Part 4
ifIdidbut valuethe name ofChriſt, as much asmany awick edmanvalues hisown name,Icould neverendure to fee itexpoſedtofuch contempt ! Willproudduft and aſhes venture death, yea, hell, ratherthan ablot upon theirnames ? And
ſhall Iventure nothing to ſalvethe honourand reputation of Chrift?
Queſt. 2. Dare Iviolate my conscience to fave my flesh? WhoShallcomfort mewhen confcience wounds me ? What com-
fortis there inlife, liberty, or friends, whenpeaceis takenawayfromthe inner man ? When Conftantius threatened to
cutoffSamofatenus'sright-hand, if he would not ſubſcribe fomewhat thatwas againsthis conſcience, heheldupbothhis handsto the meſſenger that was ſent, faying, he ſhall cut off both, rather thanIwilldo it: Farewel allpeace, joy, andcom-
fort, from thatday forward. " Had Zimripeace, that flew his "mafter?" ſaidJezebel. Soſay Ihere, had Judaspeace ?Had Spira peace? And ſhallyou have peace, ifyoutread intheir
ſteps ? O conſiderwhat you do!
Queſt. 3. Is not the public interest of Christ and religion, infinitely more than any private interest of my own? It
is a famous paſſage,'that ofTerentius,captaintoAdrian the emperor, he preſentedapetitionto Adrian, thattheChriftians might have atempleby themſelves, to worship God apart fromthe Arians : The emperor tore his petition, andthrew it away, bidding him to aſk ſomething for himſelf, and it ſhouldbe granted. But he modestly gathered up the pieces ofhis petition again, and told him, Ifhe couldnotbeheard inGod's cauſe, he would never aſk anything for himself." Yea, evenTully, though an heathen, couldfay, Ne immorta-
litatemquidem contra rempublicam ; he would not accepteven of immortality itſelf, against the commonwealth. O ifwe had more public, we should not have ſuch cowardly ſpirits !
Queſt. 4. Did Jesus Chriftferve mefa, when,for my fake, he exposed himself to far greater sufferings than can be, beforeme? His fufferings were great indeed, he ſuffered from allhands, inallhis offices, in every member, notonlyinhis body, butin his foul ; yea, the ſufferings ofhis foul werethe veryfoul ofhis fufferings : Witneſs the bloody ſweat in the
garden; witneſs that heart-melting, andheaven-rending outeryupon thecroſs, " MyGod, my God, why haſt thou for-
faken me?" And yet he flinched not, "he endured the "croſs, deſpiſing the ſhame." Alas! what are my fufferings,
comparedwith Chriſt's ? He hath drankupall that vinegar
How to keep the Heartfrom Backsliding. 85
andgallthatwould makemyfufferings bitter. When one of themartyrswas asked why he was ſo merry at hisdeath ? O,
faidhe, it isbecauſe the foul ofChriſt was ſoheavyathisdeath. DidChriſt bear ſuch aburden for me, with unbroken patience,
andconftancy ; andſhall I ſhrinkback from momentary, and
lightafflictions, forhim ?
Queſt. 5. Is not eternal life worth the suffering of a moment's pain ? If I ſuffer with him, I ſhall reign with him. Ohow will men venture life and limb for afading crown,
fwim through ſeas ofblood to a throne! and will I venture nothing ? ſuffernothing forthe crown ofglorythatfadethnot
away? Mydogwillfollow myhorse'sheels from morning to night, takemanyaweary ſtep through mireanddirt, rather than leave me, though at night all he gets by it isbutbones, andblows: Ifmyfoul had anytrue greatneſs, any ſparks of generofityinit, how would itdeſpiſethefufferingsoftheway, for the glory ofthe end? how would it breakdown alldifficulties before it? whilſt, byan eye of faith, it fees the forerunner, who is already entered, ſtanding, as itwere, uponthe walls of heaven, with the crownin hishand, faying, "He
that overcometh ſhall inherit all things." Come on, then, myfoul, comeon, there is eternal life laid upforthem that, bypatientcontinuance in well-doing, ſeek forglory, honour,
and immortality, Rom. ii. 7.
Question6. Can Iso easily caft offthefocietyand company of the faints, andgive the right-hand offellowship tothe wicked? Howcan I part with ſuch lovely companions as theſe have
been? How often have I beenbenefited by their counſels ? Ezrax. 3. how often refreshed, warmed, and quickened by their company ? Eccl. iv. 10, 11. how often have I faſted and prayedwith them ? What ſweet counſel have I taken with
them, andgone to thehouſeofGodincompany ? And ſhall I now shakehands with them, and ſay, Farewel all ye faints, for ever; I ſhall never be amongyou more: Come drunkards, ſwearers, blafphemers, perfecutors, you ſhallbe myeverlasting companions ? Orather let mybody andfoulbe rent aſunder,
thanthat everI ſhould ſay thus to the excellentofthe earth, in whom is allmydelight. Queſt. 7. Have Iferiously confidered the terriblefcripturecomminations against backsliders ? O my heart ! darest thou turn thyback upon the very point of ſuch threatenings as
theſe? Jer. xvii. 5, 6. " Thus faith the Lord, curſed be the " manthat truſteth inman, and maketh fleſh his arm ; and "whoſe heartdeparteth from the Lord; for he ſhall be like
86 How tokeep the Heartfrom Backsliding.
*" theheathinthedefart, andſhall notfee whengoodcometh," (i. e.) The curſe of God ſhall witherhim rootand branch. And Heb. x. 26, 27. " If we ſin wilfully, afterwe have re-
ceivedthe knowledge ofthe truth, there remaineth no more " ſacrificeforfins,butacertain fearful looking forofjudgment, " andfiery indignation, which ſhall devour the adverſaries." And again, ver. 38. " Ifany man drawback, my foul ſhall " havenopleaſure in him:" As ifhe ſhould ſay, Take him world, takehim, devil, for your own, I have nodelight in • him .' O who dare drawback,whenGodhas hedgedup the waywith ſuch terrible threats astheſe !
Queſt. 8. Can Ilook Chriſt in theface, at the day ofjudg ment, if Idefert him now ?
" He that is aſhamed of me and ofmywords, in this adul- "terous and finful generation, ofhim ſhall the Son ofman " be ashamed whenhe cometh in the glory ofhisFather, with " theholyangels," Mark viii. 38. Yet a little while, andyou
ſhallfee the ſignofthe Sonof man coming inthe clouds of
heaven, withpower and greatglory; the last trumpſhallfound, thedead, both ſmall and great, even all that fleep in the duſt
ſhall awake, andcomebeforethatgreatwhite throne, onwhich Chrift ſhall fit in thatday. And now do but imagine thou
faweſt thetrembling knees, and quivering lips ofguilty finners ; imagine thou heardeſt the dreadful ſentence ofthe Judgeupon them, " Go, ye curſed," &c. andthen a cry. Oh! theweeping, wailing, and wringing ofhands, that there ſhall be. Wouldstthou defert Chriſt now, toprotract a poor, miſe.
rable life on earth? Ifthe word ofGod be true, ifthe ſayings of Chriſtbe fealed and faithful, this ſhall be the portion ofthe apoſtate. It is aneaſy thing to ſtop the mouth ofconſcience now, but will it be eaſy to ſtop the mouth of the Judge then ? Thus keep thy heart, that it depart not from the livingGod.
Season 12. Thetwelfth ſeaſonof looking diligently to our hearts, andkeepingthem with greatest care, isthe timeoffick-
neſs : When a child ofGod draws nigh to eternity, when ⚫there arebut afew fands more in the upper part ofhis glaſs
to run down ; now Satan bufily beſtirs himself; of him it may be ſaid, as ofthe natural ferpent, nunquam nifi mori- < ensproducitur in longum ; he is never ſeen at his full length •tilldying : Andnow his great deſign, fince he cannotwin the foul fromGod, is to diſcourage, andmake itunwilling
to go to God, though the gracious foul, with Jacob, ſhould < thenrouſeup itſelfupon a dyingbed, and rejoice that the
How to encourage the Heart against Death. : 87 marriage-dayof the Lamb isnow almoſt come ; though it •ſhouldthen ſay, with dying Austin, vivererenuo ut Chrifto *vivam ; I deſpiſe life tobe with Chriſt. Or as dying Milius, 'when one aſkedhim, whether hewerewillingto die ?Ofaid
• he, illus eft nolle mori, qui nolit ire ad Chriftum ; lethim be unwilling todie, who is unwilling to go toChrift. ButO! •what ſhrinking fromdeath ? What loathneſs todepart, may •ſometimes (indeedtoo frequently) be obſerved in the people •ofGod? How loath are ſome of them to take deathby the •coldhand? Iffuch aliberty were indulged to us, not tobe • diffolved till we diffolve ourſelves; whenſhould we ſaywith St. Paul, " I defire to bediſſolved ?" Wellthen,the lastcafe ſhallbethis .
Cafe 12. How thepeople ofGod, intimes offickness, may get their hearts loosefrom all earthly engagements, andperfuade
them into a willingness to die.
