm 107:28. Jonah 1:5, 6.
APPLICATION
These dreadful storms do at once discover to us the mighty power of God in raising them, and the abundant goodness of God in preserving poor creatures in them.
1. The power of God is graciously manifested in raising them? the wind is one of the Lord's wonders, Psalm 107:24, 25. "They that go down to the sea, see the works of the Lord, and his [wonders] in the deep; for he commands and raises the stormy winds." Yes, verse 18. God appropriates it as a peculiar work of his; "he causes his [wind to blow]." Hence he is said in scripture to "bring them forth out of his treasury," Psalm 137:7. there they are locked up, and reserved; not a gust can break forth until he command and call for it to go and execute his pleasure: Yes, he is said to "hold them in his fist," Proverbs 30:4. What is more incapable of holding than the wind? yet God holds it: although it be a strong and terrible creature, he controls and rules it: yes, the scripture sets forth God, 'as riding upon the wings of the wind,' Psalm 18:10. It is a borrowed speech from the manner of men, who when they would show their pomp and greatness, ride upon some stately horse, or chariot; so the Lord, to manifest the greatness of his power, rides upon the wings of the wind, and will be admired in so terrible a creature.
And no less of his glorious power appears in remanding them, than in raising them. The heathens ascribe this power to their god Æolus, but we know this is the royalty and sole prerogative of the true God who made Heaven and earth; it is he who "makes the storm a calm," Psalm 107:29. and it is he who shifts and changes them from point to point, as he pleases; for he has appointed them their circuits, Ecclesiastes 1:6. "The wind goes towards the south, and turns about unto the north; it whirls about continually, and returns again according to its circuits."
2. And as we should adore his power in the winds, so ought we to admire his goodness in preserving men in the height of all their fury and violence. O what a marvelous work of God is here! that men should be kept in a poor weak vessel, upon the wild and stormy ocean, where the wind has its full stroke upon them, and they are driven before it, as a wreck upon the seas; yet, I say, that God should preserve you there, is a work of infinite goodness and power. That those winds which do rend the very earth, mountains, and rocks, 1 Kings 19:11. "Breaks the cedars, yes, the cedars of Lebanon, shakes the wilderness, and makes the hinds to calve," Psalm 29:5, 8, 9. which naturalists say bring forth with greatest difficulty; surely your preservation, in such tempests, is an astonishing work of mercy. O how dreadful is this creature, the wind, sometimes to you! and how does it make your hearts shake within you? If but a plank spring, or a bolt give way, you are all lost. Sometimes the Lord, for the magnifying of the riches of his goodness upon you, drives you to such exigencies, that, as Paul speaks, in a like case, Acts 27:20. "All hope of being saved is taken away;" nothing but death before your eyes. The Lord commands a wind out of his treasury, bids it go and lift up the terrible waves, lock you in upon the shore, and drive you upon the rocks, so that no are can save you; and then sends you a piece of wreck, or some other means, to land you safe: And all this to give you an experiment of his goodness and pity, that you may learn to fear that God in whose hand your soul and breath are.
And it may be, for the present, your hearts are much affected; conscience works strongly, it smites you for sins formerly committed, such and such counsels of ministers, or relations slighted. Now, says conscience, God is come in this storm to reckon with you for these things. But, alas! all this is but a morning dew; no sooner is that storm without allayed, but all is quiet within too. How little of the goodness of God abides kindly, and effectually upon the heart?
REFLECTION
How often has this glorious power and goodness of God passed before me in dreadful storms and tempests at sea? He has uttered his voice in these stormy winds, and spoken in a terrible manner by them; yet how little have I been affected with it? "The Lord has his way in the whirlwind, and in the storm," Nah. 1:3. To some he has walked in ways of judgment and wrath, sending them down in a moment to Hell: but to me in a way of forbearance and mercy. Ah! how often have I been upon the very brink of eternity! had not God shifted or allayed the wind in a moment, I had gone down into Hell. What workings of conscience were at present upon me? And what terrible apprehensions had I then of my eternal condition? What vows did I make in that distress? And how earnestly did I then beg for mercy? But, Lord, though your vows are upon me, yet have I been the same; yes, added to, and filled up the measure of my sins. Neither the bonds of mercy you have laid upon me, nor the sacred and solemn vows I have laid upon myself, could restrain me from those ways of iniquity, which then appeared so dreadful to me.
Ah! Lord, what an heart have I? What love, pity, and goodness have I sinned against? If God had but respited judgment so long, what a mercy were it. Sure I am, the damned would account it so; but to give me such a space to repent, ah! what an invaluable mercy is this? And do I thus requite the Lord, Deuteronomy 32:6. and pervert and abuse his goodness thus? Surely, O my soul, if this be the fruit of all your preservations, they are rather reservations to some farther and sorer judgments. How dreadfully will justice at last avenge the quarrel of abused mercy, Joshua 24:20. How grievously did God take it from the Israelites, that they provoked him at the sea, even at the red-sea? Psalm 106:7. where God had wrought their deliverance in such a miraculous way. Even thus have I sinned after the similitude of their transgressions; not only against the laws of God, but against the love of God. In the last storm he shot off his warning-piece, in the next he may discharge his murdering-piece against my soul and body. O my soul! has he given you "such deliverances as these, and dare you again break his commandments," Ezra 9:13, 14. O let me pay the vows that my lips have uttered in my distress, lest the Lord recover his glory from me in a way of judgment.
Chapter 8
The navigator shifts his sails to take
All winds, but that which for his soul does make.
OBSERVATION
THE mariner wants no skill and wisdom to improve several winds, and make them serviceable to his end; a bare side wind, by his skill in shifting and managing the sails, will serve his turn: He will not lose the advantage of one breath or gale, that may be useful to him. I have many times wondered to see two ships sailing in a direct counter motion, by one and the same wind: Their skill and wisdom herein is admirable.
APPLICATION
Thus prudent and skillful are men in secular and lower matters, and yet how ignorant and unskillful in the great and everlasting affairs of their souls! All their invention, judgment, wit, and memory, seem to be pressed for the service of the flesh. They can learn an are quickly, and arrive to a great deal of exactness in it; but in soul-matters, no knowledge at all. They can understand the Equator, Meridian, and Horizon; by the first they can tell the latitude of any place, south or north, measuring it by the degrees in the Meridian; by the second they can tell you the longitude of a place, east and west, from the Meridian, measuring it by the degrees of the Equator; and by the third they can discern the divers risings and settings of the stars. And so in other arts and sciences, we find men endowed with rare abilities, and singular sagacity. Some have piercing apprehensions, solid judgments, stupendous memories, rare invention, and excellent elocution; but put them upon any spiritual supernatural matter, and the weakest Christian, even a babe in Christ, shall excel them therein, and give a far better account of regeneration, the work of grace, the life of faith, than these can. 1 Corinthians 1:26. "Not many wise men after the flesh, etc. But God has chosen the foolish things of this world," etc.
REFLECTION
How inexcusable, then, are you, O my soul! and how mute and confounded must you needs stand before the bar of God in that great day? You had a talent of natural parts committed to you, but which way have they been improved? I had an understanding indeed, but it was not sanctified; a memory, but it was like a sieve, that let go the corn, and retained nothing but husks and chaff; wit and invention, but, alas! none to do myself good. Ah! how will these rise in judgment against me, and stop my mouth? What account shall I give for them in that day?
Again, are men (otherwise prudent and skillful) such sots and fools in spiritual things; Then let the poor, weak Christian, whose natural parts are blunt and dull, admire the riches of God's free grace to him. O what an astonishing consideration is this! that God should pass by men of the profoundest natural parts, and chose me, even poor me, whose natural faculties and endowments, compared with theirs, are but as lead to gold! Thus under the law he passed by the lion and eagle, and chose the lamb and dove. O how should it make me to advance grace, as Christ does upon the same account, Matthew 11:25. "I thank you, Father, Lord of Heaven and earth, that you have hidden these things from the wise and prudent, and revealed them to babes." And let it ever be a humbling consideration to me; for who made me to differ? Is not this one principal thing God aims at, in calling such as I am; that boasting may be excluded, and himself alone exalted?
Chapter 9
If seamen lose a gale, there they may lie;
The soul, when once becalmed in sin, may die.
OBSERVATION
SEAMEN are very watchful to take their opportunity of wind and tide, and it much concerns them so to be; the neglect of a few hours, sometimes loses them their passage, and proves a great detriment to them. They know the wind is an uncertain, variable thing; they must take it when they may: they are unwilling to lose one flow, or breath, that may be serviceable to them. If a prosperous gale offers, and they not ready, it repents them to lose it, as much as it would repent us to see a vessel of good wine, or beer, tapped and run to waste.
APPLICATION
There are also seasons, and gales of grace, for our souls, golden opportunities of salvation afforded to men, the neglect of which proves the loss and ruin of souls. God has given unto man a day of visitation, which he has limited, Hebrews 4:7. and keeps an exact account of every year, month, and day that we have enjoyed it, Luke 13:7. Jeremiah 25:3. Luke 19:42. The longest date of it can be but the time of this life; this is our day to work in, Job 9:4. and upon this small wire the weight of eternity hangs. But sometimes the season of grace is ended, before the night of death comes; the accepted time is gone, men frequently out-live it, Luke 19:44. 2 Corinthians 6:2. Or, if the outward means of salvation be continued, yet the spirit many times withdraws from those means, and ceases any more to strive with men: and then the blessing, power, and efficacy is gone from them, and instead thereof a curse seizes the soul, Hebrews 6:7, 8. and Jeremiah 6:29.
Therefore it is a matter of high importance to our souls to apprehend these seasons. How pathetically does Christ bewail Jerusalem upon this account! Luke 19:42. "O that you had known at least in this your day, the things of your peace! but now they are hidden from your eyes." If a company of seamen are set a-shore upon some remote, uninhabited island, with this advice, to be aboard again exactly at such an hour, else they must be left behind; how does it concern them to be punctual to their time? The lives of those men depend upon a quarter of an hour. Many a soul has perished eternally, the gospel leaving them behind in their sins, because they knew not the time of their visitation.
REFLECTION
What golden seasons for salvation have you enjoyed, O my soul? what halcyon days of gospel-light and grace have you had? How have the precious gales of grace blown to no purpose upon you! and the Spirit waited and striven with you in vain? "The kingdom of Heaven, (being opened in the gospel dispensation) has suffered violence." Multitudes have been pressing into it in my days, and I myself have sometimes been almost persuaded, and not far from the kingdom of God: I have gone as far as conviction for sin and misery, yes, I have been carried by the power of the gospel, to resolve and purpose to turn to God, and become a new creature; but sin has been too subtle and deceitful for me: I see, my resolutions were but as an early cloud, or morning dew; and now my heart is cold and dead again, settled upon its lees. Ah! I have cause to fear and tremble, lest God has left me under that curse, Revelation 20:11. "Let him that is filthy be filthy still." I fear I am become as that miry place, Ezekiel 47:11. that shall not be healed by the streams of the gospel, but given to salt, and cursed into perpetual barrenness. Ah Lord! will you leave me so! and shall your Spirit strive no more with me? Then it had been good for me that I had never been born. Ah! if I have trifled out this season, and irrecoverably lost it, then I may take up that lamentation, Jeremiah 8:20. and say, "My harvest is past, my summer is ended, and I am not saved."
Every creature knows its time, even the turtle, crane, and swallow, know the time of their coming, Jeremiah 8:7. How brutish am I, that have not known the time of my visitation! O you, that are the Lord of life and time, command one gracious season more for me, and make it effectual to me, before I go hence, and be seen no more!
Chapter 10
By navigation one place stores another,
And by communion we must help each other.
OBSERVATION
THE most wise God has so dispensed his bounty to the several nations of the world, that one standing in need of another's commodities, there might be a sociable commerce and traffic maintained among them all, and all combining in a common league, may, by the help of navigation, exhibit mutual supports to each other.
APPLICATION
Thus has God distributed the more rich and precious gifts and graces of his Spirit among his people; some excelling in one grace, some in another, though every grace, in some degree, be in them all; even as in nature, though there be all the faculties in all, yet some faculties are in some more lively and vigorous than in others; some have a more vigorous eye, others a more ready ear, others a more voluble tongue; so it is in spirituals. Abraham excelled in faith, Job in patience, John in love. These were their peculiar excellencies. All the elect vessels are not of one quantity; yet even those that excel others in some particular race, come short in other respects of those they so excelled in the former, and may be much improved by converse with such as in some respects are much below them. The solid, wise, and judicious Christian may want that liveliness of affections and tenderness of heart that appear in the weak; and one that excels in gifts and utterance may learn humility from the very babes in Christ.
