you could say in your on-sets upon duty as an holy one once did when he came off from duty Claudimini oculi mei claudimini c. be shut O my eyes be shut for it is impossible you should ever see such beauty and glory in any Creature as I have now seen in God You had need avoid all occasions of distraction from without for be sure you will meet enough from within intention of spirit in the work of God locks up the eve and eare against vanity When Marcellus entred the gates of Syracuse Archimides was so intent about his Mathematical Scheame that he took no notice of the Souldiers when they entred his very study with drawn swords a fervent cannot be a vagrant heart 3. Help Beg of God a mortisied fancy a working fancy saith one how much soever it be extold among men is a great snare to the Soul except it work in fellowship with right reason and a sanctified heart the phantasie is a power of the Soul placed between the senses and the understanding 't is that which first stirrs it self in the Soul and by iâ—s motion the other powers are stirred 't is the common shop where thoughts are first forged and framed and as this is so are they if imaginations be not first cast down 't is impossible that every thought of the heart should be brought into obedience to Christ 2 Cor. 10. 5. this fancy is naturally the wildest and most untameable power in the Soul Some Christians especially such as are of hot and dry constitutions have much to doe with it And truly the more spiritual the heart is the more 't is troubled about the vanity and wildness of it O what a sad thing it is that thy nobler Soul must lackey up and down after a vain roving fancy that such a begger should ride on horseback and such a Prince run after it on foot that it should call off the Soul from attendance upon God when it is most sweetly ingaged in Communion with him to prosecute such vanities as it will start at such times before it beg earnestly of God that the power of sanctâ—fication may once come upon it Some Christians have attained such a degree of Sanctification of their fancies that they have had mâ—ch sweetness left upon their hearts by the spiritual workings of it in the night season when thy fancy is more mortified thy thoughts will be more orderly and fixed 4. Help If thou wouldst keep thy heart from those vain excursions realize to thy self by faith the holy and awful presence of God in duties If the presence of a grave man will compose us to seriousness how much more the presence of an holy God thinkst thou thy Soul durst be so garish and light if the fence of a divine eye were upon it remember the place where thou art is the place of his feet Isai. 60 13. act faith upon the Omnisciency of God All the Churches shall know that I am hee that searcheth the heart and tryeth the reins and will give to every one of you according to your works Rev. 2. 23. all things are naked and open to the eyes of him with whom we have to doe Heb. 4. 12. realize his infinite holiness into what a serious composed frame did the sight of God in his holiness put the spirit of the Prophet Isai 6. 5. labour to get also upthy heart due apprehensions of the greatness of God such as Abraham had Gen. 18. 27. I that am but dust and ashes have taken upon me to speak to God And lastly remember the jealousie of God how tender he is over his worship Lev. 10. 3. And Moses said unto Aaron this is that the Lord spake saying I will be sanctified in them that come high me and before all the people I will be glorified A man that is praying saith Bernard should behave himself as if he were entring into the Court of Heaven where he sees the Lord upon his throne surrounded with ten thousand of his Angels and Saints ministring unto him When thou comest from a duty in which thy heart hath been toying and wandring thou mayest say verily God was in this place and I knew it not Suppose all the impertinencies and vaâ—ities which have past through thine heart in a duty were written out and interlined with thy petitions couldst thou have the face to present it to God should thy tongue but utter all the thoughts of thy heart in prayer would not men abhor thee why thy thoughts are vocal to God Psal. 139. 2. If thou wert petitioning the King for thy life would it not provoke him to see thee playing with thy bâ—ndstrings or catching every fly that lights upon thy cloaths whilst thou art speaking to him about such serious matters O think sadly upon that Scripture Psal. 87. 7. God is greatly to be feared in the assemblies of his Saints and to be had in reverence of all that are round about him Why did God descend in thundrings and lightnings and dark clouds upon Sinai Exo. 19. 16 18. Why did the mountains smoke under him the people quake and tremble round about him yea Moses himself not exempted but to teach the people that great truth Heb. 12. 28. 