Andthere are ſevenarguments, whichI ſhallurge uponthe people ofGodat ſuch atime as this, to make them chearfully entertain the meſſengers ofdeath, and die, as well as live, like
ſaints . Andthe first is this :
Argument 1. First, The harmleſness of death to the people ofGod. Though it keeps its dart, ithath lost its ſting : Afaint (to allude to that, Ifa. xi. 8.) " May play upon the hole ofthe "afp, andput his hand into the cockatrice's den." Death is the cockatrice, or aſp,the grave is his hole or den;afaintneed
notfear toputhis hand boldly into it : It hath leftand loft its
ſting inthe ſides ofChriſt, 1 Cor. xv. 55. "O death! where " is thy ſting ?" Why art thou afraid, O faint, that this fickneſsmaybe thy death, as long as thou knoweſt that the death ofChrift is the death ofdeath ? Indeed, ifthoudidſtdie in thy
fins,asJohn viii. 21. ifdeath, as aking, did reign over thee, Rom. v. 14. Ifitcouldfeedupon thee, as the liondoth upon
the preyhe hath taken, as Pfalm xlix. 14. If" hell followed " thepalehorſe," as itis, Rev. vi. 8. thenthou mightest well
ſtartle and ſhrink baekfrom it ;butwhenGodhath put away thy fins from thee, " as far as the east isfrom the weſt," Pfal.
ciii. 12. as long as there is no other evil left indeath, for thee to encounter with, but bodilypain ; as long as the ſcriptures repreſent it tothee underſuchharmleſs and eaſy notions, as the putting offthycloaths, 2 Cor. v. 2." And lying down to fleep "uponthybed," Ifa. Ivii. 2. Why ſhouldſt thoube afraid?
There is as much difference betwixt death to the people of God, and others, asbetwixt the unicorn's horn, when it is up-
88 How to encourage the Heart against Death. on thehead ofthat fierce beaft, and whenit is inthe apothe
cary's ſhops, where it ismade falubrious and medicinal.
Ang. 2. Thy heart may bekeptfrom shrinking back atfuch atimeas this,by confidering theneceffity ofdeath, in order to the fullfruition ofGod.
Whether thou art willing todieorno, Iaffure thee there is nootherway toobtainthefull fatisfaction of thy foul, and complete itshappiness; tillthehand ofdeath do thee thekind officetodraw aſide the curtainofthe flesh, thy foul cannot fee God: This animal life ſtands betwixt him and thee, 2 Cor.v. 6. " Whilst we are athomeinthe body, we are abſent from " the Lord." Thybody must be refined and caft into anew mould, elſe that new wine ofheavenly glor, wouldbreak it. Paul inhis highest rapture, 2Cor.xii. 4. whenheheard things unutterable, was thenbut as a ſtander-by, alooker on, notad mitted intothe company as one of them ; but as the angels areinour aſſemblies, ſowas Paul in that glorious affembly above, and nootherwise ; and yet even for this he must, as it were,betakenoutofthebody, uncloathed for a little time, to haveaglimpse ofthatglory, andthenput onhis cloaths again. Othen ! who would notbe willing to die for a full fight and
enjoyment ofGod? Methinks thy foul ſhould look and figh like a priſoner, through thegrates ofthis mortality ; " O that " I had wings like adove, then wouldI fly away, and be at
" reft:" Moſt men need patience to die, but a ſaint that underſtands what death admits him to,ſhould ratherneedpatience to live; methinks he ſhould often look out, and liften ona death-bedforhis Lord's coming ; andwhen he receives the newsof his approaching change, ſhould say, " The voice " ofmybeloved! behold,he cometh leaping overthe moun " tains, ſkipping overthe hills," Cant. ii. 8. Arg. 3. Another argument perfuading to this willingness, isthe immediate fucceſſion of a more excellent and glorious life.
It isbut awink, and you ſhall fee God: Your happineſs ſhall notbe deferred till the reſurrection; but as foon as the body isdead, the gracious foul is fwallowedup in life, Rom.
viii. 10, 11. When once you have loofedfrom this fhore, in a few moments, your fouls willbe wafted over upon the wings ofangelstothe other ſhore ofa glorious eternity. Phil. i. 23. " I desire to be diſſolved, and tobe with Chrift." Did the fouland body die together, as Berilius taught; or didthey fleeptill the refurrection, as others have groundleflyfancied;
ithad been a madneſs for Paul to defire a diffolution for the
How to encourage the Heartagainst Death. 89 enjoymentofChrift : For ifthis were ſo,he enjoyed more of Chriftwhilst his fouldwelt in its fleſhly tabernacle, than he
ſhould out ofit.
There are buttwo ways ofthe foul's living, knownin fcrip ture, viz. the life offaith, andthe life of vision, 1 Cor. v. 5. Thosetwo divide alltime;both preſent and future; betwixt them, 1 Cor. xiii. 12. Ifwhen faith fails, fight ſhouldnot im-' mediately ſucceed, what would become ofthe unbodiedfoul ? But bleffed be God this great heart-eſtabliſhing truth is evi-
dently revealed in fcripture, Lukexxiii. 43. Youhave Chrift's promife, John xiv. 3. "I willcome andreceive youto myſelf." Owhat a change will a few moments make upon your con-
dition? Rouſe up, dying faint; when thy foul is come out à
little further ; when it ſhall stand likeAbraham at its tentdoor, the angels ofGod shall foon be with it: thefouls ofthe elect are, as it were, put out to the angels tonurſe, andwhen theydie, theſe angels carry them home again to their Father's houſe: ifanangel were cauſed to fly ſwiftly to bring a faint the anfwer ofhis prayer, Dan. ix. 22. how much morewill theangels come poftfromheavento receive and transfer the prayingfoulitſelf?
Arg. 4. Farther, It may much conduce to thy willingness to die, to confider, that by death,God oftentimes hides hispeople
out ofthe way of alltemptations and troubles upon earth,Rev. xiv. 13. Write,fromhenceforth,Bleſſedare the deadwhich die inthe Lord." It is God's usualway, when ſome extraordinary calamities arecoming upon the world, to ſet his peopleoutofharms way before-hand, Ifa. lvii. 1. "Merciful "menare taken away from the evil to come:", So Mic. vii. 2. when ſuch an evil time comes as is there deſcribed, " That
theyallly inwaitforblood,andeveryman hunts his brother with anet:" God,by an act offavour; houſes his people before-hand. Doſt thou knowwhat evil maybein the earth, which thou artſo loath to leave ? ThyGod removes thee for
thygreat advantage ; thou artdisbandedbydeath,andcalledoff thefield; otherpoor faintsmuſt ſtand to it, andendure a great
fightofafflictions.
It isobſerved thatMethuselahdiedthe very year beforethe flood; Augustine, a littlebefore theſackingofHippo ; Pareus, juftbefore thetaking ofHeidelburgh : Luther obſerves, that
allthe apostles diedbefore the deftruction ofJerufalem : and Lutherhimselfdied before the wars broke out inGermany. It
maybe the Lord fees the tender heart cannot endure to feethe VOL. VII. M
How to encourage the Heart against Death. miſery, or bearthe temptations that are coming, and therefore willnow gather thee to thy grave in peace; and yet wilt thou
cry, O fpare me a little longer ?
Arg. 5. Ifyet thyheart hang back, consider the great advantage you willhave by death, above all that everyou enjoyed on earth ; and that, (1.) As to yourcommunion withGod : (2.) As to your communion with faints.
1. Foryourcommunion withGod: thetime ofperfecting that isnow come:thy foul ſhallſhortly ſtandbefore the face
ofGod, and have the immediate emanations andbeamings forth ofhis glory upon it; here thy foul is remote from God, the beams ofhis glory ſtrike it but obliquely andfeebly, but ſhortly it will be under the line, and therethe fun ſhallstand ſtill, as it did inGibeon; there ſhallbe no cloudings, nor declinings ofit. O how shouldthis fillthy foul with defires ofbeing uncloathed !
2. As for the enjoyment of ſaints, here indeed we have fellowship with them of the lower form; but that fellowship is ſodiſſweetenedby remaining corruptions, thatthere is no
fatisfaction in it: as it is thegreatest plague that canbefal an hypocrite to live in a pure church, ſo it is the greatestvexation
totheſpirit of a faint, tolive in acorrupt and diforderedchurch; butwhen death hath admitted you into thatglorious affembly of the ſpirits of juſt men made perfect, you shallhave the defire ofyour hearts; here you cannot fully cloſe with one
another ; yea, you cannotfully cloſe with your own fouls. O what difcords, jarrings, cenſurings are here ? What perfect,
bleffed harmonythere ! In heaveneach faint loves another as himself, they are altogether lovely. O my foul, haſte thee
away from the lion'sdens, from the mountains ofBether, from divided faints, tothoſe mountains ofmyrrh,and hills offrank-
incenſe : thou artnow going unto thine own people, as the apoſtle's phrafe imports, 2 Cor. v. 8.
Arg. 6. Ifall this will not do, Confider what heavy burdens death will ease thyshoulders of.
In this tabernacle we groan, being burdened, (1.) With bodily diſtempers ; how true do we find that of Theophraftus,
The foul pays a dear rent for the tenement itnow lives in ? But glorified bodies are clogged with no indifpofitions ; death
is thebeſtphyſician ; it will cure thee ofalldiſeaſes at once. (2.) With the indwelling of fin; this makes us groan from the very bowels, Rom. vii. 24. "But he that is dead, is free " from fin," Rom. vi. 7. Hathjuftification destroyed its damningfower, andſanctification its reigning power ? Soglorifi-
How to encourage the Heart against Death. 91
cation deſtroys its very being and exiſtence. (3.) We groan under temptations here, but as foon as we are out ofthebody, we are out of the reach oftemptation : when once thou artgot
into heaven, thou mayeſt ſay, Now Satan, I am there where thou canſt not come ; for as the damned in hell are malo obformati, ſo fixed in fin andmiſery, that their condition cannot
be altered ; fo glorified ſaints are bono confirmati, ſo fixed in holineſs andglory, that theycannotbe ſhaken. (4.) Here we groan under various troubles, and afflictions, but thenthedays
ofourmourning are are ended. God ſhallwipe away all tears from our eyes. O then let us haſte away, that we may be at reſt.
Argument 7. Ifſtill thou linger, like Lot in Sodom, then, laftly, examine all the pleas and pretences for a longer time on earth. Why art thou unwilling to die?
Objection 1. OIhavemanyrelations inthe world, Iknow notwhatwillbecomeofthem when I am gone.
