our own Keepers and yet Solomon speaks properly enough when he saith keep thy Heart because the duty is ours though the power be Gods A Natural man hath no power a gracious man hath some though not sufficient and that power he hath depends upon the exciting and assisting strength of Christ Gratia gratiam postulat Grace within us is beholding to Grace without us Iohn 15. 5. Without me ve can do nothing So much of the matter of the Duty 2. The Minner of performing it is With all diligence the Hebrew is very Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum omni custodia keep with all keeping q. d. keep keep set double Guards your hearts will be gone else And this vehemency of expression with which the duty is urged plainly implies how difficult it is to keep our Hearts and how dangerous to let them go 2. The Reason or Motive quickning to this Duty is very forcible and weighty For out of it are the issues of life That is it is the Source and Fountain of all vital actions and operations Hinc Fons boni peccandi or go saith Ierom it is the Spring and Original both of good and evil-as the spring in a Watch that sets all the Wheels in motion The Heart is the Treasury the Hand and Tongue but the Shops what is in these came from thense the hand and tongue alwaies begins where the heart ends The heart contrives and the members execute Luke 6. 46. A good man out of the good treasury of his heart bringeth forth good things and an evil man out of the evil treasury of his heart bringeth forth evil things for out of the abundance of his heart his mouth speaketh So then if the heart erre in its work these must needs miscarry in theirs for heart-errors are like the errors of the first concoction which cannot be rectified afterwards Or like the mis-placing and inverting of the stamps and letters in the Press which must needs cause so many errata's in all the Copies that are printed off O then how important a Duty is that which is contained in the following Proposition Doct. That the keeping and right managing of the heart in every condition is the great business of a Christians life What the Philosopher saith of waters is as properly applicable to hearts suis terminis difficilé continentur 't is hard to keep them within any bounds God hath set bounds and limits to them yet how frequently do they transgress not only the bounds of Grace and Religion but even of Reason and common Honesty Hic labor hoc opus est this is that which affords the Christian matter of labour fear and trembling to his dying day 'T is not the cleansing of the hand that makes a Christian for many a Hypocrite can shew as fair a hand as he but the purifying watching and right ordering of the heart this is the thing that provokes so many sad complaints and costs so many deep groans and brinish tears 'T was the pride of Hizekiah's heart that made him â—ye in the dust mourning before the Lord 2 Chron. 32. 26. 'T was the fear of Hypocrisie invading the heart that made David cry Let my heart be sound in thy Statutes that I be not ashamed Psal. 119. 80. 'T was the sad experience he had of the Divisions and Distractions of his own heart in the Service of God that made him pour out that Prayer Psal. 86. 11. Unite my heart to fear thy Name The Method in which I shall improve the Point shall be this 1. First I shall inquire what the keeping of the heart supposes and imports 2. Secondly Assign divers Reasons why Christians must make this the great work and business of their lives 3. Thirdly Point at those special seasons which especially call for this diligence in keeping the heart 4. Fourthly and fastly apply the whole in several uses 1. What the keeping of the Heart supposes and imports To keep the heart necessarily supposes a previous work of Sanctification which hath set the heart right by giving it a new Spiritual bent and inclination for as long as the heart is not set right by Grace as to its habitual frame no Duties or Means can keep it right with God Self is the Poise of the unsanctified heart which By asses and moves it in all its designs and actions and as long as it is so it is impossible that any external means should keep it with God Man by Creation was of one constant uniform frame and tenour of Spirit held one straight and even course not one thought or faculty ravell'd or disorder'd his minde had a perfect illumination to understand and know the will of God his will a perfect compliance therewith his sensitive appetite and other inferiour powers stood in a most obedient subordination Man by degeneration is become a most disordered and rebellious Creature contesting with and opposing his Maker as the first cause by self dependance as the chiefest good by self-love as the highest Lord by self will and as the last end by self-seeking and so is quite disordered and all his acts irregular His illuminated understanding is clouded with ignorance his complying will full of rebellion and stubbornnesse his subordinate powers casting off the dominion and government of the superiour faculties But by Regeneration this disordered Soul is set right again Sanctification being the rectifying and due framing or as the Scripture phrases it the renovation of the Soul after the Image of God Eph. 4. 24. in which self dependance is removed by Faith self-love by the love of God self will by subjection and obedience to the Will of God and self-seeking by self-denyal The darkned understanding is again illuminated Eph. 1. 18. the refractory will sweetly subdued Psal. 110. 3. the rebellious appetite or concupiscence gradually conquered Rom. 6. 7. per tot And thus the Soul which sin had universally depraved is again by grace restored and rectified This being presupposed it will not be difficult to apprehend what it is to keep the heart which is nothing else but the constant care and diligence of such a renewed man to preserve his soul in that holy frame to which Grace hath reduced it and daily strives to hold it For though grace hath in great measure rectified the Soul and given it an habitual and heavenly temper yet Sin often actually discomposes it again so that even a gracious heart is like a musical Instrument which though it be never so exactly tuned a small matter brings it out of tune again yea hang it aside but a little and it will need setting again before you can play another Lesson on it even so stands the case with gracious hearts if they are in frame in one duty yet how dull dead and disordered when they come to another and therefore every duty needs a particular preparation of the heart Iob 11. 13. If thou prepare thine heart and stretch out thy hands towards him Well
temporal reward given him by God for that service even that his Children to the fourth Generation should sit upon the Throne of Israel And yet in these words Iehu is censured for an hypocrite though God approved and rewarded the work yet he abhorted and rejected the person that did it as hypocritical and wherein lay his hypocrisie but in this that he took no heed to walk in the ways of the Lord with his heart i. e he did all insincerely and for self-ends and though the work he did were materially good yet he not purging his heart from those unworthy self-designs in doing it was an hypocrite And Simon of whom we spake before though he appeared such a person that the Apostle could not regularly refuse him yet his hypocrisie was quickly discovered and what discovered it but this that though he professed and associated himself with the Saints yet he was a stranger to the mortification of heart sins Thy heart is not right with God Acts 8. 21. 'T is true there is a great difference among Christians themselves in their diligence and dexterity about heart-work some are more conversant and succesful in it then others are but he that takes no heed to his heart he that is not careful to order it aright before God is but a hypocrite Ezek. 33. 31 32. And they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goes after their covetousness Here were a company of formal hypocrits as is evident by that expression as my people like them but not of them and what made them so their out-side was fair here were reverent postures high professions much seeming joy and delight in Ordinances thou art to them as a lovely Song yea but for all that they kept not their hearts with God in those duties their hearts were commanded by their lusts they went after their covetousness had they kept their hearts with God all had been well but not regarding which way their heart went in duty there lay the coare of their hypocrisie Object If any upright Soul should hence infer then I am an hypocrite too for many times my heart departs from God in duty do what I can yet I cannot hold it close with God Sol. To this I answer the very Objection carries in it it s own Solution Thou sayest do what I can yet I cannot keep my heart with God Soul if thou dost what thou canst thou hast the blessing of an upright though God sees good to exercise thee under the affliction of a discomposed heart There remains still some wildness in the thoughts and fancies of the best to humble them but if you find a care before to prevent them and opposition against them when they come grief and sorrow afterwards you will find enough to clear you from raigning hypocrisie 1 This fore-care is seen partly in laying up the word in thine heart to prevent them Psal. 119. 11. Thy word have I hid in mine heart that I might not sin against thee partly in our indeavours to ingage our hearts to God Ier. 30. 21. and partly in begging preventing grace from God in our on-sets upon duty Psal. 119 36. 37. 't is a good sign where this care goes before a duty And 2 't is a sweet sign of uprightness to oppose them in their first rise Psal. 119. 113. I hate vain thoughts Gal. 5. 17. The spirit lusteth against the flesh And 3 Thy after-grief discovers thy upright heart if with Hezekiah thou art humbled for the evils of thy heart thou hast no reason from these disorders to question the integrity of it but to suffer sin to lodge quictly in the heart to let thy heart habitually and uncontrolledly wander from God is a sad and dangerous symptom indeed 3. The beauty of our Conversation arises from the heavenly frames and holy order of our spirits there is a spiritual lustre and beauty in the conversation of Saints The righteous is more excellent than his Neighbour they shine as the lights of the world but whatever lustre and beauty is in their lives comes from the excellency of their spirits as the Candle within puts a lustre upon the Lanthorn in which it shines It is impossible that a disordered and neglected heart should ever produce a well-ordered conversation and since as the Text observes the issues or streams of life flow out of the heart as their fountain it must needs follow that such as the heart is the life will be hence 1 Pet. 2. 11 12. Abstain from fleshly lusts having your conversation hoâ—est * or beautiful * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek word imports So Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts His way notes the course of his life his thoughts the frame of his heart and therefore since the way and course of his life flows from his thoughts or the frame of his heart both or neither will be forsaken the heart is the womb of all actions these actions are virtually and seminally contained in our thoughts these thoughts being once made up into affections are quickly made out into suitable actions and practises If the heart be wicked then as Christ saith Matth. 15. 19. Out of the heart proceed evil thoughts murders adulteries c. Mark the order first wanton or revengeful thoughts then unclean or murderous practises And if the heart be holy and spiritual then as David speaks from sweet experience in Psal. 45. 1. My heart is inditing a good matter I speak of the things which I have made my tongue is as the pen of a ready writer Here 's a life richly beautified with good works some ready made I will speak of the things which I have made Others upon the wheel making king my heart is inditing but both proceeding from the heavenly frame of his heart Put but the heart in frame and the life will quickly discover that it is so I think it is not very difficult to discern by the duties and converses of Christians what frames their spirits are under take a Christian in a good frame and how serious heavenly and profitable will his converses and duties be what a lovely companion is he during the continuance of it 't would do any ones heart good to be with him at such a time Psal. 37. 30. 31. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment the law of his God is in his heart When the heart is up with God and full of God how dexterously and ingeniously will he winde in spiritual discourse improving every occasion and advantage to some heavenly purpose few words run then at the wast Spout And what else can be the reason why the discourses and duties of many Christians are become so frothy and unprofitable their communion both with God and one another