And one principal reason of this different distribution is to maintain fellowship among them all, 1 Corinthians 12:21. "The head cannot say to the feet, I have no need of you." As in a family where there is much business to be done, even the little children bear a part, according to their strength, Jeremiah 7:18. "The children gather wood, the fathers kindle the fire, the women knead the dough." So in the family of Christ, the weakest Christian is serviceable to the strong.
There be precious treasures in these earthen vessels, for which we should trade by mutual communion. The preciousness of the treasure should draw out our desires and endeavors after it; and the consideration of the brittleness of those vessels in which they are kept, should cause us to be the more expeditious in our trading with them, and make the quicker returns. For when those vessels (I mean bodies of the saints) are broken by death, there is no more to be gotten out of them. That treasure of grace which made them such profitable, pleasant, and desirable companions on earth, then ascends with them into Heaven, where every grace receives its adolescence and perfection: and then, though they be ten thousand times more excellent and delightful than ever they were on earth, yet we can have no more communion with them until we come to glory ourselves. Now therefore it behooves us to be enriching ourselves by communication of what God has dropped into us, and improvement of them, as one well notes. We should do by saints, as we use to do by some choice book lent us for a few days, we should fix in our memories, or transcribe all the choice notions we meet with in it, that they may be our own when the book is called for, and we can have it no longer by us.
REFLECTION
Lord, how short do I come of my duty in communicating to, or receiving good by others! My soul is either empty and barren, or if there be any treasure in it, yet is but as a treasure locked up in some chest, whose key is lost, when it should be opened for the use of others. Ah Lord! I have sinned greatly, not only by vain words, but sinful silence. I have been of little use in the world.
How little also have I gotten by communion with others? Some it may be, that are of my own size, or judgment, or that I am otherwise obliged to, I can delight to converse with: but O, where is that largeness of heart and general delight I should have to, and in all your people? How many of my old dear acquaintance are now in Heaven, whose tongues were as choice silver, while they were here, Proverbs 10:20. And blessed souls! how communicative were they of what you gave them? O what an improvement had I made of my talent this way, had I been diligent! Lord pardon my neglect of those sweet and blessed advantages. O let all my delight be in your saints, who are the excellent of the earth. Let me never go out of their company, without an heart more warmed, quickened, and enlarged, than when I came among them.
Chapter 11
The rocks abide, though seas against them rage:
So shall the church, which is God's heritage.
OBSERVATION
THE rocks, though situate in the boisterous and tempestuous ocean, yet abide firm and immoveable from age to age. The impetuous waves dash against them with great violence, but cannot remove them out of their place. And although sometimes they wash over them, and make them to disappear, yet there they remain fixed and impregnable.
APPLICATION
This is a lively emblem of the condition of the church, amidst all dangers and oppositions with which it is encountered and assaulted in this world. These metaphorical waves roar and beat with violence against it, but with as little success as the sea against the rocks, Matthew 16:18. "Upon this rock will I build my church, and the [gates] "of Hell shall not prevail against it." The gates of Hell are the power and policy of Hell; for it is conceived to be an allusive speech to the gates of the Jews, wherein their ammunition for war was lodged, which also were the seats of judicature, there sat the judges; but yet these gates of Hell shall not prevail. Nay, this rock is not only invincible in the midst of their violence, but also breaks all that dash against it, Zechariah 12:3. "In that day I will make Jerusalem a burdensome stone for all people; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it." An allusion to one that essays to roll some great stone against the hill, which at last returns upon him, and crushes him to pieces.
And the reason why it is thus firm and impregnable, is not from itself; for alas, so considered, it is weak, and obnoxious to ruin; but from the almighty power of God, which guards and preserves it day and night, Psalm 46:5, 6. "God is in the midst of her, she shall not be moved: God shall help her, and that right early." When the morning appears. Which notes (says Calvin) God's assiduous and constant help and support, which is extended in all dangers, as constantly as the sun arises. And this assiduous support to his people, and their great security thereby, is set forth in the scriptures by a pleasant variety of metaphors and emblems, Zechariah 2:5. "I, says the Lord, will be a wall of fire round about it." Some think this phrase alludes to the cherubim that kept the way of the tree of life with flaming swords: others to the fiery chariots round about Dathan, where Elisha was; but most think it to be an allusion to an ancient custom of travelers in the deserts; who, to prevent the assaults of wild beasts in the night, made a circular fire round about them, which was as a wall to them. Thus will God be to his people a wall of fire, which none can scale. So Exodus 3:3, 4, 5. we have an excellent emblem of the church's low and dangerous condition, and admirable preservation. You have here both a marvel and a mystery. The marvel was to see a bush all on fire and yet not consumed. The mystery is this, the bush represented the sad condition of the church of Egypt; the fire flaming upon it, the grievous afflictions, troubles, and bondage it was in there; the remaining of the bush unconsumed, the strange and admirable preservation of the church in those troubles. It lived there as the three noble Jews, untouched in the midst of a burning fiery furnace: and the angel of the Lord in a flame of fire, in the midst of the bush was nothing else but the Lord Jesus Christ, powerfully and graciously present with his people amidst all their dangers and sufferings. The Lord is exceeding tender over them, and jealous for them, as that expression imports, Zechariah 2:8. "He who touches them touches the apple of mine eye." He who strikes at them, strikes at the face of God, and at the most excellent part of the face, the eye, and at the most tender and precious part of the eye, the apple of the eye. And yet, as a learned modern observes, this people of whom he uses this tender and dear expression, were none of the best of Israel neither; but the residue that stayed behind in Babylon, when their brethren were gone to rebuild the temple; and yet over these, he is as tender as a man is over his eye.
REFLECTION
And is the security of the church so great! and its preservation so admirable, amidst all storms and tempests! then why are you so prone and subject to despond, O my soul, in the day of Zion's trouble? Sensible you were, and ought to be: but no reason to hang down the head through discouragement, much less to forsake Zion in her distress, for fear of being ruined with her.
What David spoke to Abiathar, 1 Samuel 22:23. that may Zion speak to all her sons and daughters in all their distresses: "Though he who seeks your life seeks mine also; yet with me shall you be in safeguard." God has entailed great salvation and deliverances upon Zion; and blessed are all her friends and favorers; the Rock of ages is its defense. Fear not, therefore, O my soul, though the hills be removed out of their place, and cast into the midst of the sea. O let my faith triumph, and my heart rejoice upon this ground of comfort. I see the same rocks now, and in the same place and condition they were many years ago. Though they have endured many storms, yet there they abide; and so shall Zion, when the proud waves have spent their fury and rage against it.
Chapter 12
What dangers run they for little gains,
Who, for their souls, would never take half the pains!
OBSERVATION
HOW exceeding solicitous and adventurous are seamen for a small portion of the world? How prodigal of strength and life for it? They will run to the ends of the earth, engage in a thousand dangers, upon the hopes and probability of getting a small estate. Hopes of gain make them willing to adventure their liberty, yes, their life, and encourage them to endure heat, cold, and hunger, and a thousand straits and difficulties, to which they are frequently exposed.
APPLICATION
How hot and eager are men's affections after the world! and how remiss and cold towards things eternal! they are careful, and troubled about many things; but seldom mind the great and necessary matter, Luke 10:40. They can rise early, go to bed late, and eat the bread of carefulness; but when did they so deny themselves for their poor souls? Their heads are full of designs and projects to get or advance an estate: "We will go into such a city, continue there a year, and buy and sell, and get gain," James 4:13. This is the ôï åñãïí, the master-design, which engrosses all their time, studies, and contrivances. The will has past a decree for it, the heart and affections are fully let out to it, They will be rich, 1 Timothy 6:9. This decree of the will, the Spirit of God takes deep notice of; and indeed it is the clearest and fullest 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, Matthew 6:20, 21. The heads and hearts of saints are full of solicitous cares and fears about their spiritual condition; the great design they drive on, to which all other things are but things by the by, is to make sure their calling and election. This is the weight and bias of their spirit; if their hearts stray and wander after any other thing, this reduces them again.
REFLECTION
Lord, this has been my manner from my youth, may the carnal-minded man say; I have been laboring for the meat that perishes; disquieting myself in vain, full of designs and projects for the world, and unwearied in my endeavors to compass an earthly treasure; yet therein I have either been checked and disappointed by Providence, or if I have obtained, yet I am no sooner come to enjoy that content and comfort I promised myself in it, but I am ready to leave it all, to be stripped out of it by death, and in that day all my thoughts perish: But, in the mean time, what have I done for my soul? When did I ever break a night's sleep, or deny and pinch myself for it? Ah! fool that I am! to nourish and pamper a vile body, which must shortly lie under the clods, and become a loathsome carcass: and, in the mean time, neglect and undo my poor soul, which partakes of the nature of angels, and must live forever. I have kept others vineyards, but my own vineyard I have not kept. I have been a perpetual drudge and slave to the world; in a worse condition has my soul been, than others that are condemned to the mines. Lord, change my treasure, and change my heart: O let it suffice that I have been thus long laboring in the fire for very vanity: now gather up my heart and affections in yourself, and let my great design now be, to secure a special interest in your blessed self, that I may once say, "To me to live is Christ."
Chapter 13
Millions of creatures in the seas are fed:
Why then are saints in doubt of daily bread?
OBSERVATION
THERE are multitudes of living creatures in the sea. The Psalmist says, there are in it, "Things creeping innumerable, both small and great beasts," Psalm 104:25. and we read, Genesis 1:20. that when God blessed the waters, he said, "Let the waters bring forth abundantly, both fish and bird, that move in it, and fly about it." Yet all those multitudes of fish and bird, both in sea and land, are cared and provided for, Psalm 145:15, 16. "You give them their meat in due season: you open your hand, and satisfy the desire of every living thing."
APPLICATION
If God take care for the fishes of the sea, and the birds of the air, much more will he care and provide for those that fear him. "When the poor and needy seeks water, and there is none, and their tongue fails for thirst; I the Lord will hear them; I the God of Israel will not forsake them," Isaiah 41:17. "Take no thought for your life, (says the Lord) what you shall eat, or what you shall drink; or for the body what you shall put on:" Which he backs with an argument from God's providence over the creatures, and enforces it with a [much rather] upon them, Matthew 6:25, 31. God would have his people be without carefulness, that is anxious care, 1 Corinthians 7:32. "And to cast their care upon him, for he cares for them," 1 Peter 5:7. There are two main arguments suggested in the gospel, to quiet and satisfy the hearts of saints in this particular: the one is, that the gift of Jesus Christ amounts to more than all these things come to; yes, in bestowing him, he has given that which virtually and eminently comprehends all these inferior mercies in it, Romans 8:32. "He who spared not his own Son, but delivered him up for us all; how shall he not with him freely give us all things?" And 1 Corinthians 3:22. "All things are yours, and you are Christ's, and Christ is God's." Another argument is, that God gives these temporal things to those he never gave his Christ unto, and therefore there is no great matter in them; yes, to those which, in a little while, are to be thrust into Hell, Psalm 17:14. Now if God clothe and feed his enemies, if (to allude to that, Luke 12:28) he clothe the grass, which today is in its pride and glory in the field, and tomorrow is cast into the oven, into Hell: how much more will he clothe and provide for you that are saints?
This God, that feeds all the creatures is your Father, and a Father that never dies; and therefore you shall not be as exposed orphans that are the children of such a Father. "For he has said, I will never leave you nor forsake you," Hebrews 13:3. I have read of a good woman, that in all wants and distresses was accustomed to encourage herself with that word, 2 Samuel 22:47. The Lord lives. But one time, being in a deep distress, and forgetting that consolation, one of her little children came to her, and said, 'Mother, why weep you so? What! is God dead now?' Which words, from a child, shamed her out of her unbelieving fears, and quickly brought her spirits to rest. O saint, while God lives you can not want what is good for you.
