Part 2
SoHannah, I Sam. ii. 1. when the received themercy ofa fon, " Myſoul (faith ſhe) rejoiceth inthe Lord ;" not in themercy, butin theGod ofthe mercy. AndfoMary, Luke i. 46. "My " foul doth magnifythe Lord, my ſpirit rejoiceth inGodmy " Saviour." Theword fignifies to make more room forGod; their hearts were notcontracted,butthe moreenlargedtoGod.
(4.) Themercies ofGodhave been mightyrestraints to keep others from fin. SoEzraix. 13. " Seeing thou, ourGod, haft givenus ſuch a deliverance as this, ſhouldwe again break " thy commandments ?" Ingenuous fouls have felt the force ofthe obligations of love and mercyupon them. (5.) 'To conclude, Themercies ofGod to others have been as oil to the wheels of their obedience, and make them fitter for fervices, 2Chron. xvii. 5. Nowif mercies work contrarilyuponmyheart,whatcauſe have I tobe afraid that they come not to me in love? I tellyou,this is enough todamp the ſpiritof any faint, tofee what ſweet effects theyhave had onothers, andwhat fad effects onhim.
How to keep the Heart from defponding, &c. 29
2. Seafon. Theſecondſpecialſeaſon in thelife ofa chriftian requiringmore than a common diligence to keephis heart, is
the time ofadversity : When providence frowns upon you, and blaſts your outward comforts, then look toyour hearts, keep them with all diligence from repining againstGod, or fainting underhis hand; for troubles, though ſanctified, are troubles ſtill ; even ſweet-briar, and boly thistle, have their prickles. Jonah was a good man, and yethow pettiſh was his heart under affliction ? Job was the mirror ofpatience, • yethowwas his heartdiſcomposedby trouble ?Youwill find it ashard to get a compoſed ſpirit under great afflictions, as it is to fix quick-filver. O the hurries and tumults which they occaſion evenin the best hearts ! Well, then, the fe-
cond cafewill be this :' : Cafe 2. How a Christian under great afflictions may keep hisbeartfrom repining, or desponding under the hand ofGod ? Now there are nine ſpecial helps, I ſhall here offer, to keep
thyheart in this condition ; and the firſt ſhallbe this, to work
upon your hearts this great truth,
1. That by these cross providences, God is faithfully pursuing thegreat design of electing love upon thefouls ofhis people, and orders all these afflictions as means fanclified to that end. : Afflictions fall not out by caſualty, butby counſel, Jobv. 6. Eph. i. 11 by this counſel of God they are ordained as means of much ſpiritual good to faints, Ifa. xxvii. 9. " By " this ſhall the iniquity of Jacob be purged," &c. Heb. xii .
10. " Buthe for our profit," &c. Rom. viii. 28. " All things " work together for good." They are God's workmen upon our hearts, to pulldownthe pride and carnal ſecurity ofthem; and being fo, their nature ischanged , they are turned into bleffings and benefits, Pfalm cxix. 71. " Itis good for me that " I have been afflicted." Andfure, then, thou hast no reaſon
to quarrelwith,but rather to admire that God ſhould concern himſelfſomuch in thy good, to use anymeans for the accompliſhing ofit. Philip. iii. 11. " Paulcouldbleſs God, ifby any " means he might attain the refurrection ofthedead. My " brethren, (faith James) count it alljoywhen you fall into " divers temptations," Jam. i. 2, 3. My father is about a deſign of love upon my foul, and do Iwell to be angry with him? All that he doth isinpursuance of, and in referenceto
fome eternal glorious ends upon my foul. O itis myignorance ofGod's deſign, that makes me quarrel with him! he faith to theein this caſe, as to Peter, "What I do thou krow- " eftnotnow,but hereafter thou shalt know it."
30 How to keep the Heartfromdesponding Help. 2. Though God hath refervedto himselfa liberty ofafflicting his people,yethe hath tied up his own hands by promise,
never to take away his loving-kindnessfrom them. Can I look that ſcripture intheface with a repining,diſcontented ſpirit,
2 Sam. vii. 14. " I shall be his father,and he willbe myfon ; " if he commit iniquity,I will chaftenhim with the rod of " men, and with the ſtripes ofthe children of men : Never- " theleſs, my mercy ſhall not depart away from him." Omy heart ! my haughtyheart! doft thou well to be diſcontented, whenGodhath giventhee the whole tree, with all the cluf-
ters ofcomfortgrowing on it, becauſehe ſuffers the wind to blowdownafew leaves ? Chriſtians have two forts of goods, thegoods ofthethrone, andthe goods of the footſtool ; move-
ables, and inmoveables : IfGod have fecuredtheſe, never let
my heart be troubled at the loss ofthoſe ; indeed, ifhe had cut offhis love, or diſcovenanted my foul, I had reaſon to be caſt down ; butthis he hath not,nor can he do it. Help 3. It is ofmarvellous efficacy to keep the heart from ſinking under affliction, to callto mind, that thine ownfather hath the ordering ofthem: Not a creature moves hand or
tongue against thee,butbyhis permiſſion. Suppoſethe cupbe abitter cup, yet it is the cup which thy father hath given thee todrink; and canſt thou ſuſpectpoifon to be in that cup which he deliversthee ? Foolish man, put home the caſe tothineown
heart,conſult with thine own bowels ; canst thou find in thy heart togivethy child that which would hurt, or undo him ? No, thou wouldsſt as foon hurt thyselfas him ; " Ifthou then " being evil knoweſt how togive good gifts to thy children,'*
howmuch more dothGod ? Matth vii, 11. The very confideration ofhis nature, a God oflove, pity, and tender mercies, or of his relation to thee as a Father, Husband, Friend, mightbeſecurity enough, ifhe had not ſpoken aword, to'quiet theeinthis cafe; andyetyouhavehis word too, Jer. xxv. 6. I willdoyou no hurt. You lie too near his heart to hurtyou ; nothinggrieves himmore thanyourgroundleſs and unworthyſuſe picions ofhisdeſigns do ; would it not grieve a faithfultenderheartedphyſician when he hath ſtudied the case ofhis patient, preparedthe moſt excellent receipts to ſave his life, to hear him cryout,O he hathundone me! he hath poifoned me ; becauſe it gripes and painshimin the operation ? O when will yoube ingenuous !
Help 4. God respects you as much in a low, as in a high condition; andthereforeit need notso much troubleyou to be made
low : nay, to ſpeak home,he manifests more of his love, grace, andtenderneſs, in thetime ofaffliction, thanprofperity. As
in Times of Adversity. 31 Goddidnot at firſt chuſeyou becauſeyou were high, ſo he will not forſake you becauſe you are low : Menmaylookthy
uponyou, and alter their reſpects, as your condition is alter.
ed : When providence hathblaſted your estates, your ſummer friends maygrow ſtrange, as fearingyou may be troubleſome tothem ; but willGod do ſo ? No, no, " I will never leave " thee, nor forſake thee," Heb. xiii. 5. Indeed if adverſity andpovertycouldbaryou from acceſs to God, it were a fad condition ; but you may go to God as freely as ever. "My "God (faiththe church) willhear me," Mic. vii. 7. Poor Da-
vid, when ſtripped ofall earthly comforts, couldyet encourage himſelf in the Lord his God ; andwhycannot you ? Suppoſe yourhusband or childhad lost all at ſea, and ſhould cometo you in rags ; couldyou deny the relation, or refuſe to entertainhim ? Ifyou wouldnot, much less willGod : Whythen areye ſotroubled ? Though your conditionbe changed, your
father's love and reſpects are not changed.
Help 5. Andwhat if by the loss of outward comforts, God willpreferveyour fouls from the ruining power of temptation ?