bitter cup yet 't is the cup which thy Father hath given thee to drink and canst thou suspect poison to be in that cup which he delivers thee foolish man put home the case to thine own heart consult with thine own bowels canst thou find in thy heart to give thy Child that which would hurt and undoe him no thou wouldst as soon hurt thy self as him If thou then being evil knowest how to give good gifts to thy children how much more doth God Math. 7. 11. the very consideration of his nature a God of love pity and tender mercies or of his relation to thee as a father husband friend might be security enough if he had not spoken a word to quiet thee in this case and yet you have his word too Ier. 25. 6. I will doe you no hurt You lye too near his heart to hurt you nothing grieves him more than your groundless and unworthy suspicions of his designs doe would it not grieve a faithful tender hearted Physician when he hath studied the case of his Patient prepared the most excellent receipts to save his life to hear him cry out Oh he hath undone me he hath poisoned me because it gripes and pains him in the operation O when will you be ingenious 4. Help God respects you as much in a low as in a high condition and therefore it need not so much trouble you to be made low nay to speak home he manifests more of his love grace and tenderness in the time of affliction than prosperity as God did not at first chuse you because you were high so he will not forsake you because you are low men may look shie upon you and alter their respects as your condition is altered when providence hath blasted your estates your summer friends may grow strange as fearing you may be troublesom to them but will God doe so No no I will never leave thee nor forsake thee Heb. 13. 5. indeed if adversity and poverty could bar you from access to God it were a sad condition but you may go to God as freely as ever my God saith the Church will hear me Micah 7. poore David when stript out of all earthly comforts could yet incourage himself in the Lord his God and why cannot you Suppose your husband or child had lost all at Sea and should come to you in raggs could you deny the relation or refuse to entertain him if you would not much less will God Why then are you so troubled though your condition be changed your fathers love and respects are not changed 5. Help And what if by the loss of outward comforts God will preserve your souls from the ruining power of temptation sure then you have little cause to sink your hearts by such sad thoughts about them Are not these earthly injoyments the things that make men shrink and warp in times of tryal for the love of these many have forsaken Christ in such an hour Matth. 19. 22. he went away sorrowful for he had great possessions and if this be Gods design what have I done in qâ—arrelling with him about it We see Marriners in a storm can throw over board rich bayles of silk and precious things to preserve the vessel and their lives with it and every one saith they act prudently we know 't is usual for Souldiers in a Citty besieged to batter down or burn the fairest buildings without the walls in which the enemy may shelter in the siege and no man doubts but ' its wisely done such as have gangrened leggs or arms can willingly stretch them out to be cut off and not only thank but pay the Chirurgion for his pains and must God only be repined at for catting over what would sink you in a storm or pulling down that which would advantage your enemy in the siege of temâ—tation for cutting off what would endanger your everlasâ—â—ng life O inconsiderate ingrateful man are not these things for which thou grievest the very things that have ruined thousands of Souls well what Christ doth in this thou knowest not now but hereafter thou mayest 6. Help it would much stay the heart under adversity to consider that God by such humbling providences may be accomplishing that for which you have long prayed and waited and should you be troubled at that say Christian hast thou not many prayers depending before God upon such accounts as these that he would keep thee from sin discover to thee the emptiness and insufficiency of the Creature that he would kill and mortifie thy lusts that thy heart may never find rest in any injoyment but Christ why now by such humbling and impoverishing strokes God may be fulfilling thy desire wouldst thou be kept from sin lo he hath hedged up thy way with thorns Wouldst thou â—ee the creatures vanity thy affliction is a fair glass to discover it for the vanity of the creature is never so effâ—ctually and sensibly discovered as in our own experience of it wouldst thou have thy corruptions mortified this is the way Now God takes away the food and fewel that maintain'd them for as prosperity begat and fed them so adversity when sanctified is a means to kill them Wouldst thou have thy heart to rest no where but in the bosom of God what better way canst thou imagine providence should take to accomplish thy desire than by pulling from under thy head that soft pillow of creature delights on which thou restedst before and yet thou fret at this peevish child how dost thou exercise thy Fathers patience if he delay to answer thy prayers thou art ready to say he regards thee not if he doe that which really answers the scope and main end of them but not in the way thou expectâ—dst thou quarrellest with him for that as if instead of answering he were crossing all thy hopes and aimes is this ingenious is it not enough that God is so gracious to doe what thou desirest but thou must be so impudent to exspect he should doe it in the way which thou prescribest 7. Help Again it may stay thy heart if thou consider That in these troubles God is about that work which if thou didst see the design of thy Soul would rejoyce We poor creatures are bemisted with much ignorance and are not able to discern how particular providences work towards Gods end and therefore like Israel in the wilderness are often murmuring because providence leads us about in a howling desart where we are expâ—sed to straits though yet then he led them and is now leading us by the right way to a City of habitations if you could but see how God in his secret Counsel hath exactly laid the whole plot and design of thy salvation even to the smallest means and circumstances this way and by these means such a one shall be saved and by no other such a number of afflictions I appoint for this man at this time and in this order they shall befall him thus and
have the sweet and saving impressions of Gospel-Truths feelingly and powerfully conveighed to your hearts then only to understand them by a bare ratiocination or a dry syllogistical inference Leavetrifling studies to such as have time lying on their hands and know not how to imploy it Remember you are at the door of Eternity and have other work to do those hours you spend upon heart-work in your closets are the golden spots of all your time and will have the sweetest influence into your last hour Never forget those Sermons I preached to you upon that subject from 2. Kings 20. 2. 3. Heart work is weighty and difficult work an error there may cost you your souls I may say of it as Augustine speaks of the Doctrine of the Trinity Nihilo facilius aut periculosius erratur a man can erre in nothing more easily or more dangerously O then study your hearts 2. My next request is that you will carefully look to your Conversations and be accurate in all your waies hold forth the Word of life be sure by the strictness and holiness of your lives to settle your selves in the very consciences of your enemies Remember that your lives must be produced in the great day to judge the world 1 Cor. 6. 2. Oh then what manner of persons ought you to be You have many eyes over you the Omniscient eye of God that searches the heart and reins Rev. 2. 23. The vigilant eye of Satan Job 1. 7 8. The envious eyes of enemies that curiously observe you Psal. 5. 8. The quick and observant eye of Conscience which none of your actions escape Rom. 9. 1. Oh then be precise and accurate in all manner of conversation keep up the power of godliness in your Closets and Families and then you will not let it fall in your more publick imployments and converses in the world I have often told you that it is the honour of the Gospel that it makes the best Parents and Children the best Masters and Servants the best Husbands and Wives in the world My third and last request is that you pray for me I hope I can say and I am sure some of you have acknowledged that I came at first among you as the return and answer of your Prayers And indeed so it should be see Luke 10. 2. I am perswaded also I have been carried on in my work by your prayers 't is sweet when 't is so see Ephes. 6. 18 19. And I hope by your prayers to receive yet a farther benefit even that which is mentioned Heb. 13. 18 19. Philem. 22. And truely 't is but equal you should pray for me I have often prayed for you Let the Pulpit Family and Closet witness for me and God forbid I should sin against the Lord in ceasing to pray for you Yea Friends your own interest may perswade to it what mercies you obtain for me redound to your own advantage if God preserve me it is for your use and service the more gifts and graces a Minister hath the better for them that shall wait on his Ministry the more God gives in to me the more I shall be able to give out to you I will detain you no longer but to entreat you to accept this smal testification of my great love and have recourse to it according as the exigencies of your condition shall require Read it consideringly and obediently Iudge it not by the dress and stile but by the weight and savour of what you read 'T is a good rule of Bernard in legendis libris non quaeramus scientiam sed saporem i. e. in reading Books regard not so much the science as the savour That it may prove the savour of life unto life to you and all those into whose hands it shall come is the hearty desire of Your loving and faithful Pastor JOHN FLAVELL From my Study at Ley in Slapton Octob. 7. 1667. Prov. 4. 23. Keep thy heart with all diligence for out of it are the issues of Life THe Heart of man is his worst part before it be regenerate and the best afterwards It is the seat of Principles and fountain of Actions The eye of God is and the eye of the Christian ought to be principally fixed upon it The greatest difficulty in Conversion is to win the heart to God and the greatest difficulty after Conversion is to keep the heart with God Here lies the very pinch and stress of Religion here 's that that makes the way to life a narrow way and the Gate of Heaven a straight Gate Direction and help in this great work is the scope and summe of this Text wherein we have 1. An Exhortation Keep thy he are with all diligence 2. The Reason or Motive inforcing it For out of it are the issues of Life In the Exhortation I shall Consider 1. The Matter of the Duty 2. The manner of performing it 1. The Matter of the Duty Keep thy Heart Heart is not here taken properly for that noble part of the Body which Philosophers call the primum vivens ultimum moriens the first that lives and the last that dies but by Heart in a Metaphor the Scripture sometimes understands some particular noble facultie of the Soul in Rom. 1. 21. it is put for the understanding part their foolish Heart i. e. their foolish understanding was darkened And Psal. 119. 11. It is put for the Memory Thy Word have I hid in my Heart And Iohn 1. 3. 20 It is put for the Conscience which hath in it both the light of the Understanding and the recognitions of the Memory If our heart Condemn us i. e. if our Conscience whose proper Office it is to condemn But here we are to take it more generally for the whole Soul or inner Man for look what the Heart is to the Body that the Soul is to the Man and what Health is to the Heart that Holiness is to the Soul Quod sanit as in corport id sanct it as in corde The state of the whole Body depends upon the soundness and vigour of the Heart and the everlasting state of the whole man upon the good or ill condition of the Soul And by keeping the Heart understand the diligent and constant use and improvement of all holy Means and Duties to preserve the Soul from sin and maintain its sweet and free communion with God Lavater in loc will have the word taken from a besieged Garrison begirt by many Enemies without and in danger of being betrayed by treacherous Citizens within in which danger the Souldiers upon pain of death are commanded to watch and whereas the expression keep thy heart seems to put it upon us as ourwork yet it doth not imply a sufficiency or ability in us to do it we are as able to stop the Sun in its course or make the Rivers run backward as by our own skill and power to rule and order our hearts we may as well be our own Saviours as
grace are planted in the heart and the deeper they are radicated there the more thriving and flâ—urishing grace is in Eph. 3. 17. we read of being rooted in Grace Grace in the heart is the root of every gracious word in the mouth and of every holy work in the hand Psal. 116. 10. 2 Cor. 4. 13. 't is true Christ is the root of a Christian but Christ is Origo originans the originating root and grace Origo originata a root originated planted and influenced by Christ according as this thrives under divine influences so the acts of grace are more or less fruitful and vigorous Now in a heart not kept with care and diligence these fructifyâ—ng influences are stopt and cut off multitudes of vanities break in upon it and devour its strength the heart is as it were the pasture in which multitudes of thoughts are fed every day a gracious heart diligently kept feeds many precious thoughts of God in a day Psal. â—39 17. How precious are thy thoughts to me O God! how great is the sum of them if I should count them they are more in number than the sand and when I awake I am still with thee And as the gracious heart seeds and nourishes them so they refresh and feast the heart Psal. 63. 5 6. My soul is filled as with marrow and fatness whilest I think upon thee c. But in the dis-regarded heart swarms of vain and foolish thoughts are perpetually working and justle out those spiritual Idea's and thoughts of God by which the Soul should be refreshed Besides the careless heart makes nothing out of any Duty or Ordinance it performs or attends on and yet these are the Conduits of Heaven from whence Grace is watred and made fruitful a man may go with an heedless spirit from Ordinance to Ordinance abide all his dayes under the choicest teachings and yet never be improved by them for heart neglect is a leak in the bottom no heavenly influences how rich soever abide in that Soul Matth. 13. 