29. Let us have grace whereby we may serve him acceptably with reverence and godly fear for our God is a consuming fire present God thus before thee and thy vain heart will quikly be reduced to a more serious frame 5. Help Maintain a praying frame of heart in the intervals of duty What is the reason our hearts are so dull careless and wandring when we come to hear or pray but because there have been such long intermissions in our communion with God by reason whereof the heart is out of a praying frame if that spiritual warmth those holy impressions we carry from God in one duty were but preserved to kindle another duty it would be of marvellous advantage to keep the heart intent and serious with God To this purpose those intermediate ejaculations betwixt stated and solemn duties are of most sweet and excellent use by these one duty is as it were linked to another and so the Soul as it were wraps up it self in a chain of duties That Christian seldome misses his mark in solemn duty that shoots up many of these darts in the intervals of duty 't is an excellent commendation Christ bestows upon the spouse Cant. 4. 11. Thy lips O my spouse drop as the hony combe upon which text one gives this sweet note the hony comb drops actually but sometimes but it always hangs full of sweet drops ready to fall if our ejaculations were more our lamentations upon this account would be fewer 6. Help Endeavour to ingage and raise thy affections to God in duty if thou wouldst have thy distractions cured A dropping eye and a melting heart are seldom troubled as others upon this account When the Soul is intent about any work it gathers in its strength and
then to keep the hear is carefully to preserve it from sin which disorders it and maintain that spiritual and gracious frame which fits it for a life of communion with God and this includes these fix acts in it 1. First frequent observation of the frame of the heart turning in and examining how the case stands with it this is one part of the work Carnal and formal persons take no heed to this they cannot be brought to confer with their own hearts there are some men and women that have lived forty or fifty years in the world and have scarce had one hours discourse with their own hearts all that while 't is an hard thing to bring a man and himself together upon such an account but Saints know those Soliloquies and self-conferences to be of excellent use and advantage The Heathen could say anima sedendo quiescendo fit sapiens the Soul is made wise by fitting still in quietness though Bankrupts care not to look into their Books of accompt yet upright hearts will know whether they go backward or forward Psal. 77. 6. I commune with mine own heart The heart can never be kept until its case be examined and understood 2. It includes deep humiliations for heart evils and disorders thus Hezekiah humbled himself for the pride of his heart 2 Chron. 32. 26. Thus the people were ordered to spread forth their hands to God in Prayer in a sense of the Plague of their own hearts 1 Kings 8. 38. Upon this account many an upright heart hath been laid low before God O What an heart have I they have in their confessions pointed at the heart the pained place Lord here is the wounds here is the Plague-sore it is with the heart Well kept as it is with the eye which is a fit emblem of it if a small dust get into the eye it will never leave twinkling and watering till it have wept it out So the upright heart cannot be at rest till it have wept out its troubles and poured out its complaints before the Lord. 3. It includes earnest Supplications and instant Prayer for heart-purifying and rectifying Grace when sin hath defiled and disordered it so Psal. 19. 12. Cleanse thou me from secret faults and Psal. 86. 11. Unite my heart to fear thy Name Saints have always many such Petitions depending before the Throne of Grace this is the thing which is most pleaded by them with God when they are praying for outward mercies happily their spirits may be more remiss but when it comes to the heart-case then they intend their spirits to the utmost fill their mouths with Arguments weep and make supplication Oh for a better heart Oh for a heart to love God more To hate Sin more to walk more evenly with God Lord deny not to me such a heart what ever thou deny me Give me an heart to fear thee love and delight in thee if I beg my bread in desolate places 'T is observed of holy Mr. Bradford that when he was confessing sin he would never give over confessing until he had felt some brokeness of heart for that sin and when praying for any Spiritual mercy would never give over that suite till he had got some relish of that mercy that 's the third thing included in keeping the heart 4. It includes the imposing of strong ingagements and bonds upon our selves to walk more accurately with God and avoid the occasions whereby the heart may be induced to sin Well composed advised and deliberate Vows are in some cases of excellent use to guard the heart against some special sin So Iob 31. 