Solution. If thou art troubled about their bodies, and outward condition, why should notthat word fatisfythee,Jer,
xlix. 11. Leave thy fatherleſs children to me, I will keep them " alive, and let thy widows trust in me." Luther, in his last will and testament, hath this expreffion, Lord, thou haft givenmewife and children, Ihave nothing to leave them,but ' Icommit them unto thee. O Father of the fatherless, and 'judge ofwidows,Nutri,ferva, doce ; nourish, keep, andteach ' them.' Or, art thou troubled for their fouls ? Thou canft not convert them, ifthou ſhouldſt live, and God can make thy prayers and counſels to live, and take place upon themwhen thou artdead.
Objection 2. I would fain live to do God more ſervice in the world.
Solution , Well, but ifhe haveno more ſervice for thee to dohere, why ſhouldſt thou not ſay with David, " If he have " no delight to uſe me any farther, here am I, lethimdowhat " ſeemeth him good." In this world thou hast no more to do, buthe is callingthee to an higher ſervice and employment in heaven; andwhatthou wouldstdo for himhere, he can do that byotherhands. : Objection 3. I am notyet fully ready, I am not as abride, completely adorned for the bridegroom.
Solution . Thyjustification is complete already, though thy fanctificationbe not ſo ; and thewayto make it ſo, is to die ; fortillthen it willhave its defects, and wants. M 2
92 Why Saints walkſo unfruitfully. Objection 4. Obut I wantaſſurance; ifIhad that, Icould diepreſently.
Solution. Yea, there it ſticks, indeed; but then confider, that an hearty willingness to leave all theworld tobe freed from fin, and be with God, is the next way to that defired
aſſurance; no carnal perſonwas ever willing to die upon this ground. Andthus I have finiſhed thoſe caſes which ſo nearly con cernthepeopleofGod, inthe ſeveral conditions of their life, andtaught them how to keep their hearts inall. I shallnext applythewhole.
I. Ufe, of information. FOU have heard, that the keeping of the heart is the
great work of a Chriſtian, in which the very foul and lite ofreligion conſiſts, and without which all otherduties are ofnovalue with God: hence, then, I ſhall infer, to the con-
ſternation ofhypocrites, and formal profeffors,
1. That the pains and labours which many perfons have taken in religion, are but lost labour andpains, to nopurpose, Juch as will never turn toaccount.
Many great ſervices havebeen performed, manyglorious works arewrought by men, which yetare utterly rejected by God,and ſhallnever ſtand upon record, in order to an eternal acceptation,becauſe they tooknoheed tokeepthei hearts with Godinthoſeduties : this isthat fatal rock, upon which thou-
ſands of vain profeffors have ſplit themſelves eternally : they are curious about the externals of religion, but regardless of
their hearts . O how manyhours have fome profeffors ſpent in hearing, praying, reading, conferring ! and yet, as to the main endofreligion, as good they had fat ſtill, anddoneno-
thing; for all this fignifies nothing, the great work, I mean heart-work, being all the while neglected. Tell me, thou vainprofeffor,when didit thou ſhed a tear for the deadneſs, hardneſs, unbelief, or earthlineſs of thy heart ? Thinkeſt thou
fuch an eaſy religion can fave thee ? If ſo, we may invert Chrift'swords, and say, " Wide is the gate, and broad is the "way, that leadeth to life, and many there be that go in " thereat." Hear me, thou ſelf-deludinghypocrite, thou that haft put offGod with heartless duties, thou that hast, acted
inreligionas ifthouhadſtbeenbleſſingan idol, thatcouldſtnot
ſearch and diſcover thy heart; thou thathaſt offered toGod but the ſkin ofthe ſacrifice,notthe marrow, fatandinwards of
Why Saints walkſo uncomfortably. 93 it; howwiltthou abide the coming ofthe Lord ? How wilt thouholdup thy head before him, when he ſhall fay, O thou
diſſembling, falfe-hearted man ! how couldſt thou profeſs religion? With what face couldst thou fo oftentell me that thou lovedft me,when thou knewest all the while, inthine own
confcience, that thine heart was notwith me ? O tremble to thinkwhata fearfuljudgment it is to be given over toa heed-
leſs, and careleſs heart ; and then to have religious duties,
inftead of a rattle, to quiet and ſtill the confcience !
2. Hence, alſo infer, for the humiliation, even of upright hearts, That unless the people of GodSpendmore time andpains
about theirhearts, than generally andordinarily theydo, theyare never like to doGod muchfervice, orbe owners of much comfort
in this world.
ImayſayofthatChriſtianthat is remiſs and careleſs inkeeping hisheart,asJacobfaidofReuben, " Thou shaltnotexcel." Itgrieves me to ſeehow manyChriſtians there are that go up anddowndejected, and complaining, that live at a poor, low
rate, both ofſervice and comfort ; and how can they expect it ſhouldbe otherwise, as long as theylive at fuch a carelessrate? Ohow little of their time is ſpent inthecloſet,in ſearching, humbling, andquickening their hearts ? You say your hearts are dead, anddoyouwonder they are ſo, as long as you keepthem not with thefountain of life ? If your bodies hadbeen dieted as your fouls have been, they wouldhavebeendead too ; never expect better hearts, tillyou
takemorepains with them: Quifugit molam,fugitfarinam; he thatwill nothave thesweat, must not expect thesweet of religion. O Chriſtians ! I fear your zeal and ſtrength have run in the wrong channel ; I fear most of us may take up the Church's
complaint, Cant. i. 6. " They have made methe keeperofthe "vineyards, but mine own vineyard have I not kept." Two
things haveeatenupthetime and ſtrength ofthe profeſſors of this generation, and ſadly diverted them from heart-work: (1.) Fruitless controverfies ſtarted by Satan, I doubt not, to
this very purpoſe, to take us off from practical godlineſs, to
make us puzzle ourheads, whenwe ſhouldbe ſearching our hearts. Ohow little have we mindedthat ofthe apostle, Heb. xiii. 9. " It is a good thing that the heart be eſtabliſhedwith
grace, and not with meats ;" (i. e.) with disputes and con. troverfies about meats, " which have not profited them that
have been occupied therein."
howmuch better is it to fee men live exactly, than to
94 Why Saints walk Jo uncomfortably. hear them dispute fubtlely ! Theſe unfruitful queſtions, how
have they rended the churches, waſted time and ſpirits, and called Chriſtians offfrom their main buſineſs, from looking to their own vineyard ? What think ye, firs ? Had it not been better ifthequeſtions agitated among thepeople ofGod, oflate days, had been ſuch as theſe ? How ſhall a mandifcern the
ſpecial,from thecommonoperations ofthe Spirit ? Howmay a foul diſcernits firſtdeclinings fromGod ? How may a backſlid-
ing Chriſtian recover his first love ? How may the heart be preſerved from unſeaſonable thoughts induty ? How may a boſom fin be discovered,and mortified, &c. Would not this have tendedmoreto the creditofreligion, andcomfort ofyour fouls ?O it is timetorepentandbeashamedofthis folly !When I read what Suarez, a Papiſt, ſaid, whowrote many tomes of difputations, that he prizedthetime hefetapart forthe fearchingand examiningofhis heart, in reference toGod, above all the time that everhe ſpent in other ſtudies ; I am ashamed to findthe profeffors of this age yet yet infen inſenſible of their folly. Shall the confcience of a Suarez relenting pang for ſtrength and time ſo ill employed, and ſhall notyours ? This is it your miniſters long ſince warned you of; your ſpiritual nurſes were afraid ofthe rickets, when they saw yourheads only to grow, and your hearts to wither. O when willGod beat our ſwords into plow-fhares ! I mean, our difputes and
contentions into practical godlineſs. (2.) Another cauſe of neglecting our hearts, hath been earthly incumbrances ; the heads and hearts of many have been filledwith fuch acrowd
and noiſe of worldly buſineſs, that they have ſadly and ſenſibly declined and withered intheir zeal, love, and delight in God; in their heavenly, ferious, and profitableway ofconver-
fingwith man. Ohowhath this wilderneſs entangledus ! ourdiſcourſesand conferences, nay, our very prayers and duties, have a tang of it : we have had so much work without doors, that wehave been able to do but little within. Itwas the fad complaint of an holy one *, O (faith he) it is ſad tothink how manypre- • cious opportunities I have loft ; how many ſweet motions ⚫andadmonitions ofthe Spirit I have paffedover unfruitfully,
and made the Lord to speak in vain: inthe ſecret illapſes of • his Spirit the Lord hath called upon me, but my worldly thoughts did ſtill lodge within me, and there was noplace *within myheart for fuch calls of God." Surely, there is a wayofenjoyingGod, even in our worldly employments ;God
* Mr. Strong.
Why Saints walk ſo uncomfortably. 95 would never have put us upon them to our lofs; " Enoch " walked with God, andbegat fons anddaughters," Gen. v.
19. He walked with God, but did not retire and ſeparate him- •ſelffrom the things of this life : and the angels, that are employedby Chrift in the things ofthis world, (for the fpirit of the livingcreatures is in the wheels) they are finite creatures,
andcannotbe in a twofold ubi atonetime ; yet they loſe nothing ofthe beatifical vifion, all the timeoftheir adminiſtrati. on; for Matth. xviii. 10. " Their angels (even whilft they " are employed forthem) beholdthe faceof their Fatherwhich
" is inheaven." We need not loſe our viſions by our employments, ifthe fault were not our own. Alas! that ever Chriſtians, who stand at the door of eternity, andhave more work upon theirhands than this poor moment of interpofing time is ſufficient for, ſhould yet be filling both their heads
and hearts with trifles.
3. Hence alſo I infer, for the awakening of all, That if the keeping ofthe heart be thegreat work ofa Christian, then there
arebutfew real Chriſtiaus in the world.
