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end_n	great_a	oath_n	strife_n	1,289	5	11.0235	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39673	Navigation spiritualiz'd: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desir'd reformation from the horrible and destable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommmended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel.	Flavel, John, 1630?-1691.	1698 (1698)	Wing F1173; ESTC R216243	137,316	227

enjoy it The business you have to do in it is of unspeakable weight and concernment this great work this Soul-work and Eternity-work lies upon your hands you are cast into streights of time about it And if so Oh what an evil is it in you to waste it away thus to no purpose Arg. 3. It 's a sin that few are sensible of as they are of other sins and therefore the more dangerous It 's commonly committed and that without checks of Conscience Other sins as Murther and Adultery though they be horrid sins yet are but seldom committed and when they are Conscience is startled at the horridness of them Few except they be prodigious wretches indeed dare make light of them But now for idle and vain words there are inumerable swarms of these every day and few regard them The intercourse betwixt the heart and tongue is quick they are quickly committed and as easily forgotten Arg. 4. And then 4thly They have mischievous effects upon others How long doth an idle word or foolish jest stick in mens minds and become an occasion of much sin to them The froath and vanity of thy Spirit which thy tongue so freely vents among thy vain Companions may be working in their minds when thou art in the dust and so be transmitted from one to another for unto that no more is requisite than an objective existence of those vain words in their memories And thus mayst thou be sinning in the persons of thy Companions when thou art turned into dust And this is one reason that Suarez gives for a general Judgment after men have past their particular judgment immediately after their death Because saith he after this multitudes of sins by their means will be committed in the world for which they must yet be judged to a fuller measure of wrath So that look as many of the precious Servants of God now in glory have left many weighty and holy Sayings behind them by which many thousands of souls have been benefitted and God glorified on Earth after they had left it So thou leavest that vanity upon the mind of others behind thee by which he may be dishonoured to many generations And then 2. For PROPHANE OATHES th● corrupt fruit of a graceless heart Oh how common are these among you yea the habit of swearing 〈◊〉 so strengthened in some that they have lost all Sens●●● and Conscience of the sin Now Oh that I migh● prevail with you to repent of this wickedness an● break the force of this customary evil among you Will you but give me the reading of a few page● more and weigh with the reason of men what yo● read If you will not hearken to counsel it is a fat● sign 2 Cor. 2. 15 16. and you shall mourn for th● obstinacy hereafter Prov. 5. 12 13. Desperate that evil that scorns the remedy And if you ha●● patience to read it the Lord give you an heart 〈◊〉 consider what you read and obey the Counsels of God or else it were better thine eyes had never ●een these lines Well then I beseech you consider Arg. 1. That prophane Oathes are an high abuse of the dreadful and sacred Name of God which should neither be spoken or thought of without the ●●eepest awe and reverence It is the taking of that ●acred Name in vain Exod. 20. 7. Now God is ●xceeding tender and jealous over his Name it is ●ear to him his Name is dreadful and glorious Malac. 1. 14. I am a great King and my Name is ●readful among the Heathens The Heathen would ●ot ordinarily mention the names of such as they ●everenced Suetonius saith that Augustus pro●ibited the common use of his name he thought it 〈◊〉 indignity to have his name tost up and down in ●very one's mouth Yea saies Dr. Willet on Exod. 〈◊〉 it was a use among them to keep secret such ●ames as they would have in reverence They durst ●ot mention the name of Demogorgon whom they ●eld to be the first God They thought when he ●as named the earth would tremble Also the ●●me of Murcurius Trismegistus was very sparingly ●ed because of that reverence the people had for 〈◊〉 Now consider shall poor worms be so tender 〈◊〉 preserving the reverence of their names Shall 〈◊〉 Heathens dare to use the names of their Idols 〈◊〉 shall the sacred and dreadful name of the true 〈◊〉 be thus bandied up and down by tongues of his 〈◊〉 Creatures Will not God be avenged for these ●ses of his Name Be confident it shall one day 〈◊〉 sanctified upon you in judgment because ye did 〈◊〉 sanctifie it according to your duty Arg. 2. Swearing is a part of the Worship of 〈◊〉 and therefore prophane swearing can be no less than the profanation of his worship and robbing●● him of all the glory he has thereby Deut. 6. 