Part 3
preſence, butyou will find a tang of it in your duties : It is withtheheartafew minutes ſince plunged in the world, now
atthefeet ofGod, juſt as with the ſea after a ſtorm, which ſtill continues working, muddy, and diſquiet, thoughthe wind be
laid, and ſtorm over : Thy heart must have some time to fettle.
56 How to keep theHeartfromwanderinginDuty. There arefew musicians that can takedowna lute or viol, and playpreſentlyupon it, without ſome time to tune it; there are
few Chriftians can preſently fay, as Pfalm lvii. 7. "OGod, my " heart isfixed, it is fixed." O when thou goeſt toGod in anyduty, take thy heart aſide, and ſay, O my foul, Iam now addreſſing myſelf to the greatest work that ever a creature was
employedabout : I am going into the awfulprefenceofGod aboutbufineſs of everlasting moment.
Oh my foul, leave trifing now, becompoſed, watchful, ferious, this is no common-work ; it is God-work, foul-work, eternity-work. I am now going forth bearing feed, which will bring forth fruit to life or death in the world to come; pauſe awhileuponthy ſins,wants, troubles; keep thy thoughts awhile on theſe before thou addreſs thyself to duty. David firft muſed, and then ſpake with his tongue, Pfal. xxxix. 3, 4. SoPfal. xlv. 1. " My heart is inditing," &c.
Help 2. Having compofed thy heartby previous meditation, preſently feta guardupon thyſenſes: Howoftenare poor Chri-
ſtians indanger of loſing the eyes of their mind by thoſe of theirbody; for thisJob covenanted with his ſenſes, chap. xxxi .
1. for thisDavid prayed, Pfal. cxix. 37. "Turn away mine "eyes frombeholdingvanity, and quickenthou mein thyway." This may ferve to expound that myſtical Arabian proverb, which advifes to ' thut the windows that the houſe maybe
⚫light : Itwere excellent ifyou could fay inyour onfets upon duty, as an holy man oncedid, when he came off fromduty:
Claudimini, oculimei, claudimini, &c. ' Be ſhut, O mine eyes, * be ſhut: for it is impoſſible you ſhould ever fee ſuch beauty * andglory in any creature, as Ihave now ſeen inGod. You had need avoid all occafions of diſtraction from without, for be
fure youwill meet enough from within. Intention of ſpirit in thework of God, locks up the eye and ear againſt vanity. WhenMarcellus entered thegates ofSyracufe, Archimedes was
fo intent about his mathematical ſcheme, that he tookno notice of the foldiers when they entered his very ſtudy with drawn
ſwords ; a fervent cannotbe a vagrant heart. Help 3. Beg of God a mortified fancy. A working fancy, faithone, how much ſoever itbe extolledamong men, isagreat ſnare tothe foul ; except it work infellowshipwith rightreafon, and a ſanctified heart : The phantaſy is a power of the foul placed between the ſenſes and the underſtanding, itis thatwhich
firſt ſtirs itſelf in the foul, andbyits motions the otherpowers are ſtirred ; it is the common ſhop where thoughts are firſt forgedandframed, andasthis is, ſoare they; if imaginations
How tokeep the Heartfrom wanderingin Duty. 57
benot firſt caftdown, it is impoffiblethat everythought of the heart ſhouldbe brought into obedience to Chrift, 2 Cor. x. 5.
This fancy isnaturally the wildestandmoſt untameable power inthe foul. Some Chriſtians, eſpecially fuch as are of hot and dry constitutions, have much todowith it.
And truly, the more ſpiritual the heart is, the more it is troubled about the vanity and wildness of it. Owhat a fad thingit is! that thynobler foul muſt lackeyup anddown after avainand roving fancy, that ſuch abeggar ſhould rideou horfeback, and fuch a prince run after on foot; thatit ſhould call offthe foul fromattendance uponGod, when it is moſt ſweetly engaged in communion with him, to proſecute ſuch vanities as itwill ſtart at ſuch times before it ! beg earnestly of God that the power of ſanctification may once come upon it. Some Cariftians have atrained ſuch adegree of ſanctification of their
fancies, that theyhave hadfuch ſweetneſs leftupontheir hearts
by the ſpiritual workings of it in the night-ſeaſon : When thy fancy is more mortified, thy thoughts will be more orderly and Fixed.
Help 4. If thou wouldst keep thy heart from those vain excursions, realize to thyself by faith, the holyand awful prefence ofGodin duties.
If the prefence ofagraveman will compoſeus to feriouſneſs, how much more the prefence of an holyGod ? Thinkeſt thou thy foul durſt be ſo gay and light, if the ſenſe of a divine eye wereupon it ? Remember the place where thou art is theplace
ofhis feet, Ifa. Ix. 13. act faith uponthe omniſciency ofGod. " All the churches ſhall know that I am he that ſearcheth the " heart, trieth the reins, and I will give to every one of you " according toyour works," Rev. ii. 23. "All things are na- "kedandopen to the eyes of him withwhom wehave tode," Heb. iv. 12. Realize his infinite holiness ; into what a ſerious, compoſed framedidthe fight ofGod, in his holineſs, put the Spiritof the prophet ? If. vi. 5. Labour alſo to get upon thy heart due apprehenfions of the greatness ofGod, fuch as Abraham had, Gen. xviii. 27. " I thatambutduſt and aſhes have
takenupon me to ſpeak to God." And lastly, remember the jealousy ofGod, howtenderhe is over his worſhip, Lev. Χ. 3. "AndMoſes ſaid to Aaron, This is that the Lord ſpake,
faying, Iwillbe fanctified in themthat come nigh me, and " before all the people Iwillbe glorified."
Aman that ispraying (faith Bernard) ſhould behave him- ' felf as if hewere entering into the courtofheaven, wherehe VOL . VII .
1 H
48 How tokeep theHeartfrom wandering in Duty. • fees the Lord upon his throne, furrounded with tenthouſand * of his angels and faints miniſtring unto him.' When thou comeſt from aduty in which thy heart hath been toying and wandering, thou mayeſt ſay, Verily,God was in thisplace, and I knew it not. Suppoſe all the impertinencies and vanities which have paft through thine heart in duty were written out,
and interlinedwith thypetitions, couldeft thou have the face to preſent it toGod ? Should thy tongue but utter all the thoughts
of thy heart in prayer, would not menabhor thee ? Why, thy thoughts are vocal toGod, Pfal. cxxxix. 2. If thou wert petitioningthe king for thy life, would it not provoke him to fee thee playingwith thybandſtrings, or catching at every flythat lights upon thy cloaths, whilft thou art ſpeaking to him about ſuch ſerious matters ? O think fadly upon that fcripture, Pfal. Ixxxvii. 7. " God is greatlyto be feared in the affemblies of his " ſaints, andto be had inreverence of all themthat are round " about him." Whydid Goddeſcend in thunderings and lightnings, and dark clouds upon Sinai? Exod. xix. 16-18. Why did the mountains ſmoke under him ? The people quake and tremble round about him, yea, Moſes himself not exempted ? but to teach the people that great truth, Heb . xii. 28, 29.
" Let us have grace whereby we may ſerve him acceptably, " with reverence and godlyfear, for our God is aconfuming " fire!" PreſentGod thus before thee, and thy vain heart will quicklybe reduced to a more ſerious frame.. Help 5. Maintain a prayingframe of heart in the intervals ofduty. What is the reaſon our hearts are ſo dull, careless, and wandering, whenwecome to hear or pray, but becauſe there have been fuchlong intermiſſions in our communionwith God; byreaſonwhereof the heart is out of a praying frame ? If that ſpiritual warmth, thoſe holy impreſſions we carryfrom God in one duty, were but preſerved to kindle another duty, it
would be of marvellous advantage to keep the heart intentand ferious with God.
To this purpoſe thoſe intermediate ejaculations,betwixt ſtated and folemn duties, are of moſt ſweet and excellent uſe ; by theſe one duty is, as itwere, linked to another, and ſothefoul, as itwere, wraps up itſelf in a chain of duties. That Chriſtianſeldom miſſes his mark in folemn duty, that ſhoots up many of theſe darts in the intervals of duty. It is an excellent commendation Chriſt beſtows upon the ſpouſe, Cant. iv. 11. "Thy " lips, O my fpouſe, drop as the honey-comb." Upon which textone gives this ſweetnote ; The honey-comb drops actually but fometimes, but italways hangs full of fwect drops ready
How tokeep the Heart fromwandering inDuty. 59. tofall : If our ejaculations were more, our lamentations upon.
this account would be fewer
Help 6. Endeavour to engage and raise thy affections toGod in duty, if thou wouldst have thy distractions cured. Adrooping eye, and a melting heart, are ſeldom troubled as others are upon this account : When the soul is intentupon any work, it gathers in its ſtrength, andbends all the thoughts
about it ; andwhen it isdeeply affected, itwill be intent: the affections command the thoughts to go after them ; deadneſs caufes diſtraction, and diſtraction increaſes deadneſs : Could youbut look upon dutiesas the galleriesof communioninwhich
you walk with God, where your fouls maybe filled with thoſe raviſhing and matchless delights that are in his preſence, your foul would not offer to ftir from thence.