Sure then, you have little cause tofinkyour hearts byfuchfad thoughts about them. Are not theſe earthly enjoyments the things that make men ſhrink and warp intimes of trial ? For the love of theſe many have forſaken Chriſt inſuch anhour,
Matth. xix. 22. " He went away forrowful, for he had great "poſſeſſions." And ifthis beGod'sdeſign, what have I done
inquarrelingwith him about it ? We ſee mariners in a ftorm can throw over-board rich bales offilk, and precious things, to preſerve the veſſel and their lives with it, and everyone faith they act prudently ; we know it is uſual for foldiers ina city beſieged, to batter down, or burn the faireſt buildings without thewalls, inwhich the enemymay ſhelter in the ſiege ; and no
mandoubtsbut itis wifelydone : Such as havegangrenedlegs
or arms, can willingly ſtretch them out to be cut off, andnot only thank, butpay the chirurgeon for his pains : And muſt Godonlybe repinedat, for cafting overwhatwill fink you in
a ſtorm ? Forpulling downthat which would advantage your enemy in the fiege oftemptation ? For cutting offwhat would
endanger your everlasting life ? O inconfiderate, ingrateful man! are nottheſe things, for which thou grieveſt, the very
things thathave ruined thousands offouls ? Well, what Chrift doth inthis, thouknoweſt not now, but hereafter thou mayeſt, Help 6. It would much ſtay the heart under adverſity, to confider, That God, by fuch humbling providences, may be accomplishingthat for which you havelong prayed and waited :
32 How to keep the Heartfrom desponding
Andthouldyoube troubled at that ? Say, Chriftian, haft thou notmany prayers depending beforeGod upon ſuch accounts as thefe; thathe would keepthee from fin, diſcover to thee the emptineſs and infufficiency ofthe creature; that he wouldkill andmortify thy lufts, that thy heart may never find reſt in any enjoymentbut Chrift ? Why now, byfuch humbling and impoverishing ſtrokes,God may be fulfilling thy defire : Woudlft thou be keptfrom fin ? Lo, he hath hedgedup thy waywith thorns. Wouldst thou ſee the creatures vanity ? Thy affliction is a fair glafs to discover it ; for the vanity ofthe creature is never fo effectually and fenfiblydiſcovered, as in our own experience of it. Wouldſt thou have thy corruptions mortified ? This is the way ; nowGod takes away the food and fewel thatmaintainedthem; for as proſperity begatand fed them, fo adverſity, when ſanctified, is ameans to killthem. Wouldft thouhavethyheart to reftno where but in theboſom ofGod? What better way canftthou imagine providence ſhould take to
accomplish thy defire, than by pulling from under thyhead, that foft pillow of creature-delights on which thou reſtedſtbe-
fore? And yetyou fretat this, peeviſh child,how doſt thou exerciſe thy Father's patience ? If he delay to answer thyprayers, thou art ready to ſayhe regards thee not; if he do that which really anſwers the ſcopeand main endofthem, but not
in the way thou expectedſt, thou quarrelleſt with him forthat ; as if instead ofanſwering, hewere croſſing all thy hopes and aims ; is this ingenuous ? Is it not enough thatGod is ſo gracious todowhatthou defireft, but thou must be ſo impudent to expect he ſhoulddo it in theway which thou preſcribeſt.
Help 7. Again, Itmay ſtay thy heart, ifthou confider, That in these troubles, God is about that work, which ifthou didst See the design of, thyfoul would rejoice. We, poor creatures, are
bemiſted with much ignorance, and are not able to difcern how particular providences work towards God's end; and therefore, like Ifrael in the wilderneſs, are often murmuring, Becauſe Providence leads us about inahowlingdefart, where
we are expoſed to ſtraits ; though yet, then he led them, and
is now leading us, by the right way, to a city of habitations. Ifyou couldbut feehowGod,in his fecret counſel,hath exactly laid the whole plot and deſign ofthyfalvation, even tothe fmallestmeans and circumstances; thisway, andby theſe means fuch a one ſhall be faved, and byno other; fuch a numberof afflictions I appoint for this man, at this time, and in this order; they ſhall befal him thus, and thus they ſhall work for hiu : Could you, I ſay, butdifcern the admirable harmony of
The Heartkept from desponding in Times ofAdversity. 33 divinediſpenſations, their mutual relations to eachother, togetherwiththegeneralrefpect and influence they all have untothe
laſt end; of all the conditions in the world, you would chuſe thatyou are now in, had you liberty to make your own choice. Providence is like acurious piece of arras, madeup of athou-
fand threds, which fingle we know not what to make of, but put together, and ftitched up orderly, they reprefent abeautifulhiſtory to the eye. As God works all things according to thecounſel of his own will, ſo that the counſel of God hath ordained this as the beſtway tobring about thy falvation : Such
aonehath a proud heart, ſo manyhumbling providences I appoint for him ; ſuch a one an earthly heart, ſo many impoveriching providences for him : Didyou but ſee this, I needfay
nomore to ſupport the moſt dejected heart. : Help 8. Farther, It would much conduce to the fettlement of your hearts, to conſider, That by fretting and difcontent, you do yourselves more injury than all the afflictions you lie
under could do; your own diſcontent is that which arms your troubles with a ſting ; it is you that make your burden
heavy, by struggling under it. Could you but lie quiet under thehandofGod, your condition would be much easier and
fweeter than it is ; Impatiens aegrotus crudelem facit medicum. This makes God lay on more ſtrokes , as a father will upona
ſtubborn child that receives not correction .
Beſides, it unfits the foul to pray over its troubles, or take inthe ſenſe of that good whichGod intends by them : Afflic tion is a pill, which being wraptup in patience and quiet ſub-
miſſion, may be easily ſwallowed; but diſcontent chews the pill, andſo imbitters the foul: God throws away fome comfort which he saw would hurt you, andyou will throw away your
peace after it; he ſhoots an arrow which ſticks in your cloaths, and was never intended to hurt, but only to fright you from
fin; andyou will thruſt it onward tothe piercing of your very hearts, bydeſpondencyanddiſcontent.
Help 9. Lastly, If all this will notdo, but thy heart, like Rachel, ſtill refuſes tobe comforted, or quieted, then confiderone thingmore, which, if ſeriously pondered, will doubtlessdo the work ; and that is this, Compare the condition thou art now in, and art so much diffatisfied with, with that condition others are, and thyself deferveft to be in: Others are roaring
in flames, howlingunder theſcourgeof vengeance,and amongſt them I deſerveto be. O my foul! is this hell ? Is my coudition as bad as the damned ? Owhat would thousands now in
VOL . VII. E
34 TheHeart kept fromdeſponding in Times ofAdverfity. hellgive, tochange conditions with me ! It is a famous in ſtance which * Dr Taylor gives us of the duke of Conde; I • have read (faith he) that when the duke of Conde had enter- ⚫ed voluntarily into the incommodities of areligious poverty,
•hewas oneday eſpied and pitiedby alord of Italy, who out ✔of tenderness, wiſhed him tobe morecareful and nutritive of
• his perſon. The good duke anſwered, Sir, be not troubled, • andthink not that I am ill provided of conveniencies, for I • ſendan harbinger before me, who makes ready my lodgings, •and takes care that I be royally entertained. The lord asked •him, who was his harbinger ? he answered, The knowledge of •myſelf, and the confideration of what I deſerve for my fins, • which is eternal torments ; and when with this knowledge I • arrive at my lodging, how unprovided foever I find it, me- ⚫thinks it is ever better than Ideserve. Whydoththe living man
complain ? And thus the heart may bekeptfromdeſponding, or repining under adverſity.
Season 3. • The third ſeaſon calling formore than ordinary •diligence to keep the heart, is the time of Zion's troubles : • When the church, like the ſhip in which Chriſt and his difciples were, is oppreſſed, andready to perish, inthewaves of •perfecution ; then good fouls are ready to fink, and be ſhip- •wrecked too, upon thebillows of their own fears. I confefs •moſt inenrather needthe ſpur, thanthe reins in this cafe, and yet ſome fit down as over-weighed with the ſenſe of the • church's troubles. The loſs of the Ark coſt old Eli his life ; • the ſad poſture Jerufalem lay in, made good Nehemiah's •countenance change in the midst of all the pleaſures and ac- ⚫commodations of the court, Neh. ii. 2. Ah ! this goes cloſe • to honeft hearts .' • But thoughGod allow, yea, command the moſt awakened • apprehenfionsof theſecalamities, and in" ſuch aday calls to mourning, weeping, andgirding with fackcloth," Ifa. xxii. 12. and ſeverely threatens the inſenſible, Amos vi. 1. yet it will not pleaſe him to fee you ſit like penſive Elijah under the <juniper-tree. 1 Kings xix. 4. " Ah Lord God! it isenough, " take away my life alfo." No, mourners in Zion you may, ⚫and ought to be ; but ſelf-tormentors you must not be ; •complain toGod you may, but tocomplain of God, though •but by an unſuitable carriage, and the language of your ac- • tions, you must not.' Cafe 3. The third cafethat comes next tobe ſpoken to, is this; How publicand tenderbearts may be relieved, andfup
* Great Exemp. p. 310.
How toJupportthe HeartunderZion's Troubles. 35 ported, when they are even over-weighed with the burdensome , fenfe of Zion's troubles? ' I grant, it is hard for him that pre- • ferreth Zion tohis chief joy, to keep hisheartthat it fink not •below thedue ſenſe of its troubles ; andyet this ought, and •maybedone by the use of ſuch heart-eſtabliſhing directions • as theſe.' Direction 1. Settle this great truth in your hearts, that no trouble befals Zion, but by the permiffion of Zion'sGod; andhe permits nothing out of whichhe willnot bring muchgoodat last tohispeople.
There is truly aprinciple of quietneſs inthe permitting, as inthecommanding will of God. See it in David, 2 Sam. xvi.