3 4. The heart that lies open and common like the high-way free for all passengers when the Seed fell on it the fowls came and devoured it Alas it is not enough to hear unless we take heed how we hear a man may pray and never the better unless he watch unto prayer In a word all Ordinances Means and Duties are blessed unto the improvement of Grace according to the care and strictness we use in keeping our hearts in them 6. Lastly The stability of our Souls in the hour of temptation will be much according to the care and Conscience we have of keeping our hearts the careless heart is an easy prey to Satan in the hour of temptation his main Batteries are raised against that Fort-royal the Heart if he win that he wins all for it commands the whole man and alas how easy a Conquest is a neglected heart 't is no more difficult to surprise it than for an enemy to enter that City whose Gates are open and unguarded 't is the watchful heart that discovers and suppresses the temptation before it come to its strength Divines observe this to be the method in which temptations are ripened and brought to their full strength there is 1 The irritation of the Object or that power it hath to work upon and provoke our corrupt nature which is either done by the real presence of the object or else by Speculation when the object though absent is held out by the phantasy before the Soul 2 Then follows the motion of the sensitive appetite which is stirred and provoked by the phantasy representing it as a sensual good as having profit or pleasure in it 3 Then there is a consultation in the mind about it deliberating about the likeliest means of accomplishing it 4 Next follows the election or choice of the Will 5 And lastly The desire or full engagement of the Will to it all this may be done in a few moments for the debates of the Soul are quick and soon ended when it comes thus far then the heart is won Satan hath entred victoriously and displayed his Colours upon the Walls of that Royal Fort but had the Heart been well guarded at first it had never come to this height the temptation had been stopt in the first or second act and indeed there it 's stopt easily for it is in the motions of a tempted Soul to sin as in the motion of a stone falling from the brow of an Hill it 's easily stopt at first but when once it 's set a going Vires acquirit eundo and therefore it 's the greatest wisdom in the world to observe the first motions of the heart to check and stop sin there the motions of sin are weakest at first a little care and watchfulness may prevent much mischief now which the careless heart not heeding is brought within the power of temptation as the Syrians were brought blindfold into the midst of Samaria before they knew where they were By this time Reader I hope thou art fully satisfied how consequential and necessary a work the keeping of thy heart is it being a duty that wraps up so many dear interests of the Soul in it 3. Next according to the method propounded I proceed to point out those special Seasons in the life of a Christian which require and call for our utmost diligence in keeping the heart for though as was observed before the Duty binds ad semper and there be no time or condition of life in which we may be excused from this work yet there are some signal seasons critical hours requiring more than a common vigilance over the heart And the first 1. Season Is the time of prosperity when Providence smiles upon us and dandles us upon her knee Now Christian keep thy heart with all diligence for now 't will be exceeding apt to grow secure proud and earthly Rara virtus est humilitas honorata saith Bernard to see a man humble under prosperity is one of the greatest rarities in the World Even a good Hezekiah could not hide a vain glorious temper under this temptation and hence that Caution to Israel Deut. 6. 10 11 12. and it shall be when the Lord thy God shall have brought thee into the land which he sware to thy fathers to Abraham Isaac and Jacob to give thee great and goodly Cities which thou buâ—ldest not and houses full of all good things which thou filledst not c. Then beware lest thou forget the Lord and indeed so it fell out for Iesurun waxed fat and kicked Deuâ— 32. 15. Now thâ—n the first case will be this viz. 1. Case How a Christian may keep his heart from pride and carnal security under the smiles of providence and confluence of Creature comforts There are seven choice helps to secure the heart from the dangerous snares of prosperity the first is this 1. To consider the dangerous insnaring temptations attending a
pleasant and prosperous Condition few yea very few of those that live in the pleasures and prosperity of this world escape everlasting perdition Matth. 19. 24. 't is easier saith Christ for a Cameâ— to pass through the eye of a needle than for a rich man to enter into the Kingdom of Heaven and security in a prosperous state Heaven and 1 Cor. 1. 26. not many mighty not many noble are called It might justly make us tremble when the Scripture tells us in general that few shall be saved much more when it tells us that of that rank and sort of which we are but few shall be saved When Ioshuah called all the Tribes of Israel to lot upon them for the discovery of Achan doubtless Achan feared when the Tribe of Iudah was taken his fear increased but when the family of the Zarhites was taken it was time then to tremble So when the Scripture comes so near us as to tell us that of such a sort of men very few shall escape 't is time to look about miror sâ— potest servari ali quis rectorum saith Chrisostome I should wonder if any of the Rulers be saved Oh how many have been Coached to Hell in the Chariots of earthly pleasures whilest others have been whipt to Heaven by the rod of affliction How few like the daughter of Tyre come to Christ with a gift how few among the rich intreat his favour 2. It may yet keep us more humble and watchful in prosperity if we consider that among Christians many have been much the worsâ—for it How good had it been â—ot some of them if they had never known prosperity when they were in a low condition how humble spiritual and heavenly were they but when advanced what an apparent alteration hath been upon their spirits 't was so with Israel when they were in a low condition in the Wilderness then Israel was Holiness to the Lord Ier. 2. 23. but when they came into Canaan and were fed in a fat pasture then We are Lords we will come no more unto thee ver 31. outward gains are ordinarily attended with inward losses as in a low condition their civil imployments were wonâ— to have a tang and savour of their duties so in an exalted condition their Duties commonly have a tang of the World He indeed is rich in Grace whose Graces are not hindred by his Riches there are but few Iehosaphats in the World of whom it s said 2 Chron. 17. 5 6. He had silver and gold in abundance and his heart was lifted up in the way of Gods commands Will not this keep thy Heart humble in prosperity to think how dear many godly men have paid for their Riches that through them they have lost that which all the World cannot purchase Then in the next place 3. Kâ—ep down thy vain heart by this Consideration That God values no man a jot the more for these things God vaâ—ues no man by outward excellencies but by inward Graces they are the internal ornaments of the Spirit which are of great price in Gods eyes 1 Pet. 3. 4 he despises all worldly glory and accepts no mans person but in every Nation he that feareth God and worketh righteousness is accepted of him Acts 1O 35. Indeed if the Judgment of God went by the same rule that mans doth we might value our selves by these things and stand upon them but as one said when dying I shall not appear before God as a Doctor but as a man tantus quisquis est quantus est apud Deum So much every man is and no more as he is in the judgement of God Doth thy heart yet swell and will neither of the former considerations keep it humble 4. Then Fourthly Consider how bitterly many persons have bewailed their folly when they came to dye that ever they set their hearts upon these things and heartily wish that they had never known them What a sad story was that of Pius Quintus who dying cryed out despairingly when I was in a low condition I had some hopes of Salvation but when I was advanced to be a Cardinal I greatly doubted it but since I came to the Popedome I have no hope at all Mr. Spencer also tells us a real but sad story of a rich oppressour who had sâ—taped up a great estate for his only Son when he came to dye he called his Son to him and said Son do you indeed love me the Son answered That nature besides his paternal indulgence obliged him to that then said the Father express it by this hold thy finger in the Candle as long as I am saying a Pater noster the Son attempted but could not endure it upon that the Father brake out into these expressions Thou canst not suffer the burning of thy finger for me but to get this wealth I have hazarded my soul for thee and must burn body and soul in Hell for thy sake thy pains would have been but for a moment but mine will be unquenchable fire 5. The Heart may be kept humble by considering of what a clogging nature earthly things are to a soul heartily engaged in the way to Heaven they shut out much of Heaven from us at present though they may not shut us out of Heaven at last If thou consider thy self under the notion of a stranger in this world traveling for Heaven and seeking a better Country thou hast then as much reason to be taken and delighted with these things as a weary Horse hath with a heavy Cloakbag there was a serious truth in that Atheistical scoff of Iulian when he took away the Christians estates and told them it was to make them fitter for the Kingdome of Heaven 6. Is thy Spirit for all this flatulent and lofty then urge upon it the consideration of that awful day of reckoning wherein according to our receipts of Mercies shall be our accompts for them And methinks this should awe and humble the vainest heart that ever was in the breast of a Saint Know for certain that the Lord records all the mercies that ever he gave thee from the beginning to the end of thy life Micah 6. 5. Remember O my people from Shittim unto Gilgal c. Yea they are exactly numbred and recorded in order to an account and thy account will be suitable Luke 12. 48. To whomsoever much is given of him much shall be required You are but Stewards and your Lord will come to take an account of you and what a great account have you to make who have much of this world in your hands what swift witnesses will your mercies be against you if this be the best fruit of them 7. It is a very humbling consideration That the Mercies of God should work otherwise upon my Spirits than they use to do upon the Spirits of others to whom they come as sanctified Mercies from the love of God Ah Lord what a sad consideration is this enough to lay me in the dust
when I consider 1 that their mercies have greatly humbled them the higher God hath raised them the lower they have laid themselves before God Thus did Iacob when God had given him much substance Gen. 32. 5 10 And Iacob said I am not worthy of the least of all thy mercies and all the truth which thou hast shewed thy servant for with my staff 〈◊〉 passed over this Iordan and now am become two Bands And thus it was with holy David 2 Sam. 7. 18. When God had confirmed the Promise to him to build him an house and not reject him as he did Saul he goes in before the Lord and saith who am I and what is my Fathers house that than hast brought me hitherto and so indeed God required Deut. 26. 5. when Israel was to bring to God the first fruits of Canaan they were to say A Syrian ready to perish was my father c. Do others raise God the higher for raising them and the more God raises me the more shall I abuse him and exalt my self Oh what a sad thing is this 2 others have freely ascribed the glory of all their injoyments to God and magnified not themselves but him for their mercies So David 2 Sam. 26. 26. Let thy name be magnified and the house of thy servant be established He doth not fly upon the mercy and suck out the sweetness of it looking no farther than his own comfort no he cares for no mercy except God be magnified in it So Psal. 18. 2. when God had delivered him from all his enemies the Lord saith he is my strength and my rock he is become my salvation They did not put the Crown upon their own heads as I do 3 The mercies of God have been melting mercies unto others melting their Souls in love to the God of their mercies So Hannah 1 Sam. 2. 1. when she received the mercy of a Son my soul saith she rejoyceth in the Lord not in the mercy but in the God of the mercy And so Mary Luke 1. 46. My soul doth magnify the Lord my spirit rejoyceth in God my Saviour the word signifies to make more room for God Their hearts were not contracted but the more inlarged to God 4 the mercies of God have been mighâ—y restraints to keep others from sin So Ezra 9. 13. Seeing thou our God hast given us such a deliverance as this should we again break thy Commandments ingenious Souls have felt the force of the obligations of love and mercy upon them 5 to conclude the mercies of God to others have been as oyle to the wheels of their obedience and made them fitter for service 2 Chro. 17. 5. Now if mercies work contrarily upon my heart what cause have I to be afraid that they come not to me in love I tell you this is enough to damp the Spirit of any Saint to see what sweet effects they have had on others and what sad effects on him 2. Season The second special Season in the life of a Christian requiring more than a common diligence to keep his heart is the time of adversity when providence frowns upon you and blasts your outward comforts then look to your hearts keep them with all diligence from repining against God or fainting under his hand for troubles though sanctified are troubles still even sweet bryar and holy thistle have their prickeles Ionah was a good man and yet how pettish was his heart under affliction Iob was the Mirrour of patience yet how was his heart discomposed by trouble you will find it as hard to get a composed spirit under great afflictions as it is to fix Quicksilver Oh the hurries and tumults which they occasion even in the best hearts well then the second Case will be this 2. Case How a Christian under great afflictions may keep his heart from repining or desponding under the hand of God Now there are nine special helps I shall here offer to keep thy heart in this condition and the first shall be this To work upon your hearts this great truth 1. That by these cross Providences God is faithfully pursuing the great design of electing love upon the Souls of his people and orders all these afflictions as means sanctified to that end Afflictions fall not out by Casualty but by Counsel Iob 5. 6. Eph. 1. 11. by this Counsel of God they are ordained as means of much spiritual good to Saints Isai. 27 9. By this shall the iniquity of Iacob be purged c. Heb. 12. 10. But he for our profit c. Rom. 8. 28. all things work together for good they are Gods workmen upon our hearts to pull down the pride and carnal security of them and being so their nature is changed they are turnâ—d into blessiâ—gs and benefits Psal. 119 71 It is good for me that I have been afflicted And sure then thou hast no reason to quarrel with but rather to admire that God should concern himself so much in thy good to use any means for the accomplishing of it Philip. 3. 11. Paul could bless God if by any means he might attain the resurrection of the dead my brethren saith Iames count it all joy when you fall into divers temptations 1 Iam. 2. 3. My father is about a design of love upon my soul and do I well to be angry with him all that he doth is in pursuance of and reference to some eternal glorious ends upon my Soul O 't is my ignorance of Gods design that makes me quarrel with him he saith to thee in this case as to Peter What I do thou knowest not now but hereafter thou shalt know it 2. Help Though God hath reserved to himself a liberty of afflicting his people yet he hath tyed up his own hands by promise never to take away his loving kindness from them Can I look that Scripture in the face with a repining diâ—contented spirit 2 Sam. 7. 14. I will be his father and he shall be my Son if he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men nevertheless my mercy shall not depart away from him O my heart my naughty heâ—rt dost thou well to be discontented when God hath given thee the whole tree with all the clusters of comfort growing on it because he suffers the wind to blow down a few leaves Christians have two sorts of goods the goods of the throne and the goods of the foot stoole moveables and immoveables if God have secured these never let my heart be troubled at the loss of those indeed iâ— he had cut off his love or discovenanted my Soul I had reason to be cast down but this he hath not he cannot do 3. Help It is of marvellous efficacy to keep the heart from sinking under affliction to call to mind that thine own father hath the ordering of them not a Creature moves hand or tongue against thee but by his permission Suppose the cup be a