It is with the heart in duty, as it is with those that dig for golden ore ; they try here, and finding none, try there ; and ſo go from place toplace, till at laſt they hit upon the rich vein,
and there they fitdown. If thy heart could butonce hit the rich vein induty, it would dwell and abide there with delight andconftancy. " O how I love thy law, it is iny meditation "day and night ! " Pfal. cxix. 97. The foul could dwellday
andnightuponits knees,when once its delights, loves, andde-
fires are engaged. What isthe reaſonyour heartsareſo ſhuffling, eſpecially in ſecret duties ? Why are you ready to be gone, almoſt as foon as you are come into the prefence of God, butbecauſe your affections are not engaged?
Help 7. Mourn over the matter toGod, and callin afſiſtance fromheaven, when vain thoughts affault thy heart in duty.
When the meſſenger of Satan buffeted Paul by wicked injections, as is ſuppoſed, he goes toGod, andmourns over it be-
fore him, 2Cor. xii. 8, never, flight wandering thoughts in duty as ſmall matters : follow every vain thought with a deep. figh, turn thee toGod, with ſuch words as theſe ; Lord, Icame hither to ſpeak with thee, and here abutydevil andavain heart
conſpiringtogetherhave ſetupon me. OmyGad ! what an heart have I ? Shall Ineverwaitupon thee withoutdiſtraction ! whea ſhall I enjoy anhour of free communion with thee ? Help me, myGod, this once; dobut diſplay thyglorybefore mine eyes, and myheart ſhall quickly be recovered : Thou knoweſt Icame hither to enjoythee, and ſhall Igo away without thee ? See, how the heart of thy poor child works towards thee ! ſtrives to getnear thee, but cannot : Myheart is a-ground, " comethou
north-wind, blow fouth-wind; " O for a fresh galenowfrom
H 2
60 How tokeep theHeart fromwanderingin Duty. thySpirit, to fet my affections a-float ! Couldſt thou but thus
affectionately bewail thy diſtractions toGod, thou mightest obtain help and deliverance from them : He would say to Satan, and thine imperious lufts, as Ahafuerus faid of Haman, What, wil he force the queen before my face ? Who are theſe, that ſet upon my child in mywork and prefence ?"
Help 8. Look upon the fucceſs and sweetness of thyduties, as very much depending upon the keeping of thy heart clofe withGod in them
Theſe two things, the ſucceſs and sweetness of duty, are as dear to a Chriſtian as his two eyes; andboth of theſe muſt ne-
ceffarily be loft, if the heartbe loft in duty. Job xxxv. 13. Surely, God heareth not vanity, neither doth the Almighty regard it." The promise is made to an heart engaged, Jer. xxix. 13. " Then thall ye ſeck me, and find me, when yeſhall
" fearch for me with all your hearts. " Well, then, when thou findest thy heart under the power of deadness and diſtraction, ſay to thy foul, O what do I loſeby a careless heart now! my praying times are the choiceſt parts, the golden ſpots of allmy
time: Could I but get up this heart withGod, I might now obtain fuch mercies as would be matter for a fong to all eternity.
Help 9. Look upon it as a great discovery of the fincerity or hypocrify ofyour hearts, according as youfind them careful, or careless, in this matter .
Nothing will fſtartle an upright heart more than this : What, ſhall I give way to a cuſtomarywandering of heart fromGod! Shall theſpotof the hypocrite appear upon my foul ? They indeedcandrudge on in the roundof duty, never regarding the
frames of their hearts, Ezek xxxiii. 31, 32. but ſhall Ido fo ? Whenmencome into the preſence chamber, andthe king isnot
there, theybow to the empty chair. O never let me be fatis-
fied with emptyduties ! never let me takemyleave of aduty, " until mine eyes have ſeen the king, the Lordof hofts."
Help 10. Lastly, It willbe ofspecial use tokeep thine beart with God in duties, to confider what influence all thy duties have
into thy eternity.
Theſe are your feed-times, and what you fowin your duties in this world, you must look toreap the fruits of it in another world, Gal. vi. 7, 8. If you fow tothe fleſh, of thatyou ſhall reap corruption; but if to the Spirit, life everlasting. O my foul, anſwer feriously, wouldft thoube willing to reap the fruit ofvanity, in the world tocome ? Daraſt thou ſay, when thy thoughts are roving tothe ends of the earth in dury, when
How to keepthe Heart from revengefulMotions . 61
thou ſcarce mindeſt what thou ſayeſt orheareft; now, Lord, I amſowing to the Spirit ; now Iam providing, andlayingup for eternity ; now Iam seeking for glory, honour, and'immortality ; now I am striving to enter in at the ſtrait gate; now I am taking the kingdom ofheaven by an holyviolence ? O fuch aconfideration as this ſhould make the multitudes of vain thoughts that preſs in upon the heartinduty, to flyſevenways before it. And thus Ihave ſhewn you how to keep your hearts
inthe times of duty.
Season 7. The feventh feafon calling for morethan common diligence to keep the heart, is, when we receive injuries, and ' abuſes from men. Such is the depravedneſs and corruption ' of man in his collapſed ſtate, that homo homini lupus, oneman ' is become a wolf, a tyger, to another : They are, as the pro-
phet complains, Hab. i. 14. " As the fiſhes of the ſea, and as " the creeping things, thathave no ruler over them;" andas •wicked men are cruel and oppreffive one to another, ſo they ' conſpire together to abuſe andwrong the people ofGod, as 'the ſame prophet complains, ver. 13. "The wicked devour-
" eththe man that is morerighteous than he." Now when • we are thus abuſed and wronged, itishard to keep the heart * from revengeful motions ; to make it meekly and quietly to commit thecauſe tohimthatjudgeth righteoufly ; to exerciſe noother affection butpitytowards them that abuſe us. Surely the fpirit that is in us luſteth to revenge, butit mustnotbe ' fo; youhave choice helps in the goſpel tokeep down your * hearts from fuch ſinful motions against your enemies, andto ſweeten your imbittered ſpirits.' The ſeventh case, then, ſhall be this,
Cafe 7. How a Chriſtian may keephisheart from revengeful motions, under the greatest injuries and abusesfrom men.
The goſpel, indeed, allows a liberty to vindicate our intocency, and affert our rights, but not to ventour corruptions,
and invade God's right. When, therefore, thou findeſt thy heartbegintobe inflamedby revengeful motions, preſentlyapplythe following remedies; and the firſt is this,
Remedy 1. Urge upon thy heart the fevere prohibitions of revenge by the law of God. Remember that this is forbidden fruit, howpleasant and luscious foever itbe toour vitiated appetites. O, faith nature, revenge is ſweet : O but, faithGod, the ef-
fectsthereof ſhallbe bitter. How plainly hathGod interdicted this fleſh-pleaſing ſin, Prov. xx. 22. " Say not, I will recom- " pence evil." Prov. xxiv. 29. " Say not I will do to to him as
" he hath done to me." Rom.xii. 17. "Recompence tono
62 How tokeep theHeartfrom revengeful Motions. " man evil for evil. " And ver. 19. "Avenge not yourſelves, "but rather give place towrath." Nay, that is not all; but Prov. xxv. 21. " If thine enemy hunger, feed him ; ifhe " thirſt, give him drink." The word feed him, as critics obſerve, ſignifies tofeedchearfully, and tenderly, as birds do their young ones : The fcripture is a great friend to the peaceand
tranquillity of human ſociety, which can never be preſerved, if revengebe notdepoſed. Itwaswont to be an argument urged by the Chriftians to prove their religion tobe ſupernatuaraland pure, that forbids revenge, which is ſo ſweet to nature; and
verily it is a thouſand pities ſuch an argument ſhould be loft. Well, then, awe your hearts with the authority of God in theſe ſcriptures, and when carnal reaſon faith, mine enemy deſerves to be hated, let confcience reply, butdoth God deferve tobe diſobeyed ? Thus, and thus, hath he done, and ſo he hath wronged me; but what hathGod done, that I should wrong him ? If he dare be fo bold to break the peace, ſhall I be fo wicked to break the precept ? If he fears not to wrong me, shall not I fear towrong God ? O let the fear of God's threatnings repreſs ſuch finful motions.
Remedy 2. Set before your eyes the most eminent patterns of meekness andforgiveness, that your jouls may fall in lovewith them.