10. " Lethim alone, it maybeGodhathbiddenhim :" And in Chriſt, Joha xix. 11. " Thou couldeſt have no power againft " me, except it weregiventhee from above;" it ſhould much calm our ſpirits that it is the will ofGod to suffer it; and had he not fuffered it, itcouldnever have been as it is.
This very confideration quieted Job, Eli, David, andHezekiah; that the Lord did it, was enough tothem, andwhy ſhould it not be ſo to us ? If the Lordwillhave Zion plowed as a field, and her goodly ſtones lie in the dust; if it be his pleaſure that Antichriſt ſhall rage yet longer, andwear out the
faintsof theMost High ; if it be his willthat adayoftrouble, and of treading down, and of perplexity by the Lord God of hofts ſhall beupon the valley of viſion, that the wicked ſhall devour the manthat is more righteous than he, what are we that we ſhould conteſt with God ? Fit it is that we should be
refignedupto thatwillwhencewe proceeded, and that he that made us ſhould diſpoſe of us as he pleaſeth : he may do what feemeth him good without our conſent: doth poor man ſtand upon equal ground, that he ſhould capitulate with hisCreator, orthatGod ſhould renderhiman accountofanyof his matters ?
It iseveryway as reasonablewebecontent,howeverGoddiſpoſe of us, as that we be obedient to whatever he commands us.
Butthen, if we pursue this argument further byconfidering thatGod's permiſſions do all meetat laſt in the real good of his people, thiswill much morequiet our ſpirits. Do the enemies
carryawaythegood figs, eventhe beſt among the people, into captivity ? This looks like a ſad providence, but yetGod ſends
them thither for their good, Jer. xxiv. 5. DothGod take the Aſſyrian as a ſtaff in hishand, to beat his people with ? Thofe
blows are ſmart, and make them cry ; but the end of his fo doing is, "That he may accomplish his whole work upon E2
36 HowtofupporttheHeartunder Zion's Troubles. " mount Zion," Ifa. x. 12. IfGodcan bring much good ou of the worſt, and greatest evil of fin, much moreout of tem-
poral afflictions ; and it is as evident that he will, as thathe can do fo. For it is inconſiſtent with the wisdom of a common agent topermitany thing, which he might prevent ifhe pleaſed,
tocroſs his great deſign and end ; and can itbe imaginedthat the moſt wifeGod ſhould do ſo ?
Well then, as Luther told Melandthon, Definat Philippus efferectormundi;ſo ſay I to you ; Let infinite wisdom, power, and love, alone ; forby theſe all creatures are ſwayed, and actions guided, in reference tothe church: it is none of ourwork
to rule the world, but to submit to him thatdoth; Non caeco impetuvolvuntur rotar, the motions ofprovidence are alljudicious, the wheels are full of eyes; it is enough that the affairs
of Zion are in a goodhand.
Direction 2. Ponder this heart-ſupporting truth, in reference to Zion's trouble: Thathow many troubles foever are uponher, yet herKing is inher. What ! hath the Lord forſaken his churches ? Hath he fold theminto the enemy's hand ? doth he not regard what evil be-
fals them? that our hearts fink at this rate ? Is it not too ſnameful an undervaluing of thegreatGod, and toomuch magnifying of poor, impotent men, to fear and tremble at creatures, whilft God is in the midst of us ? The church's enemies are many and mighty; let that be granted, yet that argument with which Caleb and Joſhua ſtrove to raiſe their own hearts, is
of as much force now, as it was then : " The Lord is with us, " fearthem not," Num.xiv. 9. The hiſtorian tells us that whenAntigonus over heard his foldiers reckoning how many
their enemies were, and ſo diſcouraging one another ; he ſuddenly ſteps in among them with this queſtion, 'And howmany • (laid he) do you reckon me for ?" Diſcouraged fouls, how manydoyou reckon the Lord for ? Is he not an over-match for all his enemies ? Is not oneAlmighty more than many mighties? Doth his prefence ſtand for nothing with us ? " If God " be for us, who can be againſt us ?" Rom.viii. 31. Wha think you, was the reaſon of that great exploration Gideon
made in Judges vi.? He queſtions, ver. 12, 13. he defires a fign, ver 17. and after that another, ver. 36. andwhat was theendof all this, but that he might be ſure the Lord was withhim, and that he mightbut write this mottoupon his en-
fign ? " The ſword of the Lord, and of Gideon." So then, if youcan be well aſſured the Lord iswith his people, youwill get thereby above all your difcouragements andthathe is fo,
How tofupport the HeartunderZion's Troubles. 37 you need not, with him, defire a ſign from heaven; lo, you havea ſignbefore you, even their marvellous preſervation a midſt alltheir enemies. IfGodbenotwith his people, how is
it theyare not swallowed up quick? Do their enemies want malice, power, or opportunity ? No, but there is an inviſible handuponthem. Well then, as it is, Exod. xxxiii. 14. lethis prefencegive usreſt; and though themountains be hurled into the ſea, though heaven and earth mingle together, fearnot, Godis inthe midst of her, ſhe ſhall not be moved.
Direction 3. Ponder the great advantages attending the people of God in an afflicted condition. If a low and an afflicted ſtate in the world be really best for the church, then yourdejections are not only irrational, but ungrateful ; indeed,
ifyou eſtimate the happiness of the churchby its worldlyeaſe, ſplendor, and profperity, then ſuchtimes will feembad for it; but if you reckon its glory to conſiſt in itshumility, faith, patience, and heavenly-mindedness, nocondition inthe world abounds with advantages for theſe, as an afflictedconditiondoth.
Itwas notperſecutions andprifons, bue worldlinefs and wan tonneſs, thatwas the poifonof the church: neitherwas it the earthly glory of its profeffors, but the blood of its martyrs, thatwas the feed of the church. The power of godliness did never thrive better than in affliction, and never ran lower than intimes of greateſt profperity : when " we are leftapoorand " an afflicted people, then we learn to truſt inthe name of the " Lord," Zeph. iii. 12. What fayye, firs ? Is it indeed for the faints advantage tobeweaned from the love of, anddelight
in, enſnaringworldly vanities ? To be quickened, and prick ed forwardwith more haſte toheaven, tohave clearer diícove
ries of their ownhearts, to be taught to pray more fervently,
frequently, ſpiritually; to look and long forthe reſt tocome,
more ardently ? If theſe be for their advantage, experience teaches us, that no condition is ordinarily bleſſed with fuch
fruits as theſe, like an afflictedcondition.
And isitwelldone, then, to repine and droop,becauſe your fatherconfults more the advantage of your fouls, than theplea
fing of your humours ? Because he will bring you a nearerway
toheaven thanyou are willing togo? Is this adue requital of his love, whois pleaſed ſo muchtoconcernhimself in yourwel-
fare which is morethanhe willdo forthousands in theworld, uponwhom he will not laya rod, orſpend an afflictionfor their good, Hof. iv. 17. Matth. xv. 14. But alas ! wejudge by ſenſe,
andreckon things good or evil, according towhatwe, for the preſent, cantasteand feel inthem,
38 Howtofupport theHeartunderZion'sTroubles. Direction 4. Take heed that you overlosk not themanyprecious mercies which the people of God enjoy amidst all their troubles.
Itis a pity that our tears, upon the account of our troubles, ſhould toblear and blind our eyes, that we should not fee our mercies andgrounds of comfort. I will not inſiſt upon the mercy of having your lives givenyou for aprey, nor yet upon the manyoutward comforts, temporal conveniencies and accommodations, which you enjoy even above what Chriſt and his precious fervants, of whom the world was not worthy, ever had.
Butwhat ſay you topardon of fin? intereſt inChriſt ? the covenant of promiſe ? and an eternity of happiness, in the prefenceofGod after a fewdays are over ? O that ever a people entitled to ſuch mercies as theſe, ſhoulddroop under any temporal affliction, or be ſo much concerned for the frowns of men, and loſs of trifles ! you have not the ſmiles of great
men, but you have the favour of the greatGod; you are, it maybe, caft back in your eſtates, but thereby furthered in
ſpirituals. You cannotlive ſobravely, plentifully, and easily, asbefore; but ſtill you may live as holy and heavenly as ever : will you then grieve ſo much for theſe circumſtantials, as to
forget your ſubſtantials ? Shall light troubles make you forgetweighty mercies ? Remember the church's trueriches are laid out of the reach of all its enemies: theymaymake you poor, butnot miferable. What thoughGoddonot diftinguith, inhis outwarddiſpenſations,betwixt his own and others ? Yea, what though his judgments ſingleout the beſt, and ſpare the
worſt ? What though an Abel be killed in love, and aCain furvive in hatred ; a bloody Dionyfius die in hisbed, and a good Jofiah fail in battle ? What though the belly of the wickedbe filled with hiddentreaſures, and the teeth of the faints
broken with gravel-ſtones; yet ſtill here is much matter of praife; for electing love has diſtinguiſhed, though common
providence did not; and whilst prosperityand impunitylay thewicked, even ſlaying and adverſity ſhall benefit and ſave the righteous.