Indeed ifeveryonethat hath learned the dialect of Chriftianity, and can talk like a faint; ifevery one that hath gifts andparts, and by the common affifting prefence ofthe Spirit canpreach, pray, or difcourſe like a Chriſtian ; in a word, if ſuch as aſſociate themſelves with the people ofGod, anddelight inordinances, may paſs for Chriſtians, the number then is great.
But, alas ! towhat a ſmall number will they ſhrink, if you judge themby this rule ! how few are there that make confci-
ence ofkeeping theirhearts, watching their thoughts, judging their ends, &c. O there be but few cloſet men among profeffors ! It is far eaſier formen to be reconciled to any duties in religion than to theſe : The profane part ofthe world will not ſomuch as touch with the outſide of religious duties, much
leſswith this ; and for the hypocrite, though he be polite and
curious about thoſe externals, yet you can never perfuade him to this inward work, this difficult work, to which there is no inducement byhuman applause ; this work, that would quicklydiscover whatthe hypocrite cares not toknow;
ſo thatby a general confent, this heart-work is left to the handsof a few secret ones, and I tremble to think in how few hands it is.
II. Ufe, for exhortation. Ifthekeeping of the heart beso important a business ; iffuch choice advantages accrue toyou thereby ifso many dearand
96 Why Saints walk fo uncomfortably 1 . precious interests be wrapt up in it, then let me call upon
the people ofGod every where to fall close to this work. Oſtudyyourhearts,watch your hearts, keep your hearts awaywith fruitless controverfies, andallidle questions ; away withemptynames andvain ſhews ; awaywithunprofitable dif-
courſeandbold cenſures ofothers; turn inupon yourſelves; get into your cloſets, andnow reſolve todwell there. You havebeenſtrangersto this worktoo long; youhavekept others vineyards too long; you have trified abouttheborders ofre-
ligiontoo long; this worldhathdetainedyou from yourgreat worktoo long; willyou now reſolve to look better to your
hearts? Willyouhafte andcome out of the crowds ofbuſineſs,
and clamours of the world, and retireyourſelves more than you havedone ? Othat this day youwouldrefolve upon it !
Reader, methinks I ſhouldprevail withthee: All that Ibeg for is but this, that thou wouldſt ſtep aſide a little oftener to talkwithGod, andthine ownheart; thatthou wouldst not fuffer everytrifle todivert thee; that thou wouldft keepamore true andfaithful accountofthy thoughts and affections ; that thouwouldstbut ſeriouflydemandof thisthy own heart, at leaſteveryevening,Omy heart,where haftthoubeento-day? Whither haft thou madea road to-day ? Ifallthat hath been
faidbyway ofinducement be not enough,Ihave yet more motives to offer you. Andthe firſt is this :
1. Motive. Theftudying, obferving, anddiligentkeepingof your own hearts, will marvellously helpyour understanding in
thedeep mysteries of religion. Anhonestwell-experiencedheart, is a fingular help to a weakhead; fuch a heart will ſerveyou instead ofa commenta ryuponagreat part ofthe fcriptures: Bythis means youſhall farbetter understandthe things ofGod, thanthelearnedRabbiesandprofounddoctors (ifgraceleſs and unexperienced) e-
ver did; you shall not only haveamoreclear,but a more ſweet preception and guſtofthem : Amanmay difcourſe orthodoxlyandprofoundlyofthe nature andeffects of faith, the troubles and comforts ofconfcience, the ſweetneſs ofcommunion withGod, that never felt the efficacy and ſweet impreffions
oftheſe things upon his own ſpirit : but O how dark anddry aretheſe notions, compared withhis upon whoſe heart they have been acted! When ſuch aman reads David's Pfalms, or
Paul's epiſtles, there he finds his own objections made and
anfwered. O, faithhe, theſeholymen fpeak my very heart : Theirdoubts were mine, their troubles mine, and their experiences mine. I remember Chryfoftome,fpeakingto his peo
Why Saints walk fo unfruitfully. 97
pleofAntioch about fome choice experiences, uſed this ex-
preffion: Sciunt initiatiquid dico : Thoſe that are initiated,
knowwhat Iſay: Experienceis the beſtſchooimaſter. Othen, ſtudyyour hearts, keep your hearts! 2 Motive. Thestudy and observation ofyour own hearts willantidote you against the dangerous and infecting errors of the timesandplacesyou live in.
Forwhatthinkyou is thereaſon, that ſo manyprofeſſors in Englandhave departed from thefaith,giving heedto fables ;
that ſo manythousandshave been ledawayby the error ofthe wicked; that Jeſuits and Quakers, who have fown corrupt doctrine, havehadſuch plentiful harveſts among us, but becauſethey have met with a company of empty notional profeffors, that never knewwhat belongs to practical godliness, and the ſtudy oftheirown hearts...
Ifprofeffors didbut give diligenceto ſtudy, ſearch,andwatch theirownhearts,they would have that ιδιον περιγμον, that ſteadfaſtneſsoftheirown, that Peter ſpeaks of, 1 Pet. iii. 17. and
thiswould ballaſtand ſettle them, Heb. xiii. 9. Suppoſe a fubtlePapiſt ſhould talk to fuch, ofthe dignity and meritof good
works; could he ever work the perfuafion ofit into that heart, thatisconfcious to itſelfofſo much darkness, deadneſs , diſtraction, and unbelief, attending its beſt duties? It is agood rule, Non est disputandum de gustu : Thereis no diſputing against taſte. What a man hath felt and tasted, one cannotbeat him offfrom thatby argument.
3 Motive. Your careand diligence in keepingyour hearts, will prove oneof the best evidences of yourfincerity.
Iknow no external act ofreligion that differences the found Fromtheunfound profeffor : It is wonderful toconfider how far hypocrites go in all external duties ; how plauſibly they canorderthe outward man, hiding all their indecenciesfrom theobſervations ofthe world.
Butthen, theytakenoheed to their hearts ; they are not in Tecretwhatthey appear to be in public : And before this trial nohypocrite can ſtand. It is confeſſed, theymayin a fit, un der a pang upon adeath-bed, cry out of the wickedneſs of
their hearts ; but alas ! there is no heed to be taken to theſe extortedcomplaints. In our law, no credit is to be given to
the teftimonyofone upon the rack, becauſe itmaybefuppofedthat the extremity of the torture maymake him ſay any
thing to be eaſed. But ifſelf-jealoufy, care, and watchfulneſs,
be the dailyworkings andframes ofthyheart, it ſtronglyargues VOL . VII. N
98 Why Saints walkſo unfruitfully. the fincerityof it: For what but the ſenſe ofadivine eye; whatbut the real hatred of fin as fin, could put thee upon thoſe ſecret duties, which lie out ofthe obſervation of allcrea-
turės?
Ifthen itbe adeſireable thing inthine eyes, to have a fair teſtimonyofthine integrity, andtoknow of a truth, that thou feareftGod; then ſtudythine heart, watch thy heart, keep thyheart. 4 Motive. How fruitful, sweet, and comfortable would all ordinances andduties be to us, if our hearts were betterkept? Owhat precious communion might youhave withGod, e very time you approach him, ifyour heartswere but in frame! Youmight then ſay with David,Pfal. civ. 35. "My medita- "tionofhim shallbe ſweet." That which loſes all our com forts in ordinances and more ſecretduties,is the indiſpoſedneſs ofthe heart : A Chriſtian whoſe heart is in a good frame, gets the ſtart of all others that come with him in that duty : They
ſtrivehard toget up their hearts toGod, now trying this argument uponthem, andthen that, to quicken and affect them,
and ſometimes go away as bad as they came : Sometimes the duty is almoſt ended before theirhearts begin to ſtir or feel anywarmth,quickening, or power from it : But allthis while thepreparedheart is at its work ;this is he that ordinarilygets the firſt fight of Chrift in a fermon, the firſt ſeal from Chriſt
in a facrament, the firſt kiſs from Chriſt in ſecret prayer. I tellyou, and I tellyoubut what I llave felt, that prayers and
ſermons would appear to you other manner of things than theydo, didyou but bring better orderedhearts untothem; youwouldnotgo awaydejected and drooping. O this hath been a loft day, a loft duty to me ! ifyou had not lost your hearts, ithad notbeen ſo. Ifthenthe comfort of ordinances beſweet, look toyour hearts, keep your hearts.
5 Motive. Acquaintance withyour own hearts would be a fountain of matter to you inprayer. Aman, that is diligent in heart-work, and knows the ſtate ofhis own foul, will have a fountain-fulness ofmatter tofupplyhim richly in all his addreſſes toGod ;his tongue ſhallnot
faulter and makepaufeforwantof matter ; Pfal. xlv. 1. " My " heart is inditing a good matter:" Or, as Montanus renders the original, myheart isboiling up good matter, like a living ſpring, that is ftillbubbling up fresh water ; and then my tongue is as the pen ofa ready writer: Others muftpumptheir memories, rack their inventions, and areoften at a loſs, when theyhavedone all;but ifthouhavekept,andfaithfully studied
Agood Heart the best Mark of Sincerity. 99 thineown heart, itwill be with thee (as Job ſpeaks in another caſe) like bottles full ofnew wine,that want vent, which are readyto burſt: As holy matter flows plentifully, ſo more feelingly and ſweetly from ſuch aheart. When a heart-expe-
rienced Chriſtian is mourning before God over ſome ſpecial heart-corruption, wrestling withGodfor the fupply of fome ſecialp inwardwant, he ſpeaks not as other mendo, thathave learned topray by rote ; their confeffions and petitions are ſqueezedout ; hisdrop freely, like pure honeyfrom the comb: It is ahappineſs thento be with or nearſuch a Chriſtian. I remember Bernard, havinggivenrules to prepare theheartfor prayer, concludes them thus, Et cum talis fueris, momento
mei; and (faith he) When thy heart is inthis frame, then rememberme.