This is the way to cut off thoſe common pleas of the flesh for revenge: As thus, no man would bear ſuch an affront : Yes, fuch and fuch have borne as bad and worse. I ſhall be reckoned a coward, a fool, if I paſs by this : No matter, as long as I follow the examples ofthe wiſeſt, and holiest ofmen; never did any fuffer more, and greater abuſes from men, than Chriſt did, and never did any carry it more peaceably, and forgivingly, Ifa. liii. 7. "Hewas oppreſſed, andhe was afflicted, yet " he opened not his mouth; he was brought as a lamb to the
laughter," &c. This pattern of our Lord the apoſtle fets before you for your imitation, 1 Pet. ii. 21, 22, 23. Foreven hereunto are you called, becauſeChriſt alſo fuffered forus, leavingus an example that we should follow his ſteps : Who whenhe was reviled, reviled not again ; when he ſuffered, *" he threatened not, but committed himſelf to him thatjudg- " eth righteoufly." To be of a meek, forgiving ſpirit, is Chriſt-like, God-like; "then ſhall you be the children of
your Father, which is inheaven ; for he maketh his fun to " riſe upon the evil and upon the good, and ſendeth rain on " the juſt and unjust," Matth. v. 45 How eminently, alſo, did this Spirit of Chriſt reſt upon his apoſtles ? Never were.
How tokeep the Heartfrom revengefulMotions. 63 there ſuch menupon earth for true excellency of ſpirit. None were ever abuſed more, or fuffered their abuſes better. " Being
" reviled(fay they) we bleſs ; being perfecuted, we ſuffer it; " being defamed, we intreat," I Cor iv. 12, 13 Mr Calvin, though a man of a quick ſpirit, yethad attained fuch adegree of this Christ-like forgiveness, that when Luther had uſed fome opprobrious language of him, the good man ſaid no more but this, ' Although he ſhould call me devil, yet I will *acknowledgehim tobe aneminent ſervant of Jeſus Chrift. '
I have oftenheard it reported of holy Mr. Dod, thatwhen one, enraged at his cioſe, convincing doctrine, picked a quarrelwith him, ſmote him on the face, anddaſhed out two ofhis
teeth; this meek fervant of Chriſt ſpit out the teeth and blood intohis hand, andſaid, See, here,you haveknocked out two of my teeth, and thatwithout any juſt provocation ; but on condition I mightdo your foul good, I would give you leave to daſh outall the reſt. Here is the excellency of a Chriſtian's ſpirit, above all theattainments ofmoral heathens : Though they were excellent at many other things, yet theycould never attain
this forgiving ſpirit. Itis the first office ofjustice, faidTully, to hurt no body, unleſs firſt provoked by an injury ; whereupon Lactantius, O'quam fimplicem veramquefententiam, duorum verboram adjectione, corrupit ! What a daintyfentence ſpoiled theorator, by adding those two laſt words ! Strivethen for this
excellency of ſpirit, which is the proper excellency of Chriſtians; do fome fingular thing that others cannotdo, and then you will have a teftimony in their confciences. When Moſes out-did the magicians, theywere forced toconfefs the finger ofGodinthat buſineſs.
Remedy 3. Confider well the quality of the person that hath wronged thee ; either he is a good man, or a wicked man, that hathdone thee the injury : If he be agood man, there is light andtenderness in his confcience, and that will bring him at laſt
toa fenfeof the evil he hath done; however, Chriſt hath forgiven him greater injuries than theſe, and why ſhouldſt not thou ? Will not Chriſt upbraid him, with any of thoſe wrongs done to him, but frankly forgive him all ; and wilt
thou take himby the throat for ſome petty abuſe that he hath done to thee ?
Or is he a wicked man ? If ſo, trulyyou have more need to exerciſe pity, than revenge towards him, and that upon a double account : For, (1.) He is beſide himself, ſoindeed is everyunconverted finner, Luke xv. 17. Should you go into Bedlam, andthere hear one rail at you, another mock you, and a third
64 How tokeep the Heart from revengefulMotions. threatenyou ; would you ſay, Iwill be revengeduponthem? No, you would rather go away pitying them. Alas, poor crea-
tures! they are out of theirwits, andknow not what theydo. Beſides,
(2.) There is a day coming, if they repent not, when they willhave more miſery than you can find inyour hearts towith
them; you need not ſtudy torevenge,God's vengeanceſleepeth `not, and will ſhortly take place upon them, and is not that e-
nough ? Have they not an eternity of miſery coming ? If they repent not, this must bethe portion of their cup ; and if ever theydo repent, they will be ready to makeyou reparation.
Remedy 4. Keep down thy heart by this confideration, that by revenge thou canst butfatisfy a lust, but by forgiveness thou Shalt conquer a lust.
Suppoſe byrevengethou ſhouldſt deſtroyoneenemy, I will ſhew thee how, by forgiving, thou ſhalt conquer three, thine own luſt, the devil's temptation, and thine enemy's heart ; and is not this a moreglorious conqueſt ? Ifbyrevenge thou overcomethine enemy, yet (as Bernard (aith) Infelix victoria, ubi fuperans virum fuccumbit vitio : Unhappy victory, when, by
overcoming another man, thou art overcome by thineown corruption. But this way you may obtain a glorious conqueſt indeed. What an honourable, and dry victory, did David this wayobtain over Saul, 1 Sam. xxiv. 16, 17. " And it came to
" paſs, whenDavid had made an end of ſpeaking theſe words, " that Saul lifted up his voice, and wept; and he faid toDa- " vid, thou art more righteous than I."
It must be a verydilingenuous nature indeed, upon which meekneſs and forgiveness will not work ; a ſtony heart, which this fire will not melt. To this ſenſe is that, Prov. xXV. 21 . " If thine enemyhunger, feed him; if he thirſt, give him " drink ; for in ſodoing thou shaltheap coals of fire upon his " head." Some willhave it a fin-puniſhing fire, but others a heart-melting fire. Tobe fure itwill either melt hisheart, or
aggravate his misery. Auguſtine thinks that Stephen's prayer for his enemies was the great means of Paul's converfion.
Remedy 5. Seriously propound this question to thy own heart, baveIgotany goodby the wrongs and injuries received, or have
Inot ? If they havedone you no good, turn the revenge upon yourſelves : O that I ſhouldhave fuch abad heart, that can get nogood out of fuch troubles ! O that my ſpirit ſhould be ſo unlike to Chriſt's! The patience and meekness of other Chriftians, have turned all the injuries thrownat them intoprecious ſtones ; the fpirits of others have been raised inbleſſing
How to keep theHeart from revengeful Motions. 65 God, when theyhave been loaded with reproaches from the world, they have bound them as an ornament to their necks.
Superbus fio (faid Luther) quodvideo nomen peſſimum mihi crefcere. I could even be proud upon it, that I have abad name among wicked men. To the ſame purpoſe Jerom ſaidſweetly, Gratias ago Deomeo quod dignus ſum quem mundus oderit ; I thank myGod that I am worthy to be hated of the world. Thus their hearts were provoked by injuries to magnifyGod, andbleſs him for them; if it work contrary with me, I have cauſeenough tobe filled with felf-difplicency.
If you have got any goodby them ; if the reproaches and wrongs you have received, have made you ſearch your hearts
themore, watch your ways the more narrowly ; if theirwrongingyou, has made you fee how you have wrongedGod, then letme ſay for them, as Pauldidhimself, Prayforgive themthis wrong.
What, can you not find an heart to forgive one that hath beeninſtrumental of fomuchgoodto you ? That is ſtrange ! whatthough theymeant it for evil ? yet if God hath turned it
togood, you have no more reaſon to rage against the inſtrument thanhe hadwho received a wound fromhis enemy which only brake, and let outthatimpoſthume which otherwife had been hisdeath.
Remedy 6. It is of excellent use to keep the heartfrom revenge, to look up, and eye thefirst cause by which all our troubles are ordered.
This will calm and meekenour fpirits quickly : never did a wicked tongue try the patience of afaint, more than David's was triedbythatrailing Shimei ; yet the ſpiritof this goodman was not at all poisoned with revenge, though he goes along curfing, and caſting ſtones at him, all the way. Yea, though Abiſhai offeredDavid, if he pleafed, the headof thatenemy ; yettheking faid, " What have I to do with you, ye fons of " Zureiah ? So let him curſe, becauſe the Lord hath faidun४८to him, curſe David: who then ſhall ſay, Wherefore haft " thoudone fo?" Itmaybe,Goduſes him as his rod, to lam me, becauſe I, by my fin, madehisenemies toblafpheme him ; andſhall I be angry with the rod ? How irrational were that ? This alſowas it that quieted Job; hedoth not rail, andvow revengeupon the Chaldeans and Sabeans, but eyes God as the orderer of thoſe troubles, and is quiet; " The Lord hath ta- " ken away, bleſſed be his name, Job i. 21 .
Objection, Butyou will ſay, To turn aside the right ofaman, VOL. VII. I
66 How tokeep theHeartfrom revengefulMotions. tofubvert aman in his cause, the Lordapproveth not, Lam. ii. 36. Answer. True : but though itfallnot under his approving, yet itdoth under his permitting will, and there is a great argument for quiet ſubmiſſion in that ; nay, he hath not only the permitting, but the ordering of all thoſe troubles. Did we fee more of an holyGod, we shouldſhew leſs of a corrupt nature
infuch trials. 1 Remedy 7. Confiderhow you dailywrongGod, and you will not beso easily inflamed with revenge againstothers that have wrongedyou.