1. I made a covenant with mine eyes by this means holy ones have over-awed their souls and preserved themselves from desilement by some special heart-corruptions 5. It includes a constant holy jealousie over our own hearts quick-sighted self-jealousie is an excellent preservative from sin he that will keep his heart must have the eyes of his soul awake and open upon all the disorderly and tumultuous stirrings of his affections if the affections break loose and the passions be stirred the Soul must discover and suppress them before they get to an height O my Soul dost thou well in this My tumultuous thoughts and passions where is your Commission State viri quae causa viae quive est is in armis Virg. Happy is the man that thus ieareth alwaies Prov. 28. 14. By this fear of the Lord it is that men depart from evil shake off security and preserve themselves from iniquity he that will keep his heart must feed with fear rejoyce with fear and pass the whole time of his sojourning here in fear and all little enough to keep the heart from Sin 6. And lastly To add no more it includes the realizing of Gods Presence with us and setting the Lord alwaies before us this the people of God have found a singular means O keep their hearts upright and awe them from sin when the eye of our Faith is fixed upon the eye of Gods Omniscience we dare not let out our thoughts and affections to vanity Holy Iob durst not suffer his heartto yeild to an impure vain thought and what was it that moved him to so great a Circumspection Why he tells you Iob 31. 4. Doth he not see my waies and count all my steps Walk before me saith God to Abraham and be thou perfect Gen. 17. 1. Even as Parents use to set their Children in the Congregation before them knowing that else they will be toying and playing so would the heart of the best man too were it not for the eye of God In these and such like particulars do gracious souâ—s express the care they have of their hearts they are as careful to prevent the breaking loose of their corruptions in times of temptation as Sea-men are to binde fast the Guns that they break not loose in a storm as careful to preserve the sweetness and comfort they have got from God in any duty as one that comes out of an hot Bath or great sweat is of taking cold by going forth into the chill aire this is the work and of all works in Religion it is the most difficult constaâ—t and important work 1. 'T is the hardest work Heart-work is hard work indeed To shuffle over Religious-Duties with a loose and heedless Spirit will cost no great pains but to set thy self before the Lord and tye up thy loose and vain thoughts to a constant and serious attendance upon him this will cost thee something to attain a facility and dexterity of language in Prayer and put thy meaning into apt and decent expressions is easie but to get thy heart broken for sin whilst thou art confessing it melted with free grace whilst thou art blessing God for it to be really ashamed and humbled through the apprehensions of Gods infinite holiness and to keep thy heart in this frame not onely in but after Duty will surely cost thee some groans and travelling
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
to that will whence we proceeded and he that made us should dispose of us as he pleaseth he may doe what seemeth him good without our consent doth poor man stand upon equal ground that he should capitulate with his Creator or that God should render him an account of any of his matters it's every way as reasonable we be content however God dispose of us as that we be obedient to what ever he commands us But then if we persue this argument further by considering that Gods permissions do all meet at last in the real good of his people this will much more quiet our spirits Do the enemies carry away the good figgs even the best among the people into captivity this looks like a sad providence but yet God sends them thither for their good Ier. 24. 5. doth God take the Assyrian as a staffe in his hand to beat his people with those blows are smart and make them cry but the end of his so doing is that he may accomplish his whole work upon Mount Sion Isa. 10. 