Direction 5. Believe, that how low foever the church be plunged under the waters of adverſity, it shall affuredly rife again. Fear not, for as fure as Chriſt aroſe the third day, notwithstanding the ſeal andwatch thatwas upon him ; ſo ſure thechurch ſhall arife out of all her troubles, and lift up its victorious head over allits enemies : thereisno fearof ruining that peoplewho thrive by their loſſes, and multiplyby being,
HowtofupporttheHeartunder Zion'sTroubles. 39 diminiſhed. Obe not too quick tobury the church before the isdead! ſtay till Chriſt hath tried his skill, before you give it up for loft . The bush may be all in a flame, but ſhall never beconſuned, and that becauſe of the good willof him that dwelleth init.
Direction 6. Record the famous instances of God's careand tenderness over bis people in former ftraits. Chriſt hath not fuffered it tobedevoured yet; for above theſe 1700 years the Chriſtianchurch hath lived in affliction, and yet it is not confumed: manyawave of perſecution hathgoneover it, and yet itisnotdrowned: manydeſigns toruin it, and hithertonone hath proſpered; this is not the firſt time that Hamans and Achithophelshave plotted its ruin ; that an Herodhath ſtretched out his hand to vex it: ſtill ithathbeen preferved from, ſupported under, or delivered out of all its troubles; and is it notasdear toGod as ever ? Is he not as able to ſave it now, as
formerly? Thoughwe know notwhencedeliverance ſhouldarife, " Yet the Lord knoweth how to deliver the godly out of
temptations," 2 Pet. ii . 9. Direction 7. If you can fetch nocomfort from any of the former arguments, then, in the laſt place, Try whether you cannot draw fome comfort out ofyour very troubles. Surely this trouble of yours is a good argument of your integrity ; union is the ground of ſympathy ; if you had not fome rich adventure in that ſhip, you would not trembleas you do, when itisindanger : beſides, this frame of ſpirit mayafford you this argument, that if you are ſenſibleof thechurch'stroubles, JefusChrift is much moreſenſible of, andſollicitous about it, than youcanbe; andhe willhave an eye of favour uponthemthat mourn for it, Iſa. lvii. 18. 3 Season4. Thefourth ſpecial ſeaſonofexpreſſing ourutmoſt 'diligence in keeping our hearts, is thetime of danger, and
publicdistraction ; inſuch times the beſt hearts arebuttoo apt tobe furprized by ſlaviſh fear; it is not eafytoſecure the * heart againſt diſtractions in times of commondiſtraction. If • Syriabe confederate with Ephraim, howdo the hearts of the *houſe of Davidſhake, even asthe trees of the wood, which are thaken with the wind ? Ifa. vii. 2. When there are ominous ſigns in the heaven; on the earth diſtreſs of nations, 'with perplexity; the sea and waves roaring, then thehearts ' of menfail for fear, and for looking after thoſe thingswhich
are coming on the earth, Luke xxi . 25, 26. Even aPaul *himselfmay "ſometimescomplain offightings within, when *" there are fears without," 2 Cor. vii. 5.
48 How tokeep theHeart from Fears.
But, my brethren, theſe things ought not tobe ſo, faints ſhould be of a more raiſed ſpirit : So was David, when his heart was kept in agood frame, Pfal. xxvii. 1. " The Lord is " mylight, and my ſalvation; whom ſhall I fear ? The Lord " is the ſtrength of my life, of whom shall I be afraid ?" Let nonebut the ſervants of finbe the ſlaves of fear, let them that havedelighted in evil, fear evil; impius tantum metuit, quan-
tum nocuit. O let not that which God hath threatened as a Judgmentuponthe wicked, ever ſeize upon the breasts of the
righteous. I will fend (faithGod) faintneſs into their hearts " inthe landof their enemies, and thefound of a ſhaking leaf " ſhallchacethem," Lev. xxvi. 36.Owhat poor-fpirited men are
theſe, to fly at a ſhaking leaf! which makes a pleaſant, and nota terrible noiſe; and is in itſelf akind of natural muſic : But to a guilty confcience the whistling leaves aredrums and trumpets. " ButGod hath notgivenusthe ſpirit of fear, bot " of love, andof afound mind," 2 Tim. i. 7. A found mind
as it ſtands there inoppofition to the ſpirit of fear, is anunwounded confcience, pot infirmed by guilt: And this ſhould make a man as bold as a lion. Iknow it cannot be faid of a faint, whatGod ſpake of Leviathan, thathe is made without fear: There is a natural fear in everyman, and itas impoſſible to bewhollyput off, as the body itself is: It is a perturbation of the mind, arising from the apprehension of approaching danger; and as long asdangers can approach us, we ſhall
find ſome perturbations within us. It is not my purpoſe to commend toyou a ſtoical apathy, nor yet to take you off from fuch a degree of cautional preventive fear as may fit you for trouble, andbe ſerviceable to your fouls; there isa provident
fear that opens our eyes to foreſee danger, and quickens toa prudentandlawfuluſe ofmeans topreventit: Suchwas Jacob's
fear, Gen. xxxii. 7, 9, 10. &c. Butit is the fearof diffidence Iperfuade you tokeep your hearts from, that tyrannical paſſion which invades the heart in times of danger, diſtracts, weakens,
and unfits the heart forduty ; drivesmenuponunlawful means, and brings a fnare with it. Well, then, the fourth cafewill bè this : Cafe 4. How a Chriftian may keep his heart from distracting and tormentingfears, in times ofgreat and threatening dangers. Now there are fourteen excellent rules, orhelps, for the keepingtheheart from finful fear, whenimminentdangers threaten us: Andthe firſt is this,
How tokeep the Heartfrom Fears. 41 Rule 1. Look upon allthe creatures as in thehandofGod,who manages themin alltheir motions, limiting, restraining, and de-
termining them allat his pleasure.
Get this truth well fettled by faith in your hearts, it will marvelloufly guard them againſt ſlaviſh fears. The first chap-
ter of Ezekiel contains an admirable ſcheme, or draught of providence; there you may fee the living creatures who movethe wheels, viz. the great affairs and turnings of things herebelow, coming unto Chriſt, who fitsupon the throne, to
receive new orders and inſtructions from him, ver. 24, 25, 26. And in Rev. vi . you read ofwhite, black, and red horfes, which
are nothing elsebut the inſtruments whichGod employs in executinghis judgments inthe world, as wars, peſtilence, and death: Butwhen theſe horſes are prancing, and trampling up anddown the world, here is that may quietour hearts, that Godhath the reins in his hand. Wicked men are ſometimes Jike mad horles, they would ſtamp the people ofGod under their feet, but that the bridle of providence is in their lips, Jobi. 11, 12. A lion at libertyis terrible to meet, but who is
afraid of the lion in the keeper's hand ? Rule 2. Remember that this God, in whofe hand all the creaturesare, is your Father, and is much more tender over you, than you are, or can be, over yourselves : " He that " toucheth you, toucheth the apple of mine eye," Zech. ii. 8. Let me ask the moſt timorous woman, whether there be not a vaſt differencebetween the fight of adrawn fword in the hand of abloody ruffian, and theſameſword in the hand of her own tender husband ? As great adifference there isin looking upon creaturesby aneye of fenfe, and looking on themas inthehand of yourGodby an eye of faith ; that is a ſweet ſcripture to this purpoſe, Ifa. liv. 5. " Thy Maker is thy Husband, the " Lord of Hosts ishis name:" he is Lord of all the hosts of creatures inthe world : Who would be afraidto paſs through
an army, though allthe foldiers ſhould turn their ſwords and gunstowards him, if the general of that armywerehis friend, or father ? I have met with an excellent ſtory of a religious youngman, whobeing at ſea, with many other paſſengers, in
agreat ſtorm, andtheybeinghalf dead with fear, heonly was obſerved tobe very cheerful, as if he had been but little concernedinthatdanger: One of themdemanding the reason of his chearfulness, O, (faid he) it is becauſe the pilot of the • ſhip is my father.' Confider Chriſt, firſt as the King, and fupreme Lordover the providential kingdom, and then as your VOL. VII. F
42 How tokeeptheHeart fromFears. Head, Husband, and Friend, and thou wilt quickly ſay, " Re-
turnunto thy reſt, O my foul." This truth will make you ceaſe trembling, and cauſe you to fing inthemidst of dangers. Pfalm xlvii. 7. The Lord is King of all the earth, fing ye 66
praiſewith underſtanding ;" (or, as the Hebrew word is,) " Everyone that hath underſtanding," viz. of this heart-reviving and eſtabliſhing doctrine of thedominion of our Father
over all the creatures.
