Part 1
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Presentedto the Univ. ofMichigan bly Hewery Le.Granger
Classof21-
GENERAL LIBRARY
OF UNIVERSITY OF MICHIGAN
PRESENTED BY
Rev. HenryC.Granger. Class of1871. Jan.25 1000. UUUUUUU
.......
F58
OLLI
THE WHOLE WORKS
OF THE REVEREND 40357
MR. JOHN FLAVEL,
Late MINISTER of the GospeL at Dartmouth in Devon.
IN EIGHT VOLUMES.
TO WHICH IS ADDED,
An Alphabetical TABLE of the principal Matters con-
tained in the Whole.
THE EIGHT EDITION.
VOL. VII.
PA ISLE Y:
Printed by A. WEIR and A. M'LEAN. And fold at the Shop of A. WEIR, near the Crofs.
MDCCLXX.
CONTENTS.
A SAINTINDEED.
The Epiſtle Dedicatory, page 1 Prov. iv. 23. Keep thy heart with all diligence, for out of
it are the iſſues of life, 8
The TOUCHSTONE of SINCERITY.
The Epiſtle to the Reader, 109 Rev. iii. 17, 18. Because thou ſayest I am rich, and in-
creasedwithgoods, and have need ofnothing ; and knowest not that thou art wretched, and miferable, and poor, and blind, and naked : I counſel thee to buy of me gold tried in the fire, that thou mayeft be rich, &c.
CHAP I. Wherein the text is opened, and the doctrines are pro-
pounded, CHAP. II. Wherein the first doctrine is opened and proved briefly, as
apreliminary discourse to the principalfubject hereindefigned, CHA Г. III.
Containing the use and improvement of the second doctrine, 131 CHA P. IV. Wherein the third doctrine, being the main fubject of this
treatise is opened, and the method of the whole discourse Stated, 139 CHAP. V. Shewing what probation adverſity makes of the fincerity
or unfoundness of our hearts, 149 CHAP . VI . Shewing indwellingfin to be to grace, whatfire is togold;
andhow the foundness and unfoundness ofour hearts are discovered by our carriage towards it, 158 22
IV CONTENTS.
CHAP. VII. Pag
Shewing what proof or trial is made of the foundness or
unfoundness ofourgraces, by the duties ofreligionwhich we perform, 175 CHAP. VIII . Opening thetrials offincerity and hypocrify, by sufferings
upon the account of religion, 184 CHAP. IX . Opening thedesigns and ends ofGod, in bringing ofthepro-
feffors of religion intofuchvarious trials of theirgraces
inthisworld,
7 CHAP. X. Shewing that that grace only is to be reckonedfincere and
191-
real, which can endure thoſe trials which God appoints,
or permits, for the discovery of it, CHAP. ΧΙ . Containing divers practical inſtructive inferencesfrom this
doctrine ; with a ferious exhortation to self-trial and
thorough examination, CHAP. XII. Containing divers helps for the clearing offincerity, and
discovery of hypocrify,
A TOKEN FOR MOURNERS.
The Epiſtle Dedicatory,
Luke vii. 13. Andwhen the Lordfaw her, he had compaf-
fion on her, and said, Weep not,
PREPARATIONS for SUFFERINGS.
The Epiſtle to the Reader,
Acts xxi. 13. Then Paul answered, Whatmean ye to weep,
and to break my heart ? For Iam ready not to be bound
only, but also to die at Jerufalem for the name of the
Lord Jesus.
- CHA P. I.
Wherein the text is opened, andthe doctrine propounded, 298 CHAP. II. Shews, that although God takes no delight in affifting bis
CONTENTS.
Pag.
people,yet hesometimes expofeth them togreat andgriev-
ous sufferings ; with a brief account why, and how he calls them thereunto,
CHAP. III. Shews, that it is usual with God to premoniſh his people of
approaching trials andfufferings ; withfame account of the manner how, and the reason why hefo forewarns them, CHAP. IV.
Demonstrating the excellency of a prepared heart for the
worst offufferings ; and what a bleſſed thing it is to be
ready to be bound, or to diefor Chrift, as Paulherewas, 312 CHAP. V. Evincingthe neceffity of afound, and real work of grace
upon the heart, tofit a man for fuffering for Christ, 322 CHAP. VI. Wherein the nature of this work of grace, in which our
habitual fitness for fuffering lies, is briefly opened, and an account given of the great advantage the gracious perfonhathfor any, even the hardest work thereby, CHAP. VII. In which the neceffity ofgetting clear evidences of this
work of grace in us, in order to our readiness forfufferings, is held forth; the nature of that evidence o-
pened and divers things, that cloud and obfcure it, removed out of the way, CHAP . VIII . Discovering the neceffity of an improved faith for the
right management ofsufferings, and directing toſome Special means for the improvement thereof, CHA P. IX. Wherein the neceffity and usefulness of Christian fortitude
in order tofufferings is evinced, with a brief account of its nature, and the means ofattaining it, CHA P. Χ. Discoveringthe neceffity ofan heart mortified to all earthly
and temporal enjoyments, in order to the right managing ofafuffering condition : with several directionsfor the attaining thereof, CHAP . XI. Wherein is opened the fingular advantage that fuffering
Saintshave bytheirſkilland infight into the methods and
mysteries of Satan's temptations ;some of those wiles of
vi CONTENTS .
Pag.
Satan opened, and rules for the avoiding of the danger briefly prescribed,
362 CHAP. Sheweth, that a choice part of our preparation and readi-
XII.
ness for fufferings consists in the improvement of our praying abilities, and keeping cloſe with God in that hea-
venly andexcellent duty, in days offuffering ; wherein alfo is opened the nature and means ofits improvement, 368 CHA P. XIII . Wherein is shewed the neceſſity of going out of ourselves,
even when our habitual and actualpreparations are at the greatest height ; and depending as constantly andentirely upon the Spirit, who is Lord ofall gracious influences, as if we had done nothing : Together with the means ofworking the heart to fuch a frame, 372 CHAP. XIV . Containing the first use of the point by way of conviction,
discovering the unreadiness of multitudes of profeffors forfuffering-work, CHAP. XV. Containing another use of the point, by way of exhortation,
perfuading all the people ofGod, whilst the Lord refpites, and graciously delays their trials, to answer the end of Godtherein, andprepare themselves for greater trials : where feveral motives arepropounded, to excite to the
duty,
1 CHA P. XVI. Containing thelast use of the point, by way offupport and
comfort to poor trembling fouls, who do take pains to make themselves ready for fufferings ; but yet finding fuch ſtrength in Satan's temptations, and their own cor-
ruptions, fear that all their labour is in vain, and that theyfall faint, and utterly apoftatize, when their troubles andtrials come to an height,
The BALM of the COVENANT applied to the bleed-
ing WOUNDS of afflicted SAINTS .
The Epiftle Dedicatory,
2 Sam. xxiii. 5. Although my house be not so with God ; yethe hathmade with me an everlasting covenant, or-
dered in all things andfure, &c.
CONTENTS. vii
Pag.
A SERMON preached for the Funeral of JOHN
UPTON of Lupton, Eſq;
2 Chron. xxxv. 24, 25. Hisfervants therefore tookhim out ofthat chariot, andput him in thesecondchariot that he had; andthey brought him to Jerufalem, andbe died, and was buried in one of the fepulchres of his fathers, &c. 434
An EXPOSITION of the Aſſembly's SHORTER
CATECHISM.
The Preface, An Epiſtle to the Reader,
455 456
Quest. 1. Of man's chief end, 458 Queft. 2. Of thefcriptures as our rule, 460 Queſt. 3. Offaith and obedience, 462 Queſt. 4. Godis a Spirit, 463 Quest. 5. Of one God, 478 Queft. 6. Of three persons in the godhead, 480 Quest. 7. Of God's decrees, 481 Queſt. 8. Of the execution of God's decrees, 483 Queft. 9. Of the creation, ibid. Queſt. 10. Of man's creation, 484 Queft. 11. Of divine providence, 485 Queft. 12. Of the covenant ofworks, 487 Quest. 13. Of thefall ofman, 489 Quest. 14. Offin, 490 Queſt. 15. Of the tree ofknowledge, 492 Queſt. 16. Of the fall of Adam, and ours in him, 493 Quest. 17. Of original fin, 494 Queſt. 18. Of the finfulness of that estate whereinto man
fell, ibid. Quest. 19. Of man's misery, 496 Quest. 20. Ofthe falvation of God's elect, and of the co-
venant of grace, 497 Quest. 21. Ofthe only Redeemer. 500 Quest. 22. OfChrist's incarnation, 501
A SAINTINDEED.
OR,
The greatWork of aCHRISTIAN, openedandpreſſed,
From Proverbs iv. 23.
THE EPISTLE DEDICATORY. Tomydearlybelovedandlongedfor,the FlockofJeſusChrift
inDartmouth, over whom the HolyGhoſt hath made me anOverſeer: Sound Judgment, true Zeal, and unftained Purity, areheartily wiſhed.
MydearFriends, HERE are th T
threefad fights withwhich oureyes ſhould continually affect our hearts : The ( 1.) Is to behold in everyplace, ſo manyprofaneand diſſolute ones, who hear the
very image of Satan; the face ofwhoſe converſation plainly diſcovers whatthey are, and whither they are going, Philip.
iii. 18, 19. Theſe look like themſelves, the children ofwrath. The(2.) Is tofee ſo many curſed hypocrites artificially difguiſing themſelves, andwith marvellous dexterity acting the partsoffaints, ſothateven ajudicious eye mayſometimes mi-
ſtake thefimilar workings ofthe Spirit on them, for hisfaving workings on others : To hear ſuch aperſon conferring, pray
ing,bewailinghis corruptions, and talking ofhisexperiences ; wouldeasilyperfuade amanto believethat he hath theheart, aswell astheface, ofa fincere Chriſtian : For,
Sic oculos,fic ille manus, fit ora ferebat. So the people ofGoddo ſpeak, ſo they pray, and even fo they open their conditions : Theſe look like faints, but are none. The (3.) Is to ſee ſo many real ſaints, in whom the Spiritoftruth is,whoyet,throughthe impetuous workings of
theircorruptions, andneglecting ofthe watchover theirhearts, VOL. VII.