12. If God can bring much good out of the worst and greatest evil of sin much more out of temporal afflictions and it is as evident that he will as that he can do so For it is inconsistent with the wisdome of a common Agent to permit any thing which he might prevent if he pleased to cross his great design and end and can it be imagined that the most wise God should do so Well then as Luther told Melancthon desinat Philippus esse rector mundi so say I to you let infinite wisdom power and love alone for by these all Creatures are swayed and actions guided in reference to the Church It s none of our work to rule the World but to submit to him that doth non caeco impetu volvuntur rotae the motions of Providence are all judicious the Wheels are full of eyes it is enough that the affairs of Sion are in a good hand 2. Direct Ponder this heart-supporting truth in reference to Sions trouble That how many troubles soever are upon her yet her King is in her What Hath the Lord forsaken his Churches hath he sold them into the enemies hand Doth he not regard what evil befals them that our hearts sink at this rate Is it not too shameful an undervaluing of the great God and too much magnifying of poor impotent man to fear and tremble at Creatures whilest God is in the midst of us The Churches enemies are many and mighty let that be granted yet that Argument with which Caleb and Ioshua strove to raise their own hearts is of as much force now as it was then The Lord is with us fear them not Numb 14. 9. The Historian tels us that when Antigonus over-heard his souldiers reckoning how many their enemies were and so discouraging one another he suddenly steps in among them with this Question and how many said he do you reckon me for discouraged souls how many do you reckon the Lord for is he not an over-match for all his enemies is not one Almighty more than many mighties doth his presence stand for nothing with us If God be for us who can be against us Rom. 8. 31. What think you was the reason of that great Exploration Gideon made in Iudges 6. He questions vers 12. 13. he desires a sign v. 17. and after that another v. 36. and what was the end of all this but that he might be sure the Lord was with him and that he might but wriâ—e this Mâ—tâ—o upon his Ensign The sword of the Lord and of Gideon So then if you can be well assured the Lord is with his peoplâ— you will get thereby above all your discouragements and that he is so you need not with him desire a sign from Heaven lo you have a sign before you even their marvellous preservation amâ—dst all their enemies If God be not with his people how is it they are not swallowed up quick Do their enemies want malice power or opportunity no but there is an invisible hand upon them Well then as it is Exod. 33. 14. Let his presence gâ—ve us rest and though the Mountains be hurled into the Sea though Heaven and Earth mingle together fear not God is in the midst of her she shall not be moâ—ed 3. Direct Ponder the great advantages attending the people of God in an â—fflicted condition If a low and an â—fflicted stare in the World be really bâ—st for the Church then your dejections are not only irrational but ungrateful indeed if ye estimate the happiness of the Church by its worldly ease splendor and prosperity then such times will seem bad for it but if you reckon its glory to consist in its humility faith patience and heavenly mindedness no condition in the World abounds with advantages for these as an afflicted condition doth It was not persecutions and prisons but worldliness and wantonness that was the poyson of the Church neither was it the earthly glory of its Professors but the bloud of its Martyrs that was the seed of the Church The power of godliness did never thrive better than in affliction and never ran lower than in times of greatest prosperity when we are left a poor and an afflâ—cted people then we learn to trust in the Name of the Lord Zeph. 3. 12. What say ye Sirs Is it indeed for the Saints advantage to be weaned from the loves and delights of ensnaring worldly vanities to be quickned and prickt forward with more haste to Heaven to have clearer discoveries of their own hearts to be taught to pray more fervently frequently spiritually to look and long for the Rest to come mâ—â—e ardently if this be for their advanâ—â—ge experience teacheth us that no condition is ordinarily blest with such â—â—uits as these like an afflicted Condition And is it well done then to repine and droop because your father consuâ—ts more the advantage of your souls than the pleasing of your humours because he will bring you a nearer way to Heaven than you are willing to go Is this a due requital of his love who is pleased so much to concern himself in your welfare which is more than he will do for thousands in the World upon whom he will noâ— lay a Rod or spend an affliction for their good Hos. 4. 17. Matth. 15. 14. But alas We judge by sense and reckon things good or evil according to what we for the present can taste and feel in them 4. Direct Taâ—e heed that you overlook not the many precious mercies which the people of God enjoy amidst all their trouble 'T is pity that our tears upon the account of our troubles should so blear and blind our eyes that we should not see our mercies and grounds of comfort I will not insist upon the mercy of having your lives given you for a prey nor yet upon the many outward comforts temporal conveniences and accommodations which you enjoy even above