Rule 3. Urge uponyourhearts the express prohibitions ofChrift in this cafe : and let your heartsſtand in awe of the violations
of them. Hehath charged you not to fear, Luke xxi. 9. "Whenye " ſhall hear of wars and commotions, ſee that ye be not terri-
" fied." And Phil. i. 28. " In nothingbeterrified byyour ad- " verſaries," Yea, in Matth. x. 26, 28, 31. and within the compaſs of fix verſes, our Saviour commandsus thrice, not to fearman. Doth every big word of prouddust and aſhes make
thee afraid ? Doth the voice of aman make thee tremble ? and ſhall not the voice ofGod ? If thou art of fuch a fearful and timorous ſpirit, how is it that thou feareſt not to difobey the flat commands of Jesus Chriſt ? Methinks the command of Chriſt ſhould have as much power to calm, as the voice of a poor worm toterrify thy heart. Ifa. li. 12, 13. " I, even I, am he " that comforteth you : Who art thou, that thou ſhouldeſtbe " afraidof a man that ſhall die, andof the fon of man that
" ſhallbe made asthegrass,andforgetteſt the Lord thyMaker ? " Wecannot fear creatures ſinfully, till we have forgottenGod ;
didwe remember whathe is, andwhathe hath ſaid, we ſhould
notbe of fuch feeble ſpirits : Bring thy heart, then, to this dilemma intimes of danger ; if I let into myheart the flaviſh
fear of man, I muſt let out the reverentialawe and fear ofGod; and dare I caft off the fear of the Almighty for the frowns of
a man ? Shall I lift up proudduſt above the greatGod ? Shall Irun upon a certain fin, to ſhunaprobable danger ? Okeep thy heart by this conſideration !
Rule 4. Remember how much needless trouble your vain fears havebrought upon you formerly, and how you have disquieted
yourselves to no purpose.
Ifa. li. 13. "And haft feared continually becauſe of the op- " preffor, as if he were ready to devour ; and where is the fu- " ry of the oppreffor ?" He ſeemedreadytodevour, but yet you are notdevoured : I havenot brought upon you the thing
that ye feared ; you have waſtedyour ſpirits, difordered your fouls, andweakened your hands, and allthis to no purpoſe :
Howtokeep the Heart fromFears. 43
Youmighthaveallthis while enjoyedyourpeace, and poſſeſſed your fouls inpatience. And here I cannot but obſerve a very deep policy of Satan, managing adeſign against the foul by theſe vain fears : I call them vain, in regardof the fruſtration of them by Providence ; but certainly they are not in vain, as to the end Satan aims at in raiſing them ; for herein he acts as foldiers uſe to do inthe ſiege of agarrifon, who on purpoſe to wear outthe befieged by conſtant watchings, and thereby unfit them to make reſiſtance when they ſtorin it in carneſt, do every nightgive them falſe alarms, which though theycome tonothing, yetdoth notably ſerve this furtherde-
ſignoftheenemy. O when will you beware of Satan's devices ?
Rule 5. Confider ſolemnly, That though the things you fear Shouldreallyfall out, yet there is more evil in yourownfear,
than in the thing feared.
And that not onlyas the leaſt evil of ſin is worſe thanthe greatest evil of suffering; but as this ſinful fear hath really
more torment and trouble in it, than is in that condition you are ſo much afraid of; fear is both amultiplying, and a tor-
menting paſſion; it repreſents troubles much greater than they are, and ſo tortures and wrecks the foul much worse thanwhen the ſuffering itſelf comes. So itwas with Iſrael at the Red-
ſea, they cried out, and were fore afraid, till they put foot into thewater, and then a paſſage was opened through thoſe waters, which they thought wouldhavedrowned them. Thus
it is with us; we looking through the glaſs of carnal fear, upon thewaters of trouble, the ſwellings of Jordan, cry out, O theyare unfordable ! we must needs periſh inthem : Butwhen we come into the midst of thoſe floods, indeed, we find the promiſemadegood; "God will make awaytoeſcape," 1 Cor. x. 13. Thus it was with bleſſed Biiney,when he would make atrial, by putting his finger to the candle, andnot able to endure that, he cried out, •What, cannot I bear the burning of
6 a finger ? how then ſhall I be able to bear the burning of my • whole body to-morrow ?" And yet when that morrowcame, he could go chearfully into the flames, with that ſcripture in his mouth, Ifa. xliii. 1, 2, 3. " Fear not, for I have redeem-
" ed thee : I have called thee by thy name, thou art mine; " when thou paſſeſt through the waters, I will be with
" thee ; when thou walkeſt through the fire, thou ſhalt not " be burnt."
Rule 6. Consult themany precious promises whichare written for yoursupport and comfort in alldangers. F2
44 How tokeep theHeart from Fears. Theſe are your refuges, to whichyou may Ayandbe ſafe; " When the arrows of danger flyby night, and deſtruction " waſteth at noon-day." There are particularpromiſes ſuited to particular caſes and exigencies; and there are general promiſes, reachingall cafes and conditions: Such are theſe, Rom. viii. 28. " All things ſhall worktogether for good," &c. And Ecclef. viii. 12. "Though a finnerdo evil an hundred times, and his
" days be prolonged, yet it ſhall be well with themthat fear " the Lord," &c. " Could you but believe the promiſes, " your hearts ſhould be eſtabliſhed," 2 Chron. xx. 29. Could you but pleadthem withGod, as Jacobdid. Gen. xxxii. 12. " Thou faidſt, I will surelydo thee good," &c. they would relieve you in everydiſtreſs.
Objection. But that promisewas madeperfonally, and by name tohim, fo are not theſe tome.
Answer. If Jacob'sGodbe yourGod, you have as good an intereſt in them as he had. The church, a thousand years after that tranſaction betwixt God and Jacob, applied that whichGod ſpake tohim, as if it had been ſpoken to them-
ſelves, Hof. xii. 4. " He found him in Bethel, and therehe " ſpake with us."
Rule 7. Quiet yourtrembling heartsby recordingand confulting yourpast experiences of thecare andfaithfulness ofGod in formerdiſtreſſes.
Theſe experiencesare food for your faith inawilderneſscondition, Pfal. lxxiv. 14. By this David kept his heart in time of danger, 1 Sam. xvii. 37. and Paul his, 2 Cor. i. 10. was ſweetly anſweredby Silentiarius, whenone told him that
his enemies way-laid him to take away his life, Si Deusmei curam non habet, quid vivo ? IfGodtake no care of me, how have I eſcaped hitherto ? You mayplead with God old expe.
riences toprocure new ones; for it is in pleading withGod for
new deliverances, as itis inpleading for new pardons. Now mark how Moſes pleads on that account with God, Num. xiv.
19. " Pardon, I beſeech thee, the iniquityof this people, as " thou hast forgiven them from Egypt until now." He doth not ſay asmen do, Lord, this is the first fault, thou hast not been troubledbefore to ſign their pardon : But, Lord, becauſe thouhaſt pardoned them ſooften, I beſeech thee pardon them once again. So in new ſtraits, Lord, thou hast often heard, helped, and ſaved in formerfears ; therefore now help again, for with thee there is plenteous redemption, and thine arm is not ſhortened.
How tokeep the Heartfrom Fears. 45 Rule 8. Bewellfatisfiedthat you are in theway ofyour duty , andthat willbeget holy courage in times of danger.
66 " Who will harm you, it you be followers ofthat which is "good ?" 1 Pet. iii . 13. Or, if any dare attempt it, you " mayboldly commit yourſelves toGod in well-doing," I Pet. iv. 19. Itwas this confideration that raiſed Luther's ſpirit aboveall fear : • In the cause ofGod (ſaidhe) I ever am, and
ever ſhall be ſtout;' herein I aſſume this title, Gedo nulli, a good cauſe will bear up a man's ſpirit bravely. Hear the faying of a heathen, to the ſhame of cowardly Chriſtians : When the emperor VeſpaſianhadcommandedFluidius Priſcas 'notto come tothe fenate; or ifhe did, toſpeak nothingbut ' what he would have him ; the ſenatorreturnedthis noble an- ' ſwer, That as he was a fenator, it was fit he ſhould be at ' the fenate ; andif being there he were required to give his 'advice, he would ſpeak freely that which his confcience com-
' mandedhim ; the emperor threatening, that then he ſhould ' die; he answered, Did I ever tell you that I was immortal ? 'Do you what you will, and I willdo what I ought ; it is in ' your power to put me to death unjustly, and inme todie ' conſtantly.'
Righteouſneſs is a breaſt plate, thecauſe ofGod will pay all your expences ; let them tremblewhomdanger findsoutofthe wayofduty.
Rule 9. Getyour confciences ſprinkledwith the blood of Chrift fromallguilt, and that willfet your hearts aboveallfear.
It is guilt upon the confcience that ſoftens and cowardizes our ſpirits : "The righteous are bold as a lion," Prov. xxviii.