How sweet a life might Christians live, could they but bring their hearts to a full subjection to the disposing will of God? to be content not only with what he commands and approves, but also with what he allots and appoints. It was a sweet reply that a gracious woman once made upon her death-bed, to a friend that asked, 'Whether she were more willing to live, or die?' she answered, 'I am pleased with what God pleases.' 'Yes, (says her friend) but if God should refer it to you, which would you chose?' 'Truly, (said she) if God would refer it to me, I would refer it to him again.' Ah! blessed life, when the will is swallowed up in the will of God, and the heart at rest in his care and love, and pleased with all his appointments.
REFLECTION
I remember my fault this day, may many a gracious soul say. Ah! how faithless and distrustful have I been, notwithstanding the great security God has given to my faith, both in his word and works! O my soul, you have greatly sinned therein, and dishonored your Father! I have been worse to my Father than my children are to me. They trouble not their thoughts with what they shall eat or drink, or put on, but trust to my care and provision for that; yet I cannot trust my Father, though I have ten thousand times more reason so to do, than they have to trust me, Matthew 7:21. Surely, unless I were jealous of my Father's affection, I could not be so dubious of his provision for me. Ah! I should rather wonder that I have so much, than repine that I have no more. I should rather have been troubled that I have done no more for God, than that I have received no more from God. I have not proclaimed it to the world by my conversation, that I have found a sufficiency in him alone, as the saints have done, Habakkuk 3:17, 18. How have I debased the faithfulness and all-sufficiency of God, and magnified these earthly trifles, by my anxiety about them? Had I had more faith, a light purse would not have made such an heavy heart. Lord, how often have you convinced me of this folly, and put me to the blush, when you have confuted my unbelief! so that I have resolved never to distrust you more, and yet new exigencies renew this corruption. How contradictory also has my heart and my prayers been? I pray for them conditionally, and with submission to your will; I dare not say to you, I must have them; yet this has been the language of my heart and life. O convince me of this folly!
Chapter 14
Sea-waters drained through the earth, are sweet;
So are the afflictions which God's people meet.
OBSERVATION
THE waters of the sea, in themselves, are brackish and unpleasant, yet being exhaled by the sun, and condensed into clouds, they fall down into pleasant showers; or if drained through the earth, their property is thereby altered, and that which was so salt in the sea, becomes exceeding sweet and pleasant in the springs. This we find by constant experience, the sweetest crystal spring came from the sea, Ecclesiastes 1:7.
APPLICATION
Afflictions in themselves are evil, Amos 2:6. very bitter and unpleasant. See Hebrews 12:11. Yet not morally and intrinsically evil, as sin is; for if so, the holy God would never own it for his own act as he does, Micah 3:2. but always disclaims sin, James 1:3. Besides, if it were so evil, it could, in no case or respect, be the object of our election and desire, as in some cases it ought to be, Hebrews 11:25. but it is evil, as it is the fruit of sin, and grievous unto sense, Hebrews 12:11. But though it be thus brackish and unpleasant in itself, yet, passing through Christ and the covenant, it loses that ungrateful property, and becomes pleasant in the fruits and effects thereof unto believers.
Yes, such are the blessed fruits thereof, that they are to account it all joy when they fall into divers afflictions, James 1:2. David could bless God that he was afflicted, and many a saint has done the like. A good woman once compared her afflictions to her children: 'For, (says she) they put me in pain in bearing them; yet as I know not which child, so neither which affliction I could be without.'
Sometimes the Lord sanctifies afflictions to discover the corruption that is in the heart, Deuteronomy 8:2. it is a furnace to show the dross. Ah! when a sharp affliction comes, then the pride, impatience, and unbelief of the heart appear. When the water is stirred, then the mud and filthy sediment that lay at the bottom rise. Little, says the afflicted soul, did I think there had been in me that pride, self-love, distrust of God, carnal fear, and unbelief, as I now find. O where is my patience, my faith, my glory in tribulation? I could not have imagined the sight of death would have so appalled me, the loss of outward things have so pierced me. Now what a blessed thing is this to have the heart thus discovered.
Again, sanctified afflictions discover the emptiness and vanity of the creature. Now, the Lord has stained its pride, and veiled its tempting splendor, by this or that affliction; and the soul sees what an empty, shallow, deceitful thing it is. The world (as one has truly observed) is then only great in our eyes, when we are full of sense and self: but now affliction makes us more spiritual, and then it is nothing. It drives them nearer to God, makes them see the necessity of the life of faith, with multitudes of other benefits.
But yet these sweet fruits of afflictions do not naturally, and of their own accord, spring from it; no, we may as well look for grapes from thorns, or figs from thistles, as for such fruits from affliction, until Christ's sanctifying hand and are have passed upon them.
The reason why they become thus sweet and pleasant (as I noted before) is, because they run now in another channel; Jesus Christ has removed them from mount Ebal to Gerizim; they are no more the effects of vindictive wrath, but paternal chastisement. And, as Mr. Case well notes, 'a teaching affliction is to the saints, the result of all the offices of Jesus Christ. As a king, he chastens; as a prophet, he teaches, namely, by chastening; and, as a priest, he has purchased this grace of the Father, that the dry rod might blossom, and bear fruit.' Behold, then, a sanctified affliction is a cup, whereinto Jesus has wrung and pressed the juice and virtue of all his mediatorial offices. Surely, that must be a cup of generous, royal wine, like that in the supper, a cup of blessing to the people of God.
REFLECTION
Hence may the unsanctified soul draw matter of fear and trouble, even from its unsanctified troubles. And thus it may reflect upon itself: O my soul! what good have you gotten by all, or any of your afflictions? God's rod has been dumb to you, or you deaf to it. I have not learned one holy instruction from it; my troubles have left me the same, or worse than they found me; my heart was proud, earthly, and vain before, and so it remains still; they have not purged out, but only given vent to the pride, murmur, and atheism of my heart. I have been in my afflictions, as that wicked Ahaz was in his, 2 Chronicles 28:22. who, "in the midst of his distress, yet trespassed more and more against the Lord." When I have been in storms at sea, or troubles at home, my soul within me has been as a raging sea, casting up mire and dirt. Surely this rod is not the rod of God's children; I have proved but dross in the furnace, and I fear the Lord will put me away as dross, as he threatens to do to the wicked, Psalm 119:119.
Hence also should gracious souls draw much encouragement and comfort amidst all their troubles. O these are the fruits of God's fatherly love to me! why should I fear in the day of evil! or tremble any more at affliction? Though they seem as a serpent at a distance, yet are they a rod in the hand. O blessed be that skillful and gracious hand, that makes the rod, the dry rod to blossom, and bear such precious fruit.
Lord, what a mystery of love lies in this dispensation! that sin, which first brought afflictions into the world, is now itself carried out of the world by affliction, Romans 5:12. Isaiah 7:9. O what can frustrate my salvation, when those very things that seem most to oppose it, are made subservient to it, and, contrary to their own nature, do promote and further it?
Chapter 15
The seas within their bounds the Lord contains:
He also men and devils holds in chains.
OBSERVATION
IT is a wonderful work of God to limit and bound such a vast and furious creature as the sea, which, according to the judgment of many learned men, is higher than the earth; and that it has a propensity to overflow it, is evident both from its nature and motion: were it not that the great God had laid his law upon it. And this is a work wherein the Lord glories, and will be admired. Psalm 104:9. "You have 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 38:8, 10, 11. "Who shut up the sea with doors, when it broke forth as if it had issued out of the womb? I brake up for it my decreed place, and set bars and doors, and said, Hitherto shall you come, but no further; and here shall your proud waves be stayed."
APPLICATION
And no less is the glorious power and mercy of God discovered in bridling the rage and fury of Satan and his instruments, that they break not in upon the inheritance of the Lord, and destroy it. "Surely the wrath of man shall praise you, and the remainder of wrath you shall restrain," Psalm 76:10. By which it is more than hinted, that there is a world of rage and malice in the hearts of wicked men, which gladly would, but cannot vent itself, because the Lord restrains, or, as in the Hebrew, girds it up. Satan is the envious one, and his rage is great against the people of God, Revelation 12:12. But God holds him, and all his instruments in a chain of providence; and it is well for God's people that it is so.
They are limited as the sea, and so the Lord in a providential way speaks to them, "Hitherto shall you come, and no further." Sometimes he ties them up so short, that they cannot touch his people, though they have the greatest opportunities and advantages. Psalm 105:12, 13, 14, 15. "When they were but a few men in number; yes, very few, and strangers in it; when they went from one nation to another, from one kingdom to another people, he suffered no man to do them wrong; yes, he reproved kings for their sakes, saying, touch not mine anointed, and do my prophets no harm." And sometimes he permits them to touch and trouble his people, but then sets bounds and limits to them, beyond which they must not pass. That is a pregnant text to this purpose, Revelation 2:10. "Behold the devil shall cast some of you into prison, that you may be tried, and you shall have tribulation ten days."
Here are four remarkable limitations upon Satan and his agents in reference to the people of God: a limitation as to the persons, not all, but some; a limitation of the punishment, a prison, not a grave, not Hell; a limitation upon them as to the end, for trial, not ruin; and lastly, as to the duration, not as long as they please, but ten days.
REFLECTION
O my soul! what marrow and fatness, comfort and consolation may you suck from the breast of this truth in the darkest day of trouble? You see how the flowing seas drives to overwhelm the earth. Who has arrested it in its course, and stopped its violence? who has confined it 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 it does not swallow up all: but I see it no sooner touch the sands, which God has made its bounds, but it retires, and, as it were, with a kind of submission, respects those limits which God has set it.
Thus the fiercest element is repressed by the feeblest things: you see also how full of wrath and fury wicked men are, how they rage like the troubled sea, and threaten to overwhelm you, and all the Lord's inheritance: and then the floods of ungodly men make you afraid; yet are they restrained by an invisible, gracious hand, that they cannot execute their purpose, nor perform their enterprise. How full of devils and devilized men is this lower world? Yet, in the midst of them all, have you hitherto been preserved. O! my soul, admire and adore that glorious power of God, by which you are kept unto salvation. Is not the preservation of a saint in the midst of such hosts of enemies as great a miracle, though not so sensible as the preservation of those three noble Jews in the midst of the fiery furnace, or Daniel in the den of lions? For there is as strong a propensity in Satan and wicked men, to destroy the saints, as in the fire to burn, or a lion to devour. O! then, let me cheerfully address myself to the faithful discharge of my duty, and stand no longer in a slavish fear of creatures, who can have no power against me but what is given them from above, John 19:11. And no more shall be given than shall turn to the glory of God, Psalm 76:10. and the advantage of my soul, Romans 8:28.
Chapter 16
To sea without a compass none dare go:
Our course without the word is even so.
OBSERVATION
OF how great use and necessity is the compass to seamen! though they can coast a little way by the shore, yet they dare not venture far into the ocean without 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 consider, how, by the help of this guide, they can run in a direct line many hundred leagues, and at last fall right with the smallest island; which is in the ocean comparatively, but as the head of a small pin upon a table.
APPLICATION
What the compass and all other mathematical instruments are to the navigator, that and much more is the word of God to us in our course to Heaven. This is our compass to steer our course by, and it is truly touched; he who orders his conversation by it shall safely arrive in Heaven at last. Galatians 6:16. "As many as walk according to this rule, peace be on them and mercy."
This word is as necessary to us in our way to glory, as a lamp or lantern is in a dark night, Psalm 119:105. that is a light shining in a dark place, until the day dawn, and the day-star arise in our hearts, 2 Peter 1:19. If any that profess to know it and own it as a rule, miss Heaven at last, let them not blame the word for misguiding them, but their own negligent and deceitful hearts, that shuffle in and out, and shape not their course and conversation according to its prescriptions.
What blame can you lay upon the compass, if you steer not exactly by it? How many are there, that neglecting this rule, will coast it to Heaven by their own reason? No wonder such fall short, and perish in the way. This is a faithful guide, and brings all that follow it to a blessed end; "You shall guide me with your counsel, and afterwards receive me to glory," Psalm 73:24. The whole hundred and nineteenth psalm is spent in commendation of its transcendent excellency and usefulness. Luther professed that he prized it so highly, that he would not take the whole world in exchange for one leaf of it. Lay but this rule before you, and walk accurately by it, and you cannot be out of your way to Heaven, Psalm 119:30. "I have chosen the way of truth, (or the true way;) your judgment have I laid before me." Some indeed have opened their detracting blasphemous mouths against it; as Julian, that vile apostate, who feared not to say, there was as good matter in Phocillides as in Solomon, in Pindarus's odes, as in David's psalms.