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
this willingness is the immediate succession of a more excellent and glorious life 'T is but wink and you shall see God your happiness shall not be deferred till the Resurrection but as soon as the body is dead the gracious soul is swallowed up in Life Rom. 8. 10 11. When once you have loosed from this shore in a few moments your souls will be wafted over upon the wings of Angels to the other shore of a glorious eternity Phil. 1. 23. I desire to be dissolved and to be with Christ Did the Soul and body dye together as Beryllus taught or did they sleep till the resurrection as others have groundlessly fancied it had been a madness for Paul to desire a dissolution for the injoyment of Châ—ist For if this were so he injoyed more of Christ whilst his Soul dwelt in its flâ—shly Tabernacle then he should out of it There are but two waies of the Souls living known in Scripture viz. the life of faith and the life of vision 1 Cor. 5. 5. those two divide all time both present and future betwixt them 1 Cor 13. 12. If when faith fails Sight should not immediately succeed what should become of the unbodied Soul but blessed be God this great heart-establishing truth is evidently revealed in Scripture Luke 23. 43. â—ou have Christs promise Iohn 14. 3. I will come and receive you to my self O what a change will a few moments make upon your condition rouse up dying Saint when thy Soul is come out a little farther when it shall stand like Abraham in its tent door the Angels of God shall soon be with it the Souls of the elect are as it were put out to the Angels to nurse and when they dye these Angels carry them home again to their fathers house if an Angel were caused to fly swiftly to bring a Saint the answer of his prayer Dan. 9. 21. How much more will the Angels come post from Heaven to receive and transfer the praying Soul it self 4. Arg. Farther It may much conduce to thy willingness to dye to consider that by death God oft times hides his people out of the way of all temptations and troubles upon earth Rev. 14. 13. Write from henceforth blessed are the dead that dye in the Lord. T is Gods usual way when some extraordinary calamities are coming upon the world to set his people out of harms way before hand Isai. 57. 1. Merciful men are taken away from the evil to come So Mich. 7. 1 2. When such an evil time comes as is there described That they all lye in wait for blood and every man hunts his brother with a net before that God by an act of favour houses his people before hand dost thou know what evil may be in the earth which thou art so loath to leave thy God removes thee for thy great advantage thou art disbanded by death and called off the field other poor Saints must stand to it and endure a great fight of afflictions T is observed that Methusala dyed the very year before the flood Augustin a little before the sacking of Hippo. Paereus just before the taking of Heidelberg Luther observes that all the Apostles dyed before the destruction of Ierusalem and Luther himself before the wars brake out in Germany it may be the Lord sees thy tender heart cannot endure to see the misery or bear the temptations that are coming and therefore will now gather thee to thy 〈◊〉 in peace and yet wilt thou cry O spare me a little longer 5. Arg. If yet thy heart hang back consider the great advantage you will have by death above all that ever you enjoyed on earth And that 1 As to your communion with God 2 As to your communion with Saints 1. For your communion with God the time of perfecting that is now come thy Soul shall shortly stand before the face of God and have the immediate emanations and beamings forth of his glory upon it here thy Soul is remote from God the beams of his glory strike it but obliquely and feebly but shortly it will be under the line and there the sun shall stand still as it did in Gibeon there shall be no cloudings nor declineings of it O how should this wrap thy Soul with desires of being uncloathed 2. As for the injoyment of Saints here indeed we have fellowship with them of the lower form but that fellowship is so dissweetened by remaining corruptions that there is no satisfaction in it as it is the greatest plague that can befall an hypocrite to live in a pure Church so t is the greatest vexation to the Spirit of a Saint to live in a corrupt and disordered Church But when death hath admitted you into that glorious assembly of the Spirits of just men made perfect you shall have the desire of your hearts here you cannot fully close one with another yea you cannot fully close with your own Souls O what discords jarrings censurings are here what perfect blessed harmony there in Heaven each Saint loves another as himself thâ—y are altogether lovely O my Soul hast thee away from the Lyons dens from the mountains of Bether from divided Saints to those mountains of Myrhe and hill of Frankinsense thou art now going to thine own people as the Apostles phrase imports 2. Cor. 5 8. 