2 The Epistle Dedicatory.
( dooftenfall intofuch ſcandalous practices, that they look like
hypocrites, though they are not fo.
Theſe are three fad fights indeed,andO thatmy head were waters, andmine eyes fountains of tears, that I might weep
abundantly over them all !
For thefirst, I would mourn heartily, confideringthat they (ſocontinuing) must be damned eternally, 2 Theff. i. 8, 9.
1 Cor. vi . 9. For thefecond, Iwould both weep and tremble, confidering that they (fo abiding) must be damned doubly, Matth . xxiv. 51 . And for the third, no leſs than any ofthe reſt, becauſe, though they themselves may, and ſhall be faved, yet their examples make fast the bonds of death upon both the former, Matth . xviii. 7. 2 Sam. xii. 13, 14.
Alas! that ever they ſhould ſhed the blood ofothers fouls, for whom Chriſt ſhed his own blood ! That ever they ſhould be cruel to others, who have found Chriſt ſo kind to them ! I
know they dare not do it directly and intentionally, but ſo it proves occafionally and eventually. Sufferme here to digreſs a little, and expoftulate with theſe prejudiced and hardened fouls, I will preſently return toyou again. O why do you miſchieve your own fouls by other mens examples ? Becauſe they ſtumble and break their ſhins, willyou fall and break
your necks ? I defire all ſuch as harden themſelves by theſe things,and take up a good opinion oftheirowndeplorable condition, would foberly confider, andanſwertheſethree queries.
Query 1. Doth religion any way countenance or patronize the finful practices of its profeſiors ? Or doth it not rather impartially and ſeverelycondemn them ? It is the glory ofthe Chriftian religion, that it is pure and undefiled, Jam. i. 27. No doctrine ſo holy, Pſalm xix. 8. Nor doth any make moreproviſion for anholy life, Tit. ii. 11, 12. Indeed there isa caſe wherein we may charge the evil practices ofmen upon theirprinciples, but that is when their practices naturally flowfrom, and neceſſarily follow their principles : As for ex-
ample, if I fee a Papiſt ſin boldly, Imay charge itupon his principles, for they ſet pardons to ſale, and ſo make way for looſeneſs. If I fee an Arminian flight the grace ofGod, and proudly advance himself, Imaycry ſhame upon his principles, which directly lead to it : But can Ido ſo where ſuch practices Lare condemned, and provided against by their own avowed
principles who commit them ?
Query 2. Is it nota moſt irrationalthing to let fly at religion
The Epistle Dedicatory... becauſe of the ſcandalous ways of fome, whilft, in themean,
time, you wholly flight andover-look the holy andheavenly converſation of manyothers ? Are all that profeſs godliness
looſe and careleſs in their lives ? No, ſome are anornament to their profeffion, and the glory of Chrift: And why muſt the innocentbecondemnedwiththe guilty ? Why the eleven, for one Judas ?
Query 3. If you condemn religion becauſe of the ſcandalous lives ofſome that profeſs it, muſtyou not then caft off all religioninthe world, and turndown-right atheists ? Surely this is the conſequent of it : For what religion is there,but
ſome that profeſs it walk contrary to their profeffion ? And then, as Conftantine told the Novation,you must fet up a lad-
der, and go toheaven byyourſelf.
But, alas ! it is not our printed apologies for religion, but the viſible reformations ofits profeffors, that mustboth falve its honour, and remove thoſe fatal ſtumbling-blocks at which the,
blindworld ſtrikes, and falls into eternal perdition .
Now there are two ways by which this may be effected : First,By convincing the conſciences of profeſſorsof their mifcarriages, and the evil aggravations ofthem. Secondly, By medicating the heart, and cleanfingthe fountain whence they
proceed. In thefirst of theſe, a worthy and emi-
SeeGospelglass. nent ſervant ofChriſt hath lately laboured,holding acleargoſpel-glaſs before the faces ofprofeffors, which truly repreſents their ſpots and blemishes :
ifhethat reads it will confider, apply, and practiſe, it ſhall doubtleſs turn tohis ſalvation ; but, ifitturn tonogood account, tohim thatreads it, Iknow it ſhall turn to a teftimony for him thatwrote it. Thesecond is a principal deſign of this ſmall treatiſe, the ſubject whereof is exceeding weighty, andofdaily ufe to thepeople ofGod,thoughthe manner ofhandling it be
attendedwith many defects and weakneſſes : every onecannot be excellent,who yet may be useful.
Iwill exerciſeyourpatience nolongerthan whilstI tell you,
1. Why I publiſh it tothe viewofthe world. 2. Why I direct it particularly to you. First, For the publication of it, take this fincere andbrief account, That as Iwas led to this ſubject by a ſpecial providence, ſo to the publication of itbya kind of neceffity: the providence at firſt leading me to it, was this, A dear and choice friendofmy intimate acquaintance being undermuch inwardtrouble, upon the accountofſomeſpecial heart-diforder,
: A2 i
4 The Epistle Dedicatory. openedthe cafe tome, and earnestlyrequeſtedſome rules and
helps inthat particular ; whilft Iwas bending mythoughts to that ſpecial cafe, divers other caſes oflike importance(ſomeof whichweredependant uponthatconfideration) occurred tomy
thoughts, and this ſcripture, which Ihave inſiſtedupon,preſented itſelf, as a fit foundationforthe wholediſcourſe; which being lengthenedout towhatyouſee,divers friends requested
me to tranſcribe for their uſe, divers ofthe caſes here handled, and fomeothers begged me to publiſh thewhole, towhichI was inamannerneceffitated, toſave the pains oftranſcribing, which tome is averytedious,andtireſome work: andjust as
I had almoſt finiſhed the copy, anopportunity preſented (and that fomewhat ſtrangely) to make it public. Sothat from
firſt to laſt, Ihavebeen carriedbeyondmy firſtintentions inthis thing.
Objection. Ifany ſay, The world is even cloyedwith books, and therefore though the diſcourſe be neceſſary, yet the publi-
cation is needleſs .
Solution 1. I anſwer, There are multitudes of books indeed, and ofthem many concern not themſelves about root-
truths, and practical godlineſs, but ſpendtheir ſtrengthupon
impractical notions, and frivolous controverfies ; many alſo ſtrike at root-truths, and endeavour toundermine the power of godliness ; and ſome there are that nouriſh the root, and tend to clear andconfirm, toprepare andapplythe great truths of thegoſpel, thattheymaybebreadforfouls to liveandfeed on : Now, though I could wiſh that thoſe who have handledthepen
ofthe fcribe, had better employed theirtime and pains, than toobtrude ſuch uſeleſs diſcourſesuponthe world ; yet forbooks
ofthelatter rank, I ſay, that whenhusbandmencomplain of toomuch corn, letChriſtianscomplainoftoo manyſuchbooks.
2.And ifyou be ſohighlyconceitedofyour own furniture and ability, that ſuch books are needleſs to you ; if you let them alone, theywilldo you no hurt, and otherpoor hungry
fouls willbegladofthem,andbleſs God for what youdeſpiſe and leave.
Objection. Ifitbeſaidthat ſeveralof the caſes here handled touchnotyour condition, I anſwer,
Solution 1. That which is not your conditionmaybe ano ther's condition. If you be placed inan eaſy, full and pro-
ſperous ſtate, and ſo have noneed of thehelps here offered to ſupport yourhearts underpinching wants, others are forcedto live by faith for every day's proviſion : Ifyou bedandledup-
onthe knee ofprovidence, fome ofyour brethren are under.
The Epistle Dedicatory.
its feet: Ifyou have inward peace and tranquillityof fpirit, andfoneednotthe counſelshere given, to ward offthoſede
ſperate concluſions that poor afflicted ſouls are ready todraw upon themſelves at ſuch atime ; yet it may be aword in ſea-
ſonto them, and they mayſay as David to Abigail, " Bleffed " be thou ofthe Lord, andbleſſed bethy advice."
2. Thatmay be your condition ſhortly, which is notyour conditionatpreſent ſaynot,thymountain ſtands ſtrong, thou ſhaltnever be moved: there are changes in the right-hand oftheMost High ; and thenthoſe truths whichare littlemore
eſteemedthan hedge-fruits, will be as apples ofgold in picturesoffilver. InJer. xxxiii. 10, 11. the prophetthereteaches
theJews(whothendwelt in theirown houſes) howto defend
their religion in Babylon, and what they ſhould ſay to the Chaldeans there, and therefore that verſe is writteninChaldee. Somuch forthe reaſonsofits publication. Next, for thededicationofit to you, Iwas induced thereto by the confideration,
1. OftherelationI have to you above all the people in the world: I lookupon my gifts as yours, my time as yours, and allthetalents I am intrusted with, as yours : it is not with you as with awomanwhoſe husband isdead, and ſo is freed fromthe lawof her husband, the relation ſtillcontinues, and fodo allthe mutual duties of it.