And the papists generally slight it, making it a lame, imperfect rule; yes, making their own traditions the touchstone of doctrines, and foundation of faith. Montanus tells us, that although the apostle would have sermons and service celebrated in a known tongue, yet the church, for very good cause, has otherwise ordered it. Gilford called it the mother of heresies. Bonner's chaplain judged it worthy to be burnt as a strange doctrine. They set up their inventions above it, and frequently come in with a non obstante against Christ's institutions. And thus do they make it void, or, as the word çêõñùóáôå, signifies, Matthew 15:6. unlord it, and take away its authority as a rule. But those that have thus slighted 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 of Hell. All other lights to which men pretend, in the neglect of this, are but false fires that will lead men into the pits and bogs of destruction at last.
REFLECTION
And is your word a compass, to direct my course to glory? O where am I then like to arrive at last, that in all my course have neglected it, and steered according to the counsel of my own heart! Lord, I have not made your word the man of my council, but consulted with flesh and blood; I have not inquired at this oracle, nor studied it, and made it the guide of my way, but walked after the sight of my eyes, and the lust of my heart. Where, Lord! can I come at last, but to Hell, after this way of reckoning? Some have slighted your word professedly, and I have slighted it practically. I have a poor soul embarked for eternity, it is now floating on a dangerous ocean, rocks and sands on every side, and I go a-drift before every wind of temptation, and know not where I am. Ah, Lord! convince me of the danger of this condition. O convince me of my ignorance in your word, and the fatal consequence and issue thereof. Lord, let me now resolve to study, prize, and obey it; hide it in my heart, that I may not sin against it. Open my understanding, that I may understand the scriptures; open my heart to entertain it in love. O you that have been so gracious to give a perfect rule, give me also a perfect heart to walk by that rule to glory!
Chapter 17
Look as the sea, by turns, does ebb and flow,
So their estates, that use it, come and go.
OBSERVATION
THE sea has its alternate course and motion, its ebbings and flowings; no sooner is it high water, but it begins to ebb again, and leave the shore naked and dry, which but a little before it covered and overflowed. And as its tide, so also its waves are the emblem of inconstancy, still rolling and tumbling, this way and that, never fixed and quiet. Instabilis unda: as fickle as a wave, is common, to a proverb, See James 1:6. "He who wavers is like a wave of the sea driven with the wind, and tossed." So Isaiah 57:20. "It cannot rest."
APPLICATION
Thus mutable and inconstant are all outward things, there is no depending on them: nothing of any substance, or any solid consistence in them, 1 Corinthians 7:31. "The fashion of this world passes away." It is an high point of folly to depend upon such vanities: Proverbs 23:5. "Why will you set (or, as it is in the Hebrew, cause) your eyes to fly upon that which is not? For riches certainly make themselves wings, and fly away, as an eagle towards Heaven." In flying to us (says Augustine) they have, alas scarcely a sparrow's wings; but in flying from us, wings as an eagle. And those wings they are said to make to themselves; that is the cause of its transitoriness is in itself; the creature is subjected to vanity by sin; they are sweet flowers, but withered presently, James 1:10. "As the flower of the grass, so shall the rich man fade away." The man is like the stalk or grass, his riches are the flower of the grass; his glory and outward beauty, the stalk, is soon withered, but the flower much sooner. This is either withered upon, or blown off from it, while the stalk abides. Many a man outlives his estate and honor, and stands in the world as a bare dry stalk in the field, whose flower, beauty, and bravery are gone: one puff of wind blows it away, one churlish easterly blast shrivels it up, 1 Peter 2:24.
How mad a thing is it, then, for any man to be lifted up in pride, upon such a vanity as this is! to build so lofty and over-jetting a roof upon such a feeble, tottering foundation! We have seen meadows full of such curious flowers, mown down and withered; men of great estates impoverished suddenly; and when, like a meadow that is mown, they have begun to recover themselves again, (as the phrase is) the Lord has sent "grasshoppers in the beginning of the shooting up of the latter growth," Amos 7:2. Just as the grasshoppers and other creatures, devour the second tender herbage as soon as the field begins to recover its verdure; so men, after they have been denuded and blasted by Providence, they begin after a while to flourish again; but then comes some new affliction and blasts all. None have more frequent experience of this than you that are merchants and seamen, whose estates are floating; and yet such 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 such a low ebb, that he petitioned for a prebend's place in the church of Spire. Gallimer, king of the Vandals, was brought so low, that he sent to his friends for a sponge, a loaf of bread, and an harp: a sponge to dry up his tears, a loaf of bread to maintain his life, and an harp to solace him in his misery. The story of Bellisarius is very affecting: he was a man famous in his time, general of an army, yet having his eyes put out, and stripped of all earthly comforts, was led about crying, Give one penny to poor Bellisarius. Instances in history of this kind are infinite. Men of the greatest estates and honors have nevertheless become the very ludibria fortunœ, as one speaks, the very scorn of fortune.
Yes, and not only wicked men that have gotten their estates by rapine and oppression, have lived to see them thus scattered by Providence: but sometimes godly men have had their estates, however justly acquired, thus scattered by providence also. Whoever had an estate, better gotten, better bottomed, or better managed, than Job? yet all was overthrown and swept away in a moment; though in mercy to him, as the issue demonstrated.
Oh then! what a vanity is it to set the heart, and let out the affections on them! you can never depend too much upon God, nor too little upon the creature, 1 Timothy 6:17. "Charge them that are rich in this world, that they be not high-minded and trust in uncertain riches."
REFLECTION
Are all earthly things thus transitory and vain? Then what a reproach and shame is it to me, that the men of this world should be more industrious and eager in the prosecution of such vanities, than I am to enrich my soul with solid and everlasting treasure? O that ever a sensual lust should be more operative in them than the love of God in me! O my soul, you do not lay out your strength and earnestness for Heaven with any proportion to what they do for the world. I have indeed higher motives, and a surer reward than they: but as I have an advantage above them herein, so they have an advantage above me in the strength and entireness of the principle by which they are acted. What they do for the world, they do it with all their might; they have no contrary principle to oppose them; their thoughts, strength, and affections are entirely carried in one channel; but I find "a law in my members warring against the law of my mind;" I must strive through a thousand difficulties and contradictions to the discharge of a duty. O my God! shall not my heart be more enlarged in zeal, love, and delight in you, than theirs are after their lusts? O let me once find it so.
Again, is the creature so vain and unstable? Then why are my affections so hot and eager after it? And why am I so apt to dote upon its beauty, especially when God is staining all its pride and glory! Jeremiah 45:5, 6. Surely it is unfitting the spirit of a Christian at any time, but at such a time we may say of it, as Hushai of Ahithophel's counsel, "It is not good at this time."
O that my spirit were raised above them, and my conversation more in Heaven! O that like that angel, Revelation 10:1, 2. which came down from Heaven, and set one foot upon the sea, and another upon the earth, having a crown upon his head, so I might set one foot upon all the cares, fears, and terrors of the world, and another upon all the tempting splendor and glory of the world, treading both underfoot in the dust, and crowning myself with nothing but spiritual excellencies and glory!
Chapter 18
Like hungry lions, waves for sinners gape:
Leave then your sins behind, if you'll escape.
OBSERVATION
THE waves of the sea are sometimes raised by God's commission, to be executioners of his threatenings upon sinners. When Jonah fled from the presence of the Lord to Tarshish, the text says, "The Lord sent out a great wind into the sea, and there was a mighty tempest, so that the ship was like to be broken," Jonah 1:4. These were God's bailiffs to arrest the run-away prophet. And Psalm 148:8. The stormy winds are said to fulfill his word; not only his word of command, in rising when God bids them, but his word of threatening also. And hence it is called a destroying wind, Jeremiah 51:1. and a stormy wind in God's fury, Ezekiel 13:13.
APPLICATION
If these be the executioners of God's threatenings, how sad then is their condition that put forth to sea under the guilt of all their sins? Or, if God should commission the winds to go after and arrest you for all you owe him, where are you then? How dare you put forth under the power of a divine threat, before all be cleared between God and you? Sins in scripture are called debts, Matthew 6:12. They are debts to God; not that we owe them to him, or ought to sin, but metonymically, because they render the sinner obnoxious to God's judgments, even as financial debts oblige him that has not with which to pay, to suffer punishment. All sinners must undergo the curse, either in their own person, according to the express letter of the law, Genesis 2:17. Galatians 3:10. or their surety, according to the tacit intent of the law, manifested to be the mind of the lawgiver, Genesis 3:13, 14.
Now he who by faith has interest in this surety, has his discharge sealed in the blood of Christ; all process at law, or from the law, is stopped, Romans 8:1. But if you be an impenitent, persisting sinner, your debt remains upon your own score, "And be sure your sin will find you out, wherever you go," Numbers 32:23. that is God's revenging hand for sin will be upon you: You may lose the sight and memory of your sins, but they lose not the sight of you; they follow after, as the hound does the fleeting game upon the scent, until they have fetched you up: And then consider, "How fearful a thing it is to fall into the hands of the living God," Hebrews 10:31. How soon may a storm arrest, and bring you before the bar of God?
REFLECTION
O my soul, what a case are you in, if this be so? Are not all your sins yet upon your own score? Have not you made light of Christ, and that precious blood of his, and hitherto persisted in your rebellion against him? And what can the issue of this be at last, but ruin? There is abundant mercy indeed for returning sinners; but the gospel speaks of none for persisting and impenitent sinners. And though many who are going on in their sins are overtaken by grace, yet there is no grace promised to such as go on in sin. O! if God should arrest me by the next storm, and call me to an account for all that I owe him, I must then lie in the prison of Hell to all eternity; for I can never pay the debt; nay, all the angels in Heaven cannot satisfy for it. Being Christless, I am under all the curses in the book of God; a child of Hagar. Lord pity and spare me a little longer! O discover your Christ unto me, and give me faith in his blood, and then you are fully satisfied at once, and I discharged forever. O require not the debt at my hand, for then you will never be satisfied, nor I acquitted. What profit, Lord, is there in my blood! O my soul, make haste to this Christ, your refuge city; you know not how soon the avenger of blood may overtake you.
Chapter 19
To save the ship, rich lading's cast away,
Your soul is shipwrecked if your lusts do stay.
OBSERVATION
IN storms and distresses at sea, the richest commodities are cast overboard; they stand not upon it, when life and all is in jeopardy and hazard, Jonah 1:5. The mariners cast forth the wares that were in the ship into the sea, to lighten it. And, Acts 27:18, 19. they cast out the very tacklings of the ship. However highly men prize such commodities, yet reason tells them, it were better these should perish, than life. Satan himself could say, Job 1. "Skin for skin, and all that a man has will he give for his life."
APPLICATION
And surely, it is every way as highly reasonable, that men should mortify, cast out, and cut off their dearest lusts, rather than their immortal souls should sink and perish in the storm of God's wrath. Life indeed is a precious treasure, and highly valued by men: You know what Solomon says, Ecclesiastes 9:4. That "a living dog is better than a dead lion." And we find men willing to part with their estates, limbs, or any outward comfort for the preservation of it. The woman in the gospel spent all she had on the physicians for her health, a degree below life. Some men indeed do much overvalue their lives, and part with Christ and peace of conscience for it; but he who thus saves it, shall lose. Now if life be so much worth, what then is the soul worth? Alas! life is but "a vapor, which appears for a little while, and then vanishes away," James 4:14.
Life indeed is more worth than all the world, but my soul is more worth than ten thousand lives. Nature teaches you to value the first so high, and grace should teach you to value the second much higher, Matthew 19:20. Now here is the case: Either you must part with your sins, or with your souls; if these be not cast out, both must sink together. "If you live after the flesh, you must die," Romans 8:13. God says to you in this case, as to Ahab, when he spared Benhadad, 1 Kings 20:42. "Because you have let go a man whom God has appointed to destruction, therefore your life shall go for his life." Guilt will raise a storm of wrath, as Jonah did, if not cast out.