13. ● Thou shalt fear the Lord thy God and serve him and shalt swear by his Name So Jer. 4. 2. Thou shal● swear the Lord liveth in Truth in Iudgment and 〈◊〉 Righteousness If a man swear by God after thi● manner God is exceedingly glorified thereby Now that you may see what revenue of Glory Go●●● hath from this part of his worship and how it be●omes a part of Divine Worship you must know That an Oath is nothing else but The asking o● desiring a Divine Testimony for the confirmation of th● truth of our testimony Heb. 6. 16. For men veril● swear by the greater and an Oath for confirmation is to them an end of all strife The corruption o● humane nature by the fall has made man such a fals● and ●ickle creature that his single testimony canno● be sufficient Security for another especially i● weighty Cases to rest upon and therefore i● swearing he calleth ●od for a witness of the trut● of that he affirms or promiseth I say calleth Go● to be a witness of the truth of what he saith becau●● he is Truth it self and cannot lie Heb. 6. 18. No● this calling for or asking of a Testimony from Go● makes an Oath become a part of Gods Worshi● and gives him a great deal of Glory and Honour For hereby he that sweareth acknowledgeth 〈◊〉 Omnisciency and Infallible Truth and Righteousne●●● His Omnisciency is acknowledged for by this appe●● to Him we imply and acknowledge him to be 〈◊〉 Searcher of the hearts and reins that he knows 〈◊〉 secret intents and meaning of our spirits His 〈◊〉 preme and Infallible Truth is also acknowledged 〈◊〉 this is manifestly carried in an Oath That thoug● am a false and deceitful Creature and my affirmati●● cannot obtain universal and full credence yet that is greater than I by whose Name I swear cannot deceive And lastly his Righteousness is acknowledged in an Oath for he that sweareth doth either expresly or implicitly put himself under the curse and wrath of God if he swear falsely Every Oath hath ●n execration or imprecation in it Neh. 10. 29. They entered into a curse and an

one anothers 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 design'd to bring about by them even Ioseph's advancement Even so it is here Christian there be more instruments at work for thine eternal good than thou art aware of REFLECTION Chear up then O my Soul and lean upon this Pillar of Comfort in all distresses Here is a promise for me if I be a called one that like the Phillosophers Stone turns all into Gold it toucheth This promise is my security however things go in the world My God will do me no hurt Jer. 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 causeth every thing to work for my good My God dost thou turn every thing to my advantage O let me return all to thy praise and if by every thing thou work my eternal good then let me in every thing give thanks But ah How foolish and ignorant have I been even as a beast before thee How hath my heart been disquieted and apt to repine at thy 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 thy people in who are within the Line of this promise All things friendly and beneficial to them Friends helpful Enemies helpful every thing conspiring and conducing to their happiness With others it is not so nothing works for their good nay every thing works against it Their very mercies are snares and their Prosperity destroys them Prov. 1. 32. Even the blessed Gospel it self is a savour of death to them When evil befals them it is an only evil Ezek. 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 hath an influence into all that concerns the people so the curse hath a influence into all the enjoyments of the wicked O my soul bless the Lord who hath cast thy lot into such a pleasant place and given thee such a glorious heritage as this promise is THE POEM When once the Dog star rises many say Corn ripens then apace both night and day Souls once in Christ that Morning-star le ts fall Such influences on them then that all Gods dispensations to them sweet or sowr Ripens their Souls for Glory every hour All their afflictions rightly understood Are blessings every Wind will blow some good Sure at their troubles Saints would never grudge Were Sense deposed and Faith made the Iudge Falls make them waryer amend their pace When gifts puff up their hearts and weaken Grace Could Satan see the issue and the event Of his temptations he would scarcely tempt Could Saints but see what fruits their troubles bring Amidst those troubles they would shout and sing O sacred Wisdom who can but admire To see how thou dost save from fire by fire No doubt but Saints in glory wondering stand As those strange Methods few now understand CHAP. XXVIII Storms make discovery of the Pilots skill Gods 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 neer the dangerous shore then the most skilful Pilot is put to it Then he shews the utmost of his Art and Skill and yet sometimes all is too little They are as the Scripture speaks at their wits 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 Isai. 27. 