2.By the confideration ofmy neceffitated abſence fromyou, Iwouldnot thatperſonal abſence ſhould by infenfible degrees untwift (asusually itdoth) thecord of friendship; and therefore Ihave endeavoured (as abſent friends uſeto do) to pre-
ſerve and ſtrengthen itbythis ſmall remembrance, It was Vefpafian's anſwer toApollonius,whenhedefired acceſs for two philoſophers, My doors (faid Vefpafian) are always opento philoſophers, butmy verybreast is opento thee.' I cannot faywithhim, mydoors are open for the free acceſs of friends, beingbyafadprovidence ſhut against myself; but thisI can fay, myverybreast is ſtillopento you ; you are asdear to me asever.
3. Another inducement (and indeedthemain) wasthe perpetualusefulness and neceffityoftheſetruths for you, which you willhavecontinual need of: AndI knowfew ofyouhave fuchhappymemories to retain, and I cannot be always with you toinculcatetheſe things, but literafcripta manet. Iwas willing to leave this withyou as a legacy, as a teftimonyof
fincere love for, and care over you : this may counſel anddijectyouwhen I cannot: Imay be rendered uſeleſs to you by
6 The Epistle Dedicatory.
acivil ornatural death; but this will out-live me, and oh that
itmayferveyourfoulswhen Iam filent inthe dust.
Tohaftennow to a concluſion, I have only theſe three requeſts toyou, which I earnestly beſeech you notto denyme; yea, I chargeyou, as ever you hope to appearwith comfort be-
fore the great Shepherd,do notdare to flight theſe requests.
1. Above all other ſtudies inthe world, ſtudy your own hearts : waſte not a minute more ofyour precious time about
frivolous andfaplefs controverfies. ItItisis reportedeven ofBellarmine (how truly I examine not) * Quod aftudiisscholasticae theologiae avertereturfere nauseabundus, quoniamfucco carebant liquidae pietatis, (i. e.) he turned with loathing from theſtudy of ſchool-divinity, becauſe itwanted the ſweetjuice
ofpiety; I hadrather it ſhouldbefaid ofyou, as one faid of‡ Swinkfeldius, (" He wanted a regularhead, but not an honest " heart") thanthat youshouldhave regularheads, and irregularhearts. Mydearflock,Ihave according to the gracegiven me, laboured inthe courseofmy miniſtry amongyou, to feed you with theheart-ſtrengthening bread of practical doctrine ;
and Ido affure you, itis far better you should havethe ſweet and ſaving impreſſions of goſpel-truths feelingly and powerfullyconveyedto yourhearts, than only to understand them byabare ratiocination, or dry fyllogiftical inference. Leave trifling ſtudies tofuch as have time lyingon their hands, and know not how to employ 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 ofallyour time, andwillhave the ſweetest influence up to your last hour. Never forget theſe ſermons Ipreached to you upon that ſubject,
from 2 Kings xx. 2, 3. Heart-work is weighty, and difficult work ; an error there, may coſt you your fouls : I may say of
it, as Auguſtine ſpeaks of the doctrine of the Trinity, Nihilo facilius aut periculofius erratur ; Aman can err innothing
moreeaſilyor moredangerouſly. Othen ſtudyyourhearts.
2. Mynext requeſt is, Thatyou will carefully look toyour converfations, and be accurate in all your ways, hold forth the word of life : be ſure by the ſtrictneſs and holineſs ofyour
lives, to ſettle yourſelves in the very confciences ofyour ene. mies. Remember that your lives must be produced in the greatday, tojudgethe world, 1 Cor. vi. 2. O then,whatmannerofperfons oughtyou to be! youhavemanyeyes overyou ;
1* Fuligattus in vitaBellarm. † Caput regulatum illi defuit, cor bonum non defuit.
The Epistle Dedicatory. 7 the omniſcient eye of God, that fearches heart and reins, Rev. ii. 23. the vigilant eye ofSatan, Job i. 7, 8. the envi-
ous eyes of enemies, that curiously obſerve you, Pfal. v. 8. the quick and obſervant eye of confcience, which none of your actions eſcape, Rom. ix. 1. : Othen be preciſe, andaccurate, inallmanner ofconverfation; keep up the power ofgodlineſs in your cloſets and fa-
milies, and then you will not let it fall in your more public employments and converſes in the world : I have often told
you, that it is the honour ofthe goſpel, that it makes the beſt parents and children, the beſt maſters and ſervants, the beſt husbands and wives in the world. : 1 My third and laſt requeſt is, that you pray for me : Ihope Icanfay, and I am fure fome ofyou have acknowledged, that
Icameat firſt amongyou, as the return and anſwer of your prayers: andindeedſo itſhouldbe, fee Luke x. 2. I am per-
fuadedalſo, I have been carried on inmywork by yourprayers; it is ſweetwhen it is ſo ; ſeeEph. vi. 18, 19. And Ihope by your prayers to receive yet a farther benefit, even that which ismentioned, Heb. xiii. 18, 19. Philem. ver. 22. And
trulyit isbut equalyou shouldprayfor me, Ihave oftenprayedfor you: letthepulpit, family, andcloſet witneſs for me; andGod forbid I ſhould fin againstthe Lord inceaſingtopray foryou.
Yea, friends, your own intereſt may perfuade to it : what mercies you obtain for me, redound to your own advantage;
ifGod preferve me, it is for your uſe and. ſervice : the more gifts and graces a miniſter hath, thebetter for them that ſhall waitonhis miniftry ; the more Godgives in tome, the more
I shall be able to give out toyou. Iwilldetainyouno longer, but to entreat you to accept this ſmall teftification of my great
love, andhave recourſe to it, according as the exigencies of your condition ſhall require : read it confideringly, and obediently; judge it not by the dress and ſtyle, but by the weight andfavourof whatyou read. Itis a good rule ofBernard, In legendis libris, nonquaeramus fcientiamfedfaporem,
(i. e.) In reading books, regard not fo much the ſcience, as the favour. That itmay prove the favour of life unto life to you, andall thoſeinto whoſe hands it ſhallcome, is the heartydefireof
Yourloving, andfaithful pastor
Frommy ſtudyatLey in
Slapton, 08. 7. 1667.
JOHNFLAVEL.
[ 8]
7 SAINT INDEED, &c.
PROV. iv. 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 itbe be regenerate, and the beſt afterwards: it is the feat of principles, and fountain ofactions. The eye of God is, andthe eyeofthe Chriftian ought tobe, principally fixedupon it.
The greateft difficulty inconverſion, is, towintheheart to God; and thegreatest difficulty after converfion, is to keep
the heart with God. Here lies the very pinch and ſtreſs of religion; here isthatwhich makes the way to life a narrow way, andthegate to heaven a ſtrait gate. Direction and help inthisgreatwork, arethe ſcope andſum ofthis text : where inwehave,
1. Anexhortation, " Keep thy heart with alldiligence." 2. The reason, or motive enforcing it, " For out of itare " the iſſues of life."
In the exhortation I ſhall conſider,
1. The matter of the duty. 2. Themanner of performing it. 1. The matter ofthe duty,keep thy heart. Heart is not here taken properly for that noble part ofthebodywhich philofophers call the primum vivens, et ultimum moriens ; the
firſt that lives, and the last thatdies; butbyheart, in a metaphor, the ſcripture ſometimes understands fome particular noble facultyofthe ſoul: inRom. i. 21. it is put for the under-
ſtanding part, their foolishheart, (i. e.) " their foolish under- " ſtandingwas darkened." And Pfalm cxix. 11. it isput for thememory, " Thy wordhaveIhidinmyheart;" and 1 John iii. 10. it is put forthe confcience, which hath in itboth the light of the underſtanding and the recognitions of the me-
mory: ifour heart condemn us, (i. c.) if our confcience, whoſeproper office it istocondemn. Buthere we are to take itmore generally for the whole foul, or inner man ; for look whatthe heart is to thebody, thatthe foul is to the man ; and whathealth is tothe heart,'that holiness is to the foul: Quod
What it is to keep the Heart. fanitas in corporeidfanctitas in corde. The ſtate of thewhole bodydepends upon the foundneſs andvigour ofthe heart, and the everlaſting ſtate of the whole manupon the good or ill.
condition ofthe foul.
Andby keeping the heart, underſtand the diligent and conAantuſe and improvement ofallholy means andduties, to
preſerve the foul from fin, and maintain its ſweet andfree
communionwithGod. * Lavater, on the place, will have the word taken fromabefieged garrifon, begirt bymanyenemies
without, andin danger ofbeing betrayedby treacherous citi zens within, in whichdanger the foldiers,uponpainofdeath, are commanded towatch; and whereas the expreffion(keep thyheart ſeems toput itupon us as ourwork,yet itdoth not implya ſufficiency or ability in us to do it ; we are as able to
ſtop the fun in its courſe, or make the rivers run backward, as byourown ſkill and power to rule and order our hearts : we
may as well be our own faviours, as our own keepers; and yet Solomon ſpeaks properly enough,when he faith, keep thy
heart; becauſe the duty is ours, though the power be God's. A natural man hath no power, a gracious manhath ſome,
though not ſufficient ; and that power he hath,depends upon the exciting and aſſiſting ſtrength of Christ; Gratia gratiam poftulat, grace within us is beholden to grace without us,
John xv. 5. "Without me yecando nothing." Somuch of thematterofthe duty.
2. The manner of performing it is, with all diligence; the Hebrew is very emphatical, † Cum omni cuftodia, keep with allkeeping, q. d. keep, keep; ſetdouble guards, your
hearts willbe gone elſe. And this vehemency of expreffi on,withwhichthe duty is urged, plainly implies howdifficult
it is tokeep ourhearts, andhowdangerous toletthem go.