REFLECTION
And must sin or the soul perish? Must my life, yes, my eternal life go for it if I spare it? O then let me not be cruel to my own soul in sparing my sin; O my soul, this foolish pity and cruel indulgence will be your ruin: If I spare it, God has said, "He will not spare me," Deuteronomy 26:19. It is true the pains of mortification are sharp, but yet is easier than the pains of Hell. To cut off a right hand, or pluck out a right eye is hard; but to have my soul cut off eternally from God is harder. Is it as easy (O my soul!) to burn for them in Hell, as to mortify them on earth? Surely, it is "profitable for me, that one member perish, rather than that all be cast into Hell," Matthew 5:24. I see the merchant willing to part with rich wares if embarked with them in a storm: And those that have gangrened legs or arms, willingly stretch them out to be cut off to preserve life: And shall I be willing to endure no difficulties for my soul; Christ reckoned souls worth his blood: And is it not worth my self-denial? Lord, let me not warm a snake in my bosom, that will at last sting me to the heart.
Chapter 20
Christ, with a word, can surging waves appease:
His voice a troubled soul can quickly ease.
OBSERVATION
WHEN the sea works, and is tempestuous, it is not in the power of any creature to appease it. When the Egyptians would by their hieroglyphics express an impossibility, they did it by the picture of a man treading upon the waves. It is storied of Canute, an ancient Danish king, that when a mighty storm of flattery arose upon him, he appeased it by showing that he could not appease the sea: But one of his courtiers told him as he rode near the sea-side, 'That he was Lord of the sea as well as land.' 'Well, (said the king) we shall see that by and by;' and so went to the water-side, and with a loud voice cried, 'O you seas and waves, come no further, touch not my feet.' But the sea came up notwithstanding that charge, and confuted the flattery. But now Jesus Christ has command of them indeed: It is said of him, Matthew 8:20. That he rebuked them. And Mark 4:38. He quiets them with a word, Peace, be still; as one would hush a child, and it obeyed him.
APPLICATION
Conscience, when awakened by the terrors of the Lord, is like a raging tempestuous sea; so it works, so it roars; and it is not in the power of all creatures to hush or quiet it. Spiritual terrors, as well as spiritual consolations are not known until felt. O when the arrows of the Almighty are shot into the spirit, and the terrors of God set themselves in array against the soul; when the venom of those arrows drink up the spirits, and those armies of terrors charge violently and successively upon it, as Job 6:4. What creature then is able to stand before them! Even God's own dear children have felt such terrors as have distracted them, Psalm 81:15. Conscience is the seat of guilt: it is like a burning glass, so it contracts the beams of the threatenings, twists them together, and reflects them on the soul, until it smoke, scorch, and flame. If the wrath of the king be like the roaring of a lion, then what is the Almighty's wrath! which is burning wrath, Job 19:11. Tearing wrath, Psalm 50:22. Surprising wrath, Job 20:23. And abiding wrath, Job 3:26.
In this case no creature can relieve: all are physicians of no value; some under these terrors have thought Hell more tolerable, and by a violent hand have thrust themselves out of the world into it to avoid these gnawings: Yet Jesus Christ can quickly calm these mystical waves also, and hush them with a word; yes, he is the physician, and no other. It is the sprinkling of his blood, which, like a cooling fomentation, allays those heats within: That blood of sprinkling speaks peace, when all others have practiced upon the soul to no purpose; and the reason is, because he is a Person in whom God and man, justice and mercy meet and kiss each other, Ephesians 2:14. And hence fetches in peace to the soul, Romans 5:1.
REFLECTION
Can none appease a troubled conscience but Christ? Then learn, O my soul, to understand, and daily more and more to savor that glorious name, even Jesus, that delivers not only from the wrath to come, but that which is felt here also. O, if the foretaste of Hell be so intolerable, if a few drops, let fall on the conscience in this life be so scalding and insufferable, what is it to have all the vials poured out to eternity, when there shall be nothing to divert, mitigate, or allay it?
Here men have somewhat to abate those terrors, some hopes of mercy, at least a possibility: but there is none. O my soul! how are you loaded with guilt! and what a Magormissabib would you be, should God rouse that sleepy lion in your bosom! My condition is not at all the better because my conscience is quiet. Ah! the day is coming when it must awake, and will lighten and thunder terribly within me, if I get not into Christ the sooner. O Lord, who knows the power of your wrath? O let me not carry this guilt out of the world with me, to maintain those everlasting flames, let me give no sleep to mine eyes, nor slumber to mine eye-lids, until I feel the comfort of that blood of sprinkling, which alone speaks peace.
Chapter 21
Our food out of the sea God does command;
Yet few therein take notice of his hand.
OBSERVATION
THE providence of God in furnishing us with such plenty and variety of fish, is not slightly to be past over We have not only several sorts of fish in our own seas, which are caught in their seasons; but from several parts, especially the western parts of England, many sail of ships are sent yearly to the American parts of the world; as Newfoundland, New-England, etc. Whence every year is brought home, not only enough to supply our own nation, but many thousand pounds worth also yearly returned from Spain, and other countries; by which trade many thousand families do exist.
APPLICATION
But now, what returns do we make to Heaven for these mercies? O what notice is taken of the good hand of Providence, which thus supplies and feeds us with the blessings of the sea? I fear there are but few that own, or act in submission to it, and are careful to return, according to received benefit. Men do not consider, "That their works are in the hand of God," Ecclesiastes 9:1. And even those that have the most immediate dependence upon Providence, as merchants and seamen, yet are very prone to undertake designs in the confidence of their own wisdom and industry; not looking higher for the blessing, James 4:13. They often "sacrifice to their own net, and burn incense to their drag, because by them their portion is fat, and their meat plenteous," Habakkuk 1:16. namely, They attribute what is due to God unto the creature: now this is a sin highly provoking to the Lord; for look in what degree the heart cleaves to the second cause, in the same degree it departs from the living God, Jeremiah 10:5.
And how do you think the blessed God will take it, to see himself thus debased, and the creature thus exalted into his place; to see you carry yourselves to the creature as to a God, and to the blessed God as to a creature. Surely, it is a great and common evil and such as will blast all, if not timely discovered and lamented. If we make flesh our arm, it is just with God to wither and dry up the arm. Do we not, my brethren, look upon second causes as if they had the main stroke in our business? And with a neglective eye pass by God, as if he came in but collaterally, and on the bye, into it? But certainly all endeavors will be unsanctified, if not successless in which God is not eyed and engaged.
"It is in vain for you to rise up early, and sit up late, and eat the bread of sorrows; for so he gives his beloved sleep," Psalm 137:2. that is It is to no purpose for men to beat their brains, tire their spirits, and rack their consciences for an estate. The true way of acquiring and enjoying the creature, is by submitting quietly to the will of God, in a prudent and diligent, yet moderate use of lawful means: Nothing can thrive with us until then.
REFLECTION
Why then should I disquiet myself in vain; and rob myself of my peace, by these unbelieving cares and distractions? O this has been my sin! I have acted, as if my condition had been at my own dispose; I have eyed creatures and means too much, and God too little. How have my hands hanged down with discouragement, when second causes have disappeared, or wrought cross to my designs in the world, ready to transfer the fault on this thing, or that! And again, how apt am I to be vainly lifted up in carnal confidence, when I see myself competently furnished with creature munition, and provision? Oh, what a God-provoking wickedness, is this! How oft has providence checked my carnal presumption, and dashed many hopeful projects? Yet have I not owned it, as I ought, and submitted to it. Oh, it is a wonder this has not closed the hand of providence against me, and pulled down a curse upon all! Ah Lord, let me now learn, "to acquaint myself with you, then shall I decree a thing, and it shall be established," Job 22:28.
Chapter 22
While you by are the silly fish does kill,
Perhaps the devil's hook sticks in your gill.
OBSERVATION
THERE is skill in fishing; they that go to sea in a fishing voyage, use to go provided with their craft (as they very fitly call it) without which they can do nothing. They have their lines, hooks of several sizes, and their bait. They carefully observe their seasons; when the fish fall in, then they ply their business day and night.
APPLICATION
But how much more skillful and industrious is Satan to ensnare and destroy souls? The devil makes a voyage as well as you; he has his baits for you, as you have for the fish: He has his devices and wiles to catch souls, 2 Corinthians 2:11. Ephesians 6:11. He is a serpent, an old serpent, Revelation 12:9. Too crafty for man in his perfection, much more in his collapsed and degenerated state, his understanding being cracked by the fall, and all his faculties poisoned and perverted.
Divines observe four steps, or degrees of Satan's tempting power:
FIRST, He can find out the constitution-evils of men; he knows to what sin their natures are more especially prone, and inclinable.
SECONDLY, He can propound suitable objects to those lusts, he can exactly and fully hit every man's humor: as Agrippa mixed her poison in that meat her husband loved best.
THIRDLY, He can inject and cast motions into the mind, to close with those tempting objects; as it is said of Judas, John 13:2. "The devil put it into his heart."
FOURTHLY, He can solicit, irritate, and provoke the heart, and by those continual restless solicitations weary it: and hereby he often draws men to commit such things as startled them in the first motion.
All this he can do, if he finds the work sticks, and meets with rubs and difficulties; yet does he not act to the utmost of his skill and power, at all times, and with all persons; neither indeed need he do so; the very propounding of an object is enough to some, without any further solicitation; the devil makes an easy conquest of them.
And, beside all this, his policy much appears in the election of place, time, and instruments to tempt by: And thus are poor souls caught, "as fishes in an evil net," Ecclesiastes 9:12. The carnal man is led by sense, as the beast; and Satan handles and fits him accordingly. He uses all sorts of motives, not only internal and intellectual; but external and sensitive also; as the sparkling of the wine, when it gives its color in the glass; the harlot's beauty, whose eyelids are snares, hiding always the hook, and concealing the issue from them. He promises them gain and profit, pleasure and delight, and all that is tempting, with assurance of secrecy: By these he fastens the fatal hook in their jaws, and thus they are led captive by him at his will.
REFLECTION
And is Satan so subtle and industrious to entice souls to sin? Does he thus cast out his golden baits, and allure souls with pleasure to their ruin? Then how does it behoove you, O my soul, to be jealous and wary! how strict a guard should I set upon every sense! Ah, let me not so much regard how sin comes towards me in the temptation, as how it goes off at last. The day in which Sodom was destroyed, began with a pleasant sun-shine, but ended in fire and brimstone. I may promise myself much content in the satisfaction of my lusts: But O how certainly will it end in my ruin? Ahab doubtless promised himself much content in the vineyard of Naboth, but his blood paid for it in the portion of Jezreel. The harlot's bed was perfumed, to entice the simple young man, Proverbs 7:17. But those chambers of delight proved the chambers of death, and her house the way to Hell. Ah! with what a smiling face does sin come on towards me in its temptations? how does it tickle the carnal fancy, and please the deceived heart? But what a dreadful catastrophe and upshot has it? The delight is quickly gone; but the guilt thereof remains to amaze and terrify the soul with ghastly forms, and dreadful representations of the wrath of God. As sin has its delights attending it to enter and fasten it, so it has its horrors and stings to torment and wound: And as certainly as I see those go before it to make a way, so certainly shall I find these follow after, and tread upon its heels. No sooner is the conscience awakened, but all those delights vanish as a night-vision, or as a dream when one awakes; and then I shall cry, here is the hook, but where is the bait? Here is the guilt and horror, but where the delight that I was promised? And I, where shall I now go? Ah, my deceitful lusts! you have enticed and left me in the midst of all miseries.
Chapter 23
Does trading fail, and voyages prove bad;
If you cannot discern the cause, 'tis sad.
OBSERVATION
THERE are many sad complaints abroad (and, I think not without cause) that trade fails, nothing turns to account. And though all countries are open and free for traffic, a general peace with all nations, yet there seems to be a dearth, a secret curse upon trading. You run from country to country, and come losers home. Men can hardly render a reason of it; few hit the right cause of this judgment.
APPLICATION
That prosperity and success in trade are from the blessing of God, I suppose few are so atheistical, as once to deny or question. The devil himself acknowledges it, Job 1:10. "You have blessed the work of his hands, and his substance is increased in the land." It is not in the power of any man to get riches, Deuteronomy 8:18. "You shall remember the Lord your God, for it is he who gives you power to get wealth." It is his blessing that makes good men rich, and his permission that makes wicked men rich. That maxim came from Hell, Quisque fortuuœ suœ faber: Every man is the contriver of his own condition. Certainly, "The good of man is not in his own hand," Job 21:16. "Promotion comes not from the east nor the west," Psalm 76:6, 7.
This being acknowledged, it is evident that in all disappointments, and want of success in our callings, we ought not to stick in second causes, but to look higher, even to the hand and disposal of God: For whose it is to give the blessing, his also it is to with-hold it. And this is as clear in scripture as the other: It is the Lord that takes away the fishes of the sea, Hosea 4:3. Zephaniah 1:3. "It is he who curses our blessings," Malachi 2:3.