6Motive. By this thedecayedpower of religion will be recovered again among profeffors, which is the most defireable fight in this world.
Othat I might live to ſee that day, when profeſſors ſhall notwalk in a yain ſhew, when they ſhall pleaſe themſelves no
morewith a nameto live, being ſpirituallydead ! When they ſhallbe no more (as many ofthem now are) acompany offrothy, vain, and unferious perſons, but the majestic beams of holineſs ſhining from their heavenly and ſerious converfa-
tions, ſhall awe the world, and command reverence from all thatare aboutthem ; whenthey ſhallwarm the hearts ofthoſe thatcome nighthem, ſo that men ſhallſay,Godis intheſe men of a truth .
Well, ſuch atime mayagainbeexpected,according tothat promiſe, Ifa. lx. 21. " The people ſhall be all righteous." But tillwe purſue cloſer to this great work of keeping our hearts, Iam out ofhopes to fee thoſe bleſſed days ; I cannot
expect better times, tillGod gives better hearts. Doth itnot grieve you to fee what aſeorn religion ismade inthe world ? what objects of contempt and ſcorn the profeffors of it are made in the world?
Profeffors, Wouldyou recoveryour credit ? Would you againobtainanhonourable teftimonyinthe confciences ofyour
veryenemies ? Then, keep yourhearts, watch your hearts : it is the looſeneſs, frothineſs, and earthlineſs of your hearts thathath made your lives fo; andthis hathbroughtyou underthecontempt ofthe world ; you firſt lost your fights of God, and communion with him, thenyour heavenlyand feri-
ousdeportmentamongmen,andbythat, your intereſt intheir N2
100 Agood Heart the best Mark of Sincerity. confciences : O then, for the credit ofreligion,forthehonour ofyour profeſſionkeep your hearts !
7 Motive. By diligence in keeping ourhearts, weshouldpre vent, and remove the fatalscandals andstumbling-blocks out of the way of the world. " Woe to the world (faith Chriſt) because of offences !" Matth. xviii. 7. Doth not ſhame cover your faces ? Do not
your hearts bleed within you, to hear of the ſcandalous mifcarriages ofmanylooſe profeffors ? Could you not, like Shem
and Japhet, gobackward with a garment to cover the ſhame ofmanyprofeffors ? How is that worthy name blafphemed !
Jam. ii. 7. 2 Sam. xii. 13, 14. the hearts of the righteous fadened, Pfal xxv. 3. Ezek. xxxvi. 20. bythistheworldis fear fully prejudiced against Chriſt and religion, thebonds ofdeath made faſt upon their fouls ; thoſethat have ageneral loveand liking to the ways ofGod, ſtartled andquite drivenback, and thus foul-blood is ſhed : woe to the world!
Yea, how are the confciences of fallen profeſſors plunged, andevenoverwhelmedinthe deeps oftrouble ?God inwardly excommunicating their ſouls from all comfortable fellowship with himself, and the joys of his falvation; infinite are the
miſchiefs that comeby the ſcandalous lives ofprofeſſors.
Andwhat is the true cauſe and reaſon of all this, but the neglecting of their hearts ? Were our hearts better kept, all thiswouldbe prevented. Had David kept his heart,hehad notbrokenhis bones : a negligent and careleſs heart muſtofne-
ceſſity produce adiſorderly and ſcandalous life. I thankGod for the freedom and faithfulneſs of a * reverend brother, in ſhewing profeſſors their manifold miscarriages ; and from my heart do wiſh, that when theirwounds havebeen thoroughly ſearchedby that probe,Godwould be pleafedtoheal themby this plaiſter. O profeſſors ! ifever you willkeep religion ſweet;
ifever youhope to recover the credit of it intheworld,keep your hearts ; either keep your hearts, or loſe your credit ; keep your hearts, or loſe yourcomforts : keep your hearts,left yeſhedfoul-blood. What words can expreſs the deep con-
cernments, the wonderful conſequences ofthis work! Every thingputs a neceſſity, a folemnity, abeautyupon it. 8 Motive. An heart wellkept will fityouforany condition God cafts you into, or anyferuice he hath to use you in.
He that hath learnthow tokeep his heart lowly, is fit for profperity;andhethatknowshowtouseandapply it to fcrip-
*Goſpel-Glaſs.
AgoodHeart the best Mark of Sincerity 101
ture-promiſes, and ſupports, is fitto pafs through anyadverſity: he thatcandeny the pride and felfishness ofhisheart,is
fittobe employed in any fervice forGod. Suchamanwas Paul,hedidnot only ſpend his time in preaching toothers, in keeping others vineyards, but he looked tohimſelf, kept his ownvineyard ; 1 Cor. ix. 27. " Leſt whenIhave preached to "others, I myselfſhouldbe a caſt-away." Andwhat an eminent inftrument was he forGod ? He could turn his hand to anywork; he could dexterously manage both an adverſe and
profperous condition : " I know howto abound, and how to " fufferwant. Letthe people deifyhim it moves himnot, un- "leſs to indignation. Letthem ſtonehim,hecanbear it; If "aman purge himselffrom theſe(faith he," 2Tim. ii. 21.) " he ſhall be a veſſel unto honour, ſanctifiedand meet for the
"maſter's ufe,andpreparedunto every goodwork."
First, Theheart mustbe purgedandthen it isprepared for anyſervice ofGod. When the heart ofIfaiah was purified, whichwas thething ſignified bythetouching ofhislips with
acoal fromthe altar, Ifa. vi. 7. thenhewas fit forGod'swork: "Heream I, ſend me," ver. 8. A man that hath not learned
tokeep his heart, puthim upon any ſervice forGod, and if it be attendedwith honour, it ſhall ſwell up and over-top his ſpi-
rit; ifwith fuffering, itwill exanimate and finkhim .
Jeſus Chriſt had an inſtrumental fitneſs for his Father's work above all the ſervantsthat everGodemployed: hewaszealous inpublic work for God; ſo zealous, that ſometimes he forgot to eat bread,yea, that his friendsthought he hadbeen be-
fideshimself: butyet he ſocarried onhis public work, as not to forget his own private communionwithGod: andtherefore you read, Matth. xiii. 23. that whenhe had been labouring all day, yet, after thathe went up to amountain apart to pray, andwastherealone. O let the keepers of the vineyards look totheirown vineyard: We shall neverbeſo inſtrumental to thegood ofothers,aswhen we are moſt diligent about our own fouls.
9Motive. If the people ofGod would more diligently keep their hearts, how exceedingly would the communion offaints be therebysweetened.
Howgoodly thenwouldbethytents,O Jacob! andthytabernacles,O Ifrael ! Then it isprophefied oftheJews, Zech . viii.23. "Menwouldſay, wewillgo withyou ; forwe have "heardthatGodisamong you." It is the fellowship your fouls have with the Father, and with the Son, that draws outthede-
fires ofothers afterfellowshipwith you, I John i. 3. I tellyou,
102 AgoodHeart the best Mark of Sincerity iffaints wouldbe perfuaded totake morepains, and ſpendmore time abouttheirhearts, therewould quickly be ſuch a divine
luftre upon the face of their converſations,thatmen would accountitno ſmall privilege tobewith or nearthem.
It is the pride, paſſion, and earthlineſs ofour hearts that have ſpoiled Chriſtian fellowship. Whence is it, that when Chriſtians meet,they are often jarring and contending ? but onlyfromtheirunmortifiedpaffions:whence aretheirunchari-
table cenſures oftheir brethren ? but onlyfrom felf-ignorance : Whyare they ſorigidand unmercifultowards thoſethatare fal-
len? butbecauſethey confider not themſelves, as the apostle
ſpeaks, Gal. vi. 1. Why is their discourſe ſofrothy andunprofitablewhentheymeet? isnotthis fromtheearthlineſs and vanityoftheir hearts ? Mybrethren,theſe be thethings thathave ſpoiled Chriſtian fellowship, and made it become adry and ſapleſs thing ; ſo that many Chriſtians are even weary ofit, and are ready to ſaywith theprophet, Jer. ix. 2. "O that Ihada cottage inthe " wilderneſs, &c. that I might leave mypeople and go from " them!" And with David, Pfalm cxx. 6. " My soul hath " long dweltwith them thathatepeace." This hath made them long for thegrave thatthey mightgofromthem that are not their own people, tothemthat are theirown people, as the original of that text imports, 2 Cor. v. 8.
But now if profeſtors would ſtudy their own hearts more, watch andkeepthem better, all this would be prevented ; and
the beauty and glory ofcommunion again restored : they woulddivide no more, contendno more, cenſure raſhly no
more ; when their hearts are in tune, their tongues will not jar; how charitable, pitiful and tender will they be ofone a-
nother, when every one is daily humbled underthe evils ofhis ownheart. Lord, haſten thoſe much-defired days, and bleſs theſe counſels in order to them !
10 Motive, Lastly,By this thecomforts ofthe Spirit, andprecious influence ofallordinances, wouldbefixed, and much longer
prefervedinyourfouls than now theyare. Ah! what would I give, that my soul mightbe preferved inthatframe I ſometimes find itafter an ordinance ? Aliquando intromittis me, Domine, in affectum multum inusitatum, in-
trorfus adquam nefcio dulcadinem, &c. Sometimes, O Lord, (faithoneofthe Fathers ſweetly)thou admitteſt me into the
moſt inward, unusual and ſweet delights, to I know-not-what
Sweetness, which were it perfected inme, Iknow not what it
AgoodHeart is the best Mark of Sincerity would be, or rather, what it would notbe. But, alas ! the heart grows careleſs again, and quickly returns, like water re-
moved from the fire, to its native coldneſs. Could you but keep thoſe things for ever in your hearts, what Chriſtians would you be, what lives wouldyou live ? and how is it that theſethings remainnolongerwith us? Doubtless it isbecauſe we fuffer our hearts to take cold again; we shouldbe as care-
ful after an ordinance or duty, to prevent this, as one that comes out of ahotbath, or great ſweat, is ofgoing out into thechill air. We have our hot and cold fits by turns ; and what is the reaſon, but our unſkilfulneſs and careleſſneſs in
keeping the heart ?