thus they shall work for him could you I say but diâ—cern the admirable harmony of divine dispensations their mutual relations to each other together with the general respect and influence they all have into the last end of all the conditions in the world you would chuse that you are now in had you liberty to make your own choice Providence is like a curious piece of Arras made up of a thousand shreds which single we know not what to make of but put together and sticht up orderly they represent a beautiful history to the eye as God works all things according to the counsel of his own will So that counsel of God hath ordained this as the best way to bring about thy salvation such a one hath a proud heart so many humbling providences I appoint for him such a one an earthly heart so many impoverishing providences fâ—r him Did you but see this I need say no more to support the most dâ—â—â—cted 〈◊〉 8. Help Fâ—rther it would much conduce to the seâ—â—lement of your hearts to consider that by fretting and disconteâ—t you do your selves more injury than all the afflictions you lye under could doe Your own discontent is that which arms your troubles with a sting 't is you that make your burthen heavy by strugling under it could you but lye quâ—et under the hand of God your condition would be much easier and sweeter than it is impatiens aegrotus crudelem facit Medicum This makes God lay on more strokes as a Father will upon a stubborn child that receives not correctioâ— Besides it unfiâ—s the Soul to pray over its troubles or take in the sence of that good which God intends by them â—ffliction is a pill which being wrapt up in patience and quiet submission may be easily swallowed but discontent chews the pill and so imbitters the Soul God throws away some comfort which he saw would hurt you and you will throw away your peace alter it he shoots an arrow which sticks in your cloaths and was never intended to hurt but only to fright you from sin and you will thrust it onward â—o the piercing of your very hearts by despondency and discontent 9. Help Lastly it all this will not do but thy heart like Rachel still refuses to be comforted or quieâ—ed then consider one thing mâ—re which if seriously pondered will doubtless do the work and that is this compare the condition thou art now in and art so much dissatisfied with with that condition others are and thy self deservest to be in Othâ—rs are roaring in flames howling under the scourge of vengeance and amongst them I deserve to be O my Soul is this hell is my condition as bad as the damned O what would thousands now in Hell give to change conditions with me It is a famous instance which Doctor Tayler gives us of the Duke of Condey I have read saith he that when the Duke of Condey had entred voluntarily into the incâ—mmoditiâ—s of a religious poverty he was one day espied and pityed by a Lord of Italy who out of tenderness wished him to be more careful and nutritive of his person the good Duke answered Sir be not troubled and think not that I am ill provided of conveniences for I send an harbinger before me who makes ready my lodgings and takes care that I be royally entertained The Lord asked him who was his harbinger he answered the knowledge of my self and the consideration of what I deserve for my sins which is eternal torments and when with this knowledge I arrive at my lodging how unprovided soever I find it me thinks it is ever better then I deserve Why doth the living man complain and thus thâ— heart may be kept from desponding or repining under adversity 3. Season The third Season calling for more than ordinary dilligence to keep the heart is the time of Sions trouble when the Church like the ship in which Christ and his disciples were is oppressed and ready to perish in the waves of persecution then good Souls are ready to sink and be shipwrackt too upon the billows of their own fear I confess most men rather need the spur than the reyns in this case and yet some sit down as overweighed with the sence of the Churches troubles the loss of the Ark cost old Eli his liâ—e the sad posture Ierusalem lay in made good Nehemiahs countenance chang in the midst of all the pleasures and accommodations of the Court Neh. 2. 2. ah this goes close to honest hearts But though God allow yea command the most awakened apprehensions of these calamities and in such a day call to mourning weeping and girding with sackloth Isa. 22. 12. and severely threatens the insensible Amos 6. 1. yet it will not please him to see you sit like pensive Elijah under the Juniper trâ—e 1 Kiâ—g 19. 4. Ah Lord God! it is enough take away my life also no mourners in Sion you may and ought to be but self tormentors you must not be complain to God you may but to complain of God though but by an unsuitable carriage and the language of your actions you must not 3. Case The third Case that comes next to be spoken to is this How publick and tender hearts may be relieved and supported when they are even overweighed with the burdensom sence of Sions troubles I grant it is hard for him that preferreth Sion to his chief joy to keep his heart that it sink not below the due sence of its troubles and yet this ought and may be done by the use of such heart establishing directions as these 1. Direct Settle this great truth in your hearts that no trouble befalls Sion but by the permission of Sions God and he permits nothing out of which he will not bring much good at last to his people There is as truly a principle of quietness in the permitting as in the commanding will of God See it in David 2 Sam. 16. 10. let him alone it may be God hath bidden him and in Christ John 19. 11. thou couldst have no power against me except it were given thee from above it should much calm our spirits that it is the will of God to suffer it and had not he suffered it it could never have been as it is This very consideration quieted Iob Eli David Hezekiah that the Lord did it was enough to them and why should it not be so to us if the Lord will have Sion plowed as a field and her goodly stones lye in the dust if it be his pleasure that Antichrist shall rage yet longer and wear out the Saints of the most high if it be his will that a day of trouble and of treading down and of perplexity by the Lord God of hosts shall be upon the valley of vision that the wicked shall devour the man that is more righteous than he what are we that we should contest with God fit it is that we should be resigned up
what Christ and his precious servants of whom the world was not worthy ever had But what say you to pardon of sin interest in Christ the Covenant of Promises and an eternity of happiness in the presence of God after a few dayes are over O that ever a people intitled to sâ—ch mercies as these should droop under any temporal affliction or be so much concerned for the frowns of men and loss of trifles You have not the smiles of great men but you have the favour of the great God You are it may be cast back in your estates but thereby farthered in spirituals You cannot live so bravely plentifully and easily as before but still you may live as holy and heavenly as ever Will you then grieve so much for these circumstantials as to forget your substantials shall light troubles make you forget weighty mercies Remember the Churches true Riches are laid out of the reach of all its enemies they may make you poor but not miserable What though God do not distinguish in his outward Dispensations betwixt his own and others yea what though his Judgments single out the best and spare the worst what though an Abel be killed in love and a Cain survive in hatred a bloody Dioâ—ysius die in his bed and a good Iâ—siah fall in Battel What though the belly of the wicked be filled with hid Treasures and the teeth of the Saints broken with Gravel-stones yet still here is much matter of praise for electing Love hath distinguished though common Providence did not and whilest prosperity and impunity slay the wicked even staying and adversity shall benefit and save the righteous 5. Direct Believe that how low soever the Church be plunged under the waters of adversity it shall assuredly rise again Fear not for as sure as Christ arose the third day notwithstanding the Seal and Watch that was upon him so sure the Church shall arise out of all her troubles and lift up its victorious head above all its enemies there 's no fear of ruining that people that thrive by their losses and multiply by being diminished O be not too quick to bury the Church before she be dead stay till Christ hath tryed his skill before you give it up for lost the Bush may be all in a flame but shall never be consumed and that because of the good will of him that dwelleth in the Bush. 6. Direct Record the famous instances of Gods care and tenderness over his people in former straits Christ hath not suffered it to be devoured yet for above these 1600 years the Christian Church hath lived in affliction and yet it is not consumed many a wave of persecution hath gone over it and yet it is not drowned many designs to ruine it and hitherto none hath prospered this is not the first time that Hamans and Achitophels have plotted its ruine that an Herod hath stretcht out his hand to vex it Still it hath been preserved from supported under or delivered out of all its troubles and is it not as dear to God as ever is not he as able to save it now as formerly though we know not whence deliverance should arise Yet the Lord knoweth how to deliver the Godly out of temptations 2 Pet. 2. 9. 7. Direct If you can fetch no comfort from any of the former arguments then in the last place try whether you cannot draw some comfort out of your very trouble Surely this trouble of yours is a good argument of your integrity union is the ground of sympathy if you had not some rich adventure in that ship you would not tremble as you do when it is in danger besides this frame of spirit may afford you this argument that if you be so sensible of the Churches troubles Jesus Christ is much more sensible of and sollicitous about it than you can be and he will cast an eye of favour upon them that mourn for it Isa. 57. 18. 4. Season The fourth special Season of expressing our utmost diligence in keeping our hearts is the time of danger and publick distraction in such times the best hearts are but too apt to be surprised by slâ—vish fear it is not easy to secure the heart against distraction in times of common destruction if Syria be confederate with Ephraim how do the hearts of the house of David shake even as the trees of the wood which are shaken with the wind Isa. 7. 2. when there are ominous signs in the heavens on the earth distress of Nations with perplexity the Sea and waves roaring then the hearts of men fail for fear and for looking after those things which are comming on the earth Luke 21. 25 26. even a Paul himself may sometimes complain of fightings within when there are fears without 2 Cor. 7. 5. But my Brethren these things ought not to be so Saints should be of a more raised Spirit â—o was David when his heart was kept in a good frame Psal. 27. â— The Lord is my light and my salvation whom shall I fear the Lord is the strength of my Life of whom shall I be afraid let none but the servants of sin be the slaves of fear let them that have delighted in evil fear evil impius tantum metuit quantum nocuit O let not that which God hath threatned as a Judgment upon the wicked ever seize upon the breasts of the righteous I will send saith God faintness into their hearts in the land of their enemies and the sound of a shaking leaf shall chase them Lev. 26. 36. O what poor spirited men were these to fly at a shaking leaf which makes a pleasant and not a terrible noise and is in it self a kind of natural musick but to a guilty Conscience the whistling leaves are Drums and Trumpets but God hath not given us the spirit of fear but of love and of a sound mind 2 Tim. 1. 7. A sound mind as it stands there in opposition to the spirit of fear is an unwounded Conscience not infirm'd by guilt and thâ—s should make a man as bold as a Lyon I know it cannot be said of a Saint what God spake of Leviaâ—han that he is made without fear there is a natural fear in every man and it 's as impossible to be wholly put off as the body it self is 't is a perturbaâ—tion of the mind rising from the 〈◊〉 of approaching danger and as 〈…〉 can approach us we shall find some perturbations within us 'T is 〈◊〉 my purpose to commend to you a 〈◊〉 apathy nor yeâ— to take you off frâ—m 〈◊〉 â— degree of cautional prevenâ—veâ—car as may fit you for troubles and be â—erviceable to your souls There is â—â—rovident â—ear that opens our eyes to 〈◊〉 danger and quickens to a prudent and â—â—wful use of means to preveâ—â— it Such was Iacobs fear Gen. 32. 7 9 10 c. but it is the fear of diffidence I perswaâ—e you to keep your hearts from that Tyrannical passion which invades the heart