This God does as a punishment for sin, and the abuse of mercies; and therefore in such cases we ought not to rest in general complaints to, or of one another, but search what those sins are that provoke the Lord to inflict such judgments.
And here I must request your patience, to hear a plain, and close word of conviction. My brethren, I am persuaded these are the sins among many others, that provoke the Lord to blast all your employments.
1. Our undertaking designs without prayer. Alas! how few of us begin with God! interest him in our dealings, and ask counsel and direction at his mouth. Prayer is that which sanctifies all employments and enjoyments, 1 Timothy 4:5. The very heathen could say, A Jove principium. They must begin with God. O that we had more prayers, and fewer oaths!
2. Injustice and fraud in our dealings. A sin to which merchants are prone, as appears by that expression, Hosea 12:7. This is that which will blast all your enjoyments.
3. An over-earnest endeavor after the world. Men make this their business, they will be rich: and hence it is, they are not only unmerciful to themselves, in wearying and wasting their own spirits with carking cares, but to such also as they employ; neither regarding the souls or bodies of men: scarce affording them the liberty of the Lord's day, (as has been too common in our Newfoundland employments,) or if they have it, yet they are so worn out with incessant labors, that that precious time is spent either in sleep or idleness. It is no wonder God gives you more rest than you would have, since that day of rest has been no better improved. This over-doing has not been the least cause of our undoing.
Lastly, Our abuse of prosperity, when God gave it, making God's mercies the food and fuel of our lusts. When we had affluence and confluence of outward blessings, "this made us kick against God," as, Deuteronomy 33:15. "forget God," Deuteronomy 4:14. yes, grow proud of our strength and riches, Ezekiel 16:13. and Jeremiah 2:31. Ah! how few of us in the days of our prosperity, behaved ourselves as good Jehoshaphat did? 2 Chronicles 17:5, 6. "He had silver and gold in abundance, and his heart was lifted up in the way of God's commandments;" not in pride and insolence.
REFLECTION
Are these the sins that blast our blessings, and wither our mercies? O then let me cease to wonder it is no better, and rather admire that it is no worse with me; that my neglect of prayer, injustice in dealings, earthly-mindedness, and abuse of former mercies have not provoked God to strip me naked of all my enjoyments. Let me humbly accept from the Lord the punishment of my iniquities, and lay my hand upon my mouth. And O that these disappointments might convince me of the creature's vanity, and cause me to drive on another trade for Heaven; then shall I adore your wisdom in rending from me those idolized enjoyments. Ah, Lord! When I had them, my heart was a perpetual drudge to them: how did I then forget God, neglect my duty, and not mind my eternal concernments! Oh, if these had not perished, in all probability I had perished. My God, let my soul prosper, and then a small portion of these things shall afford me more comfort than ever I had in their greatest abundance. "A little that a righteous man has, is better than the riches of many wicked," Psalm 37:16.
Chapter 24
In seas the greater fish the less devour:
So some men crush all those within their power.
OBSERVATION
THERE are fishes of prey in the sea, as well as birds and beasts of prey on the land. Our seamen tell us, how the devouring whales, sharks, dolphins, and other fishes, follow the caplein, and other smaller fish, and devour multitudes of them. It is frequent with us in our own seas to find several smaller fish in the bellies of the greater ones; yes, I have often heard seamen say, that the poor little fry, when pursued are so sensible of the danger, that they have sometimes seen multitudes of them cast themselves upon the shore and perish there to avoid the danger of being devoured by them.
APPLICATION
Thus cruel, merciless, and oppressive are wicked men, whose "tender mercies are cruelty," Proverbs 22:10. We see the like cruelty in our extortioners, and over-reaching sharks ashore, who grind the faces of the poor, and regard not the cries of the fatherless and widows, but fill their houses with the gain of oppression. These are, by the Holy Spirit, compared to the fishes of the sea, Habakkuk 1:13, 14. This is a crying sin, yes, it sends up a loud cry to Heaven for vengeance, Exodus 22:23. "If you afflict the widow and the fatherless, and they cry unto me, I will surely hear their cry." And verse 27. "I will hear his cry, for I am gracious. Nay, God will not only hear their cry, but avenge their quarrel. That is a remarkable text, 1 Thessalonians 4:6. That no man go beyond and defraud his brother in any matter, because that the Lord is the avenger of all such." This word avenger, is but once more used in the New Testament, Romans 13:4. and there it is applied to the civil magistrate, who is to see execution done upon offenders. But now this is a sin that sometimes may be out of the reach of man's justice, and therefore God himself will be their avenger. You may over-power the poor in this world, and it may be they cannot contend with you at man's bar, therefore God will bring you before his bar.
Believe it, sirs, it is a sin so provoking to God, that he will not let it escape without severe punishment, sooner or later. The prophet Habakkuk, chapter 1. verse 13. wondered how the holy God could forbear such until the general day of reckoning, and that he did not take exemplary vengeance on them in this life. "You are of purer eyes than to behold evil, and can not look upon iniquity: wherefore then look you upon them that deal treacherously, and hold your tongue when the wicked devours the man that is more righteous than he?" And Proverbs 23:10, 11. "Enter not into the fields of the fatherless," that is of the poor and helpless. But why is it more dangerous violently to invade their right, than another's? The reason is added, "for their Redeemer is mighty, and he shall plead their cause with you." It may be they are not able to retain a counsel to plead their cause here; therefore God will plead their cause for them.
REFLECTION
Turn in upon yourself (O my soul) and consider, have you not been guilty of this crying sin! Have I not (when a servant) over-reached and defrauded others, and filled my master's house with violence and deceit? and so brought myself under that dreadful threatening, Zephaniah 1:9. Or since I came to trade and deal upon my own account, have not the balances of deceit been in my hand? I have (it may be) kept many in my service and employment; have not I used their labors without reward, and so am under that woe? Jeremiah 22:13. or not given them wages proportionable to their work? Isaiah 58:3. or by bad payment and unjust deductions and allowances, defrauded them of a part of their due? Malachi 3:5. or at least delayed payment, out of a covetous disposition to gain by it; while their necessities in the mean time cried aloud for it; and so sinned against God's express commands, Deuteronomy 24:14, 15. Leviticus 19:30. or have I not persecuted such as God has smitten? Psalm 69:26. and rigorously exacted the utmost of my due, though the hand of God has gone out against them, breaking their estates? O my soul, examine yourself upon these particulars: rest not quiet until this guilt be removed by the application of the blood of sprinkling. Has not the Lord said, James 2:13. "That they shall have judgment without mercy, that have showed no mercy? And is it not a fearful thing to fall into the hands of the living God, who has said, He will take vengeance for these things?"
Chapter 25
In storms to spread much sail endangers all:
So carnal mirth, if God for mourning call.
OBSERVATION
IN storms at sea, the wise navigator will not spread much sail; that is the way to lose masts and all. They use then to furl up the sails, and lie a hull, when not able to bear a knot of sail, or else to lie a try, or scud before the wind and seas. It is no time then to hoist up the top and top-gallant, and show their bravery.
APPLICATION
When the judgments of God are abroad in the earth, it is no time then to make mirth, Ezekiel 21:10. "Should we [then] make mirth? It despises the rod of my son as every tree." that is As if it were a common rod and ordinary affliction: whereas the rod of my son is not such as may be had of every tree; but it is an iron rod to such as despise it, Psalm 2:9. O it is a provoking evil, and commonly God severely punishes it. Of all persons such speed worst in the common calamity. Amos 6:1. "Woe to them that are at ease in Zion, that are not grieved for the affliction of Joseph," as verse 6. It may be (as one observes upon the text) they did not laugh at him, or break jests upon him; but they did not condole with him. And what shall be their punishment? see verse 7. "Therefore now shall they go captive with the first that go captive:" God will begin with them first. Solomon tells us, Ecclesiastes 3:4. "There is a time to weep, and a time to laugh; a time to mourn, and a time to dance:" 'Only, (as M. Trap notes upon the text) we must not invert the order, but weep with men, that we may laugh with angels.' To be merry and frolic in a day of tribulation, is to disturb the order of seasons. That is a terrible text, Isaiah 22:12. which should make the hearts of such as are guilty in this kind to tremble: "In that day did the Lord of hosts call to mourning, and to girding with sackcloth: and behold joy and gladness, slaying oxen, killing sheep, drinking wine," etc. Well, what is the issue of this? "Surely, this iniquity shall not be purged from you until you die." O dreadful word! surely (my brethren) sympathy is a debt we owe to Christ mystical. Whatever our constitution, condition, or personal immunities be, yet when God calls for mourning, we must hear and obey that call. David was a king, an expert musician, a man of a sanguine and cheerful constitution: yet who more sensible of the evil of those times than he? Rivers of water ran down his eyes at the consideration of them. Melancthon was so affected with the miseries of the church in his days, that he seemed to take little or no notice of the death of his child, whom he entirely loved. At such a time we may "say of laughter, you are mad, and of mirth, what does it!"
REFLECTION
Blush then, O my soul! for your levity and insensibility under God's angry dispensations. How many of the precious sons and daughters of Zion, lie in tears abroad, while I have been "nourishing my heart as in a day of slaughter? The voice of God has cried to the city, and men of understanding have heard its voice," Micah 6:9. But I have been deaf to that cry. How reluctant (my God) have I been to urge my sensual heart to acts of sorrow and mourning! You have bid me weep with them that weep, but my vain heart cannot comply with such commands. Ah, Lord! If I mourn not with Zion, neither shall I rejoice with her.
O, were mine eyes opened, and my heart sensible and tender, I might see cause enough to melt into tears! and like that Christian Niobe, Luke 7:38. to lie weeping at the feet of Christ. Lord, what stupidity is this! shall I laugh, when you are angry, and your children weeping and trembling? Then I may justly fear, lest "when they shall sing for joy of heart, I shall howl for vexation of spirit," Isaiah 65:13, 14. Surely, O my soul! such laughter will be turned into mourning; either here or hereafter.
Chapter 26
A little leak neglected, dangerous proves:
One sin connived at, the soul undoes.
OBSERVATION
THE smallest leak, if not timely discovered and stopped, is enough to sink a ship of the greatest burden: Therefore seamen are accustomed frequently to try what water is in the hold; and if they find it fresh, and increasing upon them, they ply the pump, and presently set the carpenters to search for it and stop it; and until it be found they cannot be quiet.
APPLICATION
What such a leak is to a ship, that is the smallest sin neglected to the soul; it is enough to ruin it eternally. For as the greatest sin discovered, lamented, and mourned over by a believer, cannot ruin him; so the least sin indulged, covered, and connived at, will certainly prove the destruction of the sinner. No sin, though never so small, is tolerated by the pure and perfect law of God, Psalm 119:96. The command is exceeding broad; not as if it gave men a latitude to walk as they please, but broad, that is extending itself to all our words, thoughts, actions, and affections: Laying a law upon them all; conniving at no evil in any man, 1 Peter 2:1.
And as the word gives no allowance for the least sin, so it is the very nature of sincerity and uprightness, to set the heart against [every] way of wickedness, Psalm 139:23, 24. Job 31:13. and especially against that sin which was its darling in the days of his vanity, Psalm 18:23. True hatred (as the philosopher observes) is of the whole kind: He who hates sin as sin, and so does every upright soul, hates all sins as well as some.
Again, the soul that has had a saving sight of Jesus Christ, and a true discovery of the evil of sin, in the glass both of the law and gospel, can account no sin small. He knows the demerit of the smallest sin is God's eternal wrath, and that not the least sin can be remitted without the shedding and application of the blood of Christ, Hebrews 9:22. which blood is of infinite value and price, 1 Peter 1:19.
To conclude, God's people know, that little as well as great sins, are dangerous, deadly, and destructive in their own nature; a little poison will destroy a man. Adrian was choked with a gnat, Caesar stabbed with bodkins. A man would think Adam's sin had been no great matter, yet what dreadful work did it make! It was not as a single bullet to kill himself only; but as a chain-shot, which cut off all his poor, miserable posterity. Indeed, no sin can be little, because its object against whom it is committed is so great, whence it receives a kind of infiniteness in itself; and because the price paid to redeem us from it is so invaluable.