Itis a thouſand pities,that the ordinances ofGod, as to their quickeningandcomforting effects, ſhould be like thoſe humanordinancesthe apostleſpeaksof, thatperiſh intheuſing. Othen, letme ſayto you,as Job xv. 11. " Do the confolati-
" ons ofGod ſeem ſmalltoyou ?" Look over theſe ten ſpecial benefits ; weighthemin ajuſtbalance;arethey ſmallmatters ?
Is it a ſmall matter to have thyweak underſtanding affifted ?
Thy endangered foul antidoted, thy fincerity cleared, thy communionwithGodſweetened, thy fails filled in prayer ? Is it aſmall thing tohave the decayedpower of godlineſs again recovered, all fatal ſcandals removed, an inſtrumental fitneſs to ſerve Chriſt obtained, the communion offaints reſtored to its primitive glory, and the influences of ordinances abiding in the fouls offaints ? Iftheſebenocommonbleſſings, no ſmall benefits, then, ſurely, it is agreat dutytokeepthe heart with
alldiligence.
The III. Usefor direction . The next uſe ſhall be for direction to ſome ſpecial means for the keeping ofthe heart . And here, beſides what hath beenhintedinthe explication ofthe duty at the beginning of
thisdiscourse, towhich Ireferthe reader, and all thoſe directions throughout the whole, appropriated to particular cafes and
ſeaſons; I ſhall farther add ſeveral other general means of excellent uſe tothis end. And the firſt is this : I Means. Wouldyou thus keep your hearts as hathbeenperfuaded? Thenfurnishyour hearts richly with the word of God,
which is their bestpreſervative against fin.
Keep the word, andthe word will keepyou: as the firſt receiving ofthe word regeneratedyour hearts, ſothe keeping ofthe word withinyou will preſerve your hearts : Col. iii. 16. " LetthewordofChriftdwell richly inyou:" let itdwell, nottarrywithyou for a night, andlet itdwell richlyorplen
104 Choice Means to keep the Heart. tifully; inall that isofit, initscommands,promifes, threats; inallthat is in you, inyour understanding, memories, con-
ſciences, affections, and then it will preſerve your hearts ; Pfalm cxix. 11. " Thy wordhave Ihid in mine heart, that I
might not fin against thee." It is the flipperineſs of our hearts in referenceto theword,that cauſes ſomany flips inour lives. Confcience cannot be urged or awedwith forgotten
truths ; but keep it inthe heart, and it willkeep both heart and lifeuprght; Pfalm xxxvii. 31. " The law of hisGodis "inhis heart: none ofhis ſteps ſhall flide;" or ifhedo, the wordwill recover the ſtrayingheart again; Matth. xxvi. 57. " Then Peter remembered the words of Jefus, and wept " bitterly." Wenever loſe our hearts, till theyhave firſt loft the
efficaciousand powerful impreſſion oftheword.
2 Means. Callyour hearts frequently toan account, ifever youmean to keep them with God.
Those that put a ſtock intothe hands of unfaithful or fufpiciousſervants,willbeſure tomake ſhort reckonings with them;
" The heart is deceitful, above allthings,anddefperatelywick- " ed," Jer. xvii. 9. O it is as neceſſary as ſweer, that we andour reins, thatis,we andour ſecretthoughts, ſhould confer together every night,Plalm xvi. 7. We shouldcall our hearts to account every evening, and ſay, O my heart! Where haft thoubeentoday ? Where have thy thoughts been wandering today? What an account canstthougiveofthem ? O naughty heart! vainheart! couldst thou not abide by the fountain of delights? Is there better entertainment with the creature than with God ? The oftner the heart meets with rebukes and
checks for wandering, the leſs it willwander: If every vain thought were retracted with a figh, every excurſion ofthe heart from God with a ſevere check, it would not dare fo boldly and frequently to digreſs and ſtep afide; thoſe actions whichare committedwith reluctancy, are not committedwith
frequency. 3 Means. He that will keep his heart, must take heed of plunging himself intofuch a multiplicity of earthly business, as he cannot manage without neglecting his main business.
It cannot be imagined he ſhouldkeep his heart withGod, that hath loft himself in awood ofearthlybuſineſs : Takeheed you do notpinch your fouls, by gratifying the immoderate de-
fires of your fleſh. I wish many Chriſtians could trulyfay whatan*heathenoncedid! Ido notgive,but onlylendmy-
: * Seneca.
Choice Means to keep the Heart. ſelftobuſineſs.' It is faidGermanicusreignedintheRomans hearts ; Tiberius only intheir provinces. Though the world beinyourhands, let it notjuſtle Chriſt out ofyour hearts...
Take heed, Chriſtian, leſtthy ſhop ſteal awaythy heart from thy cloſet ; God never intended earthly employments for a
ſtop,but rather for a ſtep to heavenly ones. Olet not Ariſtippus theheathen, arife injudgment against thee, who faid,
He would rather neglect his means, than his mind , his
farm, than his foul. Ifthy ſhip be overladen, thou must caftfome over-board : Morebuſineſs than thou canst well ma-
nage, is likemore meat thanthou canst welldigeſt, which will quickly make a fickly foul. 4Means. He that means tokeep his heart, must carefully obferve itsfirstdecliningsfromGod, andstop it there.
He that will findhis houſe ingoodrepair, muſt ſtop every chinkas foon as diſcoverd ; and he that will keep his heart, muſt notlet a vain thoughtbe long neglected ; the ferpent ofheart-apoftacy isbeſt killed inthe egg ofa ſmall remiſſion. Oh! ifmanypoor decayed Chriftians hadlooked totheirhearts
intime, theyhadnever come tothat ſad paſs they now are ? Wemay ſay ofheart-neglects, as the apostle doth ofvainbab-
lings; that they increaſe to more andmore ungodlineſs. Nemo repentefit turpiſſimus ; little fins neglected, will quickly
become great and masterleſs : The greatest crocodile once lay inan egg ; the greatest oak was oncebut an acorn. The firingofa ſmalltrain ofpowdermay blow up all, by leading to agreater quantity. Men little think what a proud, vain wanton, or worldly thought maygrow to : Beholdhow great a matter a little fire kindles !
5Means. Take heed of losing the liveliness andsweetness of your communion with God, left thereby your hearts be loofed off fromGod.
The heart is an hungryand reſtleſsthing; itwillhave fomething to feedupon; ifit enjoy nothing fromGod, itwillhunt for fomething among the creatures, and there it often lofes it ſelf, as well as its end. There is nothing more engages the heart to aconftancyandevenneſs inwalking withGod, than the ſweetneſs which it taſtes therein : As the Gauls, when once they tafted the ſweet wine ofItaly, could never be fatiffiedtilltheyconquered the country where it grew.
It is true, confcience of dutymay keep the heart from neglecting it, butwhen there is nohigher motive, it drives on deadly, and is filled with diſtractions ; that which we delight
VOL . VII,
-гоб Choice Means to keep the Heart. in, we are neverweary of, as is evident in the motions ofthe heart to earthly things,where the wheels beingoiled with delight, run nimbly, and have oftenneed oftrigging; the motions oftheheartupwardwouldbe as free, ifits delight inhea-
venlythings were as great.
6 Means. Habituate thy heart to ſpiritual meditations, if thou wouldst have it free from those burdensome diverſions.
By this means you will get a facility anddexterity inheartwork : It is pity thoſe ſmallerportions ofourtime betwixt ſolemnduties ſhould lie upon our hands, and be rendereduſeleſs to us. O learn to fave, and be goodhusbands upon your
thoughts . To this purpoſe a neat author * ſpeaks ; Theſe parentheſes, which happen tocomebetweenthe morefolemn paſſages (whether buſineſs or recreations) ofhuman life, are wont to be loſt by moſt men for want ofa due value for them, and even by good men, for wantof ſkill to preſerve
them ; for though theydo not properly deſpiſe them, yet theyneglect, or loſe them, for want ofknowinghowto reſcue them, or what to do with them : But although grains •offand and aſkes be, apart, butofa defpicable ſmallneſs, and liable to be ſcattered and blown away, yet the ſkilful artificer, by a vehement fire, brings numbers of thoſe to afford ⚫him that noble ſubſtance, glaſs, by whoſe helpwe may both * ſee ourſelves, and our blemishes lively repreſented (as in • looking-glaſſes) anddiſcern celestial objects (aswith the telefcopes) and with the fun beams kindle diſpoſed materials (as ⚫with burning-glaſſes) : So when theſe little fragments, or
parcels oftime,which ifnot carefully looked to, would be •diffipated and Ioft, come to be managed by a ſkilful con- •templator, and to be improvedby the celestial fire of deve- '' tion, theymay be ſo ordered as to afford us both looking
• glaſſes to dreſs our fouls by, and proſpectives to diſcover heavenlywondersand incentives to inflame our hearts with
zeal: Thus farhe,
Something ofthat nature Ihave under hand, for a publie benefit, ifGod give life to finifh, and opportunity toproduce it: Certainlythis is a great advantage for the keeping ofthe heart with God.
IV. Use of confolation. Ishall now cloſe the whole with a word or two ofcon folation toalldiligent and ſerious Chriſtians, that faithfullyand cloſelyplyheart-work ; that are groaning andweeping in fecret
* Boyle's occafional reflect. p. 9. 10.