I. Itwas guilt in Cain's confcience that made him cry, "Everyone that meets me ſhall layme," Gen. iv. 14. A guilty confcience is more terrified with conceiteddangers, than a pure confcience is with real ones. A guilty ſinner carries a witneſs against himself inhis ownbofom. It was guiltyHerod criedout, " John Baptiſt isriſenfrom the dead." Such a conſcience is the devil's anvil, on which he fabricates all thoſe
ſwords and ſpears, with which the guilty ſinner pierces and woundshimself; guilt is todanger, what fire is togun-powder ;
amanneed not fear to walk among many barrelsof powder, ifhehave no fire about him .
Rule 10. Exerciſe holytruft in times of great distress. Make it your buſineſs totrustGod with your lives and comforts, and then your hearts will be atreſt about them. So did
* Char. of Wisdom, p. 358.
46 Howtokeep theHeart from Fears. David, Pfal.lvii. 3. " At what time I am afraid, I will truſt in
" thee;" q d. Lord, if at any timea ſtorm riſe, I will make bold toſhelter me from itunder the covert of thy wings . Go toGodby acts of faith and truſt, and neverdoubt but hewill
ſecure you. Ifa. lxii. 3. " Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe he truſteth in " thee." God takes it well when thou comeſt to him thus ; Father, my life, my liberty, or eſtate, are hunted after, and I cannotſecure them ; O let me leave them in thy hand : "The
poorleavethhimself withthee;" and doth his God fail him ? No, " thou art the helper of the fatherless," Plal. x. 14. that
is, thou art the helper of thedeſtitute one, that hath none to gotobutGod. Andthat is a ſweet ſcripture, Pfal. cxii. 7. "He shall not be afraid of evil tidings, his heart is fixed, " truſting in the Lord;" he doth not ſay, hisear ſhall be privilegedfromthe report of evil tidings he may hear as fad tid-
ings as other men, but his heart ſhall be privileged from the terror of thoſe tidings, " his heart is fixed."
Rule 11. Confult thehonour of religion more, and your perfonalfafetyless.
Is it for the honour of religion, think you, that Chriſtians ſhouldbe as timorous as hares, to ſtart at every found ? Will not this tempt the world tothink, that whatever you talk, yet your principles are no betterthan other mens ? Owhat miſchief maythe diſcoveries of your fears before them do! It was a noble ſaying of Nehemiah, chap. vi. 11. "Should fuch aman " as I flee? Andwho, being as I am, would fee ?" Were it not better you ſhoulddie, than that the world ſhould be prejudiced against Chriſt by your example ? For, alas! how apt is the world, who judge more by what they fee in your practices, than bywhat theyunderſtand of your principles, to conclude from your timorouſneſs, thathow much foever you commend faith, and talk of afſurance, yet you dare truſt to theſe things no more than they, when it comes to the trial. O
let not your fears lay ſuch a ſtumbling-block before the blind world.
Rule 12. He that will fecure his heart fromfear, must first fecurethe eternal interest of hisfoul in the hands of Jesus Chrift.
When this isdone, then you may say, Now world, do thy qworst. You will not be very follicitous about a vile body, when you are once aſſured it ſhall be well toall eternity with your precious fouls. " Fearnot them (faith Chriſt) that can " kill the body, andafter that, have no more that theycando."
The affured Chriſtian may ſmile with contempt upon all his
How tokeep theHeartfrom Fears. 47 enemies, and ſay, Is this the worſt thatyou cando? What ſay you, Chriſtians ? Are you aſſured that your fouls are ſafe, that within a few moments of your diſſolution they ſhallbe receivedbyChriſt into an everlasting habitation ? Well, if you be ſure of that, never trouble yourſelves about the inſtrumeats
andmeans of yourdiffolution.
Objection . O, but a violent death is terrible to nature! Answer. Butwhat matter is it, when thy foul is inheaven, whether it were let out at thy mouth, orat thy throat ? Whe-
therthy familiar friends, or barbarous enemies, ſtandaboutthy deadbody, and cloſe thine eyes ? Alas ! it is not worth the making ſo much ado about ; Nihil corpus fentit in nervo cum
animafit in coelo, thy foul ſhall not be ſenſible in heaven how thybody is uſed on earth; no, it ſhall be ſwallowed up in life.
Rule 13. Learn to quench allflavish creature-fears, in the reverentialfear ofGod.
This is a cure bydiverſion : It is a rare piece of Chriſtian wisdom to turn thoſe paſſions of the foul which moſt predomi-
nate into ſpiritual channels ; toturn natural anger into ſpiritual zeal, natural mirth into holy cheerfulness, and natural fear into anholy dread and awe ofGod. This methodof cureChrift preſcribes in that forementioned place, Matth. x. like towhich
is that in Iſa. viii. 12, 13. fearnot theirfear ; but how shall wehelp it ? Why, " ſanctify the Lord of Hosts himself, and let " him be your fear, and yourdread." Natural fear maybeallayed for the preſent by natural reaſon, or the removal of the occaſion, but then it is but like a candle blown out with a puff of breath, which is easilyblown in again ; but if the fear of God extinguiſh it, then it is like a candle quenched inwater, which cannot easily be rekindled.
Rule 14. Lastly, Pour out those fears to God in prayer, whichthedevil and yourown unbelief pour in upon you in times
ofdanger.
Prayer is the beſt out-let to fear; where is the Chriſtian that cannotfet hisprobatum eft to this direction ? Iwillgiveyou the greateſt example in the world toencourageyou in the uſeof it, even the example of Jeſus Chriſt, Markxiv. 32. When the
hourofhisdanger anddeathdrewnigh, hegets into thegarden, ſeparates from the diſciples, and there wrestles mightily with God in prayer, even unto an agony: in reference to which the apottle faith, Heb. v. 7. Whoin in thedays of his fleſh, when "he had offered up prayers and ſupplications, with ſtrong cries "and tears, tohim that was able to ſave him from death, and **was heard in that he feared." He was heard as to ſtrength
48 HowtokeeptheHeartfromFears. andfupport to carry him through it, though not as to deliver ance, or exemption from it.
Now, O that theſe things might abide with you, and be reduced to practice in theſe evildays, that many trembling fouls may be eſtabliſhed by them.
Seafon 5. The fifth ſeaſon to excite this diligence inkeepingtheheart, is a time of ſtraits and outward pinching wants; although at fuch times we should complain toGod, and not ' of God, (the throne ofgracebeing erected for atimeofneed,
Heb. iv. 16.) yet when the waters of relief run low, andwant •begins to pinch hard,howprone are the best hearts to diſtruſt the fountain! when the meal in the barrel, and the oilin the * cruiſe are almoſt ſpent, our faith and patience arealmoſt ſpent * too. Now it is difficult tokeepdown the proud and unbeliev ingheart in anholy quietude and ſweet fubmiffion at the foot • of God. It is an eaty thing to talk of truſtingGod for daily bread, while we have a full barn or purſe; but to ſay, asthe
prophet, Hab. iii. 17. " Though the fig tree ſhould not blof- " fom, neither fruitbe in the vine, &c. yet will I rejoice in *" the Lord:" ſurely this is not eaſy.' The fifth cafe there fore ſhallbe this :
Cafe 5. How a Christian may keep his heart from distrusting God, or repining against him, when outward wants are either feltorfeared.
This caſedeſerves tobe ſeriouslypondered, andeſpecially to be ſtudiednow, fince itfeems tobe thedeſign of providenceto empty thepeople ofGodoftheir creature-fulneſs, andacquaint themwiththoſe ſtraitswhich hithertothey have been altogether trangers to. Now, to ſecure the heart from the afore-mentioned dangers attending this condition, theſe following confiderations, through
thebleſſings of the Spirit, may prove effectual. And the firſt isthis :
Confideration 1. That ifGod reduce youto traits andneceffities, yethedeals no otherwise therein with you, thanhebathdone withsome of the choicest and holiest men that ever lived.
Your condition is not fingular; though you have hitherto been ſtrangers towants, other faints havedaily converſed, and been familiarly acquaintedwith them. Hear what bleffed Paul ſpeaks, notof himself only, but in the name of other faints reduced to like exigencies, 1Cor. iv. 11. " Even to this prefent " hourwe both hunger andthirſt, and are naked and buffeted, " and haveno certain dwelling-place." To ſee ſuch a man as Paulgoingup and down the world with anaked back, and
How to keep theHeart from repining, &c. 49 emptybelly, andnot a houſe to put his head in, one thatwas fo far above thee ingraceand holiness, one thatdid more fervice forGod inaday, than perhaps thou haft done in all thy
days, and yet you repine as if hardly dealt with ! Have you forgot what neceffities and ſtraits even aDavid hath fuffered? How great were his ftraits and neceffities ? I Sam. xxv. 8. "Give, I pray thee (faith he to Nabal) whatsoever cometh to
" thyhand, to thy ſervants, and to thy fon David." RenownedMuſculus wasforced todig in the town-ditch for amaintenance. FamousAintworth (as I have been credibly informed) was forcedto fell the bedhe lay on to buy bread. But what ſpeak I of, theſe ? Behold a greater thananyof them, eventhe SonofGod, "who is theheir of all things, andbywhom the
"worlds were made;" yet ſometimes wouldhave been glad of any thing, having nothing to eat, Mark xi. 12, 13."Andonthe
morrow, when they were come from Bethany, he was hungry; and ſeeing a fig tree afar off, having leaves, he came, "ifhaply he might find [any thing) thereon."