is both a multiplying and a tormenting passion it represents troubles much greater than they are and so tortures and wracks the Soul much worse than when the suffering it self comes So it was with Israel at the red Sea they cryed out and were sore afraid till they put â—oot into the water and then a passage was opened through thoâ—e waters which they thought would have drowned them Thus it is with us we looking through the glass of carnal fear upon the waters of trouble the swellings of Iordan cry out Oh they are unfoordable we must needs perish in them but when we come into the midst of those Floods indeed we find the Promise made good God will make a way to escape I Câ—r 10. 13. Thus it was with blessed Bilâ—â—â— when he would make a tryal by putting his finger to the Candle and not able to endure that he cryed out What â—â—nnâ—t I bear the burning of a finger how tâ—en shall I be able to bear the burning of my whole body to morrow and yet when that morrow came he could go chearfully into the flames with that Scripture in his mouth Isa. 43. 1 2 3. Fear not for I have redeemed thee I have called thee by thy name thou art mine when thou passest through the waters I will be with thee when thou walkest through the fire thou shall not be burnt 6. Rule Consult the many precious promises which are written for your support and comfort in all dangers These are your Refuges to which you may flye and be safe when the arrows of danger fly by night and destruction wasteth at noon day There are particular Promises suâ—ted to particular Cases and exigencies and there are general Promises reaching all Cases and Conditions such are these Rom. 8. 28. All things shall work together for good c. And Eccl. 8. 12. Though a sinner do evil an hundred times and his daâ—es be prolonged yet it shall be well with them that fear the Lord c. Could you but believe the Promises your hearts should be established 2 Chr. 20. 29. Could you but plead them with God as Iacob did Gen. 32. 12. Thou saidst I will surely do thee good c. they would relieve you in every distress Object But that proâ—ise was made personally and by name to him so are not these to me Answ. If Iacobs God be your God you have as good an interest in them as he had The Church a thousand years after that transaction betwixt God and Iacob applyed that which God spake to him as if it had been spoken to themselves Hos. 12. 1. He found him in Bethel and there he spake with us 7. Rule Quiet your trembling hearts by recording and consulting your past experiences of the care and faithfulness of God in former distresses These experiences are food for your Faith in a wilderness condition Psal. 74. 14. By this David kept his heaâ—t in time of danger I Sam. 17. 37. and Paul his 2. Cor. 1. 10. It was sweetly answered by Silentiarius when one told him that his enemies way-laid him to take away his life Si Deus mei curam non habet quid vivo if God take no care of me how have I escaped hitherto you may plead with God old experiences to procure new ones for it is in pleading with God for new deliverances as it is in pleading for new pardons Now mark how Moses pleads on that account with God Numb 14. 19. Pardon I beseech thee the Iniquity of this people as thou hast forgiven them from Egypt until now He doth not say as men do Lord this is the first fault thou hast not been troubled before to sign their pardon but Lord because thou hast pardoned them so often I beseech thee pardon them once again So in new straits Lord thou hast often heard helpt and saved in former fears therefore now help again for with thee there is plenteous redemption and thine arm is not shortned 8. Rule Be well satisfied that you are in the way of your duty and that will beget holy courage in times of danger Who wiâ—â— harm you if you be followers of that which is good 1 Pet. 3. 13. Or if any dare attempt it you may boldly commit your selves to God in well-doing 1 Pet. 4 19. ' I was this consideration that raised Luthers Spirit above all fear In the cause of God said he I ever am and ever shall be stout herein I assume this Title Cedo nulli 2 good cause will bear up a mans spirit bravely Hear the saying of a Heathen to the shame of cowardly Christians When the Emperour Vespasian had commanded Fluidius Priscus not to come to the Senate or if he did to speak nothing but what he would have him The Senator return'd this noble Answer That as he was a Senator it was fit he should be at the Senate and if being there he were required to give his advice he would speak freely that which his Conscience commanded him the Emperour threatning that then he should dye He answered Did I ever tell you that I was immortel Do you what you will and I will do what I ought it is in your power to put me to death unjustly and in me to dye constantly Righteousness is a Breast-plate the Cause of God will pay all your expences let them tremble whom danger finds out of the way of Duty 9. Rule Get your consciences sprinkled with the blood of Christ from all guilt and that will set your hearts above all fear 'T is guilt upon the conscience that softens and cowardizes our spirits The righteous is bold as a Lion Prov. 28. 1. 'T was guilt in Cains Conscience that made him cry every one that meets me will stay me Gen. 4. 14. A guilty Conscience is more terrified with conceited dangers than â— pure Conscience is with real ones A guilty sinner carries a witness against himself in his own bosom 'T was guilty Heâ—od cryed out Iohn Baptist is riseâ— from the dead Such a conscience is the Devils Anvil on which he fabricates all those Swords and Spears with which the guilty sinner pierces and wounds himself Guilt is to danger what fire is to Gun-powder a man â—eed not fear to walk among many barrels of Powder if he have no fire about him 10. Rule Exercise holy trust in times of great distress Make it your business to trust God with your lives and comforts and then your hearts will be at rest about them So did David Psal. 57. 3. At what time I am afraid I will trusâ—â—n thee q. d. Lord it at any time a storm rise I will make bold to shelter from it under the Covert of thy wings Go to God by acts of faith and trust and never doubt but he will secure you Isa. 62. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteâ—h in thee God takes it well when thou comest to him thus Father my life my
heart and is not this a more glorious conquest if by revenge thou overcome thine enemy yet as Bernard saith inselix victoria ubi superans virum succumbit vitio unhappy victory when by overcoming another man thou art overcome by thine own corruption but this way you may obtain a glorious conquest indeed What an honourable and dry victory did David this way obtain over Saul 1 Sam. 24. 16 17. And it came to pass whon David had made an end of speaking these words that Saul lift up his voice and wept and he said to David thou art more righteous than I. It must be a very diâ—-ingenious nature indeed upon which meekness and forgiveness will not work a stony heart which this fire will not melt To this sense is that Prov. 25. 21. If thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head Some will have it a sin punishing fire but others an heart melting fire to be sure t will either melt his heart or aggravate his misery Augustin thinks that Stevens prayer for his enemies was the great means of Pauls conversion 5. Rem Seriously propound this question to thy own heart have I got any good by the wrong and injuries received or have I not It they have done you no good turn the reveng upon your selves O that I should have such a bad heart that can get no good out of such troubles O that my Spirit should be so unlike to Christs the patience and meekness of other Christians have turnâ—d all the injuries thrown at them into precious stones the Spirits of others have been raised in blessing God when they have been loaded with reproaches by the world they have bound them as an ornament to their necks Superbus fio said Luther quod video nomen pessimum mihi crescere I could even be proud upon it that I have a bad name among wicked men to the same purpose Ierome sweetly Gratias ago Deo meo quod dignus sum quem mundus oderit I thanke my God that I am worthy to be hated of the world thus their hearts were provoked by injuries to magnifie God and bless him for them if it work contrary with me I have cause enough to be filled with self displacency If you have got any good by them if the reproaches and wrongs you have received have mâ—de you search your hearts the more waâ—ch your ways the more narrowly if thâ—â—r wâ—onging you have made you see how you have wronged God then let me say for them as Paul did for himself pray fâ—rgive them this wrong What can you not find an â—eart to forgive one that hath 〈◊〉 instrumental of so much good to you thaâ—â—s strange what though they meant it for evil yâ—t if God have turned it to good you have no more reason to rage against the instrument then he had who received a wound from his enemy which only brake and let out that impostume which otherwise had been his death 6. Râ—m 'T is of excellent use to keep the heart from revenge to look up and eye the first cause by which all our troubles are ordered This will calm and meeken our Spirits quickly never did a wicked tongue try the patience of a Saint more than Davids was tryed by that railing Shimei yet the Spirit of this good man was not at all poiâ—oned with revenge though he goes along cursing and casting stones at him all the way yea though Abishai offered David if he pleased the head of that enemy but the King said What have I to doe with you ye sons of Zerviah So let him curse because the Lord hath said unto him curse David Who shall then say wherefore hast thou done so it may be God uses him as his rod to lash me because I by my sin made his enemies to blaspheme him and shall I be angry with the rod how irrational were that this also was it that quieted Iob he doth not rail and vow revenge upon the Caldeans and Sabeans but eyes God as the orderer of those troubles and is quiet The Lord hath taken away blessed be his name Job 1. 21. Object But you will say To turn aside the right of a man to subvert a man in his cause the Lord approveth not Lam. 3. 36. Ans. True but though it fall not under his approving yet it doth under his permitting will and there is a great argument for quiet submission in that nay he hath not only the permitting but the ordering of all those troubles did we see more of an holy God we should shew less of a corrupt nature in such tryals 7. Rem Consider how you daily wrong God and you will not be so easily inflamed with revenge against others that have wronged you You are daily grieving and wronging God and yet he bears forgives and will not take vengeance upon you and will you be so quick in avenging your selves upon others O what a sharp and terrible rebuke is that Matth. 18. 32 33. O thou wicked and slothful servant I forgave thee all that debt because thou deâ—iredst me shouldst not thou also have had compassion on thy fellow servant even as I had pity upon thee None should be filled with bowels of pity forbearance and mercy to such as wrong them as those should be that have experienced the riches of mercy themselves methinks the mercy of God to us should melt our very bowels into mercy over others 't is impossible we can be cruel to others except we forget how kind Christ hath been to us those that have â—ound mercy should shew mercy if kindness cannot work methinks fear should If ye forgive not men their trespasses neither will your Father forgive your trespasses Matth. 6. 15. 8. Rem Lastly let the Consideration of the day of the Lord which draweth nigh withhold your hearts from anticipating it by acts of revenge Why are ye so quick is not the Lord at hand to aveng all his abused servants Be patient therefore my brethren unto the coming of the Lord Behold the husbandman waiteth c. Be ye also patient for the coming of the Lord draws nigh grudg not one against another brethren least ye be condemned Behold the judge standeth at the door Iam. 5. 7 8 9. This text affords three arguments against reveng 1 The Lords near approach 2 The example of the husbandmans patience 3 The danger we draw upon our selves by anticipating Gods judgment vengeance is mine saith the Lord he will distribute justice more equally and impartially than you can they that believe they have a God to right them will not so much wrong themselves as to avenge their own wrongs 1. Ob. But flesh and bloud is not able to bear such abuses Sol. If you resolve to consult flesh and blood in such cases and do no more but what that will enable you to do never pretend to Religion Christians must do singular and