6. Arg. If all this will not doe Consider what heavy burdens death will ease thy shoulders of In this Tabernacle we groan being burdened 1 With bodily distempers how true do we find that of Theophrastue the Soul pays a dear rent for the tenement it now lives in but glorified bodies are clogged with no indispositions death is the best Physician it will cure thee of all diseases at once 2 With the indwelling of sin this makes us groan from the very bowels Rom. 7. 24. But he that is dead is free from sin Rom. 6. 7. Hath justification destroyed its damning power and sanctification its Raigning power so glorification destroyes its very being and existence 3 We groan under temptations here but as soon as we are out of the body we are out of the reach of temptation when once thou art got into Heaven thou mayest say now Sathan I am there where thou canst not come for as the damned in Hell are malo obfirmati so fixed in sin and misery that their condition cannot be altered so glorified Saints are bonâ— confirmati so fixed in holiness and glory that they cannot be 〈◊〉 4 Here we groan under varioâ—â— trâ—ubles and afflictions but then the days of our mourning are ended God shall wipe away all tears from our eyes O then let us hast away that we may be at rest 7. Arg. If still thou linger like Lot in Sodom then lastly examine all the pleas and pretences for a longer time on earth Why art thou unwilling to dye 1. Object O I have many relations in the World I know not what will become of them when I am gone Sol. 1. If
which the grounds of doubting our sincerity may be reduced 1 Gods carriage towards the Soul either in the time of some extraordinary affliction or of some long and sad desertion Or 2 The souls carriage towards God And here it usually argues against the truth of its own graces either 1 From its relapses into the same sins from which it hath formerly risen with shame and sorrow Or 2 From the sensible declining of its affections from God Or 3 From the excess of the affections towards creature-comforts and enjoyments Or 4 From its enlargements in publick and often straitnings in private Duties Or 5 From some horrid injections of Satan with which the soul is greatly perplexed Or Lastly From Gods silence and seeming denial of its long depending Suits and Prayers These are the common grounds of those sad conclusions Now in order to the establishment and support of the heart in this condition it will be necessary 1. That you be acquainted with some general Truths which have a tendency to the settlement of a trembling and doubting Soul 2. That you be rightly instructed about the forementioned Particulars which are the grounds of your doubting The general truths requisite for poor doubting souls to be acquainted with are these 1. That every working and appearance of hypocrisie doth not presently prove the person in whom it is to be an hypocrite You must carefully distinguish between the presence and predominancy of hypocrisie there are remains of deceitfulness in the best hearts David and Peter had sad experience of it yet the standing frame and general bent of the heart being upright it did not denominate them hypocrites 2. That we ought as well to hear what can be said for us as against us It is the sin of upright hearts sometimes to use an over rigid and merciless severity against themselves they do not indifferently consider the case of their own souls it is in this case as Solomon speaks in another Prov. 13. 7. There is that maketh himself rich and yet hath nothing and there is that maketh himself poor and yet hath great riches 'T is the damning sin of the self flattering hypocrite to make his condition better then 't is and it is the sin and folly of some upright ones to make their condition worse then indeed it is Why should you be such enemies to your own peace to read over the evidences of Gods love to your Souls as a man doth a book which he intends to confute why doe you study to find evasions to turn off those comforts which are due to you 't is said of Ioseph that he was minded to put away his espoused Mary not knowing that that holy thing which was conceived in her was by the holy ghost and this may be your case A third truth is this 3. That many a Saint hath charged and condemned himself for that which God will never charge him with nor condemn him for Why hast thou hardned our heart from thy fear saith the Church Isai. 63. 