3. Lest any hurt it I will keep it night and day Psal. 121. 4. He that keepeth Israel neither stumbereth nor sleepeth His peoples dangers are without intermission therefore his preservations are so too But now when they come into the Streight of Affliction and deadly dangers which threaten 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 doth exchange their comforts and that for the better and this supports them So Iohn 14. 1 2 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 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 Ierusalem till they were endowed with power from on high The Lord knew what an 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 viz. with eminent measures of the Gifts and Craces of the Spirit as Faith Patience Self-denial c. 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 Pet. 4. 14. Then the Spirit of Glory and of God resteth on them As that Martyr cried out to his friend Austin 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 Portions of Physick are prepared for that very malignant humour 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 Psal. 125. 3. Our God is a God of Judgment Isai. 30. 18. Knows the due time of removing it and is therein punctual to a day Rev. 2.

esteem'd ALthough Dedications are too often abused to a vain flattery yet is there an excellent use and advantage to be made of them Partly to encourage Persons of VVorth and Eminency to espouse the Interest of Religion themselves and partly to oblige those Readers for whom such Books are principally intended to a diligent perusal of them by interesting such Persons in them for whom they have great Respects o● on whom they have any dependance Vpon the first account a Dedication would be needless to you for I am perswaded you do not only in your Iudgment approve the Design I here manage viz. The Reformation of the prophane and looser sort of our Sea-men but are also heartily willing to improve your Interest to the uttermost for the promotion of it I cannot look upon you as Persons acted by that low and common spirit that the most of your Profession are acted by who little regard if they be good Servants to them whether God have any Service from them or no and if they pay them the Wages due for their work never think of the Wages they are to receive for their sin You are judged to be Persons of another spirit who do not only mind but advance Christ's Interest above your own and negotiate for his Glory as well as for your own gain And yet herein you consult your own Interest as well as God's Subordinata non pugnant Your Interest is never more prosperously managed or abundantly secured than when it is carried on in a due subordination to God's Their Reformation will apparently tend to your advantage Those sins of theirs against which I have here engaged are the Jonahs in your Ships 't is sin that sinks them and drives them against the Rocks One sinner destroys much good Eccles. 8. 11. How much more a leud Crew of them conspiring to provoke God! The death of their Lusts is the most probable means to give life to your Trade And as these Counsels prosper in their hearts so will your Business thrive in you hands Piety and Prosperity are married together in that Promise Psal. 1. 3. Onesimus was never so profitable a Servant to Philemon as when he became his Brother in a Spiritual as well as his Servant in a Civil Capacity Philem. vers 11. and 16. compared And yet if your Interest were forced to step back to give way to Christ's I hope you would notwithstanding rejoyce therein So that my present business is not so much to perswade you whose hearts I hope God ha●h already perswaded to so good a work as to make your Fames and Respects which are great among them an innocent Bait to tempt them to their Duty And if either your Name or Interest may be useful to such an end I presume I may use them freely and welcome for sure I am they can never be put to a better use Well then I will make bould to send this small Adventure in your Ships and if the Return of it be but tke Conversion of one Soul to God I shall reckon that I have made a better Voyage than you let your Returns be never so rich How these things will affect them I know not I do suppose it will produce different effects upon them according to the different tempers of their spirits and according as God shall command or suspend the Blessing Possibly some will storm at the close and cutting Rebukes of the Word for most mens Lusts are a great deal more sensible and tender than their