supernatural things 2. Ob. But if I pack up such abuses I shall be reckoned a fool and every one will trample upon me Sol. 1 You may be reckoned so among fools but God and good men will account it your wisdom and the excellency of your Spirits 2 It must be a base Spirit indeed that will trample upon a meek and forgiving Christian and thus learn to keep your hearts from revenge under all your provocations 8. Season The next season in which we are in danger of losing our hearts is when we meet with great crosses and provocations then sinful passion is apt to transport the heart 't is the fault of many good men to be of hasty and quick spirits when provoked though they dare not concoct anger into malice for that would be a note of wickedness yet are they very incident to sudden anger which is a sign of weakness Beza in the life of Calvin observes that he was of a keen and hasty spirit and he that writes the life of great Cameron saith that his anger was soon stirred towards his near and familiar friends but then he would easily depose it and acknowledg his weakness alas when provocations and tryals of our patience come we know not what Spirits we are of The eighth Case therefore is this 8. Case How the heart may be kept meek and patient under great crosses and provocations There are three sorts of anger natural holy and sinfull anger 1 Natural which is nothing else but the motion of the irascible appetite towards an offensive object anâ— this in it self is no sin they are propassions rather than passions the infelicities rather than the sins of nature as Ierome calls them reason saith Plutarch is the driver the Soul is the Chariot and the two horses that draw it on in all its motions are the concupiscible and irascible appetites whilst these are rightly managed by reason they are not only lawful but very useful to the Soul God would not have us to be stupid and insensate though he would have us to be meek and patient in Eph. 4. 26. He allows the natural motion but forbids the sinful exorbitancy 2 Holy anger whâ—ch is a pure flame kindled by an heavenly spark of Love to God and in Scripture is called zeal which is as one saith the dagger which love draws in Gods quarrel Such was Lots against the Sodomites and that of Moses against the Idolatrons Israelites when Servetus condemned Zwinglius for his harshness his answer was in aliis mansuetus ero in blasphemiis in Christum non ita in other cases I will be mild but in the cause of Christ not so That which the World calls moderation and mildness here is in Gods account stupidity and cowardliness neither of these are that which I am now perswading you to keep your hearts against But 3 There is sinfull passion that 's the thing which endangers you Now anger becomes sinful when 't is either Causeless Matth. 5. 22. or excessive and that either in measure or time exceeding the value of the impulsive cause be it more transient or abideing yet 't is a sin and is matter of humiliation before God Now the means to keep the heart from it under provocations are these 1. Means Get low and humble thoughts of your selves and then you will have meek Spirits and peaceable deportments towards others The humble is ever the patient man pride is the root of passion a lofty will be a surly spirit bladders blown up with wind will not lye close together but prick them and you may pack a thousand in a small room only by pride cometh contention Prov. 13. 10. When we over-rate our selves then we think we are unworthily treated by others and that provokes and here by the way take notice of one great benefit of acquaintance with your own hearts even the meekning and calming of our Spirits Christian methinks thou shouldst know so much by thy self that 't is impossible any should lay thee lower or have baser thoughts of thee than thou hast of thy self Some render the original of that text Hab. 2. 5. Thus the proud man is as he that transgresseth by wine and drunkards you know are qâ—arelsome O get more humility and that will bring you more peace 2. Means Be often sweetning your spirits in communion with God and they will not easily be imbittered with wrath towards men A qâ—iet Conscience never produced an unquiet conversation the peace of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule in the heart as an Umpire in appeasing strifes for so much that word Col. 3. 15. imports wrath and strife are hugely opposite to the frame and temper of a spiritual heart because inconsistent with the delight and contentment of that Dove-like spirit which loves a sedate and quiet breast O saith a Soul that feeds upon the sweet Communion of the Spirit shall the spâ—rkles of provocations now catch in my passions and raise such a smoke in my Soul as will offend and drive away the comforter from me this is so effectual a remedy against passion that I durst almost venture in a Christian of an hasty nature to make long suffering a sign of Communion with God Seest thou such a Christian quiet and calm under provocations 't is very like his soul feeds upon such sweetness in God as he is loath to leave and on the other side seest thou a Christian turbulent and clamorous doubtless all is not well within his Spirit is like a bone out of joynt which cannot move withâ—ut pain and trouble 3. Mea. Get due apprehensions of the evil nature and effects of sinful anger Ira furor brevis anger is a short madness saith one Ira animae febris saith another angâ—r is the feaver of the Soul 't is the interregnum and eclipse of reason saith a third The effects of it also are very sad 1 It grieves the spirit of God Eph. 4. 30. Banishes him from that breast in which it rages and tumultuates God is the God of peace the presence and comforts of God are only injoyed in a calm ' â—is a golden note one gives upon the forecited text God doth not usually bless with peace of Conscience such as make no conscience of peace 2 It gives advantage to the Devil Eph. 4. 26 27. Satan is an angry and discontented Spirit and finds no rest but in restless hearâ—s he lives like the Salamander in fires of contention he bestirs himself when the Spirits are in a commotion sâ—metimes he fills the heart with revengeful thoughts sometimes he fills the lips and inflames the tongue wiâ—h undecent language even a meek Moses sometimes spake unadvisedly with his lips 3 It dis-tunes the Spirit for duty upon this account the Apostle disswades husbands and wives from jarring carriages and contentions that their prayers be not hindred 1 Pet. 3. 7. All acts of worship must be sutable to the object of worship but God is the God of peace
is drawn from the Secresy of sin O saith Satan this sin will never disgrace thee abâ—oad none shall know it This Argument may be retorted and the heart secured thus Thou sayest none shall know it but Satan canst thou find a place void of the Divine Presence for me to sin in Thus Iob secured his heart from this temptation Iob 31. 4. Doth he not see my waies and count all my steps therefore he makes a Covenant with his eyes verse 1. After the same manner Solomon â—eaches us to retort this temptation Prov. 5. 20. 21. And why my Son wilt thou be ravished with a strange Woman and embrace the bosome of a stranger For the waies of man are before the eyes of the Lord and he pondereth all his goings What if I hide it from the eyes oâ— all the world for the present I cannot hide it from God and the time is at hand when all the world shall know it too for the Word assures me Luke 8. 17. That what is done now in secret shall be proclaimed as upon the house top Besides is not my Conscience as a thousand witnesses Do I owe no reverence to my self could tâ—e Heathen man say turpe quid assurus te sine teste time when thou art tempted to commit sin fear thy self without any other witness and shall not I be afraid to sin before mine own Conscience which alwaies hath a reproof in its mouth or a pen in its hand to record my most secret actions Arg. 3. The third Argument by which Satan tempteth to sin is taken from the gain and profit arising out of it Why so nice and scrupulous 't is but stretch Conscience a little and thou maist make thy self Now is thy opportunity The heart may be kept from falling into this dangerous snare by retorting the temptation thus But what profit will it be if a man should gain the whole world and lose his own soul or what shall a man give in exchange for his soul Mat. 16. 26. O my soul my precious soul shall I hazard thee for all the good that is in this world There is an immortal spirit dwelling in this fleshly Tabernacle of more vâ—lue than all earthly things which must live to all eternity when this world shall lye in white ashes A soul for whiâ—h Jesuâ— Christ shed his precious and invaluable blood I was sent into this world to provide for this soul indeed God hath also committed to me the care of my body but as one happily expresses it with this difference a Master commits two things to a Servant the Child and the Childs cloaths will the Master thank the Servant if he plead I have kept the cloaths but I have neglected the life of the Chilâ— Arg. 4. The fourth Argument is drawn from the smalness of the sin 'T is but a little one a small matter a trifle who would stand upon such niceties This Argument may be retorted three waies 1. But is the Majesty of Heaven a little one too If I commit this sin I must offend and wrong a great God Isa. 40. 15 16 17 22. 2. Is there any little Hell to torment little sinners in Are not the least sinners there filled with the fulness of wrath O there is great wrath treasured up for such as the world counts little sinners 3. The less the sin the less the inducement to commit it What shall I break with God for a trifle destroy my peace wound my Conscience grieve the Spirit and all this for nothing Oh what madness is this Arg. 5. A fifth Argument is drawn from the Grace of God and hopes of pardon Come God will pass by this as an infirmity he will not be extream to mark it But stay my heart 1. Where do I find a promise of mercy to presumptuous sinners indeed for involuntary surprisals unavoidable and lamented infirmities there is a pardon of course but where is the promise to a daring sinner that sins upon a presumption of pardon Pause a while my soul upon that Scripture Numb 15. 27 30. And if a Soul sin through ignorance then he shall bring a She-Goat of the first year for a Sin-offering c. But the Soul that doth ought presumptuously the same reproacheth the Lord and that soul shall be cut off from among his people 2. If God be a God of so much mercy how can I abuse so good a Gâ—d Shall I take so glorious an attribute as the mercy of God is and abuse it unto sin shall I wrong him because he is good or should not rather the goodness of God lead me to repentance Rom. 2. 4. There is mercy with thee that thou maiest be feared Psal. 130. 4. Arg. 6. Lastly Sometimes Satan incourages to sin from the examples of good and holy men thus and thus they have â—â—nned and been restored therefore this may consist with grace and thou be saved nevertheless The danger of this temptation is avoided and the heart secured by retorting the argument these three ways 1. Though good men may commit the same sin materially which I am tempted to yet did ever any good man venture to sin upon such a ground and incouragement as this 2. Did God record these examples for my imiâ—ation or for my warning are they not set up as â—ea marks that I might avoid the rocks upon which they split 1 Cor. 10. 6. now these were our examples to the intent we should not lust after evil things as they also lusted 3. Am I willing to feel what they felt for sin O I dare not follow them in the ways of sin quia me vestigia terrent Least God plunge me into the deeps of horrour into which he cast them Thus learn to keep your hearts in the hour of temptation to sin 10. Season The tenth special season to keep the heart with all diligence is the time of spiritual darkness and doubting when it is with the Soul as it was with Paul in his dangerous voyage neither sun nor moon nor star appears for many days when by reason of the hidings of Gods face the prevalency of corruption and the inevidence of grace the Soul is even ready to give up all its hopes and comforts for lost to draw sad and desperate conclusions upon it self to call its former comforts vain delusions its grace hypocrisie When the serene and clear Heavens are overcast with dark clouds yea filled with thunders and horrible tempests when the poor pensive Soul sits down and weeps forth this sad lamentation my hope is perished from the Lord now to keep the heart from sinking in such a day as this to enable it to maintain its own sincerity is a matter of great difficulty The tenth Case then will be this Case 10. How the people of God in dark and doubting seasons may keep their hearts from entertaining such sad conclusions about their estates as destroy their peace and unfit them for their Duty There are two general heads to
profession turn aside and desert the cause of Christ 2 Tim. 2. 19. 5 When God hides his face in a suffering hour Ier. 17. 17. 6 When Satan falls upon us with strong temptations to question the grounds of our sufferings or the Souls interest in Christ Now t is heard to keep the heart from turning back and the steps from declining Gods ways The eleventh question then shall be this 11. Case How the heart may be kept from relapsing under the greatest sufferings for religion If the bitterness of sufferings at any time cause thy Soul to distaste the way of God and take up thoughts of forsaking it stay thine heart under that temptation by propounding these 8. questions solemnly to it 1. Quest. What reproach and dishonour shall I pour upon Christ and religion by deserting him at such a time as this This will proclaim to all the world that how much soever I have boasted of the promises yet when it comes to the tryal I dare hazard nothing upon the credit of them and how will this open the mouths of Christs enemies to blaspheme O better I had never been born then that worthy name should be blasphemed through me shall I furnish the triumphs of the uncircumcised shall I make mirth in Hell O if I did but value the name of Christ as much as many a wicked man values his own name I would never endure to see it exposed to such contempt will proud dust and ashes venture death yea Hell rather then a blot upon their name and shall I venture nothing to salve the honour and reputation of Christ 2. Quest. Dare I violate my conscience to save my flesh who shall comfort me when conscience wounds me What comfort is there in life liberty or friends when peace is taken away from the inner man when Constantius threatned to cut off Samosatenus his right hand if he would not subscribe somewhat that was against his conscience he held up both his hands to the messenger that was sent saying he shall cut off both rather then I will do it farewel all peace joy and comfort from that day forward â—ad Zimri peace that slew his master said Iezebel so say I here had Iudas peace had Spira peace and shall you have peace if you tread in their steps O consider what you do 3. Quest. Is not the publick interest of Christ and religion infinitely more then any private interest of my own T is a famous passage that of Terentius Captain to Adrian the Emperour he presented a petition to Adrian that the Christians might have a temple by themselves to worship God apart from the Arrians the Emperour tore his petition and threw it away bidding him to aske somewhat for himself and it should be granted but he modestly gathered up the pieces of his petition again and told him if he could not be heard in Gods caâ—se he would never ask any thing for himself Yea even Tully though an Heathen could say ne immortalitatem quidem contra rem publicam he would not accept even of immortality it self against the Common-wealth O if we had more publick we should not have such cowardly spirits 4. Qu. Did Iesus Christ serve me so when for my sake he exposed himself to far greater sufferings than can be before me His sufferings were great indeed he suffered from all hands in all his offices in every member not only in his body buâ— in his Soul yea the suffâ—rings of his Soul were the very Soul of his sufferings witness the bloody sweat in the garden witness the heart melting and heaven rending outcry upon the crâ—ss My God my God why hast thou forsaken me and yet he flinched not he endured the cross despising the shame Alas what are my sufferings compared with Christs he hath drunk up all that vinegar and gall that would make my suffeâ—ings bitter When one of the Martyrs was asked why he was so merry at his death Oh said he it is because the Soul of Christ was so heavy at his death did Christ bear such a burden for me with unbroken patience and constancy and shall I shrink back for momentary and light affictions for him 5. Qu. Is not eternal life worth the suffering of a moments pain If I suffer with him I shall raign with him O how will men venture life and limb for a fading crown swim through seas of blood to a throne and will I venture nothing suffer nothing for the Crown of Glory that fadâ—th not away my dog will follow my horses heels from morning to night take many a weary step through mâ—re and dirt rather then leave me though at night all he gets by it is but bones and blows If my Soul had any true greatness any sparks of generosity in it how would it despise the sufferings of â—he way for the glory of the end how would it break down all difficulties before it whilâ—st by an eye of faith it sees the forerunner who is already entred standing as it were upon the walls of Heaven with the Crown in his hand saying he that overcometh shall inherit all things come on then my Soul come on there is eternal life laid up for them that by patient continuance in well doing seek for glory honour and immortality Rom. 2. 