Choice Means to keep the Heart. 107 over the hardneſs, pride, earthlineſs, and vanity of their
hearts; thatare fearing and trembling over the experienced deceitfulnefs and falſeneſs of them, whilst other vain profeffors
eyes are abroad, theirtime and ſtrength eaten upby fruitleſs diputes andearthly employments, or, at best, by a cold and
formal performance ofſome heartleſs andemptyduties. Poor Chriſtian! I have three things to offerthee, in order to thy
ſupport and comfort; and, doubtless, either of them alone, mixed with faith, is ſufficient to comfort thee over all the trouble thou hast with thine ownheart .
I Comfort. This argues thy heart to be upright and honeft, whatever thy gifts and abilites are.
Itis uprightness ofheart will comfort theeupon a deathbed; 2Kings xx. 2, 3. " Thenhe turned his face to the wall, " and prayed to the Lord, ſaying, remember now, O Lord, " how I havewalked before thee in truth, and with a perfect " heart," &c.
I am really of his mind, who faid,fi mihi daretur optio, eligerem Chriftiani ruftici fordidiſſimum & maxime agreste opusprae omnibus victoriis & triumphis Alexandri aut Caefaris ; mightI have my wish, I wouldprefer the moſt deſpicable and fordid work of arustic Chriſtian, before all the victories andtriumphs ofAlexander or Caefar ; yea, let me add, before alltheelaboratedduties and excellent gifts ofvain profeffors; before the tongues ofmenand angels. It will fignify more to mycomfort, toſpend oneſolitaryhour in mourning before the Lord over heart-corruption, than many hours in a feeming zealous, but really dead performance of common duties with the greatest enlargements and richest embellishments ofparts andgifts. Bythis verythingChriſtdiſtinguishesthe formaland ferious Chriſtian,Matth. vi. 5. The one is for the ſtreet and ſynagogue, for the obſervation and applauſe ofmen,but the other
is a cloſet-man . he drives on a home-trade a heart-trade. Never be troubled then for the want ofthoſe things that aman
mayhaveandbe eternallydamned; but ratherbleſs God for
thatwhich nonebut the favourites anddarlings ofheavenhave. Manyaone isnowinhell thathad a betterhead than thine ; and manyaonenow inheaven that complained of as bad aheart as thine.
2 Comfort. Know further for thy comfort, thatGodwould never leave thee underso manyheart-troubles and burdens ifhe
intend not thyrealbenefit thereby. 02
108. Choice Means to keep the Heart. Thou artoftencrying out, Lord! why is it thus ? Why go Imourning all the day, having forrow in my heart? Thus long have Ibeen exerciſedwith hardness of heart, and to this dayhave not obtained a broken heart. Many years have I beenpraying and ſtriving againstvain thoughts, yetam ftill in-
feſted and perplexedwith them. O when ſhall Iget abetter heart ! I have been intravail, and brought forthbutwind; I have obtained, no deliverance, neither have the corruptions
ofmy heart fallen. I have brought this heart manytimes to prayers, fermons and facraments, expecting and hoping for a cure from them, and still my fore runneth, and ceaſeth
not.
Penſive foul! Letthis comfort thee; thy Goddeſigns thy benefit, evenby theſe occafions of thy fad complaints. For (1.) Hereby he would letthee feewhatthy heartbynature is and was, and therein take notice how much thou artbehold-
ing to freegrace. He leaves thee under theſe exerciſes of ſpirit, that thou mayſt lie, as with thy face, uponthe ground, admiring that ever the Lord ofglory ſhouldtake ſo vile a creature intohis boſom. Thy baſe heart, ifit be good for nothing elfe, yet ferves to commend and ſet offthe unſearchable riches of free grace, (2.) This ſerves to beat thee off continually from refting, yea, or but glancing upon thine own righteoufneſs or excellency. The corruption of thy heart, working in all thy duties, makes thee ſenſibly to feel that the bed is too
ſhort, and the coveringtoo narrow. Were it not for thoſereflections thou hast after duties, uponthe dulneſs and distractions ofthine heart in them ; how apt wouldſt thoube to fall in love with, and admire thine own performances and enlarge
ments ? For ifnotwithstanding theſe, thou hastmuch to do with thepride ofthy heart, how much more ; ifſuch humbl ing andſelf-abafſing confiderations werewanting. And, laſt-
ly, this tends tomake thee the more compaffionate and tender towards others: Perhaps thou wouldst have little pity for thediſtreſſes and foul-troubles ofothers, ifthouhadſt leſs experienceof thine own.
3 Comfort. To conclude ; God will shortly put a bleffed end to all these troubles, cares andwatchings.
Thetime is coming, when thy heart ſhallbe asthouwouldst haveit ; whenthou shalt be diſchargedofall theſe cares, fears, andforrows, and never cry out, O my hard, my proud, my
vain, myearthly heart any more ! When all darkneſs ſhallbe baniſhedfrom thine understanding ; andthou shalt clearlydif
coverall truths in God, that crystal ocean oftruth : When
The Epistle to the Reader. 109 allvanity ſhallbepurgedperfectlyout ofthythoughts, andthey beeverlastingly, raviſhingly, anddelightfully entertained and
exerciſeduponthat fupreme goodneſs, and infinite excellency ofGod, fromwhom they ſhallnever ſtartanymore like a broken bow. And as forthy pride, paffion, earthlineſs, and all otherthe matters ofthycomplaint and trouble, it ſhallbe faid ofthem, as of theEgyptians to Ifrael, " Stand ſtill, andfee "the falvationofGod." Theſe corruptionsthou ſeeſt today, henceforth thou shalt ſee them no more for ever! when thou
ſhalt laydown thy weapons of prayers, tears, andgroans, and puton the armourof light, not to fight, but triumphin.
Lord! when fhall thisbleſſedday come ? Howlong! how long! holyandtrue ? My foul waiteth for thee! Come, my Beloved! andbe thou like a roe, or a young hartupon the mountains of Bether. Amen. 7
THE
TOUCHSTONE OF SINCERITY:
OR,
The figns of GRACE, and Symptoms of HYPOCRISY.
Opened in a practical Treatiſe upon Revelation iii,
17,18.
The Epistle to the Reader.
Reader, A
MONG the difficulties and ſeverities oftrue religion,
the faithful fearching, and diligent keeping of our hearts are found inthe firſt and highest rank of difficulties :
Theſe two take up the main work ofa Chriſtian betwixtthem, Hiclabor, hoc opus eft. Ihad hopes that theſe eſſays for the fearching of theheart, might much ſooner have followed my
former for keeping the heart * . But providence hath referved itfor the fittest ſeaſon .
Itcomestothyhand, Reader, in aday of ſtraits and fears, dark andgloomyſeaſon;whenthe nations aboutus are made
ASaint Indeed.
The Epistle to the Reader. drunkwith their own blood, and filled with the wine of a
ſtoniſhment? inadaywhen the cupis readytopaſs unto us,and aſtorm ſeems tobe riſinginthe fearsofmany,andthreatening the protestant intereſtin theſe reformed nations. Somemen, veryconfiderable for pietyand learning, from that ſcripture, Rev. xiii. 3. " The deadly wound," (viz. Thatgiventhebeaft bythereformation) was healed, have concluded, that Popery will once more over-run the reformed nations : And one of
greatrenown inallthechurches ofChriſt, foretelling this fu-
rious, but ſhort ſtorm, comforts thepeople ofGodwith this, That it is like tofall heaviest upon the worshippers in the out-
ward court, namelytheformal profeffors ofthe times. Ohowmuch is everymannow concernedtohave his eſtate and conditionwell cleared, and togive all diligence to make his callingand election ſure!
It ſhouldboth amaze and grieveapious mind, to feehow ſome ingenious perſons can fit with unwearied patience and pleaſure, racking their brains upon ſome dryschoolproblem, or
ſome nice mathematical point ; whilſt no reasons or perfuafions can prevail with them to ſpend one ſerious hour in the fearch and ſtudy of theirown hearts !
It was the ſaying of the great Cicero, Libenter omnibus omnes opes concefferim, ut mihi liceat, vi nulla interpellante, iſto modo literis vivere : I would give all the wealth in the worldthatImightwholly liveinmyſtudies, andhavenothing
tohinder me. What a brave offer had thatbeen, ifheaven, and the clearing ofatitle toit, hadbeenthe fubject-matter of thoſe ſtudies ! Crede mihi, extingui dulce effet, mathemati-
carum artiumftudio, faith another ; i. e. Believe me, itwere aſweetdeath to die inthe ſtudy of the mathematical arts : And I shouldbe apt to believe it too, did Inot know that e-
ternal judgment immediately follows death ; and that they who ſtand atthedoor of eternity have higher matters tomind
than mathematical niceties. To difcern the harmonies and proportions in nature is pleaſant; but, to difcern the harmonyandproportion ofthesigns ofgrace laiddown in theword, with theworks of grace wrought in our fouls, is a far more
pleaſant and neceſſary employment; and, to be extinguiſhed
in ſuchawork as this, were a lovelydeath indeed; " Bleffed " is that ſervant, whom his Lord,whenhe cometh, ſhall find " ſodoing !" Myfriends, aday oftrouble is near, adying hour approach ethus; andwhen onr eye-ſtrings and heart-ftrings are breaking ; whenweare taking the laft graſp ofChriſt, andthe pro
The Epistle to the Reader. miſes, you will thenknow to what purpoſe thoſe hours ſpent
inſuch work as this were. Search yourſelves, yea, ſearch yourſelves before thedecree bring forth, as thattextmaybe read, Zeph. ii. 1, 2. "Enter into thy chamber, Chriſtian, "and ſhut thydoor;" ' fit cloſe to thisemployment thou art < here directed to ; and however times ſhall govern, whether
it be fair or foul weather abroad, thou ſhalt never repent ⚫ſuch an expence of thy time. Nuſquant requiem inveni, t niſi in libro, & clauftro, ſaid adevout foul once; I am never betterthanwhenI am atmy book, or onmy knees.