Consciences and will fondly imagine that this necessary plainness tends to their reproach But if none but the guilty can be supposed to be angry at them they will thereby reproach themselves a great deal more than ever I intend to do I confess it is a bitter Pill and compounded of many ●perative and strong Ingredients which do acute it ●ut not a jot more than is necessary I shall beg the ●ssistance of your Prayers to God for them and of your ●rave Admonitions and Exhortations to them for God ●hich will much help its Operation and facilitate my Design to do their Souls a piece of everlasting Service ●ith which Design I can truly say I even travel in pain 〈◊〉 them Your assistance therefore in this good Work ●ill put the highest Obligation upon Your most affectionate Friend and Servant to be commanded IOHN FLAVEL A Sober Consideration Of the SIN of DRUNKENNESS IN the former Treatise I have endeavoured to Spiritualize earthly Objects and elevate your thoughts to more sublime and excellent Contemplations that earthly things may rather be ●● step than a stop to Heavenly You have therein my best advice to guide you in your Course to that Po●● of your Eternal Rest and Happiness In this I have given warning of some dangero●● Rocks and Quick-sands that lie upon your left hand● upon which millions of Souls have perished and ●●thers are wilfully running to their own preditio●● Such are the horrid Sins of Drunkenness Vncleanness profane Swearing Violation of Promises and Ingagements made to God and Atheistical slighting and co●tempt of Death and Eternity All which I have 〈◊〉 given warning of and held forth a Light to d●cover where your danger is If after this you ●●●stinately prosecute your Lusts and will not be ●●●claimed you perish without Apology I have fre●● mine own Soul Let none interpret this necessary plainness as●● reproach to Sea-men as if I represented them 〈◊〉 the world worse than they are If upon that●● count any of them be offended methinks these three or four Considerations should remove that offence First that if this close and plain dealing be necessary in order to your Cure and you will be offended thereat it 's better you should be offend●d than God Ministers are often put upon lamentable streights they sail betwixt Sylla and Charibdis the wrat● of God upon one side if we do not speak 〈◊〉 and home as the necessity of the Case ●equires and Man's wrath if we do What shall we do in this streight Either God or you it seems must be offended and if it cannot be avoided I shall rather hazard your anger than Gods and think it far more tolerable Secondly If you did but see the necessity and end of this manner of dealing with your Souls you would not be offended But put it into a more sensible case and you will see and acknowledge it presently If I should see an high-bult Wall giving way and ready to fall upon you would you be angry with me if by plucking you out of the danger I should pluck your arm out of joynt Certainly you would not Why this is the case here See Isa. 30. 13. Therefore this Iniquity shall be unto you as a breach ready to fall swelling out in a high Wall whose breaking cometh suddenly at as instant Thirdly What a madness is it to abide in a condition over which all Woes and Curses hang and yet not be able to endure to hear of it Why

be able to undergo the severities of Religion There are difficult Duties to be done and an heavy cross to be taken up these be the things that daunt me Ans. If Pain and Suffering daunt thee how is it thou art not more out of love with sin than with Religion For it is most certain that the Sufferings for Christ are nothing to Hell the just reward and certain issue of sin the pains of Mortification are nothing to the pains of Damnation There is no compare betwixt suffering for Christ and suffering from Christ Matth. 5. 29. If thy right hand or eye offend thee cut it off and pluck it out It is profitable for thee that one member suffer than that the whole body be cast into Hell Secondly thou ●eest the worst but not the best of Christ. There be Joys and Comforts in those difficult Duties and Sufferings that thou seest not Col. 1. 24. Who now rejoice in my sufferings Jam. 1. 2. My Brethren count it all joy when ye fall into diverstemptations c. Thirdly Great shall be thy assistance from Christ Phil. 4. 13. I can do all things through him that strengthens me The Spirits helps our infirmities takes the other end of the burden Rom. 8. 26. What meanest thou to stand upon such terms when it is Heaven or Hell eternal Life or Death that lie before thee Qu. 19. But to what purpose will all my endeavours to come to Christ be unless I be elected all will be to on purpose Ans. True If thou be not elected thou canst not obtain him or happiness by him But yet that is no discouragement to strive For in thy unconverted state thy Election or Non-election is a secret to thee the only way to make it sure is by striving and giving all diligence in the way of duty 2 Pet. 1. 