3. The reason, or motivé quickeningto this duty, is very forcible and weighty: " For out ofitare the iſſues of life.' That is, it is the fourceand fountain ofall vital actions ando
perations ; Hincfons boni etpeccandi origo, faith Jerom ; it is
the ſpring and originalboth ofgoodand evil, as the ſpring in
* I ſay conſtant, for the reaſon addedin the text extendsthe duty toall the ſtates and conditionsofaChriſtian's life, andmakes
itbindadfemper : Ifthe heart must bekept becauſe out of itare
the iſſuesoflife; then as longas theſe iſſues oflifedo flow out of it, we are obliged tokeep it.
* רמשכ לבכ
VOL VII.
10 What it is to keep the Heart. awatch that ſets all the wheels in motion. Theheart is the treasury,the handand tongue but the ſhops,what is intheſe,
comes fromthence ; the hand and tongue always beginwhere the heart ends. The heart contrives, and the members execute; Luke vi. 45. "A good man out of thegood treaſure "ofhis heartbringeth forth good things,andan evil man out " ofthe evil treasure ofhis heart bringeth forth evil things ;
" for out of the abundance ofhis hearthis mouth ſpeaketh." So then, if theheart err in its work, theſe must needs miſcarry in theirs ; forheart-errors are like the errors ofthe firſt concoction, whichcannot be rectified afterwards : Or like the miſplacing,
and inverting ofthe ſtamps and letters inthe preſs,whichmust needs cauſe ſo many errata in all thecopies that are printedoff. Othen,how important aduty is that which is contained inthe
following propofition ? Doct. That the keeping, and right managing of theheart
in every condition, is the great business ofa Chriſtian's life. What the philoſopher faithofwaters, is as properly applicable to hearts ; Suis terminis difficile continentur, it is hard
tokeep them withinany bounds: Godhath ſet bounds and limits to them, yet how frequentlydo they tranſgreſs, not only the bounds ofgrace andreligion, but even ofreaſon andcommon honeſty ? Hic labor hocopus est ; this is that which affords theChriftian matter oflabour, fear and trembling tohisdyingday. It is not the cleansing ofthe hand thatmakes the Chriftian, formany ahypocrite can ſhew as fair a hand ashe ; but the purifying, watching, and right ordering ofthe heart ; this
is the thing that provokes ſo many fad complaints,and coſts fo manydeep groans and briniſh tears. It was the pride ofHezekiah's heart that made him lie in the dust mourning before the Lord, 2 Chron. xxxii. 26. It was the fear ofhypocrify invading the heart, that made David cry, " Let myheart be "found in thy ſtatutes, that I be not ashamed," Pfalm
cxix. 80. It was the fad experience he had ofthe diviſions and diſtractions of his own heart, in the ſervice of God, that made himpourout thatprayer, Pfalm lxxxvi. 11. "Unite my heart " to fear thy name." The method inwhich I ſhall improvethe point, ſhall be this,
First, I shall enquire what thekeeping ofthe heart ſuppoſes and imports.
Secondly, Affigndivers reaſons, why Chriſtians muſt make this thegreat workand buſineſs oftheir lives.
What it is to keep the Heart. Thirdly, Point at thoſe ſpecial ſeaſons which eſpecially call for this diligence inkeeping the heart.
Fourthly, and lastly,Apply the whole in ſeveral uſes.
1. What the keeping ofthe heart ſuppoſes and imports. To keep the heart, neceffarily ſuppoſes a previous work of fanctification, whichhath ſetthe heart right,bygivingit a new ſpiritual bent and inclination ; for as long as the heart is not fet rightby grace, as to its habitual frame, no duties or means
can keep it right with God. Self is the poiſe ofthe unfanctified heart, which biaſſes and moves it inall its deſigns and
actions ; and as long as it is ſo, it is impoſſible that anyexternal means ſhouldkeep itwithGod.
Man, by creation, was ofone conſtant, uniform frame and tenour of ſpirit, held one straight and even courſe; not one thoughtor faculty revelledordiſordered;his mindhad aperfect
illumination to understand and know the will ofGod, his will a perfect compliance therewith ; his ſenſitive appetite, and other inferior powers,ſtood in a moſt obedient fubordination.
Man, by degeneration,isbecome amoſt diſorderedand rebellious creature,conteſting with, and oppofing his Maker, as the first cause, by felf-dependence ; as the chiefeft good, by ſelf-love; as the highest Lord, by ſelf-will, and as the last end, by ſelf-feeking ; and ſo is quite difordered,and all his acts irregular: His illuminated underſtanding is clouded with ignorance, his complying will fullofrebellion and ſtubborneſs ; his
ſubordinate powers,cafting offthe dominion and government ofthe fuperior faculties.
But by regeneration this diſordered foul is ſetright again ; fanctificationbeing the rectifying anddue framing, or, as the ſcripture phraſes it,the renovation ofthe foul afterthe image ofGod, Eph . iv. 24. in which,self-dependence is removed by
faith ; self-love, by the love ofGod ; self-will, by fubjection and obedience tothe will ofGod; andself-feekingby ſelf-denial. The darkened underſtanding isagainilluminated,Eph. i. 18. the refractory will ſweetly ſubdued, Pfalm cx. 3. the rebellious appetite,orconcupifcence gradually conquered, Rom.
vi. 7. per tot. Andthus the foul which fin had univerſally depraved is againby grace reſtored and rectified.
Thisbeing pre-fuppoſed, it will notbedifficult toapprehend, what it is tokeep the heart, which is nothing elſebut the conſtant careanddiligence offuch a renewed man, to preservehis foul in that holyframe to whichgracehath reduced it, and daily
strives tohold it.
12 What it is to keep the Heart. For,thoughgrace hath, in a greatmeaſure, rectified the foul, andgivenitanhabitual and heavenlytemper ; yet fin often ac tuallydifcompoſes it again: ſo that even agracious heart is
like a muſical inſtrument, which, though itbe never itbe neverſoexactly 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 leffon on it; even even ſo ſtands the case with gracioushearts ; ifthey are in frameinone duty, yethowdull, dead, anddiſorderedwhen theycome to another ? Andthere
fore everyduty needs aparticular preparation of the heart, Job xi. 13. " If thou prepare thine heart, and ſtretch out thine "hands towards him." Well then, to keep the heart, is care
fullytopreſerve itfrom fin, whichdiſorders it; and maintain that ſpiritual and gracious frame, which fits itfor a life ofcom-
munionwith God. And this includes theſe ſix acts in it :
1. Frequent obſervation of the frame of the hearts turning inand examining how the caſe ſtands with it, this is one partofthe work. Carnal and formal perſons take no heed tothis, theycannot be brought to confer withtheir ownhearts; thereare ſome men and women that have lived forty or fifty
years in theworld, and have ſcarce had one hour'sdiſcourſe with theirownhearts all that while : It is a hard thing tobring aman andhimſelftogether upon ſuch an account; but ſaints know thoſe ſoliloquies and ſelf-conferences tobe of excellent ufe and advantage. The heathen could ſay, animafedendo et
quiefcendofit ſapiens, the foul is made wife by fitting ſtill in quietness ; though bankrupts care not to look into their books ofaccompt, yetupright hearts willknowwhethertheygobackwardor forward, Pfalm lxxvii. 6. " Icommunewith mine own
" heart." The heart can neverbekept, until its caſe be examinedandunderstood.
2. It includes deephumiliationfor heart-evils anddiſorders . thus Hezekiah humbled himself for the pride of hisheart, 2 Chron. xxxii. 26. Thus the people were ordered to ſpread forth their hands to God in prayer, in a ſenſe ofthe plague of their own hearts, 1 Kings viii. 38. Upon this account many
anupright heart hath been laid low before God : O what an heart have I ? They have in their confeffions pointed atthe heart, the painedplace ; Lord,here is the wound, here is the plague-fore. It is with the heart well kept, as it is with the eye,which is a fit emblem of a ſmall duſt get into the eye, itwill never leave twinklingandwateringtillithavewept
it out: So the uprightheart cannot be at reſt till it have wept out its troubles, and poured out its complaints before theLord.
What it is to keep the Heart. 3. It includes earneſt ſupplications and inſtant prayer for heart-purifyingand rectifyinggrace,whenfinhathdefiledand
difordered it; fo Pfalm xix. 12. " Cleanſe thoume from fecret " faults;" andPfalm lxxxvi. 11. " Unite myheart to fearthy
" name." Saints have always many ſuch petitionsdepending before the throne ofGod's grace; this is the thing which is
moſt pleaded bythem with God: When they are praying for outward mercies, haply their ſpirits maybe more remifs, but when it comes to the heart-cafe, then theyextend their fpirits
totheutmost, fill their mouths with arguments,weep andmake
fupplication : Oh, for a better heart ! Oh for a heart to love Godmore Tohate finmore, to walkmore evenlywithGod: Lord, deny not to me fuch a heart, whatever thou deny me; give me anheart to fear thee, love and delight in thee, ifI
begmybreadin deſolate places. It is obſerved ofholy Mr. Bradford, thatwhen he was confeffing fin, he would never
give over confeffing untilhe had felt ſome prokenneſs ofheart
for that fin; andwhenpraying forany ſpiritual mercy, would nevergive over that fuit, until hehad got fome relith ofthat
mercy; that isthe third thing included inkeeping the heart.
4. Itincludes theimpofing of ſtrong engagementsandbonds upon ourſelves to walk more accurately withGod, and avoid theoccaſions whereby the heart maybe inducedto fin: Wellcompoſed, adviſed, anddeliberate vows, are, in ſome cafes, of excellent uſe toguard theheart againſt ſome ſpecial fin; ſo Job xxxi. 1. " I made a covenant with mine eyes ;" by this means, holyones have over-awed their fouls, andpreferved themſelves fromdefilementby fome ſpecial heart-corruptions.