REFLECTION
And is the smallest sin not only damning in its own nature, but will certainly prove the ruin of that soul that hides and covers it; O then let my spirit accomplish a diligent search. Look to it, O my soul! that no sin be indulged by you; set these considerations as so many flaming swords in the way of your carnal delights and lusts: Let me never say of any sin as Lot did of Zoar, "It is a little one, spare it." Shall I spare that which cost the blood of Jesus Christ? The Lord would not spare him, "When he made his soul an offering for sin," Romans 8:32. Neither will he spare me, if I defend and hide it, Deuteronomy 29:20. Ah! if my heart were right, and my conversation sound, that lust, whatever it be, that is so favored by me, would especially be abhorred and hated, Isaiah 2:20. and 30:22. Whatever my convictions and reformations have been, yet if there be but one sin retained and delighted in, this keeps the devil's interest in my soul. And though for a time he seem to depart, yet at last he will return with seven worse spirits, and this is the sin that will open the door to him, and deliver up my soul, Matthew 12:43, 44. Lord, let me make thorough work of it; let me cut it off, and pluck it out, though it be as a right-hand, or eye. Ah! shall I come so near the kingdom of God, and make such a fair offer for Christ, and yet stick at a small matter, and lose all for want of one thing? Lord, let me shed the blood of the dearest lust for his sake that shed his dearest blood for me!
Chapter 27
Ships make much way when they a trade-wind get:
With such a wind the saints have ever met.
OBSERVATION
THOUGH in most parts of the world the winds are variable, and sometimes blow from every part of the compass, by reason whereof sailing is slow and dangerous; yet about the Equinoctial, seamen meet with a trade-wind blowing, for the most part one way; and there they sail jocund before it, and scarce need to lower a topsail for some hundreds of leagues.
APPLICATION
Although the people of God meet with many seeming rubs and set-backs in their way to Heaven, which are like contrary winds to a ship; yet they are from the day of their conversion to the day of their complete salvation, never out of a trade-wind's way to Heaven. Romans 8:21. "We know that all things work together for good to them that love God, to them that are called according to his purpose." This is a most precious scripture, pregnant with its consolation, to all believers in all conditions, a pillar of comfort to all distressed saints: Let us look a little nearer to it.
(We know) Mark the certainty and evidence of the proposition, which is not built upon a guess or remote probability, but upon the knowledge of the saints; we know it, and that partly by Divine revelation, God has told us so; and partly by our own experience we find it so.
(That all things) Not only things that lie in a natural and direct tendency to our good; as ordinances, promises, blessings, etc. but even such things as have no natural fitness and tendency to such an end; as afflictions, temptations, corruptions, desertions, etc. all these help onward. They work together. Not all of them directly, and of their own nature and inclination; but by being over-ruled and determined to such an issue by the gracious hand of God: nor yet do they work out such goods to the saints singly and apart, but as adjuvant causes or helps, standing under, and working in subordination to the supreme and principal cause of their happiness.
Now, the most seeming opposite things, yes, sin in itself, which in its own nature is really opposite to their good, yet eventually contributes to it. Afflictions and desertions seem to work against us, but being once put into the rank and order of causes, they work together with such blessed instruments, as word and prayer to an happy issue. And though the faces of these things that so agree and work together, look contrary ways; yet there are, as it were, secret chains and connections of providence between them, to unite them in their issue. There may be many instruments employed about one work, and yet not communicate counsels, or hold intelligence with each other. Joseph's brethren, the Midianites, Potiphar, etc. knew not one another's mind, nor aimed at one end, (much less the end that God brought about by them) one acts out of revenge, another for gain, a third out of policy; yet all meet together at last, in that issue God had designed to bring about by them, even Joseph's advancement. Even so it is here, Christian, there are more instruments at work for your eternal good than you are aware of.
REFLECTION
Cheer up then, O my soul, and lean upon this pillar of comfort in all distresses. Here is a promise for me, if I am a called one; that, like the philosopher's stone, turns all into gold it touches. This promise is my security; however things go in the world, my God "will do me no hurt," Jeremiah 25:6. Nay, he will do me good by every dispensation. "O that I had but an heart to make all things work for his glory, that thus causes everything to work for my good." My God, do you turn everything to my advantage? O let me return all to your praise; and if by everything you work my eternal good, then let me in everything give thanks.
But ah! how foolish and ignorant have I been? even as a beast before you. How has my heart been disquieted, and apt to repine at your dispensations, when they have crossed my will? not considering that my God faithfully pursues my good, even in those things that cross, as well as in that which pleases me.
Blessed Lord! What a blessed condition are all your people in, who are within the line of this promise? All things friendly and beneficial to them; friends helpful; enemies helpful; everything conspiring, and conducing to their happiness. With others it is not so; nothing works for their good; nay, everything works against it: their very mercies are snares, and their prosperity destroys them; Proverbs 1:32. even the blessed gospel itself is a savor of death to them: when evil befalls them, "it is an only evil," Ezekiel 7:5. that is, not turned into good to them; and as their evils are not turned into good, so all their good is turned into evil. As this promise has an influence into all that concerns the people of God, so the curse has an influence into all the enjoyments of the wicked. O my soul, bless the Lord, who has cast your lot into such a pleasant place, and given you such a glorious heritage, as this promise is.
Chapter 28
Storms make discovery of the pilot's skill:
God's wisdom in affliction triumphs still.
OBSERVATION
IN fair weather, when there is sea-room enough, then every common person can guide the ship; the pilot may then lie down and take his rest; but in great storms and stress of weather, or when near the dangerous shore, then the most skillful pilot is put to it; then he shows the utmost of his are and skill, and yet sometimes all is too little. They are (as the scripture speaks) at their wit's end, know not what to do more; but are forced to commit all to the mercy of God and the seas.
APPLICATION
In the storms and tempests of affliction and trouble, there are the most evident and full discoveries of the wisdom and power of our God: it is indeed continually active for his people in all conditions, Isaiah 27:3. "Lest any hurt it, I will keep it night and day." Psalm 121:4. "He who keeps Israel neither slumbers nor sleeps." His people's dangers are without intermission, therefore his preservations are so too. But now, when they come into the strait of affliction and deadly dangers, which threatens like rocks on every side; now the wisdom of their God rides triumphantly and visibly upon the waves of that stormy sea: and this infinite wisdom is then especially discovered in these particulars.
1. In leaving them still somewhat in the lieu and room of those comforts that they are deprived of; so that they see God does exchange their comforts, and that for the better; and this supports them. So John 14:1-3. Christ's bodily presence is removed, but the Spirit was sent in the room of it, which was better.
2. In doubling their strength, as he doubles their burdens. It is observed that the saints have many times very strong and sweet consolation, a little before their greatest trials: and this is so ordinary, that commonly when they have had their extraordinary consolations from God, they have then looked for some eminent trial. The Lord appeared to Abraham, and sealed the covenant to him, and then put him upon that great trial of his faith. So the disciples, Luke 24:49. it was commanded them that they should "tarry in Jerusalem until they were endowed with power from on high." The Lord knew what a hard providence they were like to have, and what great oppositions and difficulties they must encounter in publishing the everlasting gospel to the world; and therefore first prepares and endows them with power from on high, namely, with eminent measures of the gifts and graces of the Spirit; as faith, patience, self-denial, etc. So Paul had first his revelations, then his buffetings.
3. In coming in so opportunely in the time of their great distress, with relief and comfort, 1 Peter 4:14. "Then the Spirit of glory and of God rests on them." As that martyr cried out to his friend Augustine, at the very stake, He is come, he is come.
4. In appointing and ordering the several kinds of afflictions to several saints; and allotting to every one that very affliction, and no other, which is most suitable to his condition: which afflictions, like so many potions of physic, are prepared for that very malignant humor that predominates most in them. Peter's sin was self-confidence, God permits him to fall by denying Christ; which doubtless was sanctified to his good in that particular. Hezekiah's sin was vain-glory, therefore spoilers are sent to take away his treasures.
5. In the duration of their troubles, they shall not lie always upon them, Psalm 125:3. Our God is a God of judgment, Is. 30:18. Knows the due time of removing it, and is therein punctual to a day, Revelation 2:10.
REFLECTION
If the wisdom of God do thus triumph, and glorify itself in the distresses of the saints, then why should I fear in the day of evil? Psalm 49:4. Why does my heart faint at the foresight and apprehension of approaching trouble? Fear none of those things that you shall suffer, O my soul: if your God will thus be with you in the fire and water, you can not perish. Though I walk through the valley of the shadow of death, yet let me fear no evil, while my God is thus with me. Creatures cannot do what they please, his wisdom limits and over-rules them all to gracious and sweet ends. If my God cast me into the furnace to melt and try me, yet I shall not be consumed there; for he will sit by the furnace himself all the while I am in it, and curiously pry into it, observing when it has done its work, and then will presently withdraw the fire. O my soul, bless and adore this God of wisdom! who himself will see the ordering of all your afflictions, and not trust it in the hands of men or angels.
Chapter 29
Things in the bottom are unseen: no eye
Can trace God's paths, which in the deeps do lie.
OBSERVATION
THE ocean is so deep, that no eye can discover what lies in the bottom thereof. We use to say, proverbially, of a thing that is irrecoverably lost, it is as good it were cast into the sea. What lies there lies obscure from all eyes but the eyes of God.
APPLICATION
Thus are the judgments of God and the ways of his providence profound and unsearchable, Psalm 36:6. "Your righteousness is like the great mountains, your judgments are a great deep;" that is his providences are secret, obscure, and unfathomable; but even then, and in those providences, his righteousness stands up like the great mountains, visible and apparent to every eye. Though the saints cannot see the one, yet they can clearly discern the other, Jeremiah 12:1. Jeremiah was at a stand; so was Job in the like case, Job 12:7. So was Asaph, Psalm 73. and Habakkuk, chapter 1:3. These wheels of providence are dreadful for their height, Ezekiel 1:18. There be deep mysteries of providence, as well as of faith. It may be said of some of them, as of Paul's epistles, That they are hard to be understood, darkness and clouds are round about the throne of God: no man can say what will be the particular issue and event of some of his dispensations. Luther seemed to hear God say to him, when he was importunate to know his mind in some particular providence, Deus sum, non sequax: I am a God not to be traced. Sometimes providences, like Hebrew letters, must be read backward, Psalm 92:7. Some providences pose men of the greatest parts and graces. "His way is in the sea, his paths in the great waters, and his footsteps are not known," Psalm 77:19. Who can trace footsteps in the bottom of the sea? "The angels," Ezekiel 1. "have their hands under their wings." The hand is either, The symbol of strength, or The instrument of action: where these hands are put forth, they work effectually, but very secretly; they are hidden under their wings. There be some of God's works that are such secrets, as that they may not be inquired into; they are to be believed and adored, but not pried into, Romans 11:33. Others that may be inquired after, but yet are so profound, that few can understand them, Psalm 111:2. "The works of the Lord are great, sought out of all those that have pleasure therein." When we come to Heaven, then all those mysteries, as well in the works as in the word of God, will lie open to our view.
REFLECTION
O then, why is my heart disquieted, because it cannot sometimes discern the way of the Lord, and see the connection and dependence of his providential dispensations? Why are you so perplexed, O my soul, at the confusions and disorders that are in the world! I know that goodness and wisdom sits at the stern: and though the vessel of the church be tossed and distressed in times of trouble, yet it shall not perish. Is it not enough for me that God has condescended so far for my satisfaction, as to show me plainly the ultimate and general issue of all these mysterious providences, Ephesians 1:22. Romans 8:28. unless I be able to take the height of every particular, shall I presume to call the God of Heaven to account? Must he render a reason of his ways, and give an account of his matters to such a worm as I am? Be silent (O my soul) before the Lord, subscribe to his wisdom, and submit to his will whatever he does. However it be, yet God is good to Israel; the event will manifest it to be all over a design of love. I know not how to reconcile them to each other, or many of them to the promise; yet are they all harmonious between themselves, and the certain means of accomplishing the promises. O what a favor is this, that in the midst of the greatest confusions in the world, God has given such abundant security to his people, that it shall be well with them; Amos 9:8. Ecclesiastes 8:12.
Chapter 30
Millions of men are sunk into the main;
But it shall not those dead always retain.
OBSERVATION
WHAT multitudes of men has the sea devoured! thousands have made their graves in it. What numbers of men have been engulfed together in sea-fights, or storms, or inundations, whereby whole towns have been swallowed up! certainly the dead which are there, are innumerable.