Well then, herebyGod hath ſet no mark of hatred upon you, neither can you infer the want of love from the wantof bread. When thy repiningheart puts thequeſtion, Was there everanyforrow like unto mine? Ask theſe worthies, and they will tell thee, though they did not complainand fret as thou
doſt, yet theywere driven to asgreat ftraits as thou art.
Confid. 2. IfGod leave you not in this neceſſitous condition without a promise, youhave no reason to repineordefpondunder it.
Thatisafadcondition indeed, towhichno promiſebelongs. I remember Mr Calvin, upon theſe words, Ifa. ix. 1. " Neverthe- " leſs thedimneſs thall not be ſuch aswasin her vexation," . folvesthedoubt, inwhat ſenſethe darkness ofthe captivitywas
not ſogreat, as the leſſer incurfions made byTiglath Pelefer. In the captivity the city was deſtroyed, and the templeburnt with fire, therewas no comparison in the affliction; butyet the darkness ſhould not be ſuch, andthe reaſon (faith he) is this, Huic certam promiffionem eſſe additam, cum in prioribus nulle
effet; (i. e.) therewasacertain promiſe madeto this, but none totheother.
It is better be as low ashell withapromife, than inparadife without one. Even the darkness of hell itſelfwould be compa-
ratively no darkneſs at all, were there but a promise to enlighten it. Now God hath left many fſweet promiſes for the faith of his poor people to feed on in this condition : ſuch are these
1 G
VOL. VII.
50 How tokeep the Heart from repining, &c.
Pfal.xxxiv. y, ro. " O fear the Lord, ye his faints, for there " is no want to them that fear him ; the lions do lack and fof- " fer hunger, but they that fear the Lord ſhallwant nothing " that isgood." Pfal. xxxiii. 18, 19. " The eye of the Lord " isupon the righteous, tokeep them alive in famine." Pfal. Ixxxiv. 11. "No good thing willhewith-hold from them that
" walkuprightly." Rom. viii. 32. "He that ſparednot his own 166
Son, but delivered him up for us all, how shall he not with " him alſo freely give us allthings ?" Ha. xli . 17. "When the poor and the needy ſeek water, andthere is none, and their tongue faileth for thirst, I the Lord will hear them, I the "Godof Ifrael will not forſake them." Here you fee, firſt, their extreme wants, water being puteven for the neceſſaries of life. ( 2. ) Their certain relief, I the Lord willhear them ; in which it is ſuppoſed that theycry untohim intheir ſtraits; and
he hears their cry,
Having therefore theſe promiſes, why ſhould not your diftruſtful hearts conclude like David's, Pfal. xxiii. 1. "The Lord
" is myShepherd, I ſhall not want."
Objection. But thesepromises imply conditions ; if theywere abfolute, they wouldafford more fatisfaction.
Solution. What are thoſe tacit conditions you ſpeak of, but theſe: ( 1.) That either he will fupply or fanctify your wants : (2.) That you ſhall have ſo much asGod fees fitfor you. And doth this trouble you ? Would you have the mercy whether ſanctified or no ? Whether God fees it fit for you or no ? Methinks the appetites of ſaints after earthly things mould not be
ſoravenous, to ſeize greedilyuponanyenjoyment, not caring how they have it.
But oh, whenwantspinch, andwe fee notwhence ſupplies fhouldcome, then our faith inthe promiſe ſhakes, and we, like murmuring Ifrael, cry, " He gave bread, can he give water al- " fo?" O unbelieving hearts ! When did his promiſe fail ? Who ever trusted them, andwas aſhamed ? May notGod up-
braid thee with thine unreasonable infidelity ; as Jer. ii. 31 . "Have I been awilderneſs unto you ?" &c. Or as Chriſt faid tothediſciples, " Since Iwas with you, lacked ye any thing ?" Yea, mayyou not upbraid yourſelves, may you not ſay with
good old Polycarp, Theſe many years I have ſerved Chrift, and
toundhim a good master. Indeed he may deny what your wantonneſs, but not whatyour real wants callfor. Hewillnot regard the cry ofyourlufts, nor yet deſpiſe the cryofyour faith; though he will not indulge andhumour your wanton appetites, yethewillnot violatehis own faithful promifes. Theſe promifes
How tokeep theHeart from repining, &c. 51 are your beſt ſecurity for eternal life ; and it is ſtrange if they ſhould not fatisfyyoufor dailybread : remember ye the words of the Lord, and folace your hearts with them amidſt allyour wants. It is faid of Epicurus, that in thedreadful fits of the cholic, he often refreſhed himself, Ob memoriam inventorum, bycallingtomind his inventions in philoſophy : and of Poffidonius the philoſopher, that in agreat fit of the ſione he ſola-
cedhimself with difcourſes of moral virtue : and when the pain twinged him, he would ſay, Nihil agis, dolor; quamvisfismoleftus, nunquamconfitebor te effemalum : O pain, thoudoſtnothing ; though thou art a little troubleſome, I will never confeſs theetobeevil. If uponſuch grounds as theſe they could fupport themselves under ſuch grinding and racking pains, and evendelude their diſeaſes by them, how much rather ſhould the
precious promiſes ofGod, and the ſweet experienceswhich have gone along ſtep by step with them, make you to forget all your wants, and comfortyou in every ſtrait. Confid. 3. If it be badnow, it mighthave beenworſe ; hath Goddenied theethecomforts of this life? He might have denied thee Christ, peace, andpardonalfo, and then thy cafe had been woful indeed. You knowGod hath done to to millionsin the world : how many fuch wretched objects may your eyes behold
every day, that have no comfort in hand, nor yet in hope, are miferable here, and will be ſo to eternity; that have a bitter cup, and nothing to ſweeten it; no, not so much as anyhope
that itwill be better. But it is not ſowith you, though you be poor in this world, " yet rich in faith, and heirs of the king. " domwhich God hath promiſed," Jam. ii. 5. O learn to fet ſpiritual riches over against temporal poverty. Balance all your preſent troubleswithyour ſpiritual privileges. Indeed ifGod
had denied your fouls the robes ofrighteouſneſs tocloath them, the hidden manna to feed them, the heavenly manfions to receive them ; if your fouls were left deſtitute as well as your bodies, you might wellbe penſive; but this confideration hath e-
nough to bring the confidering ſoul to reſt under any outward ſtrait. It was bravely faid by Luther, when want began to pinch him, Let us be contented with our hard fare (faid he), fordonotwe feaft with angels upon Chriſt, the bread of life?"
AndbleſſedbeGod(faithPaul) who hath abounded to us in " all ſpiritualbleſſings," Eph. i. 3 .
Confid. 4. This affliction, thoughgreat, is not fuch an efflic-. tion, but God hath fargreater, withwhichhe chastises thedearly belovedof hisfoul in this world; and ſhould he remove this, G2
52 How tokeeptheHeartfrom repining, &e, and inflict thoſe, you would account your preſent ſtate avery comfortable ſtate, andbleſsGod to be as now you are.
Whatthink ye, firs ? ShouldGod remove yourpreſent troubles, fupply all your outward wants, give you the defire of yourhearts in creature-comforts, but hide his face from you,
ſhoot his arrows intoyour souls, and cauſethe venom of them todrink upyour ſpirits ? Should he leave you but afewdays to the buffeting of Satan, and his blafphemous injection; ſhouldhehold youreyesbut a few nightswalking with horrors ofconfcience, toſſing toand fro till the dawning of theday:
ſhouldhe lead you through the chambers of death, thew you the viſions of darkness ; and make his terrors ſet themselves in
array against you: Then tell me if youwould not count ita choice mercytobeback again inyour former neceſſitous condi tion, with peace of confcience; and count bread and water, withGod's favour, a happy ſtate ? O then, take heed of re-
pining. SaynotGoddeals hardly with you, leſt you provoke him to convince you, by your own ſenſe and feeling, thathe hathworſe rods than theſe for unſubmiſſiveand froward children.
Conſid. 5. If itbe badnow, it willbe bettershortly.