5. It includes aconſtantholyjealousy over ourown hearts; quick-fighted ſelf-jealousy is an excellent prefervative from fin ; hethatwillkeep his heart, must have theeyes ofhis foulawake
andopenupon all the diſorderly andtumultuous ſtirrings of his affections ; ifthe affections break looſe, and the paffions be
ſtirred, the foul muſt diſcover and fuppress them before they gettoan height: O, my foul, doſtthou well in this ? My
tumultuous thoughts andpaſſions, where isyour commiſſion ?
State viri, quae caufa viae? quive eftis in armis. Virg. Happyis theman that thus feareth always, Prov. xxviii. 14. By this fearof the Lord it is that men depart from evil, fbakeof ſecurity,andpreſerve themselves from iniquity; he thatwillkeep his heart must feed with fear, rejoice with fear,
andpaſs thewhole time ofhis ſojourning here in fear, andall littleenough tokeep the heart from fin.
6. And, lastly,To addno more, it includes the realiſingof
14 Heart-work, difficult and important. God's preſencewith us, and fettingthe Lord always before us : This the people ofGod have found a fingular means tokeep
their hearts upright, and awe them from ſin ; whenthe eye of our faith is fixed upon the eye ofGod's omniſcience, we dare not letout ourthoughts and affections to vanity : Holy Job durſt not fufferhis heart toyield toan impure, vain thought ;
andwhat was itthat moved him toſo great acircumſpection ? Why, he tells you, Job xxxi . 4. "Dothhe not see my ways, " and count all my ſteps ? Walk before me (faith God to " Abraham) and bethou perfect," Gen. xvii. 1. Evenas parentsuſe to fettheirchildreninthe congregation before them, knowingthatelſe they will be toying and playing ; ſo would
theheart ofthebeſt inantoo, were itnot forthe eye ofGod. Intheſe, and ſuch likeparticulars, do gracious fouls expreſs the care theyhaveof theirhearts ; they are as careful toprevent the breaking looſe oftheir corruptions in times oftemptation, as ſeamen are to bind fast the guns, that theybreak not looſe ina ſtorm ; as careful topreſerve the ſweetneſs and comforttheyhavegotfromGodin anyduty, as onethatcomes outofanhot bath, or great ſweat, is oftaking cold, by going
forth into thechill air. This is the work, and of all works in religion it is the moſt difficult, conftant, and important work.
1. It is the hardest work; heart-work is hard work indeed. To shuffle over religiousduties with a looſe and heedleſs ſpirit, will coſt nogreat pains; butto ſet thyselfbefore the Lord,and
tyeup thy looſe and vain thoughts to a conſtant and ſerious attendanceuponhim ; this will cost theeſomething : To attain afacility and dexterity of language in prayer, and put thy
meaning into apt and decent expreſſions, is eaſy; but toget thyheart broken for fin, whilst thou art confeffing it; melted withfreegrace, whilstthou art bleſſingGodfor it; tobe really
aſhamed and humbled through the apprehenfions ofGod's in-
finiteholineſs, andto keep thyheartin this frame,notonlyin, but after duty, willsurely cost thee ſomegroans and travail-
ing pains offoul: To repreſs the outward acts of fin, and compoſethe external part of thy life in a laudable and comely manner, is nogreat matter ; even carnal perſons by the force ofcommonprinciples cando this ; butto kill the root ofcor-
ruption within, to ſet and keep up an holy government over thy thoughts, to have allthings lie ſtraight and orderly inthe
heart, this isnot eaſy. 2. Itisaconſtant work. Thekeeping ofthe heart is ſuch a work, as is neverdone tilllife bedone; this labour and our
Heart-work, difficult and important. 15
life, end together : It is with a Chriftian in this buſineſs, as it iswith feamen thathave ſprung a leak at ſea, ifthey tug not
conſtantly at the pump, the water increaſes uponthem, and will quickly finkthem. Itis in vainfor themto ſay thework
ishard, andwe are weary ; there is notime or conditioninthe
life of a Chriftian, which will fuffer an intermiſſion of this work. It is inthe keepingwatch over our hearts, as it was in thekeeping up of Moſes his hands, whilft Ifrael and Amalek were fightingbelow, Exod. xvii. 12. No sooner do Mofes his
hands grow heavy andſinkdown, but Amalekprevails. You know it coſtDavid and Petermany a fad day and night for intermittingthe watch over theirown hearts but afewminutes.
3. It is the moſt important buſineſs of a Chriſtian's life. Without thiswe are but formalifts in religion ; all our profef-
ſions, gifts and duties ſignify nothing : " My ſon, give me " thineheart," Prov. xxiii. 36. God is pleaſed tocall that a gift,which is indeed a debt ; he will put this honour uponthe creature to receive itfromhim intheway ofagift; but ifthis be not givenhim, he regards not whatever elſe you bringto him: There is ſomuch only ofworth and valueinwhatwedo,
as there is ofheart in it. Concerning theheart,God ſeems to ſay, as Joſeph ofBenjamin, " Ifyoubring notBenjaminwith
66 you, you shall not ſee my face." Among the heathens, whenthe beast was cutup for facrifice, thefirstthing thepriest
lookeduponwas the heart, and ifthatwas unfound and naught, the facrifice was rejected. God rejects all duties (how glori-
ous foever in otherreſpects) offeredhim without aheart. He thatperformsduty without a heart, viz. heedleſly, isnomore
accepted with God, than he that performs it with adouble heart, viz. hypocritically, Ifa. lxvi. 3. Andthus I have briefly openedthenature ofthe duty, what is importedinthis phrafe, " Keep thy heart."
2. Next, I ſhall give you ſome rational accountwhyChriftians ſhouldmake this the great buſineſs oftheir lives, tokeep their hearts.
The importance and neceſſity of making this our great and mainbuſineſs, will manifeſtlyappear in that, 1. The honour ofGod; 2. The fincerity ofourprofeffion ; 3. Thebeauty of ourconversation; 4. The comfort of our fouls; 5. Theimprovement of our graces ; and, 6. Our ſtability inthe hour
of temptation; are all wraptup in, and dependent onour fincerityandcare in the management ofthis work.
1. The gloryofGod is muchconcernedtherein; heart-evils areveryprovoking evils to the Lord. The ſchools dowellob
16 Heart-work, difficult and important. ferve, that outward ſins are majoris infamia, fins ofgreat in-
famy; but heart-fins are majorisreatus, ſins ofdeeper guilt. How feverely hath the greatGoddeclaredhiswrath from hea-
ven against heart-wickedness; the great crime for which the oldworldſtands indicted,Gen. vi. 5,6,7. isheart-wickedneſs.
Godfaw that every imagination, (or fiction) of theirheart "was onlyevil, and that continually;" for which hefentthe dreadfulleſtjudgment that was ever executed ſince theworld began: "And the Lord faid, I willdeſtroymanwhom Ihave " created from the face ofthe earth, both man and beaft, and " the creeping things, and the fowls ofheaven, for it repent- " eth me that I have made man," verſe 7. Wefind not their murders, adulteries,blafphemies, (thơ' they weredefiled with theſe) particularly alledged against them;but theevils oftheir
hearts: Yea, that whichGodwasſo provoked by,as to give up
his peculiar inheritance intothe enemy's hand,wasthe evilof their hearts, Jer. iv. 14. " O Jerufalem,waſhthine heart from "wickedneſs, that thou mayeſt be ſaved; how long ſhall vain " thoughts lodge within thee ?" The wickedness andvanity oftheir thoughtsGodtook ſpecialnoticeof;andbecauſe ofthis theChaldean must come uponthem as a lionfrom his thicket,
verſe 7. andtear them to pieces. For the very fin of thoughts itwas thatGodthrewdown the fallenangels fromheaven,and keeps them ſtill in everlasting chains to the judgment of the greatday; bywhich expreſſion is notobſcurely intimatedſome extraordinaryjudgment towhich they are referved, as prifoners that have moſt irons laid upon them,may be ſuppoſed to
bethe greatest malefactors : And what was their fin ? Why only ſpiritual wickedneſs ? For theyhaving no bodily organs, couldact nothing externally against God. Yea, mere heartevils are ſo provoking,that for them he rejects with indignationalltheduties that ſome men perform unto him, Ifa. Ixvi. 3. "Hethat killeth anox, is as ifhe flew a man; hethat facri- " ficeth a lamb, as ifhe cut offadog's neck; he thatoffereth " an oblation, as ifhe offered ſwines blood; he thatburneth " incenfe, as ifhe bleſſed an idol." In whatwords couldthe
abhorrence of a creature's actions be more fully expreſſedby the holyGod ? Murder and idolatryare not more vile in his account, thantheir facrifices, thoughmaterially ſuch ashimſelf appointed : And what made them ſo ? The following words
inform us, " theirfoul delighteth in their abominations."
To conclude, ſuch is the vileneſs of mere heart-fins, that the ſcriptures ſometimes intimate the difficulty ofpardon for
Sincerity and Joy depends upon keepingourHearts. 17 them. So in the cafe of Simon Magus, Acts viii. 21. his heartwas not right, hehad vile thoughts of God, and the
things of God; the apostle bids him " repent and pray, if " perhaps thethoughts ofhis heart mightbe forgiven him." Othen, never flight heart-evils! for by theſe Godis highly wronged andprovoked; and forthisreaſonletevery Chriſtian make ithis worktokeep his heart with alldiligence.