APPLICATION
But though the sea has received so many thousand bodies of men into its devouring throat, yet it is not the absolute lord or proprietor of them, but rather a steward entrusted with them, until the Lord require an account of them; and then it must deliver up all it has received, even to a person. Revelation 20:11, 12. "And I saw the dead, small and great, stand before God: And the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things, which were written in the book according to their works. And the sea gave up the dead which were in it."
The doctrine of the resurrection of the body is a doctrine full of singular consolations to believers, 1 Corinthians 15. and most clearly asserted in scripture, Acts 26:8. Job 19:25. 1 Corinthians 15. etc. And it is well for us this point is so plainly revealed; because as it is a most comfortable truth to the people of God, so there is scarce any truth that lies under more prejudice, as to sense or reason, and is more difficult to receive than this is. The Epicures and Stoics laughed Paul to scorn when he preached it to them, Acts 17:32. The Familists and Quakers at this day reject it as a fable. The Socinians say the same body shall not rise, but an aerial body. And, indeed, if men set up reason as the only judge of supernatural things, it is incredible to think, that a body should be restored that has been burnt to ashes, and those ashes scattered in the wind; as history tells us was frequently done by the bodies of the saints in Diocletian's reign! or when drowned in the sea, and there devoured by several fishes, and those again devoured by others. But yet this is not to be objected to the almighty power of God, that gave them their first being: difficulties and impossibilities are for men, but not for him. "Why should it be thought a thing incredible with you that God should raise the dead?" Acts 26:8.
REFLECTION
And must I rise again where-ever my body falls at death? Then, Lord, how am I concerned to get union with Christ while I live? By virtue thereof only my resurrection can be made comfortable and blessed to me. Ah! let my body lie where it will, in earth or sea; let my bones be scattered, and flesh devoured by worms or fish, I know you can, and will re-unite my scattered parts; and in this body I must stand before your awful tribunal, to receive according to what I have done therein, 2 Corinthians 5:10. You that command me to stand forth among the noblest rank of creatures, when I had no being, and saw my substance, being yet imperfect, can as easily reduce me to that being again.
What though reason vote it impossible, and sense incredible? Though all these difficulties and incumbrances grow upon my faith, yet I know my body is not lost forever; the sound of your last and dreadful trumpet, shall awaken me; and your mighty power, to which all things are possible, shall bring me before your bar.
O Lord, I know that I shall stand in that great assembly at the last day, when multitudes, multitudes, even all the sons and daughters of Adam, shall appear together. O if I die christless, it were good for me that there were no resurrection; for then those eyes that have been windows of lust, must behold Christ the Judge, not as a Redeemer, but as a Revenger. That tongue that has vented so much of the filthiness of my heart, will then be struck speechless before him; and this flesh which I so pampered and provided for, condemned to everlasting flames. O my God let me make sure work for such a day! if I now get real union with your Son, I shall awake with singing out of the dust; and then, as you said to Jacob, so to me, when I go down into the sea, or grave, Genesis 46:3, 4. "Fear not to go down into the deep; for I will surely bring you up again."
Chapter 31
The seaman's greatest danger's near the coast;
When we are nearest Heaven, the danger's most.
OBSERVATION
THOUGH seamen meet with violent storms, yet if they have sea-room enough, they are not much dismayed: but if they find themselves near the shore, they look upon their condition as very dangerous: the sight of the shore is to them (as Solomon speaks of the morning in another case) like the shadow of death, if not able to weather it. For one ship swallowed up in the ocean, many perish upon the coast.
APPLICATION
The greatest straits and difficulties that many saints meet with in all their lives, is when they come nearest to Heaven, and have almost finished their course. Heaven indeed is a glorious place, the spacious and royal mansion of the Great King; but difficilia quœ pulchra; it has a strait and narrow entrance, Luke 13:24. O the difficulty of arriving there! how many hard tugs in duty, what earnest contention and striving even to an agony! as that word imports, Luke 13:24. Multitudes put forth, and by profession are bound for this fair haven: but of the multitudes that put out, how few do arrive there? A man may set out by a glorious profession with much resolution, and continue long therein; he may offer very fair for it, and not be far from the kingdom of God, and yet not be able to enter at the last, Matthew 7:22.
Yes, and many of those who are sincere in their profession, and do arrive at last, yet come to Heaven (as I may say) by the gates of Hell; and put in, as a poor weather-beaten vessel comes into the harbor, more like a wreck than a ship, neither mast nor sail left. The righteous themselves are scarcely saved, that is they are saved with very much difficulty. They have not all an abundant entrance, as the apostle speaks, 2 Peter 1:11.
Some persons (as one well notes) are afar off, Ephesians 2:22. that is touched with no care of religion: some come near, but never enter as semi-converts. See Matthew 12:34. Others enter, but with great difficulty, they are saved as by fire, 1 Corinthians 3:13. Make an hard shift. But then there are some that go in with full sail before the wind, and have an abundant entrance; they go triumphing out of the world." Ah! when we come into the narrow channel, at the very point of entrance into life, the soul is then in the most serious frame: all things look with a new face; conscience scans our evidence most critically; then, also, Satan falls upon us, and makes his sorest assaults and batteries. It is the last encounter; if they escape him now, they are gone out of his reach forever: and if he cannot hinder their salvation, yet if he can but cloud their evening, and make them go groaning and howling out of the world, he reaches another end by it, even to confirm and prejudice the wicked, and weaken the hands of others that are looking towards religion.
REFLECTION
If this be so, how inevitable is my perdition, may the careless soul say? If they that strive so much, and go so far, yet perish at last; and if the righteous themselves are scarcely saved, then where shall such an ungodly creature as I appear? O Lord! if they that have made religion their business, and have been many years pursuing a work of mortification, have gone mourning after the Lord Jesus, and walked humbly with God; yet if some of these have such an hard tug at last, then what will become of such a vain, sensual, careless, flesh-pleasing wretch as I have been?
Again, Do saints find it so strait an entrance? Then, though I have well grounded hopes of safe arrival at last; yet let me look to it, that I do not increase the difficulty. Ah! they are the things that are now done, or omitted, that put conscience into such an agony then; for then it comes to review the life with the most serious eye. O let me not stick my death-bed full of thorns, against I come to lie down upon it. O that I may turn to the wall in that hour, as Hezekiah did, 2 Kings 20:2, 3. and say, "Remember now, O Lord, how I have walked before you in truth, and with a perfect heart," etc.
Chapter 32
How glad are seamen when they make the shore?
And saints, no less, when all their danger's o'er.
OBSERVATION
WHAT joy is there among seamen, when at last, after a tedious and dangerous voyage, they descry land, and see the desired haven before them? Then they turn out of their loathed cabins, and come upon open deck with much joy. Psalm 107:30. "Then they are glad, because they be quiet: So he brings them to their desired haven." Now they can reflect with comfort upon the many dangers they have past, it is sweet to recount them.
APPLICATION
But O what a transcendent joy, yes, ravishing, will over-run the hearts of saints, when, after so many conflicts, temptations, and afflictions, they arrive in glory, and are harbored in Heaven, where they shall rest forever! 2 Thessalonians 1:7. The scripture says, "They shall sing the song of Moses, and of the Lamb," Revelation 15:3. The song of Moses was a triumphant song composed for the celebration of that glorious deliverance at the red sea. The saints are now fluctuating upon a troublesome and tempestuous sea; their hearts sometimes ready to sink, and die within them, at the apprehension of so many and great dangers and difficulties. Many a hard storm they ride out, and many straits and troubles they here encounter with, but at last they arrive at their desired and long-expected haven, and then Heaven rings and resounds with their joyful acclamations. And how can it be otherwise, when as soon as ever they set foot upon that glorious shore, Christ himself meets and receives them with a "Come you blessed of my Father," Matthew 25:34. O joyful voice! O much desired word! says Paræus, what tribulation would not a man undergo for this word's sake!
Besides, then they are perfectly freed from all evils, whether of sin or suffering, and perfectly filled with all desired good. Now they shall join with that great assembly, in the high praises of God. O what a day will this be! If (said a worthy divine) Diagoras died away with an excess of joy, while he embraced his three sons that were crowned as victors in the Olympic games in one day: and good old Simeon, when he saw Christ but in a body subject to the infirmities of our nature, cried out, "Now let your servant depart in peace;" what unspeakable joy will it be to the saints, to behold Christ in his glory, and see their godly relations also (to whose conversion, perhaps, they have been instrumental) all crowned, in one day, with everlasting diadems of bliss! and if the stars did, as Ignatius says, make a choir, as it were, about that star that appeared at Christ's incarnation, and there is such joy in Heaven at the conversion of a sinner; no wonder then, the morning stars sing together, and the sons of God shout for joy, when the general assembly meet in Heaven. O how will the arches of Heaven ring and echo, when the high praises of God shall be in the mouth of such a congregation! then shall the saints be joyful in glory, and sing aloud upon their beds of everlasting rest.
REFLECTION
And is there such a day approaching for the sons of God, indeed! and have I [authority] to call myself one of the number! John 1:12. O then let me not droop at present difficulties, nor hang down my hands when I meet with hardships in the way. O my soul, what a joyful day will this be! for at present we are tossed upon an ocean of troubles, fears, and temptations; but these will make Heaven the sweeter.
Cheer up, then, O my soul, your salvation is now nearer than when you first believed, Romans 13:11. and it will not now be long before I receive the end of my faith, 1 Peter 1:9. and then it will be sweet to reflect even upon these hardships in the way. Yet a few days more, and then comes that blessed day you have so long waited and panted for. Oppose the glory of that day, O my soul, to your present abasures and sufferings, as blessed Paul did, Romans 1:18. and you shall see how it will shrink them all up to nothing; oppose the inheritance you shall receive in that day, to your losses for Christ now; and see how joyfully it will make you bear them, Hebrews 10:34. oppose the honor that will be put upon you in that day, to your present reproaches, and see how easy it will make them to you, 1 Corinthians 4:5. What condition can I be in, wherein the believing thoughts of this blessed day cannot relieve me?
Am I poor, here is that which answers poverty: James 3:5. "Hearken, my beloved brethren, has not God chosen the poor of this world, rich in faith, and heirs of the kingdom?"
Am I tempted? here is relief against that: Revelation 12:16. "Now is come salvation and strength; for the accuser of our brethren is cast down," etc.
Am I deserted? here is a remedy for that too, Revelation 22:5. "And there shall be no night there," etc. Come, then, my soul, let us enter upon our inheritance by degrees, and begin the life of Heaven upon earth.
A CONCLUDING SPEECH
I HAVE now done, and am looking to Heaven for a blessing upon these weak labors; what use you will make of them, I know not, but this I know, that the day is coming, when God will reckon with you for this, and all other helps and means afforded to you: and if it be not improved by you, be sure it will be produced as a witness against you. Sirs, I beg you, in the name of Christ, before whom both you and I must shortly appear, that you receive not these things in vain. Did I know what other lawful means to use that might reach your hearts, they should not be in vain to you; but I cannot do God's part of the work, nor yours: only I request you all, both masters, common men, and all others into whose hands this shall come, that you will lay to heart what you read; pray unto him that has the key of the house of David, that opens and no man shuts, to open your hearts to give entertainment to these truths. Alas! if you apply it not to yourselves, I have labored to no purpose; the pen of the scribe is in vain: but God may make such an application of them, in one storm or another, as may make your hearts to tremble. Oh, sirs! when death and eternity look you in the face, conscience may reflect upon these things to your horror and amazement, and make you cry out, as Proverbs 5:12, 13. "How have I hated knowledge, and my heart despised reproof and have not obeyed the voice of my teacher, nor inclined my ears to them that instructed me?" And O what a dreadful shriek will such souls give, when the Lord opens their eyes to see that misery that they are here warned of! But if the Lord shall bless these things to your conversion, then we may say to you, as Moses did to Zebulun, the mariners tribe, Deuteronomy 33:12. "Rejoice Zebulun in your going out." The Lord will be with you, whichever way you turn yourselves; and being in the bosom of the covenant, you are safe in the midst of all dangers. O you, that are the Father of spirits, that formed and can easily reform the heart, open you the blind eye, unstop the deaf ear, let the world take hold upon the heart. If you will but say the word, these weak labors shall prosper, to bring home many lost souls unto you. Amen.