Okeep thy heart by that confideration : the meal inthebar rel is almoſt ſpent; well, be it ſo, why ſhould that troubleme,
if I am almoſt beyond the need and use of all theſe things. The traveller hath ſpent almoſt all his money, butathilling of
two left : well, faith he, though my money be almoſt ſpent, yetmy journey is almoſt finiſhed too ; I am near home, and
then I shallbe fully ſupplied. Ifthere beno candles in the houſe, yet it is a comfort tothink that it is almoſt day, andthen therewill be no need of candles. I am afraid, Chriſtian, thou miſreckoneſt thyself, when thou thinkeſt thy proviſion is almoſt ſpent, and you have agreatway to travel ; many years tolive, and nothing to live upon ; itmaybe not half ſo manyas thou ſuppoteft; inthis be confident, ifthy proviſion be ſpent, either freſh ſupplies are coming, though thon ſeeſt not fromwhence, or thou artnearer thy journey's end than thou reckoneſt thyſelf tobe. Deſponding ſoul, doth itbecome aman or woman travelling uponthe road to that heavenly city, and almoſt arrived
there, within afewdays journeyof his Father's houſe, where all his wants ſhallbe ſupplied, to take on thus about a little meat, drink, or cloaths, which he fears he hall want by the way? It was a noble ſaying of the forty Manters, famous in theEcclefiaftical tory,whenturned out naked in, a froſty night tobe ſtarvedtodeath, with theſe words they comforted one
another, δριμμυς ο χειμων, &c. The winter indeed is ſharp and
How tokeep the Heartfromrepining, &c. 53 cold, butheavenis warm and comfortable ; here we ſhiver for
cold, but Abraham's boſom will make amends for all.
Objection 1. But Imay die forwant. Solution. ( 1.) Whoeverdid ſo ? When were the righteous forſaken? (2.) If ſo, yourjourneyisended,andyou fullyſupplied.
Object . 2. But Iamnot sure of that; were Ifure ofheaven, it were another matter.
Sal. Are you not fure of that? Then you haveother matters to trouble yourſelves about than theſe: methinks theſe ſhouldbe the least of all your cares : Idonot find that ſouls perplexed and troubled about the want of Chriſt, pardon of fin, &c. are usually very anxious, or follicitous about theſe things. He that ſeriously puts ſuch queſtions as theſe, What
ſhall I do to be ſaved ? How ſhall Iknow my fin is pardoned ? doth notusuallytrouble himselfwith, " What ſhall I eat, what " ſhall I drink, or wherewith ſhall I be cloathed ?"
Confid. 6. Dothit become the children ofsuch a Father todiftruft his all-fufficiency, orrepine atany ofbis difpenfations?
Do you well to queſtion his careand loveupon every new exigence ? Say, haveyou not beenashamedof this formerly ? Hath not your Father's ſeaſonable provifions for you in former
ſtraits, put you to the blush, and made you refolve never ta queſtion his love and care any more? and yet will you renew your unworthy fufpicions of himagain? Diſingenuous child! reaſon thuswith thyfelf; If I periſh forwant of what is good andneedful for me, it muſt either bebecauſe myFatherknows
not mywants, or hath not wherewith to ſupplythem: or clſe regards not whatbecomes of me. Whichof theſeſhall Icharge upon him? Not the firft; for, Mark vi. 32. MyFather " knows what I have need of;" my condition is nothid from him: northe ſecond, " For the earth is the Lord's, and the " fulness of it, Pfal. xxiv. 1. His name is God all-fufficient, Gen. xvii 1. Not the laſt, for, asa father pitieth his chil- " drea, ſo the Lord pitiesthem that fear him," Pfal: ciii. 13. " The Lord is exceeding pitiful, andoftender mercy," Jam.v. II. " Hehears theyoung ravenswhenthey cry," Job xxxviii. 41. andwill he not hear me ? " Confider (faith Chrift) the " fowls of the air," Matth . vi. 26. Not the fowls at thedoor, thatare everyday fed by hand, but the fowls of the air, that havenone toprovide for them. Doth he feed and cloath his
enemies, andwillhe forget his children? He heard the very
cryof Whmael indiſtreſs, Gen. xxi. 17. O my unbelieving heart ! doft thou yetdoubt ? RememberHagar andthe child.
Confid. 7. Yourpovertyis notyourfin, butyour affliction on-
54 How tokeep theHeart from repining, &c. ly! if byfinful means you havenot brought it uponyourselves? and if it be but an affliction, it may be borne the easierforthat.
It is hard indeed to bear an affliction coming upon us as the fruitand punishmentof fin; when men are under trouble upon
that account, they uſe to ſay, O ! if it were but a ſingle afflictioncomingfrom the hand ofGod by wayof trial, I could bear
it, but I havebroughtit upon myſelf by fin, itcomes as the pu nishment of fin; the marks of God's diſpleaſure are upon it; itis theguilt within that troubles and galls more, than the want without.
But it is not ſo here, and thereforeyou have no reaſon tobe caſtdown under it.
Objection. But though there be no fling ofguilt, yet this conditionwants not other ſtings : As first, the difcredit of religion ;
I cannot comply with mine engagements in theworld, and thereby religion is hke to suffer.
Solution. Itis well you have an heart todiſcharge every duty, yet if God diſable you by providence, it isno difcredit to your profeſſion, becauſe youdonot that which you cannot do, ſo
longas it is your defire and endeavour todo whatyou can and ought to do ; and inthis caſeGod's will is, that lenity and forbearance be exerciſed towards you, Deut. xxiv. 12, 13 .
Object. 2. But it grieves me to behold the neceffities of others whom Iwas wont to relieve and refresh, but now cannot.
Sol. If you cannot, it ceaſes to be your duty, andGod accepts thedrawing out of your foul to the hungry in compaſſion
anddefire to help them, though you cannot draw forth a full purſe torelieve and ſupply them .
Object. 3. But Ifindfuch a condition full of temptations, a foreclog in theway toheaven.
Sol. Every condition in the worldhath itsclogs and attending temptations ; and were you in a profperous condition, you might there meetwith more temptations and fewer,advantages than now you have: For though I confefs poverty hath its temptations as well as profperity, yetI am confident profperity hathnot thoſe excellent advantages that povertyhath: Forhere
you have an opportunity to difcover the fincerity of your love
toGod, when you can live upon him, and find enough in him, and conſtantly follow hin, even when all external inducements andmotives fail. And thus I have ſhewed you how to keep your hearts fromthe temptations and dangers attending a poor and low condition in the world, when want pinches, and the
heartbegins to fink, then improve andbleſsGod for theſe helps tokeep it.
Howto keep theHeart from wandering inDuty 55 Season 6. The fixth ſeaſon of expreffing this diligence in keeping the hourt, is the ſeaſon ofduty ; when we draw nigh : toGodin public, private, or ſecret duties, then it is time to
look to the heart ; for the vanityoftheheartſeldomdiſcovers •itſelf morethan at ſuch times. How oftdoth the poor foul ary out, O Lord! how fain would I ſerve thee, but vain ⚫thoughts will not let me; Icame toopenmyheart to thee, to 'delightmy foul in communion with thee, but my corruptions
6 have ſet upon me: Lord, call off theſe vain thoughts, and • ſuffer them notto proſtitute thefoulwhich iseſpouledtothee, ' before thy face.' The fixth cafe then is this, Cafe6. How the heart maybe kept from distractions by vain thoughts, in the time of duty.
There isa twofolddiſtraction or wandering of theheart in duty : (r.) Voluntary and habitual, Pfilm lxxviii. 8. " They " ſet not their hearts aright, and their ſpirit was not ſtedfait
" withGod." Tais is the case of formalifts, and it proceeds from the want of an holybent and inclination of theheart to God; their hearts are under the powerof their luft, andthere-
fore it is nowonder they go after their luſt, even when they are aboutholy things, Ezek. xxxiii. 31. (2.) Involuntary and la mented distractions, Rom. vii. 21-24 . " I find then a law, " thatwhen I woulddogood, evil is preſent with me ;Owretch- " ed man that I am," &c. This proceeds not from the wans of aholybent and aim, butfrom the weakness and imperfection
of grace. And inthis caſe the foul maymake the like com-, plaintagainst its own corruptions that Abijah did against Jeroboam, 2 Chron. xiii. 6, 7. " Yet Jeroboam the fon of Nebat " is riſenup against his lord, when Rehoboam was young and " tender-hearted, and could not withſtand him, and thereare " gathered untohim vain men, the children of Belial." Grace hath dominion, but luſts are mutinous and feditious, during the infancy thereof. But it is not my buſineſs to thew you how theſe diſtractions come into the heart, but rather how to getandkeep them out of the heart : in order whereunto take theſetenfollowinghelps.
Help 1. Sequeſter yourſelves from allearthly employments, and fet apart fome time for folemn preparation to meetGod in duty: You cannot come reeking hot outofthe world intoGod's