You are dailygrieving, andwrongingGod, andyet he bears, forgives, and will not take vengeanceuponyou; and will you be ſoquick in avenging yourſelves upon others ? O what a
ſharp and terrible rebuke isthat ! Mat. xviii. 32, 33. " O thou " wicked and flothful ſervant ; I forgave thee all thatdebtbe- " cauſe thou defireſt me, ſhouldſt not thou alſo have had com- " paffion on thy fellow ſervant, even as I had pity on thee ?" None ſhouldbe ſo filled with bowels of pity, forbearance, and
mercy, to fuch as wrong them, as thoſe ſhould be that have experienced the riches of mercy themſelves : methinks themercyof God to us ſhould melt our very bowels into mercy over others; it is impoſſible we can be cruel toothers, exceptwe forget how kind Chriſt hath been to us. Thoſe that have found mercy, ſhould ſhew mercy : if kindness cannot work, methinks fear ſhould. " If ye forgive notmen their treſpaſſes, " neither will your Father forgiveyou your trefpaffes," Matth. vi. 15.
Remedy 8. Laſtly, Let the confideration of the day of the Lord, whichdraweth nigh, with-hold your hearts from anticipating it by acts of revenge. Why are you ſo quick ? Is notthe Lord athand, to avenge all his abuſed ſervants ? "Be patient, therefore, my brethren, " unto the coming of the Lord. Behold the husbandman " waiteth, &c. Be je alſo patient, for the coming of the " Lorddraws nigh: Grudge notone againstanother, brethren, " left ye be condemned. Behold the Judge ſtandeth at the " door," Jam. v. 7, 8, 9. This text affords three arguments againſt revenge : (1.) The Lord's near approach. (2.) The example of the husbandman's patience. (3.) The danger we drawupon ourſelvesby anticipatingGod's judgment ; Vengeance ismine, faith the Lord; he will diſtribute juſtice more equally,
and impartially, thanyou can : they who believe they have a
How tokeep theHeartfrom revengefulMotions. God toright them, willnot somuchwrongthemselves, as avenge
theirown wrongs .
Objection 1. But flesh andblood are not able to bearfuchabuses.
Solution. If you reſolve to confult flesh and blood in ſuch caſes, anddono more but what that will enable you to do;
never pretend to religion: Chriſtians muſt do fingular, and fupernatural things.
Object. 2. But if Iput up fuch abuses, Ishall be reckoneda fool, and every one willtrample upon me.
Sol. (1.) You maybe reckoned ſo among fools, but God and good men, will account it your wisdom, and the excellency
of your ſpirits. (2 ) It must be abaſe ſpirit indeed, that will trampleuponameek, and forgiving Chriſtian : and thus learn
to keep your hearts from revenge under all provocations.
Season 8. The next ſeaſon inwhich we are in dangerof • loſing our hearts, is, whenwe meet with great croſſes, and provocations; then ſinful paſſion is apt totranſport the heart. • Itisthe fault of manygood men to be of haſty and quick • ſpirits, when provoked, though theydare not concoct anger ' intomalice; for that would be anote of wickedneſs : yetare
' they very incident to ſudden anger, which is a ſign of weak- * neſs.' * Beza, in the life of Calvin, obſerves, ' that he was of 6 akeenand haſty ſpirit; and he that writes the life of the great Cameron †, ſaith, that his angerwas foon Airred towards ' hisnear and familiar friends, but then he would easilydepoſe ، it, and acknowlege his weakneſs.' Alas ! when provocations and trials of our patience come, we know not what ſpirit we
are of. The eight caſe, therefore, is this, Cale 8. How the heart maybekept meek and patient under great croffes andprovocations.
There are three forts of anger, natural, holy, and finful anger. (1.) Natural, which isnothing elsebut themotion of the irafcible appetite towards an offenſive object ; and this in itſelf isno fin, they are propaſſions, rather than paſſions; the infelicities, rather than the ſins of nature, asJerom calls them. Reaſon, faith Plutarch, is thedriver, the foul is the chariot, and the two horſes that draw iton in all its motions, are the concupifcibleandiraſcible appetites; whilst theſe are rightly managedby reaſon, they are notonly lawful, butveryuseful tothe foul. Godwould not haveustobe ſtupid and inſenſate, though 12
} *Bez. in Vit. Cal. p. 100. † Icon Cameronis, !
68 How tokeepthe Heart from revengefulMotions. hewouldhave us tobe meek, andpatient. In Eph. iv. 26. he allows the natural motion, but forbids the ſinful exorbitancy.
(2.) Holy anger, which is a pure flame, kindledby anheavenly ſpark of love toGod, and in ſcripture is called zeal, which is, as one faith, the dagger which love draws in God's quarrel. Such was Lot's against the Sodomites, and that of Mofes against the idolatrous Ifraelites. When Servetus con. demned Zuinglius for his harſhneſs, his anſwer was, In aliis manfuetus ero, in blafphemiis in Chriftum, non ita ; Inother
caſes Iwill bemild, but inthe cause of Chriſt, not fo. That which the worldcalls moderation and mildneſs here, isinGod's account ſtupidity and cowardliness ; neither of theſe are that which I am now perfuading you to keep your hearts againft.
But, (3.) There is a finful paffion, that is the thing which endangersyou. Now angerbecomes ſinful when it is either cause-
less, Matth. v. 22. or exceſſive ; and thateither in meaſure, or time, exceeding the value of the impulfive cauſe, be itmore
tranfient, or abiding; yet it is a ſin, and it is matter of humiliation beforeGod. Now the means to keep the heart from it under provocations, are theſe:
Means 1. Get low and humble thoughts of yourſelves, and then you will have meek spirits, and peaceable deportments towards others.
Thehumble, is everthe patientman ; pride is the root of paſſion; a lofty will be a ſurly ſpirit : bladdersblown up with wind, will not lie cloſe together; but prick them, and youmay
pack a thouſand in a little room : "Only by pride cometh con- " tention," Prov. xiii. 10. When we over rate ourſelves, then
we think we are unworthily treated byothers, and that provokes ; and here, by the way, take notice of one great benefit of acquaintance with your own hearts, even the meekening and calmingofyour ſpirits Chriſtian, methinks,thou wouldstknow
ſo much of thyſelf, that it is impoſſible any ſhould lay thee lower, or have baſer thoughts of thee, than thou hast of thyſelf. Some render the original of that text, Hab. ii. 5. thus : " The proud man is as he that tranfgreffeth by wine ;" and drunkards, you know, are quarrelſome. Oget more humility, and that will bring you more peace.
Means 2. Be often fweetening your spirits in communion with God, and they will not safily be intermitted with wrath towards men.Aquiet confcience never produced an unquiet conversation :
the peace ofGoddoth βραζευειν, rule in the heart, as an umpire,
How tokeep theHeart from revengefulMotions. 69
in appeaſing ſtrifes ; for ſomuch that word, Col. iii. 15. imports, Wrath and ſtrife are hugely oppoſite to the frame and temperof a ſpiritual heart, becauſe inconſiſtent with the delight and contentment of thatdove-like ſpirit which loves aſedateandquiet breast. O ! faith the foul that feeds upon the ſweet communion of the ſpirit, ſhall the ſparks of provocations now catch inmypaſſions, and raiſe ſuch a ſmoke in my foul, as will
offend, anddrive away the Comforter from me ? This is fo effectual a remedy againſt paſſion, that I durſt almoſt venture, inaChriſtian of a haſtynature, to make long fuffering a fign of communion with God. Seest thou ſuch a Chriſtian quiet and calm under provocations, it is very like his foul feeds upon ſuch ſweetneſs inGod as he is loath to leave; and on the other
fide, ſeeſt thou a Chriſtian turbulent and clamourous, doubtleſs, all is not well within ; his ſpirit is like abone outof joint, which cannot move without pain and trouble.
Means 3. Get due apprehenfions of the evil nature and effects offinful anger : Ira furor brevis; anger is a short madness, (faith one ;) Ira animae febris, (faith another;) anger is the feverof the foul; It is the interregnumand eclipse of reaſon, (faithathird).
The effects of it are alfo very fad. (1.) " Itgrieves the Spirit of God," Eph. iv. 30. baniſhes him from that breast inwhich itrages, andtumultuates : God
is theGod of peace; the prefence andcomforts ofGod are only enjoyed inacalm . It is a goldennote one gives upon the forecitedtext,Goddoth notuſuallybleſs with peace of confcience,
ſuchas make no conſcienceof peace. (2.) It gives advantage to the devil, Eph. iv. 26, 27. Satan is an angry anddiſcontented ſpirit, and finds no reſt but in reſtleſs hearts ; he lives like the falamander, in fires of contention ; he beſtirs himself when
theſpirits are in a commotion; ſometimes he fills the heart with
revengeful thoughts, ſometimes he fills the lips, and inflames thetonguewith indecent language ; even a meek Moſes ſometimes ſpeaks unadviſedly with his lips. (3.) Itdif-tunesthe ſpirit for duty ; upon this account the apostle diffuades hufbands and wives from jarring carriages and contentions, that their prayers be not hindered, 1 Pet. iii. 7. All acts of worſhip must be ſuitable to the object of worship ; butGod is the Godof peace, the God of love. (4.) To mention no more, itdifparages the Chriſtian religion. How wouldPlato andPythagoras ſhame us, if they were now living ? Chriſt was a lamb for meekneſs, and doth itbecomehis followers to be like
prayers
70 How tokeep theHeartfrom revengefulMotions. lions ? O keep yourhearts, or you will at once lofe not only your own peace, but the credit of religion .