10. And if you ponder the text well you will find that Election is not only made sure in the way of diligence and striving but Calling is put before it and lies in order to it First secure thy effectual Calling and then thine Election Qu. 20. But I have no strength of my own to come to Christ by and is it not absurd to urge me upon Impossibilities in order to my Salvation Ans. First Certainly you are more absurd in pleading and pretending your impotence against your duty for you do think you have a power to come to Christ else how do you quiet your Conscience with Promises and solves of Conversion hereafter Secondly Though it be true that no saving Act can be done without the concurrence of special Grace yet this is as true that thy inability to do what is above thy power doth not excuse thee from doing what is in thy power to do Canst thou not forbear at least many external acts of sin And canst thou not perform at least the external acts of duty Oh if thou canst not come to Christ yet as the blind man lie in the way of Christ do what thou canst do and confess and bewail thine impotency that thou canst do no more Canst thou not take thy Soul aside in secret and thus bemoan it My poor Soul what wilt thou do Oh what will become of thee thou art Christless Covenantless Hopeless and which is most sad sensless and bowelless O! thou canst not bear the infinite Wrath of the Eternal God whose Almighty Power will be set on work to torment such as thou art and yet thou takest no course to prevent it Thou seest the busie diligence of all others and how the Kingdom of Heaven suffers violence by them and art not thou as deeply engaged to look to thy own happiness as any in the world Will Hell be more tolerable to thee than others Oh what a composition of stupidity and sloth art thou Thou livest after such a rate as if there were neither Fire in Hell to torment thee nor Glory in Heaven to reward thee If God and Christ Heaven and Hell were but dreams and fables thou couldst not be less affected with them Ah my Soul my Soul my precious Soul Is it easie to perish Wilt thou die as a fool dieth Oh that men would but do thus if they can do no more And now Soul you see what death is that you have made so slight of and what is the only way that we poor Sons of Death have to escape its sting You have here seen the vanity of all your pleas and pretences against Conversion and the way to Christ prepared and cast up for you Now Sirs I beg you in the name of God that made you and as if I made this request upon my bended Knees to you that you will now without any more delays yield your selves to the Lord. Soul I beseech thee hast thee into thy ●hamber shut thy door and bespeak the Lord after some such manner as this before thou darest to launch out into the Deeps again O dreadful and glorious Majesty thou hast bowels of mercy as well as beams of glory I have heard the sounding of these bowels for me this day Lord I have now heard a representation of the grim and ghastly face of Death Ah! I have now seen it as the King of Terrors as the door of Eternity as the Parting-point where sinners take their eternal farewel of all their delights I have seen this black Prince mounted on his pale Horse and Hell following him I have been convinced this day that if he should come and fetch away my Soul in that condition it is Hell would follow him indeed Lord I have now heard of the Prince of Life also in whose bleeding side Death hath left and lost its envenomed sting so that though it may kill yet it cannot hurt any of his Members To this glorious Redeemer I have now been invited all my pretences against him have been confuted and my Soul in his Name assured of welcome if I come unto him and cast my self upon him And now Lord I come I come upon thy call and invitation I am unfeignedly willing to avouch thee this day to be my God and to take thee for my portion Lord Iesus I come unto thee thy Clay thy Creature moves towards the Fountain of pity look hitherto Behold a spectacle of misery Bowels of mercy hear behold my naked Soul not a rag of righteousness to cover it behold my starving Soul not a bit of bread for you to eat ah it has fed upon wind and vanity hitherto Behold my wounded soul bleeding at thy foot every part Head and Heart Will and Affections all wounded by sin O thou compassionate Samaritan turn aside and pour thy Soveraign blood into these bleeding wounds which like so many opened mouths plead for pity Behold a returning submitting Rebel willing to lay down the weapons of unrighteousness and to come upon the knee for a pardon Oh I am weary of the service of sin I can endure it no longer Lord Jesus thou wast anointed to preach glad tidings to