7. 6. Qu. Can I so easily cast off the socieâ—y and company of the Saints and give the right hand of fellowship to the wicked How can I part with such lovely companions as these have been how often have I been benefited by their counsels Ezra â—0 3. how oâ—ten refreshed warmed and quickned by their company Eccles. 4. 10 11. How often have I fasted and prayed with them what sweet counsel have I taken with them and gone to the house of God in company and shall I now shake hands with them and say farewell all ye Saints for ever I shall never be among you more come drunkards swearers â—â—asphemers persecutors you shall be my everlasting companions O rather let my body and Soul be rent a sunder then that ever I should say thus to the excellent of the earth in whom is all my delight Quest. 7. Have I seriously considered the terrible Scripture Comminations against back-sliders O my heart darest thou turn back upon the very points of such threatnings as these Ier. 17 5 6. Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord for he shall be like the Heath in the Desart and shall not see when good cometh i. e. the curse of God shall wither him root and branch And Heb. 14. 26 27. If we sin wilfully after we have received the knowledge of the truth there remaineth no more Sacrifice for sins but a certain fearful looking for of Iudgement and fiery indignation which shall devour the adversaries And again verse 38. If any man draw back my soul shall have no pleasure in him as if he should say take
thou art troubled about their bodies and outward condition why should not that word satisfy thee Ier. 49. 11. Leave thy fatherless children to me I will keep them alive and let thy Widows trust in me Luther in his last Will and Testament hath this expression Lord thou hast given me wife and children I have nothing to leave them but I commit them unto thee O Father of the fatherless and judge of widows nutri serva doce nourish keep and teach them or art thou troubled for their Souls thou canst not convert them if thou shouldst live and God can make thy prayers and counsels to live and take place upon them when thou art dead 2. Obj. I would fain live to doe God more service in the world Sol. Well but if he have no more service for thee to doe here why shouldst thou not say with David if he have no delight to use me any farther here am I let him doe what seemeth him good in this world thou hast no more to doe but he is calling thee to an higher service and imployment in Heaven and what thou wouldest doe for him here he can doe that by other hands 3. Obj. I am not yet fully ready I am not as a bride compleatly adorned for the bridegroom Sol. 1. Thy justification is compleat already though thy sanctification be not so and the way to make it so is to dye for till then it will have its defects and wants 4. Obj. O but I want assurance if I had that I could dye presently Sol. 1. Yea there it sticks indeed but then consider that an hearty willingness to leave all the world to be freed from sin and be with God is the next way to that desired assurance no carnal person was ever willing to dye upon this ground And thus I have finished those cases which so nearly concern the people of God in the several conditions of their life and taught them how to keep their hearts in all I shall next apply the whole I. Vse of Information YOU have heard that the keeping of the heart is the great work of a Christian in which the very Soul and life of Religion consists and without which all other duties are of no value with God hence then I shall infer to the consternation of hypocrites and formal Professors 1. That the pains and labours which many persons have taken in religion is but lost labour and pains to no purpose such as will never turn to account Many great services have been performed many glorious works are wrought by men which yet are utterly rejected by God and shall never stand upon record in order to an eternal acceptation because they took no heed to keep their hearts with God in those duties this is that fatal rock upon which thousands of vain professors split themselves eternally they are curious about the externals of religion but regardless of their hearts O how many hours have some Professors spent in hearing praying reading conferring and yet as to the main end of religion as good they had sate still and done nothing for all this signifies nothing the great work I mean heart work being all the while neglected tell me thou vain professor when didst thou shed a teare for the deadness hardness unbelief or earthliness of thy heart thinkst thou such an easie religion can save thee if so we may invert Christs words and say wide is the gate and broad is the way that leadeth to life and many there be that goe in thereat hear me thou self deluding hypocrit thou that hast put of God with hartless duties thou that hast acted in religion as if thou hadst been blessing an Idol that could not search and discover thy heart thou that hast offered to God but the skin of the sacrifice not the marrow fat and inwards of it how wilt thou abide the coming of the Lord how wilt thou hold up thy head before him when he shall say O thou dissembling false hearted man how couldst thou profess religion with what face couldst thou so often tell me thou lovedst me when thou knewest all the while in thine own conscience that thine heart was not with me O tremble to think what a fearful judgment it is to be given over to a heedless and careless heart and then to have religious duties in stead of a rattle to quiet and still the Conscience 2. Hence I also infer for the humiliation even of upright hearts that unless the people of God spend more time and pains about their hearts then generally and ordinarily they do they are never like to do God much service or be owners of much comfort in this World I may say of that Christian that is remiss and careless in keeping his heart as Iacob said of Reuben Thou shalt not excel It grieves me to see how many Christians there are that go up and down dejected and complaining that live at a poor low rate both of service and comfort and how can they expect it should be otherwise as long as they live at such a careless rate O how little of their time is spent in the closet in searching humbling and quickning their hearts You say your hearts are dead and doe you wonder they are so as long as you keep them not with the fountain of life if your bodies had been diated as your Souls have been they would have been dead too never expect better hearts till you take more pains with them qui â—ugit molam fugit farinam he that will not have the sweat must not expect the sweet of Religion O Christians I fear your zeal and strength hath run in the wrong chaâ—nel I fear most of us may take up the Churches complaint Cant. 1. 6. They have made me the keeper of the Vineyards but mine own Vineyard have I not kept Two things have eaten up the time and strength of the Professors of this Generation and sadly diverted them from heart work 1 Fruitless controversies started by Sathan I doubt not to this very purpose to take us off from practical godliness to make us puzzle our heads when we should be searching our hearts O how little have we minded that of the Apostle Heb. 13. 9. T is a good thing that the heart be established with Grace and not with meats i. e. with disputes and controversies about meats which have not profited them that have been occupied therein O how much better is it to see men live exactly then to hear them dispute subtilly these unfruitful questions how have they rendred the Churches wasted time and spirits and called Christians off from their main business from looking to their own vineyard what think you Sirs had it not been better if the questions ventilated among the people of God of late days had been such as these how shall a man discern the special from the common operations of the Spirit how may a Soul discern its first declineings from God how may a backsliding
impressions of these things upon his own spirit but O how dark and dry are these notions compared with his upon whose heart they have been acted when such a man reads Davids Psalms or Pauls Epistles there he finds his own objections made and answered O saith he these holy men speak my very hearâ— their doubts were mine their trouble 's mine and their experiences mine I remember Chrysostome speaking to his people of Antioch about some choice experiences useth this expression Sciunt initiati quid dico those that are initiated know what I say experience is the best Schoolmaster O then study your hearts keep your hearts 2. Mot. The study and observation of your own hearts will antidote you against the dangerous and infecting errours of the times and places you live in For what think you is the reason that so many professors in England have departed from the faith giving heed to â—ables that so many thousands have been led away by the errour of the wicked that Jesuits and Quakers who have sown corrupt doctrine have had such plentiful harvests among us but because they have met with a company of empty notional proâ—essors that never knew what belongs to practical godliness and the study of their own hearts If professors did but give diligence to study search and watch their own hearts they would have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that stedfastness of their own that Peter speaks of 2 Pet. 3. 17. and this would ballast and settle them Heb. 13. 9. Suppose a subtil Papist should talke to such of the dignity and meâ—it of good works could he ever work the perswasion of it into that heart that is conscious to it self of so much darkness deadness distraction and unbelief attending itâ— best duties t is a good rule non est disputandum de gustu there is no disputing against taste what a man hath felt and tasted one cannot beat him off from that by argument 3. Mot. Your care and diligence in keeping your hearts will prove one of the best evidences of your sincerity I know no external act of religion that differences the sound from the unsound professor t is wonderful to consider how far hypocrits go in all external duties how plausibly they can order the outward man hiding all their indecencies from the observation of the world But then they take no heed to their hearts they are not in secret what they appear to be in publick and before this tryal no hypocrit can stand t is confest they may in a fit under a pang upon a death-bed cry out of the wickedness of their hearts but alas there is no heed to be taken to these extorted complaints in our law no credit is to be given to the testimony of one upon the rack because it may be supposed that the extremity of the torture may make him say any thing to be eased but if self jealousie care and watchfulness be the daily workings and frames of thy heart it strongly argues the sincerity of it for what but the sence of a divine eye what but the real hatred of sin as sin could put thee upon those secret duties which lye out of the observation of all creatures If then it be a desirable thing in thine eyes to have a fair testimony of thine integâ—ity and to know of a truth that thou â—earest God then study thine heart watch thy heart keep thy heart 4. Mot. How fruitful sweet and comfortable would all Ordinances and Duties be to us if our hearts were better kept O what precious communion might you have with God every time you approach him if your hearts were but in frame you might then say with David Psal. 104. 34. My meditation of him shall be sweet That which loses all our comforts in ordinances and more secret duties is the indisposedness of the heart a Christian whose heart is in a good frame gets the start of all others that come with him in that duty they are tugging hard to get up their hearts to God now trying this argument upon them and then that to quicken and affect them and sometimes goe away as bad as they came Sometimes the duty is almost ended before their hearts begin to stirr to feel any warmth quickning or power from it but all this while the prepared heart is at its work this is he that ordinarily gets the first sight of Christ in a Sermon the first seal from Christ in a Sacrament the first kiss from Christ in secret prayer I tell you and I tell you but what I have felt that Prayers and Sermons would appear to you other manner of things then they doe did you but bring better ordered hearts unto them you would not goe away dejected and drooping O this hath been a lost day a lost duty to me if you had not lost your hearts it might not be so if then the comfort of ordinances be sweet look to your hearts keep your hearts 5. Mot. Acquaintance with your own hearts would be a Fountain of matter to you in Prayer A man that is diligent in heart work and knows the state of his own Soul will have a fountain fulness of matter to supply him richly in all his addresses to God his tongue shall not faulter and make pauses for want of matter Psal. 45. 1. my heart is enditing a good matter or as Montanus renders the original my heart is boyling up good matter like a living spring that is still bubling up fresh water and then my tongue is as the pen of a ready writer others must pump their memories rack their inventions and are often at a loss when they have done all but if thou have kept and faithfully studied thine own heart t will be with thee as Iob speaks in another case like bottles full of new wine that want vent which are ready to burst as holy matter flows plentifully so more feelingly and sweetly from such a heart when a heart experienced Christian is mourning before God over some special heart corruption wrastling with God for the supply of some special inward want he speaks not as other men doe that have learned to pray by rote their confessions and petitions are squeezed out his drop freely like pure honey from the combe t is a happiness then to be with or neer such a Christian. I remember Bernard having given rules to prepare the heart for prayer concludes them thus Et cum talis fueris memento mei and saith he when thy heart is in this frame then remember me 6. Mot. By this the decayed power of religion will be recovered again among professors which is the most desirable sight in this world O that I might live to see that day when professors shall not walk in a vain shew when they shall please themselves no more with a name to live being spiritually dead when they shall be no more as many of them now are a company of frothy vain and unserious persons but the