Means 4. Confider how sweeta thing it is to a Christian to conquerhis corrupcions, andcarry away the spoils of them. " He that is flowto anger is betterthanthe mighty ; andhe " that ruleth his ſpirit, than he that taketh a city," Prov. xvi. 32. Is there any content in venting a paſſion ? How much more in mortifying it ? When thou comeſt, ina calm mood, orupon adeath-bed to review thy life, how comfortable then will itbe, to reflect upon the conqeſts thou hast got by the fear
ofGod, over the evil propenfions of thineownheart ! Itwas amemorable ſaying of Valentinian the emperor, whenhe came todie: •Amongst all myconqueſts (ſaid he) there is but one
that now comforts me; and being asked what that was, he • anſwered, I have overcome my worſt enemy, mine own • naughty heart.' Means 5. Shame yourselves by fetting before you those eminentpatterns that have been most excellent for meekness.
Above all, compare your ſpirits with the Spirit of Chriſt ; " Learn of me (faith he), for I am meek and lowly," Matth. xi. 29. Chriſt was meek and lowly, but Iam proud and paffionate; it was the high commendation of Mofes, Numb. xii. 3. "Now the man Moſes was meek above all the men of the " earth : and this was the man that knew God to face." It is faidof Calvin and Urfin, that theyboth were of choleric natures, but yet hadfo learnedthe meekness of Chriſt, as not to utter one word, under thegreateſt provocation, unbeſeeming religion. When I read the pretty ſtories of the very heathens, that never hadthe advantages that we have, how the Pythagoreans, whatever feuds had been amongthem in theday, would huth all, by ſending to each other this meſſage, The fun is almostfet ; and that of Plato to his ſcholar, Iwould beat thee, if Iwerenot angry. When I readwhat lenity and tenderneſs Lycurgus ſhewed to an infolent fellow that had struck out one of his eyes ; I am ashamed to ſee how much Chriſtians are out-ſhot by heathens ; who, by meer moral arguments and precepts, had thus meekened their ſpirits, andconquered their paſſions. The dim light of naturecould teach Seneca to ſay, That angerwill hurt amanmorethan the offence; for there isacertain bound inthe
offence, but I know not how far mine anger will carryme. is a ſhame that theſe men who come ſo far behind us in means andadvantages, ſhouldſo farout-ftripusinmeekneſs andpatience.
Means 6. Lally, Avoid all irritating occafions.
How tokeep the Heartfromyielding to Sin. 71 He that will not hear the clapper, muſt not pull the rope : " Grievous words ſtir up anger," faith Solomon, Prov. xv. 1. Do not only pray, and reſolve againſt it, but get as far as you
can out of the way of it; it is true ſpiritual valour, to run as faſt, and far as we can, out of fin's way: If you can but avoid anger in its firſt riſe, there is no great fear of it afterwards; for it is not with this fin as it is with other fins ; other
fins grow to their full ſtrength by degrees, their firſt motions arethe weakeſt ; but this ſin is born inits full ſtrength, it is
ſtrongest at first ; withſtand it then, and it falls before you. Thus learn tokeepyour hearts when provocations arife.
Seafony. The ninth ſeaſon of exerting ourgreateſt diligence, • Is, the critical hour of temptation, wherein Satan lays cloſe ſiege to the fort-royal of a Chriſtian's heart, and often furprizes it forwantof watchfulneſs : to keep the heart now, is ⚫no leſs a mercy thanaduty; few Chriſtians are ſo well skilled
' indetecting fallacies, and retorting the arguments bywhich • Satanuſes todraw them to fin, as to come off ſafe in thoſe ' encounters. " Watch and pray (faith our Lord) leſt ye enter • into temptation," Mark xiv. 38. Even an eminent David, and awiſe Solomon, haveſmarted for their carelessness, at ſuch a time as this . The ninth cafe therefore ſhall be this,
Cafe 9. How a Chriſtian, when strongly follicited by the devil tofin, may keep his heart from yielding to the tempta-
tion.
Nowthere are fix ſpecial arguments bywhich Satanfubtilly infinuates and winds in the temptation ; in all which I ſhall offerthee ſome help forthe keeping of thy heart; and the firſt is this:
Argument 1. The firſt argument isdrawn from the pleaſure of fin: O (faith Satan) here is pleaſure to be enjoyed : the temptation comes with asmiling countenance, and charming voice : what, artthou ſo phlegmatic and dull a foul, as not to feel the powerful charmsof pleaſure ? Who can with-hold himfelf from ſuchdelights ?
Nowthine heart maybekeptfrom the danger of this temptation, by retorting this argument ofpleaſure uponthe tempter; which isdone twoways.
1. Thou telleſt me, Satan, that ſin is pleaſant; be it ſo : But are the gripes of confcience, and the flames of hell ſotoo ?
Is itpleaſant to feel the wounds and throbs of confcience ? If fo, why didPeter weep ſo bitterly ? Matth. xxvi. 75. Whydid David cry out of broken bones ? Pfal. li. I hear what thou fayeft of the pleaſure of fin, and I have read what David hath
1 72 How tokeep the Heart fromyielding to Sin.
faidof theterrible effects of ſin inhis Pfal. to bring toremembrance, Pfal . xxxviii. ver. 2. " Thine arrows ſtick faſt in me, " and thyhand preſſeth me fore:" ver. 3. " There is no " ſoundneſs inmy fleſh becauſe ofthineanger; neither is there
"For
any reſt in my bones,becauſeof my fin:" ver.4. " mine iniquities are gone over minehead as an heavy burden; " they are too heavy for me :" ver. 5. " My wounds ſtink, " and are corrupt, becauſe of my foolishness :" ver. 6. " I am troubled, I amboweddown greatly, I go mourning all " the day long :" ver. 7. " My loins are filled with a loath- " ſome diſeaſe, and there is no foundneſs inmy fleſh " ver. 8. " I am feeble and fore broken, I have roaredby reafonof the " diſquietneſs of myheart. Here I ſee the true face of ſin; if I yield to thy temptation, Imuſt either feel theſepangs ofconfcience, or the flamesof hell.
2. What talkeſt thou of thepleaſure of fin, when, by experience, I know there is more true pleaſure in the mortification, than canbe in the commiſſion of fin ? O how sweet is it topleaſeGod, to obey confcience, to preſerve inward peace ! Tobe able to ſay, in this trial, I have discovered the fincerity
of myheart ; now I know I fear the Lord, now I fee that I truly hate fin. Hath fin any ſuchdelight as this? This will choak that temptation.
Arg. 2. The ſecond argument is drawn from the ſecrefyof fin: O (faith Satan) this fin will never diſgrace thee abroad, none ſhall know it.
This argument may be retorted, andthe heart ſecuredthus : thou fayeft, none ſhallknow it; but, Satan, canſt thou find a placevoid of the divine preſence for me to fin in ? Thus Job fecured his heart from this temptation, Job xiii. 4. " Doth he " not see my ways, and count all my ſteps ?" Therefore he makes a covenant with his eyes, ver. 1. Afterthe ſame manner Solomon teacheth us to retort this temptation, Prov. v. 20, 21. " And why my son wilt thou be raviſhed with a ſtrange " woman, and embrace the boſom of a ſtranger ? For the ways ofman are before the eyes of the Lord, and he ponder- " eth all his goings." Whatif I hide itfrom the eyes of all the world for the preſent ? Icannot hide it fromGod; and thetime isathand, when all theworld ſhallknow it too; for the word affures me, Luke viii. 17. "Thatwhat nowisdone inſecret, ſhall " be proclaimed as upon the houſe-top." Befides, is notmyconſcience as a thouſand witneſſes ? Do I owe no reverence tomyſelf? Could the heathen man ſay, Turpe quid aufurus, tefine teste time ; Whenthou art temptedtocommit fin, fear thyself
How to keep theHeartfrom revengefulMotions. 73 withoutanyother witneſs : Andfhall not I be afraid to finbeforemineownconfcience, which always hath areproof in its mouth, or apen in its hand, to recordmy moſt ſecret actions?
Arg. 3. The third argument bywhich Satan temptethto inistakenfrom the gain and profit arifing out of it: whyfo nice and fcrupulous? it isbut to ſtretch confcience a little, and thou mayeſt make thyself: nowis thy opportunity !