17. and yet the verse before manifests that their hearts were not so hardned godly Bradford wrote himself an hypocrite a painted sepulchre yet doubtless God acquitted him of that charge 4. Every thing which is a ground of grief to the people of God is not a sufficient ground of questioning their sincerity There are many more things to trouble you then there are to stumble you if upon every slip and failing through infirmity you should question all that ever was wrought upon you your life must be made up of doubtings and fears you can never attain a setled peace nor live that life of praise and thankfulness the gospel calls for 5. The Soul is not at all times fit to pass judgment upon its own condition To be sure in the dark day of desertion when the Soul is benighted and in the stormy day of temptation when the Soul is in a hurry 't is utterly unfit to judge its estate examine your hearts upon your beds and be still Psal. 4. This is rather a season for watching and resisting then for judging and determining 6. That every breach of peace with God is not a breach of Covenant with God The wife hath many weaknesses and failings often grieves and displeases her husband yet in the main is faithful and truly loves him these failings may cause him to alter his carriage but not to withdraw his love or deny his relation Return O back-sliding Israel for I am married unto you 7. Lastly what ever our sin or trouble be it should rather drive us to God then from God Pardon my sin for it is great Psal. 25. 11. Suppose it be true that thou hast â—o and so sinned that thou art thus long and sadly deserted yet 't is a false inference that therefore thou shouldest be discouraged as if there were no help for thee in thy God When you have well digested these seven establishing truths if still the doubt remain then consider what may be replyed to the particular grounds of those doubts As 1. You doubt and are ready to conclude the Lord hath no regard or love for your Souls because of some extraordinary affliction which is come upon you but I would not have thy Soul so to conclude till thou be able satisfactorily to answer those three questions 1. Quest. If great troubles and afflictions be marks of Gods hatred why should not impunity and constant prosperity be tokens of his love for contrariorum contraria est ratio consequentia of contrary things there is a contrary reason and consequence but is this so indeed or saith not the scripture quite otherwise Prov. 1. 32. The prosperity of fools destroy them So Psal. 73. â— 2. Quest. Dare I draw the same conclusion upon all others that have been as much yea more afflicted then my self if this argument conclude against thee then so it doth against every one in thy condition yea the greater the affliction of any Child of God hath been the more strongly the argument still concludes and then wo to David Iob Heman Paul and all that have been afflicted as they were 3. Quest. Had God exempted you only from those troubles which all other his people â—eel would not that have been a greater ground of doubting to you then this especially since the scripture saith Heb. 12. 8. If ye be without chastnings whereof all are partakers then are ye bastards and not sons O how is our Father put to it by froward Children if he afflicts then one crys he loves me not if he exempt from affliction others question his love upon that ground Surely you have other work to do under the rod then thiâ— 2. Or do you rashly infer the Lord hath no love for you because he hides his face from you that your condition is miserable because dark and uncomfortable before you draw such rash conclusions see what answer you can give to these 4. following queries 1. Quer. If any action of God
towards his people will bear a favourable as well as an harsh and severe construction why should not his people interpret it in the best sense And is not this such may he not have a design of love as well as of hatred in this dispensation may he not depart for a season and not for ever yea that he might not depart for ever you are not the first that have mistaken Gods ends in desertion Isai. 49. 14. Sion said the Lord hath forsaken me my God hath forgotten me was it so indeed nothing less v. 15. can a mother forget c. 2. Qâ—er Do you find the marks of an absolute total and final desertion upon your own Spirits that you are so apt to conclude yours to be such Do you find your heart inclined to forsake God have you lost your conscientious tenderness in point of sin if so Sad characters appear upon you indeed but if in this dark hour you are as tender of sin as ever as much resolved to cleave to God as ever I cannot I will not forsake God let him do what he will with me oh no I cannot If your hearts work thus it can be but a partial limited and temporary desertion by this he still keeps his interest in your hearts a sure sign he will return and visit you again 3. Quer. Is sence and feeling a competent judge of Gods actions and designs Or may a man safely rely upon its testimony after so many discoveries of the fallibility of it is this a sound argument if God had any love for my Soul if it were not quite gone I should feel it now as well as in former times but I cannot feel it therefore it s quite gone Do not you know the Sun still keeps on his course in the Heavens even in full and closs weather when you cannot see it and may it not be so with the love of God read Isai. 50. 