2. The fincerity ofourprofeſſionmuchdepends upon the care andconfcience we have inkeeping our hearts ; for it is molt certain, thata manisbut anhypocrite inhis profeffion, howcurious foever he be inthe externals ofreligion, that is heedleſs andcareleſs oftheframe ofhis heart:You havea preg nant inſtanceofthis in the case ofJehu, 2Kings x. 31. "But "Jehu took no heed towalkintheways of the LordGod of " Ifraelwithhisheart." Thatcontext gives usanaccountofthe greatſerviceperformedby Jehu againft thehouſe ofAhab and Baal,as alſo ofa great temporal rewardgivenhim byGod før
that ſervice, even that his children, to the fourth generation,
ſhould fit upon the throne ofIfrael. Andyet, intheſewords, Jehu is cenſured for anhypocrite; thoughGodapproved, and rewardedthe work, yet he abhorred and rejected theperfonthat did it as hypocritical :Andwhereinlayhishypocriſy ? butin
this, thathetook no heedtowalkinthewaysofthe Lordwith hisheart, (i.e.) he didall infincerely,andfor felf-ends ; and
though the work hedidwas materially good,yethe not purginghis heartfrom thoſe unworthy ſelf-deſigns in doing it, was anhypocrite : AndSimon, ofwhomwe ſpakebefore,though heappearedfuch aperſon, that the apostle could notregularly refuſehim; yet his hypocrify was quickly difcovered: And whatdiſcovereditbutthis,that though heprofeſſedandaffoci
ated himselfwiththefaints,yethewas a stranger tothe mortification ofheart-fins ? " Thyheart is notright with God," Acts viii. 21. Itistrue, there isagreatdifferenceamongChri
ſtians themſelves, intheir diligenceand dexterity aboutheartwork; fomeare more converfant and ſucceſsful in itthan o-
thers are ; buthe that takes noheedto his heart, that is not careful to order it aright beforeGod, is butahypocrite, Ezek. xxxiii. 31, 32. " And theycomeunto thee as thepeople com- "eth, and fit before thee (as my people) and theyhear thy "words, but theywill notdothem; for with their mouths "they ſhewmuchlove, but theirheartgoeth after their cover- " ouſneſs." Herewere acompanyofformalhypocrites,as is evidentbythatexpreſſion (as my people) like them,but not of VOL. VII.
18 Sincerity andJoy depends uponkeepingour Heart.
them. Andwhatmade them ſo ? Their outſide was fair; here were reverend poſtures,high profeſſions,muchſeemingjoyand
delight in ordinances, " Thou art tothem as a lovely fong;" yea, but for allthat theykept not their hearts with God in thoſe duties, their hearts were commandedby their lufts, they went after their covetouſneſs ; hadtheykept their hearts with God, allhadbeen well ; but not regardingwhich waytheir
hearts went induty, there laythe core oftheir hypocrify.
Objection. If any upright foul ſhouldhence infer, thenI am anhypocrite too, for many times my heart departs fromGod
induty ; do whatI can, yet I cannot hold it clofe withGod.
Solution. To this I anſwer, The very objection carries in it its ownſolution. Thou ſayeſt, dowhat Ican, yet I cannot keep my heartwith God. Soul, ifthoudoſt what thou canſt,thou haft the bleſſingofan upright,thoughGod fees good to exercifethee under the affliction ofadifcompofedheart. Their remains ſtill fome wildness inthe thoughts and fancies ofthe beſttohumble them; but ifyou find a carebefore toprevent them, andoppoſition againstthemwhenthey come, grief and
forrow afterwards ; you will find enough toclear you from reigning hypocrify.
(1.) This fore-care isſeen partlyin laying up the word in thineheart to prevent them, Pfal. exix. 11. " Thy wordhave " I hid inmine heart, that I might not finagainst thee:" part-
ly inour endeavours to engage our hearts toGod, Jer. xxx. 21. andpartly in begging preventing gracefromGod in our onfets uponduty, Pfal. cxix. 36, 37. it is a good fign where this care goes before aduty.
And,(2.) It is a ſweet fign ofuprightneſs tooppoſethem in their firſt rife, Pfal. cxix. 113. " I hatevain thoughts," Gal. v.. 17. "The ſpirit luſteth against the flesh."
And, (3.) Thy after-griefdiſcovers thy upright heart. If, withHezekiah, thou art humbled forthe evilsof thy heart,
thou hast no reason, from thoſe diforders, to queſtion the integrity ofit; but to ſuffer fin to lodge quietly in the heart, to let thy heart habitually and uncontrolledlywander fromGod, is a fad, and dangerous ſymptom indeed.
3. The beauty ofour converſation arifes fromtheheavenly frame, and holy order of our ſpirits ; there is a ſpiritualluftre and beauty in the converſation of faints; "The righteous is "more excellent than his neighbour," they ſhine as the lights
oftheworld; but whatever luſtre and beauty is in their lives, comes fromthe excellency oftheir ſpirits ; as the candlewith-
in puts a luftre uponthe lanthorn inwhich it ſhines. It is im-
Sincerity andJoy depends upon keeping ourHeart. 19 poſſiblethatadifordered andneglected heart ſhould everproducewell-ordered converſation;andfince(as the textobſerves) the iſſues or ſtreams of life flow outoftheheart astheir fountain,
itmust needs follow, that ſuch as the heart is, the life willbe: hence Pet. ii. 11 , 12. " Abſtain from fleſhly lufts,---having yourconverſationhoneſt," * or beautiful, as the Greekword imports. So Ifa. lv. 7." Letthewicked forſake hisway, andthe "unrighteous man his thoughts." Hiswaynotes the courseof his life, his thoughts the frame of his heart ; and therefore
fincetheway andcourſe ofhis life flows from his thoughts, or •the frameof his heart, both or neither will be forſaken: the heart is thewomb ofallactions, theſe actions are virtually and ſeminallycontained in our thoughts, theſe thoughts beingonce madeup into affections, are quickly made out into ſuitable ac-
tions andpractices. Iftheheartbewicked,then, as Chriſt faith, Matth. xv. 19. "Out ofthe heart proceed evil thoughts, mur- " ders, adulteries," &c. Mark the order; firſtwanton, or re-
vengeful thoughts, then unclean, or murderous practices.
Andiftheheart beholyand ſpiritual,then, asDavidſpeaks, from ſweet experience, Pfal. xlv. 1. "Myheart is (inditing) " agood matter, I ſpeak ofthings which (I have made), my " tongue is as the pen of a ready writer." Here is a life richly beautifiedwith good works, ſome ready made ; " I will speak " of the things which I have made:" others upon the wheel making, my heart is inditing, but both proceedingfromthe heavenly frame ofhis heart.
Putbut theheart in frame, and the life will quickly diſcoverthatit isſo. I think it is not verydifficulttodifcern, by the dutiesand converſes ofChriſtians, what frames their ſpirits are under ; take a Chriſtian in agood frame, and how ſerious, hea-
venly, andprofitable, will his converſes and duties be ! what a
lovelycompanion is he duringthe continuance ofit ! It would do anyone's heart good tobe with him at ſuch atime, Pfal.
xxxvii. 30, 31. " The mouth of the righteous ſpeaketh wif- " dom, andhis tongue talketh of judgment, the law ofhis " Godis in his heart."
When the heart is up withGod,and fullofGod, how dexterouſly and ingeniouflywill he wind in ſpiritual diſcourſe,
improving every occafion and advantage tofomeheavenlypurpoſe? Few words runthenat the waſte ſpout. Andwhatelsecanbe the reason whythe difcourses anddu.
* Κάλην.
20 Sincerity and Joy depends upon keepingour Heart.
ties ofmanyChriſtians arebecome ſo frothy,andunprofitable, theircommunion both with God, and one another, become as a dry ſtalk, but becauſe their hearts are neglected ? Surely this must be thereaſon of it, andverilyitis an evil greatlyto bebewailed ; forwant ofthisChriftian-fellowship, itis become a ſapleſs thing ; ſo the attractingbeauty thatwaswontto ſhine
from the converſations ofthe ſaints uponthe faces and confciences ofthe world, (which ifitdidnot allure, andbring them in lovewith theways ofGod; yet at the leaſt lefta teftimony intheir confciences of the excellency of thoſe menand their ways) this is in a great meaſure loft, to the unspeakable detriment ofreligion,
Timewas,whenChriſtians did carry it at ſuch a rate, that theworld ſtoodatagaze at them, astheword ξενίζονται, 1 Pet. iv. 4. imports. Their life and language were of adifferent ſtrainfrom others, their tongues diſcovered them to beGaliJeans, where-ever they came ; butnow, fince vainſpeculations, and fruitless controverfies have ſo much obtained, and
heart-work, practical godlineſs, ſo much neglected among profeffors, the cafe is fadly altered ; theirdiſcourſe isbecome like other men's : if theycome among you now, theymay (toallude to that, Acts ii. 6.) " hear heareveryman ſpeak in his own <<language." Andtruly I have littlehopetoſee this evil redreſſed, and the credit ofreligion again repaired, tillChriftians fall to their old work ; till they ply heart-work clofer: when the falt of heavenly-mindedneſs is caſt into the ſpring, the ſtreams will run clearer, and ſweeter. 4. The comfort ofour foulsdoth much depend upon the keeping ofour hearts;forhethat isnegligentin attending his ownheart, is (ordinarily) a great ſtranger to aſſurance, and the ſweetcomforts flowingfrom it.