Theheart may be kept from falling into this dangerous fnare, by retortingthe temptationthus : But what profit will itbe, ifaman ſhould gain thewholeworld, and loſe his own foul ? Or what ſhall amangive inexchange for his foul ? Shall Ihazard thee for allthe goodthat is inthis world ? There is animmortal ſpirit dwelling in this fleſhly tabernacle, ofmore valuethan all earthly things, which must live to all eternity, when this world ſhall lie in white ashes. Afoul forwhich Je-
ſus Chriſt ſhed his precious and invaluable blood. Iwas ſent intothis world to provide for this foul; indeedGod hath alfo committed tome the care of mybody, but, (as * onehappily expreſſes it) withthisdifference;amafter commits two things to a fervant, the child and the child's cloaths; will the maſter thank theſervant, ifhe plead, I have kept the cloaths, butIhave neglectedthe life ofthe child?
Arg. 4. Thefourth argument isdrawn from the ſmallneſs ofthe fin; it is but a little one, a ſmall matter, a triffe ; who wouldſtandupon ſuch niceties ?
This argumentmaybe retorted threeways.
1. But is the majeſtyof heaven a little one too? If Icommit this fin, Imustoffend andwrong agreatGod, Ifa. xl. 15,
16, 17,22. 2. Is there any littlehellto torment littlefinners in? Are notthe leaſt ſinhers there filled with the fulness of wrath ? O there isgreatwrath treaſuredup for fuch as the worldcounts
little finners.
3. The lefs the fin, the leſs theinducement tocommit it : What, ſhall I break withGod for a trifle ? Deſtroy my peace, woundmyconfcience, grieve the Spirit, and all this for no-
thing ? Owhat madneſs is this !
Arg. 5. Afifth argument isdrawn from the grace ofGod, andhopes ofpardon: Come,God will paſsby this as an in-
firmity, hewillnot beextreme to mark it.
But ſtay, myheart; VOL. VII. K *Goſpel-Glaſs, P. 3.
74 How to keep the Heartfrom revengeful Motions. 1. Where do I find a promise ofmercy to preſumptuous fin ners ? Indeed for involuntary ſurpriſals, unavoidable and lamented infirmities, there isapardon ofcourſe; but where is the promife to a daring ſinner, that fins upon prefumption of
pardon ? Pauſe awhile, mysoul, uponthat ſcripture, Numb. xv. 27,---30. " And ifa foul ſin through ignorance, thenhe " ſhallbring a ſhe-goat, ofthe first year for a fin offering, &c. " But the foul that doth oughtpreſumptuously, the fame re- " proacheth the Lord, andthat foul ſhallbe cut offfrom a- " monghis people."
2. IfGod be a God offomuch mercy, how can I abuſe ſo good aGod ? ſhall I take ſo glorious an attribute as the mer-
cy ofGod is, and abuſe itunto fin ? Shall I wrong him becauſe he is good ? Or ſhouldnot ratherthe goodness of God
leadme to repentance ? Rom. ii. 3. "There is mercy with " thee that thou mayeſt be feared," Pfal. cxxx. 4.
Arg. 6. Lastly, Sometimes Satan encourages to fin from the examples ofgoodandholy men;thus, andthus theyhave finned and been restored, therefore this may confiſt with grace, and thou be ſaved nevertheless. The danger of this temptation is avoided, and the heart ſecured,by retortingthe argument theſethree ways :
1. Though goodmenmaycommitthe ſame ſin materially, which I am tempted to, yet did ever any good man venture to
fin, upon ſuch a ground and encouragement as this ?
2. DidGod record theſe examples for my imitation, or for my warning ? Are they not fet up as ſea-marks, that Imight avoid the rocks upon which they ſplit ? 1 Cor. x. 6. " Now " theſe were ourexamples, to the intent that we should not " luft after evilthings, as they alſo lufted ."
3. Am I willingto feelwhatthey felt for fin ? O, I darenot follow them in the ways offin ! quia meveftigia terrent ; Left God ſhouldplunge me intothe deeps ofhorror, intowhichhe
caftthem .
Thus learn tokeep your hearts, inthe hour oftemptation, from fin.
Seafon 10. The tenth ſpecial ſeaſon tokeep the heartwith alldiligence, is the timeofſpiritual darkneſs anddoubting, when it iswith the ſoul, as itwas with Paul in his danger-
ous voyage, neither fun, nor moon, nor ſtar appears for ma- ' ny days : When by reaſon ofthe hidings of God's face, the • prevalency ofcorruption, and the inevidence of grace, the • foul is even ready to give up all its hopes and comforts for * loft; to draw fadanddefperate conclufions upon itſelf; to
How to keep the Heart from yielding to Sin. 75 call its former comforts vain delufions ; its grace hypocrify.
When the ſerene and clear heavens are overcast with dark clouds, yea, filled with thunders, and horribletempefts, when * thepoor penſive foul fits down andweeps forth this fad la- ' mentation, " Myhope is periſhed from the Lord !" Now to
• keepthe heartfrom ſinking inſuch aday as this, to enable * it to maintainits own fincerity, is a matter ofgreat difficul 6 ty. The tenth cafe then willbe this :' Cafe 10. How the people of God, in dark anddoubtingfeafons, maykeep theirheartsfrom entertaining fuch fad conclufi-
ons about their estates, asdestroy theirpeace, andunfit themfor their duty.
There are two general heads, towhich the groundsofdoubting our finceritymay be reduced. (1.) God'scarriage towards the foul, either inthe time offome extraordinary affliction, or
of fome long and ſaddeſertion. Or, (2.) The foul's carrriage towards God : And here it usually argues against the truth ofits own graces, either (1.) From its relapſes into the fame
ſins, from which, it hath formerly riſen with ſhame and forrow. Or, (2.) From the ſenſible declining of its affections fromGod. Or, (3.) From the excess ofthe affections towards creature-comforts and enjoyments. Or, (4.) From its enlargements in public, and often ſtraitnings inprivate duties. Or, (5.) From fome horrid injections ofSatan, with which the foul is greatly perplexed. Or, laſtly, FromGod'sfilence, and ſeeming denial ofits long depending ſuits and prayers. Theſe are the common grounds ofthoſe ſad conclufions : Now in order to the eſtabliſhment andſupport ofthe heart in this condition, it will be neceſſary,
1. That you beacquainted with ſomegeneraltruths, which have a tendencyto the fettlement ofa trembling and doubting foul.
2. Thatyoube rightly inſtructed about the forementioned, particulars, which arethegrounds ofyour doubting.
The general truths requifite for poor doubting fouls to be acquainted with, are theſe :
1. That every working and appearance of hypocrify dothnot preſently prove theperson in whom it is, to bean hypocrite. You muſt carefully distinguish between the prefence and predominancy ofhypocrify : There are remains ofdeceitfulneſs in the best hearts ; David and Peter had fadexperience of it ; yet the
ſtanding frame andgeneralbentof the heartbeing upright, it didnotdenominate them hypocrites. K2
76 How to keep the Heart from yielding to Sin. 2. That we ought as well tohearwhat can befaidforus as against us . Itis the fin of uprighthearts ſometimes touſe an over-rigid, and mercileſs feverity against themselves : They donot indifferently confider the cafe oftheirown fouls : It is
in this cafe, as Solomon ſpeaks in another, Prov. xiii. 7. " There is that maketh himſelfrich, and yet hath nothing ; " andthere is that maketh himself poor, and yet hath great " riches." It is the damning fin ofthe ſelf-flattering bypocrite, tomake his conditionbetter than itis: And it is the fin and folly offome uprightones, to maketheir conditionworfe thanindeedit is. Why shouldyoube ſuchenemies to your
own peace ? To read over the evidences of God's lovetoyour fouls, as aman doth a book whichhehas a mind toconfute ? Why do you ſtudy to find evaſions, toturn offthoſe comforts which areduetoyou ? It is faid ofJoſeph, thathe wasmind-
ed toput away his eſpouſed Mary, not knowing that that holy thingwhichwas conceived in her, was by the Holy Ghost: And thismaybeyour cafe. Andathird truth isthis :
3. That many a faint hath charged and condemned himself for that, which God will never charge him with, narcondemn bimfor. "Whyhaft thou hardenedourheartsfromthyfear," (faith the church) Ifa. Ixiii. 17. andyet the verſebeforema nifeſts, that their hearts were not ſo hardened: GodlyBrad. ford wrote himself an hypocrite, a painted ſepulchre; yet doubtless God acquittedhim ofthatcharge.
4. Every thing which is aground of grief to the people of God, is notafufficient ground of questioning their fincerity.
There aremanymore things to trouble you, than there is to
ſtumble you : Ifupon every flip andfailing through infirmity, you should queſtion all that everwaswroughtuponyou, your
life mustbe made up of doubtings and fears : You can never attain a fettled peace, nor live that life of praise and thankfulneſs, the goſpel calls for.
5. Thefoul isnot at all timesfit topafs judgment upon its own condition . To be fure inthe darkday of deſertion,when the foul is benighted ; and in the ſtormyday of temptation, when the foul is ina hurry, it is utterly unfit tojudge its e-
ſtate; " Examine your hearts uponyour beds, andbe ſtill," Pfal. iv. This is rather a ſeaſon for watching and refifting, than forjudging anddetermining.