10. may I not as well conclude in winter when the flowers have hid their beautiful heads under ground they are quite dead and gone because I cannot find them in December where I saw them in May 4. Quer. Think you the Lord cares not to break his childrens hearts and his own promise too hath he no more regard to either if he return no more these must be the consequents Isai. 57. 16 17. Heb. 13. 5. Well then from Gods carriage towards you either in â—ffliction or desertion no such discouraging heart sinking conclusions can be inferr'd Next let us see whether they may not be inferr'd from our carriage towards God and here the principal grounds of doubting are such as these 1. I have fallen again into the same sin from which I have formerly risen with repentance and resolution therefore my sinning is customary sinning a spot that is not the spot of Gods children hence the upright Soul trembles upon this t is ready to affirm that all its former humiliations for and oppositions unto sin were but acts of hypocrisie But stay poor trembling heart 1. Quer. If this be so how comes it to pass that Christ put such a favourable construction upon the Disciples sleeping the third time when he had as often reproved them for it Maâ—â—h 26. 40 41. And how is it that we find in Scripture so many promises made not only to the first sins but also to the backslidings of Gods people Ier. 3. 22. Hose 14. 4. 2. Quer. Is not your repentance and care renued as often as your guilt is renued Yea the oftner you sin the more you are troubled it is not so in customary sinning the rise whereof Bernard excellently discovers Lib. de Consâ— 1 saith he when a man p. 1109. accustomed to good sinneth grieviously it seems importable yea he seems to descend alive into hell 2 In process of time it seems not importable but heavy and betwixt importable and heavy there is no small descent 3 Next it becomes light his conscience smites but faintly and he feels not the stripes of it 4 Then there is not only a total insensibleness of it but that which was bitter and displeasing is now become sweet and pleasing in some degree 5 Then t is turned into custom and not only pleases but daily pleases Lastly custom is turned into nature he cannot be pull'd away from it but defends and pleads for it this is customary sinning this is the way of the wicked but the quite contrary is our condition 3. Quer. Are you sure from Scripture grounds that a good man may not relapse again and again into the same sin 'T is true as for gross sins they do not use to relapse into them David committed adultery no more Paul persecuted the Church no more Peter denyed Christ no more but I speak of ordinary infirmities Iobs friends were good men yet saith he Chap. 19. 3. These ten times have ye reproached me So then no such conclusions follow from this first ground of doubting 2. The second ground is the declining and withering of our affections to spiritual things O saith the upright Soul if ever I had been planted a right seed I should have been as a green olive tree in the house of my God but my branches wither therefore my root is naught But stay 1. Qâ—er May you not be mistaken about the decay of grace and fading of your affections What if they be not so quick and ravishing as at first may not that be recompensed in the spirituality and solidity of them â—ow 1 Phil. 9. I pray God your love may abound more and more in all judgment it may be more solid though not so ferverous or do you not mistake by looking forward to what you would be rather then backward to what once you were 't is a good note of Ames we discern the growth of grace as the growth of plants which we perceive rather crevisse quam crescere to have grown then to grow 2. Quer. But grant it be so indeed as you affirm must it needs follow that the root of the matter is not in you Davids last waies are distinguished from his first 2 Chr. 17. 3. and yet both first and last a holy man The Church of Ephesus is charged by Christ for leaving her first love and yet a golden Candlestick many precious Saints in that Church Rev. 2. 2 3 4. 3. A third ground of these sad conclusions is the excess of our affections to some creature injoyments I fear I love the creature more than God and if so my love is but hypocritical I sometimes feel stronger and more sensible motions of my heart to some earthly comforts then I do to heavenly objects therefore my Soul is not upright in me But stay Soul 1. Quer. May not a man love God more solidly and strongly then the Creature and yet his affections to the creatures be sometimes moved more violently and sensibly then toward God as rooted malice argues a stronger hatred then a sudden though more violent passion so we