Indeed, iftheAntinomian doctrine were true, which teachesyou to reject all marks and ſigns for the trial of your conditions, tellingyou it is only the Spirit that immediately af-
furesyou, bywitneſſing your adoption directly withoutthem, then you might be careless ofyourhearts, yea, ſtrangers to them,andyetno ſtrangers to comfort : but sinceboth ſcripture andexperience do confute this dotage, Ihope you will never lookfor comfortin that unfcriptural way. Ideny notbut itis the workand office of the Spirit, to affure you, and yet do
confidently affirm, that if ever you attain affurance, in the ordinarywaywhereinGod diſpenſes it, you must take pains with your own hearts ; you may expect your comforts upon @afier terms, butI ammiſtaken ifeveryou enjoy themupon
Affurance depends upon keeping the Heart. 201 anyother: " Give alldiligence,proveyourſelves ;" this isthe
ſcripture way. I rememberMr Roberts, in his Treatise ofthe covenant, tells us, thathe knew a Chriſtian, who, in the in-
fancyofhis Chriſtianity, ſo vehementlypanted afterthe infallible affſuranceofGod's love, that foralong timetogetherhe earnestlydefiredſomevoice fromheaven,yea, ſometimeswalking in the folitary fields, earnestly defired ſome miraculous voice fromthe trees and stones there: this, aftermanydefires andlongings, was denied him , but in time a better was afforded in the ordinary way ofſearching theword,andhisown heart. An instance ofthe like naturethe learnedGerſongives usofone thatwas drivenby temptationupon the very borders ofdefperation ; at laſt being sweetly ſettled, and affured, one
aſked him how he attained it ? He anſwered, Nonexnovaaliqua revelatione, &c. Notby any extraordinary revelation,but byſubjecting his underſtanding to the ſcriptures,and compar-
ing his own heart with them. The Spirit, indeed, affuresby witnellingour adoption ; and he witneſſeth twoways.
(1.) Objectively, (i. e.) by working thoſe graces in our fouls whicharethe conditions of the promise, and ſo the Spirit and hisgraces in us, are all one : the Spirit of Goddwelling in us, is amark of ouradoption. Now the Spirit cannot bedifcerned in his eſſence, but in his operations ; and to difcern theſe, is to difcern the Spirit ; and how theſe ſhouldbedifcerned, without ſerious ſearching, anddiligent watching of
theheart, I cannot imagine.
(2.) The other way of the Spirit's witneſſing is effectively, (ie.) by irradiating the ſoul with a grace-discovering light, shining upon his own work ; and this in order of nature follows the former work; he firſt infuſes thegrace, and thenopenstheeyeofthe foul tofee it. Now ſince the heart is the
ſubjectofthatinfuſed grace, even this wayofthe Spirit'switneffing alfo includes the neceffityofkeeping carefullyour own hearts: For,
(1.) Aneglected heart is ſo confused and dark, that the little gracewhich is in it, is not ordinarily difcernable: the
moſt accurate and laborious Chriftians, that take moſtpains, andſpendmoſttime about theirhearts,do yet find itverydif-
ficult todiscover the pure andgenuine workings ofthe Spirit there: how then ſhall the Chriſtian who is (comparatively)
negligent andremiſs about heart-work, be ever able to difcover it ? Sincerity, which is the quaefitum, the thing fought for, lies in theheart like aſmall piece of gold inthe bottom ofa river, he that will find it, muſt ſtaytillthe water is clear,and
22 Aſſurance depends upon keeping the Heart. iettled, and thenhe ſhall ſee it ſparkling atthe bottom. And thatthe heartmay be clear, andſettled, how much pains and watching, care anddiligence, will it cost ?
(2.) Goddothnot usually indulge lazy and negligent fouls withthecomforts ofaffurance; he will not ſo much as feem
topatronize ſlothand carleſineſs ;hewillgive it, but itſhall be
inhisownway: his command hath unitedourcare and comfort together ; they are mistaken that think the beautiful child of affurance may be born without pangs: ah, how many folitaryhours havethe people ofGod ſpent in heart-examination ! how many times have they looked into the word, and then intotheir hearts ? Sometimes they thought they diſcovered
fincerity, and were even ready todraw forththe triumphant conclufionofafſurance; then comesadoubt they cannotre-
ſolve, and daſhes all again: manyhopes andfears, doubtings andreaſonings, they have had in their own breasts, before
they arrived at a comfortable fettlement.
To conclude, ſuppoſe it poſſible for a careleſs Chriſtian to attain aſſurance, yet it is impoſſible he ſhould long retain it; for as for those whoſe hearts are filled withthe joys ofaffurance ; ifextraordinary care be not used, it is athouſand toone ifever theylong enjoy it: for a littlepride,vanity, careleſſnefs, willdaſh to pieces all that for whichtheyhavebeen labouring
alongtime, in many a wearyduty. Since, then, the joy of ourlife, the comfort ofour fouls, riſes and falls with our dili gence inthiswork, keepyour hearts with all diligence.
5. The improvementofourgraces depends upon the keeping our hearts; Inever knew grace thrive inanegligentand careleſs ſoul : the habits and roots ofgrace are planted inthe heart; and thedeeper theyare radicated there, the morethriv-
ingand flourishing grace is. InEph. iii. 17. we readof " be- "ingrooted ingrace;" grace in theheart is the root ofevery
gracious word in the mouth, and of every holy work in the
hand,Pfal. cxvi. 10. 2Cor. iv. 13. It is true, Chrift is the root
ofaChriftian ; butChriſt is origo originans, theoriginating root ; andgrace, origo originata, a root originated, planted, and influencedby Chriſt ; according as this thrives underdivine influences, ſo the acts ofgrace are more or leſs fruitful, or vigorous. Now in aheart notkept with care and diligence, theſe
fructifying influences are ſtopt and cutoff, multitudes ofvanities break in upon it, and devour its strength ; the heart is, as itwere,the paſture, in which multitudes ofthoughts are fed every day ; a gracious heart diligentlykept, feedsmanyprecious thoughts ofGodin aday, Pfal. cxxxix. 17. " How precious are
Aſſurance depends upon keeping the Heart. 23 "thythoughts tome,OGod! howgreat is thefumofthem ? If " I ſhould count them, they are more in number than the " fand; and when I awake, Iam still with thee." And as
thegraciousheart feeds andnourishes them, ſotheyrefreshand
feaft theheart, Pfal. lxiii. 5, 6. " My soul is filled as withmar- " row and fatneſs whilſt Ithink uponthee," &c. But in the
diſregardedheart, ſwarms ofvain and fooliſhthoughts are perpetually working, and juſtle out thoſe ſpiritual ideas, and thoughts ofGod,bywhich the foul ſhould be refreſhed.
Befides, the careleſs heart makes nothing out ofanyduty of ordinance it performs or attends on,and yet theſe are the conduits ofheaven,fromwhencegrace iswatered,andmadefruit-
ful: amanmaygo with an heedleſs ſpirit from ordinancetoordinance, abide all hisdays underthe choiceft teaching, andyet
never be improvedby them ; for heart-neglect is a leak in the bottom, no heavenly influences, how rich foever, abide in that
foul, Mat. xiii. 3, 4. The heart that lies open and common, likethehigh-way, free for all paſſengers ;whenthe feed fell on it, the fowls came anddevoured it. Alas! it is notenoughto hear,unleſs we take heed how wehear ; amanmaypray,and never be the better, unleſs he watch untoprayer. In a word,
allordinances,means, andduties, are bleſſed untothe improvement of grace, according to the care and ſtrictneſs weuſe in keeping our hearts in them.
6. Lastly, The ſtabilityofourfouls inthe houroftemptation, will be much, according to the care and confcience we have
ofkeeping ourhearts ; the careleſs heart is an eaſyprey toSatan inthehour of temptation, his main batteries ate raiſed
against that fort-royal, the heart; ifhe wins that,he wins all ; for itcommandsthe whole man: and, alas ! how eaſy a conqueſt is anglected heart ? It is nomoredifficultto ſurprizeit, thanfor anenemy to enterthat citywhoſe gates are open, and unguarded: itisthe watchfulheartthat diſcovers and ſuppreſſes thetemptationbefore it comes 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 ofthe object, or that power ithath to work upon, and provoke our corrupt Ορεξις.
nature;which iseitherdonebythe real prefence oftheobject, or elſeby ſpeculation,whenthe object (though abſent) isheld
out by the phantaſy before the foul.
(2.) Then follows the motion of the fenfitive appetite,which is ſtirred and provokedby Ogun.
24 Affurance depends upon keeping theHeart.
the phantafy, repreſenting it as a fenfualgood;
as having profit orpleaſure in it.
Βέλησις.
(3.) 'Then there is a confultation in the mind about it, deliberating about the likelieſt means of accomplishingit.
Αίρησις.
(4.) Next follows the election, or choice of the will. (5.) And, laſtly, The defire, or full engagement of the will to it; all this may be done in a few moments, far thedebates of the foul are quick, and foon ended : when it comes thus far,thenthe heart iswon,Satan hath entered victorioufly, anddiſplayedhis colours upon thewalls ofthat royal
Βελημικο
fort; but hadtheheartbeen well guarded at first, it had never come to this height; the temptation had been ſtopped in the firſt or ſecond act. And indeedthere it is ſtopped eafily : for it is inthe motionsofatemptedfoul to fin,as inthemotionof ſtone fallingfrom thebrow ofa hill; it is eaſily ſtopped at firſt, butwheneonce it is ſet a-going, Vires acquirit eundo : And
therefore it is the greatest wisdom inthe world to obſerve the firſt motions of the heart, to check and ſtop ſin there. The motions offin are weakest at first,a little care and watchfulneſs maypreventmuch mischiefnow, which the careleſs heart not
heeding, is brought within the power oftemptation , as the Syrians were brought blindfold into the midst of Samaria, before theyknew where theywere.
By this time, reader, I hope thou art fully fatisfied how confequential and neceſſarya work the keeping of the heart
is, itbeingadutythat wraps up fo many dear intereſts ofthe foul init.
3. Next, according to the method propounded, Iproceed to point outthoſe fpecialſeaſons inthe life ofa Chriſtian, which require andcall for ourutmoſt diligence inkeeping the heart: for though(as was obſervedbefore) thedutybinds adfemper, andthereis no time or condition oflife in whichwemay be excuſedfrom this work; yetthere are ſome ſignal ſeaſons,
critical hours, requiring morethan a common vigilanceover theheart.