6. That every breach of peace with God, is not a breach of covenant with God. The wife hath manyweakneſſes and failings, oftengrieves and diſpleaſes her husband; yet in the main is faithful, andtrulyloveshim: Theſe failings maycauſe
How to keep the Heart from yielding to Sin. 77 kim to alter his carriage, butnotto withdraw his love, or denyhis relation. " Return, O backfliding Ifrael, for I am
"marriedunto you."
7. Lastly, Whatever yourfin, or trouble be, itshould rather driveus toGod, than fromGod. " Pardon my fin, for it is " great," Pfal. xxv. 11. Suppoſe itbe true, thatthou haſt ſo andſo ſinned, that thou art thus long and fadly deferted : Yet it is a falſe inference, that therefore thou ſhouldſt be dif-
couraged,as ifthere were no help forthee inthyGod. When you havewelldigested theſe ſeven eſtabliſhing truths, if ſtill thedoubt remain, then confider, what may be replied to the particular grounds oftheſe doubts. As,
1. You doubt, and are ready to conclude, the Lord hath noregardor love for your ſouls, becauſe ofſome extraordinaryaffliction which is come upon you : But Iwould nothave thy foul ſotoconclude, till thou be able fatisfactorily to an
ſwertheſe three queſtions.
Question 1. Ifgreat troubles and afflictions be marks of God'shatred, why ſhould not impunity and conftant profperity be tokens ofhis love ? For contrariorum contraria eft ra tis& confequentia ? of contrary things, there is a contraryrea fonandconfequence: Butis this ſo indeed ? or faith not the
ſcripture quite otherwise ? Prov. i. 32. " The profperity of " fools destroys them." So Pfal. xxxvii. 5.
Quest. 2. Dare Idraw the fame conclufion upon all others thathave been as much, yea more afflicted than myſelf? If this argument conclude against thee, then ſo itdoth againſt e-
very one in thycondition ; yea, the greater the affliction of any child ofGod hath been, the more ſtrongly the argument
ſtillconcludes : And then woe to David, Job, Heman,Paul, andall thathave been afflicted as they were.
Quest. 3. HadGod exempted you only from thoſe troubles, which all other his people feel, would not thathave been a
greatergroundofdoubting toyou than this ? Eſpecially fince
theſcripture faith, Heb. xii. 8. " Ifyebe without chaftenings, "whereof all are partakers, then are ye bastards, and not "fons."
Ohhow is ourFather putto itby froward children ! Ifhe afflicts, then one cries, heloves me not: Ifhe exempt from afflictions, others queſtionhis love upon that ground. Surely you have otherworkto do, under the rod, than this.
2. Or do you raſhly infer, the Lord hath no love for you, becausehe hides his face from you ; that your condition is mi-
ferable, becauſe dark and uncomfortable ? Before you draw
78 How to keep the Heart from yielding to Sin. ſuchraſh conclufions, ſeewhat anſweryou can give totheſe
four following queries .
Query 1. Ifany action ofGod towards his people will bear afavourable, as well as aharsh and fevere construction, wby fhouldnot his people interpret it in the best sense ? And is not
this ſuch ? May he not have adeſign of love, as well as of hatred, in this diſpenſation ? May he not depart for a feaſon,
and not for ever; yea, that he might not depart for ever ? You are not the firſt that have mistaken God's ends in deſertion. Ifa.xlix. 14. " Sion faid, the Lord hath forfaken me, myGod " hath forgotten me:" Was it ſo, indeed ? Nothing leſs. Ver. 15. " Can a mother forget," &c.
Query 2. Doyoufind the marks of an abfolute, total, and final defertion upon your own spirits, that you are so apt to
concludeyours to befuch? Doyou find your hearts inclined to forſake God ? Have you lost your confcientious tenderneſs in point of fin ? If ſo, ſad characters appear upon you indeed; but if in this dark hour you are as tender of fin as ever, as much refolved to cleave to God as ever ; I cannot, I will not forſakeGod, lethim dowhathe will withme : O no, I cannot. Ifyour hearts workthus, itcan be but a partial, limited, and temporarydeſertion ; by this he ſtill keeps his intereſt in your hearts, a ſure ſign he will return, and viſityou again.
Query 3. Is fenfe and feeling a competent judge ofGod's actions and defigns ? Or may aman ſafely relyupon its teftimony, after ſomany discoveries ofthe fallibilityofit ? Is this
afoundargument ? IfGod had any love for my foul, if itwere notquitegone, Iſhouldfeel it now, as well as informer times ; butI cannot feel it, therefore it is quite gone. Do you not know the fun ſtill keeps on his courſe in the heavens, even in dull and cloſe weather, when you cannot ſee it ? Andmay it not be fo with the love ofGod ? Read Ifa. 1. 10. May not I aswell conclude inwinter, when the flowers have hid their
beautiful heads under ground, they are quite dead, and gone, becauſe I cannot findthem in December, where I saw them in May?
Query 4. Think you the Lord cares not to break his children'shearts, andhis own promiſetoo ? Hathhe no moreregard
toeither ? Ifhe return no more, theſe mustbe the confequents, Ifa. Ivii. 16, 17. Heb . xiii. 5 .
Well, then, from God's carriage towards you, either in af fliction, or defertion, no ſuchdiscouraging,heart-ſinking conclufions canbe inferred. Next, let us fee whether theymay
How to keep the Heart from desperate Conclusions. 79 notbe inferred from ourcarriage towards God ; and here the
principal grounds ofdoubting are fuch as theſe :
1. I have fallen again into the ſame ſin from which Ihave formerly riſen with repentance and reſolution ; therefore my finning is cuſtomary finning ; a ſpot that is not the ſpot of God's children. Hence the upright foul trembles ; uponthis itis ready to affirm, that all its former humiliations for, and oppoſitions unto fin, were but acts ofhypocrify. But ſtay,
poor tremblingheart.
Query 1. If this beſo, how comes it to pass that Chrift put fuch a favourable conſtruction upon the disciplesfleeping the thirdtime, when he had as often reproved them for it ? Matth. xxvi. 40,41. and how is itthatwe find in fcripture ſomanypromiſes made to God's people, not onlyupon their firſt ſins, but upon their backflidings alfo ? Jer. iii. 22. Hof. xiv. 4
Query 2. Is not your repentance and care renewed as oftenasyour guilt is renewed ? Yea, the oftener you fin, the more you are troubled; itis not ſo incustomary ſinning, the
riſe whereof * Bernard excellently diſcovers. 1. (Saith he) When amanaccustomed to good, finneth grievouſly, it seems
inſupportable, yea, he seems to defcend alive into hell. Inproceſs oftime it feems notinſupportable, butheavy ; and betwixt inſupportable and heavy, there is no ſmall defcent.
3.Next itbecomes light, his conſcienceſmitesbut faintly, and hefeels not the fſtripes ofit. 4. Then there is not only a total inſenſibleneſs ofit,butthat which was bitter anddifpleaf-
ing, is now become ſweet, and pleafing, inſome degree. 5. Thenit isturned into cuſtom, and not only pleaſes, butdaily
pleaſes. Lastly, Cuſtom isturned into nature ; he cannotbe pulled away from it, but defends and pleads for it : This is
cuſtomary finning,this is the wayofthewicked; butthe quite contrary is your condition.
Query 3. Are youfure, fromfcripture grounds, that good menmay not rel pse again, and again, into the famefin ? It is
true, as for groſs ſins, theydo not uſe to relapfe intothem : David committed adultery no more : Paul perfecuted the
church no more : Peter denied Chriſt no more : But I ſpeak of ordinary infirmities. Job's friends were good men, yet (faithhe) chap. xix. 3. "Theſe ten times have ye reproach- " ed me." So, then, no ſuch conclufions follow from this firſt ground ofdoubting.
* Lib. de Confc. p. 109.
80 How to keep the Heartfrom desperate Conclufions.
2. The fecond ground is the declining and withering of our affections tospiritual things. O! (faith the upright foul) ifeverIhadbeenplanted arightfeed,Iſhouldhave been as a greenolive-treein the houſe of myGod ; but my branches
wither, thereforemyroot isnaught. But ftay, Query 1. May you not be mistaken about the decay. of grace, and fading ofyour affections ? What if they are not
to quick and ravishing as at firſt, maynotthatbe recompenfed in the ſpirituality and ſolidity ofthem now? Phil. i. 9. "I "prayGodyour love mayabound more and more in alljudg- " ment:" It maybe morefolid, though not foferverous ; or doyou not mistake,bylooking forward towhatyou wouldbe,
rather than backward to what once you were? Itis a good noteofAmes, wedifcern the growth ofgrace, as thegrowth of
plants, which we perceive rather Greviſſequam crefcere, tohave. grown, than to grow.