I wish many Christians could truly say what a Heathen once did I doe not give but only lend my self to my business T is said Germanicus reigned in the Romans hearts Tyberius only in their Provinces though the world be in your hands let it not justle Christ out of your hearts Take heed Christian least thy shop steal away thy heart from thy closet God never intended earthly imployments for a stop but rather for a step to heavenly ones O let not Aristippus the Heathen arise in judgement against thee who said he would rather neglect his means then his mind his farm then his Soul 〈◊〉 thy ship be overladen thou must cast some over-bord more business then thou canst well mannage is like more meat then thou canst well digest which will quickly make a sickly Soul 4. Mea. He that means to keep his heart must carefully observe its first declinings from God and stop it there He that will keep his house in good repair must stop every chinke assoone as discovered and he that will keep his heart must not let a vain thought be long neglected the serpent of heart Apostasâ—e is best killed in the egge of a small remission O if many poor decayed Christians had lookt to their hearts in time they had never come to that sad pass they now are we may say of heart neglects as the Apostle doth of vain bablings that they increase to more and more ungodliness nemo repentè fit turpissimus little sins neglected will quickly become great and masterless the greatest Crocodile once lay in an egge the greatest oake was once but an acorn the firing of a small train of powder may blow up all by leading to a greater quantity men little think what a proud vain wanton or worldly thought may grow to behold how great a matter a little fire kindles 5. Mea. Take heed of loseing the liveliness and sweetness of your communion with God least thereby your hearts be loosed off from God The heart is an hungry and restless thing it will have something to feed upon if it enjoy nothing from God it will hunt for something among the creatures and there it often loses it self as well as its end there is nothing more engages the heart to a constancy and evenness in walking with God then the sweetness which it tasts therein as the Gauls when once they tasted the sweet wine of Italy could never be satisfied till they conquered the countrey where it grew T is true Conscience of duty may keep the heart from neglecting it but when there is no higher motive it drives on deadly and is filled with distractions that which we delâ—ght in we are never weary of as is evident in the motions of the heaâ—t to earthly things where the wheels being oyled with delight run nimbly and have often need of trigging the motions of the heart upward would be as free if its delight in heavenly things were as great 6. Mea. Habituate thy heart to spiritual meditations if thou wouldst have it freed from thosâ— burdensome diversions By this means you will get a facillity and dexterity in heart work t is pity those smaller portions of our time betwixt solemn duties should lye upon our hands and be rendred useless to us O learn to save and be good husbands upon your thoughts to this purpose a neat Authour speaks these Parentheses which happen to come between the more solemn passages whether business or recreations of humane life are wont to be lost by most men for want of a due value for them and even by good men for want of skill to preserve them for though they doe not properly despise them yet they neglect or lose them for want of knowing how to rescue them or what to doe with them but although grains of sand and ashes be a part but of a â—eâ—picable smalness and lyable to be scatâ—â—red and blown away yet the skilful artificer by a vehement fire brings numbers of these to afford him â—hat noble substance glass by whose help we may both see ourselves and our blemishes lively represented as in looking glasses and discern caelestial objects as with Tellescopes and with the sun beams kindle disposed materials as with burning glasses so when these little fragments or parcels of time which if not carefully lookt to would be dissipated and lost come to be managed by a skilful Contemplator and to be improved by the caelestial fire of devotion they may be so ordered as to afford us both looking glasses to dress our Souls by and prospectives to discover heavenly wonders and incentives to inflame our hearts with zeal thus far he Something of that nature I have under hand for a publick benefit if God give life to finish and opportunity to produce it certainly this is a great advantage for the keeping of the heart with God IV. Vse for Consolation I Shall now close the whole with a word or two of consolation to all dilligent and serious Christians that faithfully and closely ply heart work that are groaning and weeping in secret over the hardness pride earthliness and vanity of their hearts that are fearing and trembling over the experienced deceitfulness and falsness of them whilest other vain professors eyes are abroad their time and strength eaten up by fruitless disputes and earthly imployments or at best by a cold and formal performance of some heartless and empty duties poor Christian I have three things to offer thee in order to thy support and comfort and doubtless either of them alone mixed with faith is sufficient to comfort thee over all the trouble thou hast with thine own heart 1. Comfort This argues thy heart to be upright and honest what ever thy other gifts and abillities are T is uprightness of heart will comfort thee upon a death-bed 2 Kings 20. 2 3. Then he turned his face to the wall and prayed to the Lord saying remember now O Lord how I have walked before thee in truth and with a perfect heart c. I am really of his mind who said si mihi daretur optio eligerim christiani rustici sordidissimum maxime agreste opus prae omnibus victoriis triumphis Alexandri auâ— Caesaris might I have my wish I would prefer the most despicable and sordid work of a rustick Christian before all the victories and triumphs of Alexander or Cesar. Yea let me adde before all the elaborated duties and excellent gifts of vain professors before the tongues of men and Angels it will signifie more to my comfort to spend one solitary hour in mourning before the Lord over heart corruption then many hours in a seeming zealous but really dead performance of common duties with the greatest inlargements and richest embellishments of parts and gifts By this very thing Christ distinguishes the formal and serious Christian Matth. 6. 5. The one is for the street and Synagogue for the observation and applause of men but the other is a closet
man he drives on a home trade a heart trade never be troubled then for the want of those things that a man may have and be eternally damned but rather bless God for that which none but the favorites and darlings of heaven have many a one is now in hell that had a better head then thine and many a one now in Heaven that complained of as bad an heart as thine 2. Com. Know farther for thy comfort that God would never leave thee under so many heart troubles and burdens if he intended not thy real benefit thereby Thou art often crying out Lord why is it thus why goe I mourning all the day having sorrow in my heart thus long I have been exercised with hardness of heart and to this day have not obtained a broken heart many years have I been praying and striving against vain thoughts yet am still infested and perplexed with them O when shall I get a better heart I have been in travel and brought forth but wind I have obtained no deliverance neither have the corruptions of my heart fallen I have brought this heart many times to prayers sermons Sacraments expecting and hoping for a cure from them and still my sore runneth and ceaseth not Pensive Soul let this comfort thee thy God designs thy benefit even by these occasions of thy sad complaints For 1. Hereby he would let thee see what thy heart by Nature is and was and therein take notice how much thou art beholding to free-Grace He leaves thee under these exercises of Spirit that thou mayest lye as with thy face upon the ground admiring that ever the Lord of Glory should take such a Toad so vile a Creature into his bosome thy base heart if it be good for nothing else yet serves to commend and set off the unsearchable riches of Free-Grace 2. This serves to beat thee off continually from resting yea or but glancing upon thine own righteousness or excellency the corruption of thy heart working in all thy duties makes thee sensible to feel that the bed is too short and the covering too narrow Were it not for those reflections thou hast after duties upon the dulness and distractions of thine heart in them how apt wouldst thou be to fall in love with and admire thy own Performances and Inlargements For if notwithstanding these thou hast much to do with the pride of thy heart how much more if such humbling and self-abasing considerations were wanting And lastly this tends to make thee the more compassionate and tender towards others Perhaps thou wouldst have little pity for the distresses and soul troubles of others if thou hadst less experience of thine own Com. 3. To conclude God will shortly put a blessed end to all these troubles cares and watchings The time is coming when thy heart shall be as thou wouldst have it when thou shalt be discharged of these cares fears and sorrows and never cry out Oh my hard my proud my vain my earthly heart any more when all darkness shall be banished from thine understanding and thou shalt clearly discover all truths in God that chrystal Ocean of truth when all vanity shall be purged perfectly out of thy thoughts and they be everlastingly ravishingly and delightfully entertained and exercised upon that supream Goodness and infinite excellency of God from whom they shall never start any more like a broken Bâ—w And as for thy pride passion earthliness and all other the matters of thy complaint and trouble it shall be said of them as of the Egyptians to Israel Stand still and see the salvation of God these corruptions thou seest to day henceforth thou shalt see them no morâ— for ever when thou shalt lay down thy weapons of prayers tears and groans and put on the Armour of light not to fight but to triumph in Lord when shall this blessed day come How long How long Holy and True My soul waiteth for thee Come my Beloved and be thou like a Roe or a young Hart upon the Mountains of Bether Amen FINIS Courteous Reader these books following are printed for and sold by Robert Boulter at the Turks head in Bishâ—psgate Street near the Great James AN exposition with practical notes and observations on the five last Chapters of the Book of Iob By Ioseph Caryl in quarto An expoâ—ition upon the first eighteen verses of the first Chapter of the Gospel of S. Iohn by Iohn Arrowsmith D. D. in quarto Schola Wintoniâ—nsiâ— phrases Latinae the Latine phrases of Winchester School corrected and much augmented in this fifth edition by H. Robinson D. D. A Cloud of Witnessâ—s or the Sufferers Mirrour made up of the Swan like songs and other choice passages of several Martyrs and Confessors to the end of the sixteenth Cenâ—uâ—y in their Treatises Speeches Letters Prayers by T. M. M. A. in Octavo Judicious and select essays and observations upon â—he first invention of Shipping Invasive War the Navy Royal and sea service by Sir Walter Rawleigh Sips of Sweetness or Consolation for weak believers A Treatise discoursing of the sweetness of Christs carriage toward all his weak members by Iohn Durant A Treatise of death the lâ—st enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed by Râ—â—hard Baxter See Gospel Glasse Fuligattus in vita Bellarm. Caput regulatum illi defuit cor bonum non defuit * I say constant for the reason added in the Text extends the duty to all the states and conditions of a Christians life and makes it bind ad semper If the heart must be kept because out of it are the issues of life then as long as these issues of life do flow out of it we are obliged to keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Exemp p. 310. Char. of Wisdom p. 358. Bez. in Vit. Cal. p. 109. Icon. Cameronis Gospel Glass p. 3. Caution Mr. Strong Gospel glass Seneca Boyles occasional reflect pag. 9. 10.