Andthe first, 1. Seafon. Is thetimeofprofperity,whenprovidenceſmiles •uponus, anddandles us upon itsknee.Now, Chriſtian, keep thyheartwith all diligence ; fornow it will be exceedingapt ⚫to grow ſecure,proud,and earthly, Rara virtus eft humilitas
honorata, (faithBernard)toſee amanhumbleunderprofpe-
How to keep the Heart humble in Prosperity 25 .
rity, is one ofthe greatest rarities in the world. Even a good Hezekiah could nothide avain-glorious temper under his
temptation, and hence that caution to Ifrael, Deut. vi. 10, * T1, 12. " And itshall be whenthe Lord thy God ſhall have •brought thee into the land which he ſware to thy fathers, to Abraham, Ifaac andJacob, togivethee great and goodly ci-
ties which thou buildedſt not, and houſes full of all good things which thou filledſt not, &c. Then beware left thou • forget the Lord:" and indeed ſo it fell out, " for Jefurun *waxed fat, and kicked," Deut. xxxii. 15. Now, then, the first cafe will be this, viz. Cafe 1. How à Christian may keep his heartfrom pride, and carnalfecurity, under thefmiles ofprovidence, and confluence of creature-comforts.
There are feven choice helps to fecure the heart from the dangerous ſnares of profperity ; the firſt is this,
1. To confider the dangerous ensnaring temptations attending a pleasant and prosperous condition ; few , yea, veryfew
of those that live in the pleasures andprosperity ofthis world, escape everlasting perdition, Matth. xix. 24. " It is eafier (faith " Chrift) for a camel to paſs thro' the eye ofa needle, than for " a rich man to enter into the kingdom of heaven ;" and
i Cor. i. 26. " Not many mighty, not many noble are called." It might juſtly make us tremble whenthe fcripture tells us in general, that few ſhallbe faved; much morewhen it tells us, thatofthat rankand fort ofwhich weare ſpeaking, butfew fhall
befaved. WhenJofhua called all the tribes of Ifrael to lot upon them for the difcovery ofAchan, doubtleſs Achan feared ; when the tribe of Judah was taken, his fear increaſed ; but when the family ofthe Zarhites was taken, it was time then
totremble. So whenthe feripture comes ſo near as to tell üs that offuch a fort of men very few ſhall eſcape, it is time to
look about ; Mirorfipoteftfervari aliquis rectorum, faith Chryfoftom ; I ſhould wonder if any ofthe rulers be faved. O how manyhavebeen coached to hell in the chariots of earthly plea-
fures,while others have been whipped to heaven by the rod of affliction ! how few, like the daughterofTyre, come to Chrift with a gift ! how few among the rich intreat his favour !
2. Itmay keep usyet more humble and watchful in profperity, ifwe consider, that among Christians many have beenmuch the worse for it. How good had itbeen for fome of them, iftheyhad neverknown profperity ! Whenthey were in a low condition,howhumble,ſpiritual,andheavenly,were they ! but VOL. VII. D
26 How to keep the Heart humble in Prosperity.
when advanced, what an apparent alteration hath been upor their ſpirits? It was fo with Ifrael, when they were in a low
condition in the wilderness ; then Iſrael was holiness tothe Lord, Jer. ii. 23. but whenthey 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 ordina-
rily attended with inward loſſes ; as in a low condition their civil employmentswere wont to have a tang and favour oftheir duties, ſo in an exalted conditiontheirduties commonly have
a tang of the world. He, indeed, isrich in grace, whoſe graces are nothinderedby his riches ; there are butfew Jehofaphats
in the world, ofwhom itis said, 2 Chron. xvii. 5, 6. " Hehad " filver andgold in abundance, and his heart was lifted up in " the way ofGod's commands:" Willnot this keep thy heart humble in profperity, to think how dear many godlymen have paid for their riches, that through them they have lost that which all theworld cannot purchaſe ? Then,inthe next place,
1 3. Keep down thy vain heart bythis confideration, that God values no manajot the morefor these things. God values noman by outward excellencies, but by inward graces : they are the internal ornaments of the Spirit, which are ofgreat price in God's eyes, 1 Pet. iii. 4. Hedeſpiſes allworldly glory, and accepts no man's perfon ; " but in every nation, he that " fearethGod,and worketh righteouſneſs,is accepted ofhim ," Acts x. 35. Indeed, ifthe judgment ofGod wentbythe fame
rulethat man's doth, we might value ourſelvesbythefe things, and ſtand upon them: But as one ſaid (when dying) I ſhall not appear before God as a doctor, but as a man ; tantusquifque est, quantus eft apud Deum. So much everyman is, and no more, as he is inthejudgment ofGod. Doth thy heart yet fwell ? And will neither ofthe former confiderations keep it humble?
4. Then, fourthly, Confider, how bitterly many persons have bewailed their folly when they came to die, that ever theyfet their hearts upon these things, and heartily wished that
theyhadnever known them. What a ſad ſtorywas that ofPius Quintus,who dying, cried out deſparingly, when I was in a
low condition, I had some hopes of falvation ; but when Iwas advanced tobe a Cardinal, I greatlydoubted it; but fince I came to the Popedom, I have no hope at all. Mr. Spencer alſo tells us a real,but fad ſtory, of a rich oppreffor, who had ſcraped up a great eſtate for his only fon ; when he came to die, he called his fon to him, and ſaid, fon,doyou indeed love
me ? The ſon anfwered, that nature beſides his paternal in
How to keep the Heart humble in Prosperity. 27 dulgence, obligedhim tothat. Then, ſaidthe father, expreſs itby this; holdthy finger in the candle as long as I am ſaying apater nofter : The fon attempted, but could notendure it. Upon that, the father broke out into theſe expreffions, thou
canft not fufferthe burning ofthyfinger for me,but toget this wealth, I have hazarded myfoul for thee, and mustburn body
and foul in hell for thy fake : Thy pain would have been but for amoment, but mine willbe unquenchable fire.
5. Theheartmay be kepthumble, by confidering ofwhat aclogging nature earthly things are to a foul heartily engaged
intheway toheaven ; they ſhut out much ofheaven from us at preſent, though they may notſhutus outof heaven at last. Ifthou confider thyſelf under the notion of a ſtranger in this world, travelling for heaven, and ſeeking a better country,
thou haft then as much reaſon to be taken, and delighted with theſe things, as a weary horſe hath with a heavy clog-bag : There was a ferious truth in that atheistical ſcoff of Julian, when hetook away the Chriſtians eftates, and told them, it was to make them fitter for the kingdom ofheaven.
6. Is thy ſpirit, for all this, flatulent and lofty ? Then urge upon it the confideration ofthat awfulday of reckoning, wherein, according to our receipts of mercies, shallbe our accompts forthem : Andmethinksthisſhouldawe, and humble thevain-
eft heart that ever was inthe breast ofa faint. Know for certain, thatthe Lord records all the mercies that everhe gave thee, from the beginning to the end ofthy life. Mic. vi. 5.
" Remember,O my people, from Shittim unto Gilgal," &c. yea, they are exactly numbered, and recorded in order to an account ; and thy account willbe ſuitable. Luke xii. 48. "To "whomsoever much is given, ofhim much ſhallbe required."
You are but ſtewards, and your Lord will come to take an account ofyou ; andwhat a greataccount have you to make, who have much of this worldin your hand ? What ſwift witneſſes willyourmerciesbe againſtyou, ifthisbethe bestfruits ofthem?
7. It is a very humbling confideration, that the mercies of GodShouldwork otherwise upon my spirit, than they use to do
upon the spirits ofothers, to whom they come as fanctifiedmerciesfrom the love ofGod. Ah Lord ! what a fad confideration isthis ! enough to lay me inthe dust; when Iconfider,
(1.) That their mercies have greatly humbled them ; the higherGodhas raiſed them, the lowertheyhave laid themſelves beforeGod. Thus didJacob,whenGod hadgivenhimmuch ſubſtance. Gen.xxxii. 10. " And Jacob faid,I'am not worthy D2
28 How to keep the Hearthumble in Prosperity.
" ofthe least ofallthy mercies, and of all the truth which " thouhast ſhewed unto thyfervant; forwith my staff I paſſed " over this Jordan, and now I am become two bands." And
thus itwas with holy David, 2 Sam. vii. 18. When God had confirmed the promise to him, to build him a houſe, and
not reject him as he did Saul, he goes,inbefore the Lord, and faith, " Who am I ? and what is my father'shouſe, that thou " haft broughtme hitherto ?" And ſo indeedGod required, Deut. xxvi. 5. when Ifrael was to bring to God the firſt-fruits
ofCanaan, they were to say, "A Syrian ready to periſh was " my father," &c. Do others raiſeGod the higher for the
raiſing them ? Andthe more God raiſes me, the more ſhall I abuſe him, and exalt myſelf ? O what afad thing is this !
(2.) Others have freely aſcribed theglory ofalltheir enjoyments toGod, andmagnifiednotthemſelves, but him, for their mercies : So David, 2Sam. vii. 26. " Let thy name be mag- " nifi d, and the houſe ofthy fervant be eſtabliſhed." He doth not fly upon themercy,and fuck out the ſweetneſs ofit,
looking no fartherthanhis own comfort; no,he cares for no mercy except God be magnified in it. So Pfalm xviii. 2 . when God haddelivered him from all his enemies, " The
" Lord (faith he) is my ſtrength, and my rock, he is become " my ſalvation." Theydid not putthe crownupontheir own heads, as Ido.
(3.) The mercies ofGod have been melting mercies untoothers,melting their fouls in love to theGod of their mercies.