Query 2. But grant it befo indeed, asyou affirm, must it needsfollow, that the root of the matter is not inyou ? David's
laft ways are diftinguished from his firſt, 2 Chron. xvii. 3. andyetboth firſt and laſtaholyman. The church ofEphefus is chargedby Chrift forleaving her first love, andyet a golden candlestick, manyprecious faints inthat church, Rev. ii. 2, 3,4. 3.A third ground oftheſefad conclufions, is,the exceſs of your affections to ſome creature-enjoyments. I fear, I love thecreaturemorethanGod; and iffo, myloveisbut hypocritical: I ſometimes feel stronger, and more ſenſible motions of my heart to earthly comforts, than I do to heavenly objects, therefore myfoulis not upright in me. But ſtay,
foul,
Query 1. May notamanloveGod morefolidly, andstrongly, than the creature, andyet his affections to the creature be sometimes moved more violently, and fenfibly, than towardsGod ? As rooted malice argues a ſtronger hatred, than
a fudden, though more violent paſſion : Sowe must meaſure our love, notbyaviolent motionofit,now and then, butby
the depth of the root, and conſtancy of its actings. Becauſe Davidwas ſo paffionately moved forAbfalom, Joab concludes,
that ifhe had lived, and all the people died, " itwouldhave " pleaſed him well," 2 Sam. xix. 7. But that was argued
more like a foldier,than a logician. Query 2. If you indeed love the creaturefor itself, if you make it your end, and religion but a means, then the conclufion is rightly drawn uponyou. But ifyou love the creature J
How to keep the Heartfrom desperate Conclufions. 81 inreference toGod, and fee nothing init feparatedfromhim,
though ſometimes your affections offend in the exceſs ; this is confiftentwith fincere love to God. To love the creature inordinately,(..)toput it inGod's room, andmake it aman's end; this is the love ofa carnalheart; to love it immoderate-
ly,that is, to let out more affection to itthanwe ought, is fometimes the fin ofthe besthearts.
Query3. Havenot manyfoulsfeared, asyou do, that when Chriftandcreaturesshallstand as competitors infome eminent
trial, they shouldforsake Christ rather than thecreature; and yet when brought to that dilemma, have been able to castall
the world at their heels for Christ ? Many of the martyrs hadſuch fears, andthey were fatisfied; the prevalencyoflove
isbeſt ſeenat parting; there maybe more love to Chriſt in thy foul, than thou art now aware of; and ifGod bring thee toſuch apinch, thou mayeſt ſee it.
4.Afourth ground oftheſe ſad concluſions, isfrom hence, thatwe find our hearts ſometimes more ſtraitned in private, thanin publicduties. Ol ifmy soul werefincere, its actings indutywouldbe uniform. Ifear I am but a Phariſee upon this ground. Itis ſad, indeed,we shouldatanytime findour hearts ſtraiternedin private. But,
Query 1. Do not all thine enlargements in duty, whether public, or private, depend upon the Spirit, who is the Lord
ofinfluences ; and according as he gives out, or helds back thoſe influences, ſo art thou enlarged, or traitened? And what iffometimes he pleaſestogive that in a public, whichhe with-holds inaprivate duty, as long as thy foul is ſatisfied in
neither,withoutcommunion withGod, and the ſtraitneſs of thyheart is indeed its burden ? Deth that argue theetobean hypocrite?
Query 2. Doft thou not make conscience ofprivate duties, andjet thyself as before the Lord in them ? Indeed, if thou live in the couſtant neglect, or c.releſs performance ofthem ; ifthou art curious about public, and careless about private duties,thatwouldbe afad fign: butwhenyou have confcientiouflyperformed,and oftenmetwithGod inthem, it will not
followthatyou are infincere,becauſe that communion is ſome times interrupted. Besides, Query 3. May there not be something, at fometimes, in a public, which is wanting in a private duty, to raise and ad-
vantage thine affections ? God may ſometimes make use of themeltingaffectionsofthemwithwhomthou heareſt, orprayVOL. VII. L
82 How to keep the Heart from desperate Conclufions. eft, as petty inſtruments to movethy affections ; this advantage
is wanting in private; therefore fromhence(the caſe ſo ſtanding) no fuch inference canbe drawn.
5. Anothergroundisfrom thoſe horrid injections ofSatan withwhichthe foul is greatly perplexed ; by theſe I may fee what an heart I have : Can grace be where thoſe are ?
Yes,grace may be where ſuch thoughts are, though not wherethey are lodged,and conſentedto. Doſtthou cry out
under the burden ? Enter thy proteſt in heaven against them,
ſtrive tokeep up holy andreverend thoughts ofGod; then it is violence, not avoluntaryproſtitution.
6. The laſt ground oftheſe ſad concluſions, is,the Lord's long filence, and feeming denial ofour long depending ſuits, andprayers. O ifGod had any regard tomy foul,he would haveheardmy cries before now ! But Ihaveno anſwer from
him, thereforeno intereſtin him. But ſtay,doubting foul,
Query 1. Havenot manyfaintsstumbledupon thisstone, before thee ? Pfal. xxxi. 22. "I saidin my haſte, Iam cut off " from beforethineeyes : nevertheless thou heardeſt the voice " ofmy ſupplication." Sothe church, Lam. iii. 44. "Thou " covereſt thyself with a cloud, that our prayers ſhouldnot " paſs through." Jonah ii. 4. "Then faid I, I am castoutof
thy fight." Andmay notyoubemistaken inthis matter, as :well as they ?
Query 2. ThoughGod's abhorring, andfinal rejectingprayer, bean argument ofbis abhorring the perfon that prays ;yet dare we conclude fo from a mere fufpenfion of the answer ? God may bear long with his own elect, that cry unto him day and
night, Luke xviii. 7.
Query 3. Canyou deny but that there aresomefigns appearing in yourfouls, even whilst Godfufpends his answer, that argue yourprayersare not rejected by him ? As, (1.) Though no an-
1wer come, yet you are still reſolved to wait : You dare not ſayas that profane wretch did, 2 Kings vi. 33. " This evil is " ofthe Lord, why should I wait forhim any longer ?" (2.) You can clear and justify God ſtill,andlaythe reafon and
cauſe ofhis filence uponyourſelves. So didDavid, Pfal. xxii.
" O myGod, I cry in theday time, andthou hearest " not; andinthenight, andamnot filent,butthou artholy," &c. (3.) The ſuſpenſion ofGod's anſwer makesyou inquifitive intoyourownhearts, what evils are there that obſtructyour
2, 3
prayers. So the church, Lam. iii. 8. " He ſhutteth out my
" prayer :" And how doth this work ? You may fee,ver. 40. " Let us ſearch and try our ways." Well, then, neither
How to keep the Heartfrom Backfliding. 83 from hence may you conclude that God hath no love for your fouls.
AndthusI have ſhewn youhow tokeep your hearts, in a dark anddoubting ſeaſon,from thoſe deſperate conclufions of unbelief. Godforbidany falſe heart ſhould encou-
rage itſelffrom theſe things ; it is our unhappineſs Caution. thatwhenwe give faints and finners their proper portions, thateach ofthem are ſo prone to take upthe other's part.
Seafon11.Theeleventh ſpecial ſeaſoncallingforthisdiligence to keep your hearts, is, when ſufferings for religion come to 'an height, then look to your hearts, Matth. xxiv. 8, 9, 10.
" Allthese arethebeginningofforrows, andthey ſhall deliver you up to be afflicted, and ſhall kill you ; and ye ſhallbe hated ofall nations for my name's fake ; and then ſhall manybeoffended." When fufferings for religion grow hot, thenbleſſed ishe that isnot offended inChriſt, troubles are *then at anheight. (1.) When a man's nearest friends and ' relations forſake and leave him, Mic. vii. 5,6. 2Tim. iv. 16.
When a man is engaged alone. (2.) When it comes to re-
fifting toblood, Heb. xii. 4. (3.) When temptations are preſented to us in our fufferings, Heb, xi. 37. (4.) When eminentperſons forprofeſſionturn aſide, anddefertthecauſe ' of Chriſt, 2 Tim. ii. 19. (5.) When God hides his facein aſufferinghour, Jer. xvii. 17. (C.) When Satan falls upon ' us with strong temptations, to question the grounds of our ' fufferings, or the foul's intereft in Chriſt : Now it is hard to
keep the heart from turning back, and the ſtepsfrom declin-
ingGod's ways." The eleventhqueſtion,then, ſhall be this : Cafe 11. How the heart may be kept from relapsing under thegreatest fufferings for religion? If the bitterness of fufferings atany time cauſe thy soul to diſtaſte the way ofGod,
and take up thoughts of forſaking it; ſtaythineheart under thattemptation, bypropounding theſe eight queſtionsſolemnly toit,
Question 1. What reproach and dishonourshall Ipour up on Chrift, and religion, by deserting him at fuch a time as this ? This will proclaim to all the world, that how much
foever I have boasted of the promiſes, yet, when it comes to the trial, I darehazard nothing upon the credit ofthem: And howwill this open the mouths of Chriſt's enemies to blafpheme ? O better had Inever been born, thanthat worthy
name ſhouldbeblafphemed thro' me ! ShallI furnish the thi L2
84 How to keep the Heart from Backfliding. umphsofthe uncircumcised? ShallImake mirth inhell!Q