This may seem butadull, melancholy life tothe brifk and airy ſpirits oftheſetimes; butlet usbe content with it as it is,
and leavethem(ifwecannothavetheircompany)totheir ſpor-
tiveneſs and frolics, never oncegrudging them theirſhort and dear-bought pleaſures. Afſurance, That ſin is pardoned, and
Chriſt is ours, with the unspeakable joys that are inſeparably connected therewith, is that "white stone, and new name, " which none knows but he that receives it;" for no words.
canpoſſibly ſignifyto anotherwhat thatfoul tastes and feels in ſuch anhour as that is..
Andbe notdiscouraged at the difficulty of obtaining it : This whitestone is nophilofopherStone, which nomancould ever ſayhe had inhis own hand; for many a Chriſtian hath really found it inwaiting upon the Lordby prayer, anddiligentlyſearchingthe ſcriptures and his own heart.
Reader, the time willcome when they that ſcoffat theferiousdiligenceofthe faints, andbreakmanya pleaſantjeſt uponthe moſt ſolemnand awfulthings inreligion, will tremble when they ſhall hearthe midnight-cry, " Behold thebride-
" groom cometh !" and fee the lamps of all vain and formal profeffors expire,andnone admitted into the marriage but fuch whoſe lamps are furnishedwith oil ; i. e. fuch whoſe profeffi-
ons and duties are enlivenedand maintainedby vital ſprings and principles ofreal grace within them.
It is a very remarkable ſtory that Melchior Adams records in the life of Gobelinus ; that a little before his time there •was aplay ſet forth at Ifenach in Germany, of the wife and foolish virgins, wherein the virgin Mary, who was one of the
five ſaints thatreprſentedthewiſe virgins, was brought in with the reft, tellingthefoolish virgins, that cried toher for oil, that
itwastoo late : andthen others repreſenting thefooliſb virgins, fell aweeping, and making moſt bitter lamentations. 2 Hereat prince Frederic (who was one of the ſpectators) greatly amazed, cried out, Quid eft fides noſtra Christiana, fi
112 The Epistle to the Reader. nequeMaria, neque alia Sancta exorari poteft ! &c. What is
our faith worth, and towhat purpoſe are all our good works, if neither Mary, noranyotherſaint can help us! Andſuch was his conſternation, that it threw him into a fore and violent di-
ſeaſewhich ended inan apoplex,whereof he died about four days after.
If the representation oftheſe things in a play, ended the life of ſo great a man ſo tragically ; O think with thyfelf, Reader, and whatwill the effects ofthe Lord's real appearance
inthe clouds ofheaven, and the mourning aud wailing ofthe tribes ofthe earthinthatdaybe ! Think Iſay, andthink again, and again, what the diſmal effects of fuch a fight and found willbeuponallthat neglect ſeriouspreparationthemselves, and
coffat them thatdoprepare to meet the Lord!
The deſign ofthis manual is tobring every man's gold to the touchſtone and fire; Imeanevery man's grace to the trial oftheword; that therebywemayknow what we are, whatwe have, and what we must expect and trust to at the Lord's coming. Ipretend not to anygift ofdifcerningspirits ; fuch anextraordinary gift there once was in the church, and very neceffary forthoſe times (wherein Satanwas ſo bufy, and the canon ofſcripture not completed) which the apostle calls the giftof difcerningspirits, 1Cor. xii. 10. And fome are of
opinion, thatby virtue of this gift, Peter difcernedthehypocriſy of Ananias and Saphira, but whatever that gift was, it is utterly ceased now; no man canpretend to it ; But the ordinary aids and aſſiſtances of the Spirit are with us
ſtill, and the lively oracles are amongus ſtill; tothem we may freely go for, reſolution of all doubts, and decifion ofperplexed cafes. And thus we maydifcern our own ſpirits, though we want the extraordinary gift ofdiſcerning othermen's ſpirits. I have little toſay ofthis Treatise in thy hands, more than that it is well aimed and deſigned, however it bemanaged.
The ear tries words, as the mouth taſteth meat ; theſe things will relish according to the palates itmeets with.
It is not thepleaſing,but profiting ofmen, that I haveherein laboured for. Iknow ofnothing in itthat is liketowound the upright, or flightly heal the hypocrite, by crying peace,
peace, when there is no peace. Scripture light hathbeenmy Cynofura ; andwith that thread inmy hand, I have followed
the ſearch of hypocrify through the labyrinths of theheart. Some afſiſtance Ihope I have had alſo from experience; for ſcripture andexperience are ſuch relatives, and the tiebetwixt them ſodifcernible, as nothing innature canbemore fo. What
The Epistle to the Reader. 113 we feel in ourhearts,we mighthaveread inthe fcriptures be-
fore ever we felt it.
That the blefling ofGodmay go forth with it,and accompany itto thy foul, reader, is the heart's defire and prayer of,
Thine, and the Church's
Servant in CHRIST,
JOHN FLAVEL.
THE TOUCHSTONE OF SINCERITY:
The Signs ofGRACE, andSymptoms ofHYPOCRISY :
Opened inaTreatiſe uponRevelation iii. 17, 18.
Because thonfayeft Iam rich, andincreased with goods, and haveneedofnothing ; andknowest not that thou art wretched,
andmiferable, and poor, and blind, andnaked : Icounsel thee tobuy ofme GOLD TRIED in the FIRE, that thou mayestbe rich,&c.
CHAP. I.
Wherein the text is opened, andthe doctrines are propounded.
A vifions, and obfcure prophecies, containing almoſt as many myſteries as words * ; yet that cloud overshadows the prophetical part only; which begins where this chapter (with
thedoctrinal part) ends : herethe waters are found nodeeper than in other places of the Scripture; but if we go a little
farther, theybecome an overflowing flood: Hithertowe touch
* Tot mysteria quot verba. Hieron. VOL. VIL P
114 The Doctrines propounded and opened. ground, but a ſtep further delivers us into the deeps, which are above the heads ofthe tallest Chriſtians : Here the Spirit ſpeaks doctrinally, and perfpicuously; but in the following chapters mystically, and in great obſeurity. Seven epiftles are found in this doctrinal part, immediately dictated from heaven, and ſent by John to theseven churches ofAfia, to inſtruct, correct, encourage, andconfirm them, as their ſeveral caſes required. My text falls in the last epistle, ſentto the church of Laodicea; the worst and moſt degenerate ofall the reſt. The beſt had their defects and infirmities,but this laboured under themost dangerous diſeaſe ofall. The faireſt face oftheſeven had fomespots, but adangerous diſeaſe ſeems to have invaded
the very heart of this.
Notthat allwereequallyguilty, but the greatestpart (from which the whole is denominated) were lukewarm profeſſors ; who had a name to live, but were dead ; who being never
thoroughly engaged in religion, easilyembracedthat principle oftheGnostics, whichmade it αδιαφορον, amatterof indifferency
to own or deny Chriſt in time ofperſecution ; the moſt ſaving doctrine that ſome profeffors areacquaintedwith. This lukewarm temper Chriſt hated ; he was fick ofthem, and loathed
their indifferency ; " I with(faith he) ver. 16. thou wert ei " thercold or hot." An expreffion of the fame amount with
that in 1 Kings xviii. 21. " How long haltyou between two " opinions ?" and is manifeftly tranſlatedfrom the qualities ofwater *, which is either cold or hot ; or lukewarm, a middle
temper betwixt both, and more nauſeous to the stomach than eitherofthe former. Cold, is thecomplection and natural temper ofthoſethat are wholly alienatedand estranged fromChriſt ' and religion: Hot, is the gracious temper ofthoſe thatknow
and love Jeſus Chriſt in an excelling degree ! lukewarm, or ' tepid, is the temper of thoſe who have too much religion to • be eſteemed carnal, and too little to be truly ſpiritual ; a generationthat is toopolitic, to venture much, and yet ſofoolish asto loſe all ; they areloath to forſake truth wholly, and more loath to follow ittooclosely theform ofreligionthey affect as an honour, the power ofittheyjudge a burden.
* Frigidos vocat plane a Chrifto alienos. Fervidos, vera Chrifti cognitione in excellenti gradu præditos. Tepidos, qui cum Chriftiani dicivelint, nec caufam religionisferio agunt, nec vitam confeffioni conformem dignamque ducunt, Sol, Glaff.Rhet. Sacra. par. 3 , p. 165.
The Doctrines propounded and opened. 115 This is thattemper which the Lord hates, and thiswas the diſeaſe ofLaodicea, which Chriſt,thegreat andonly heart-anatomist andfoul-physician, diſcovers in ver. 17. and preſcribes a cure for it in ver. 18. So that the words reſolve themselves into two parts ; viz.
First, Afaithful diſcovery ofthe diſeaſe ofLaodicea. Secondly,Aproper remedy S
1. First, Their diſeaſe is faithfullydiscovered to them, both inits ſymptoms, cauſe and aggravations.
First, Itssymptoms, an unconcerned, indifferent, regardleſs ſpirit in matters of religion, neither hot,nor cold; the true temper of formal-profeffors, who never engaged themſelves thoroughly and heartily in the ways ofGod, but can take or leave as times govern,andworldly intereſt come to be concerned.
Secondly, Its cauſe and root,which is the defect and want ofthe truth, and power of inward grace, noted in theſe expreffions, " Thou art wretched, and miferable, poor, blind,
" and naked ;" i. e. thou art deſtitute of a real principle, a folidwork ofgrace. Theſe five epithets do all point at one and the ſamething ; namely, the defective and rottenneſs of their foundation. The two first, ο ταλαίπωροςκαι ο ελεινος, wretchedand miferable are more general, concludingthem in a fad condition, a very finful and lamentable eſtate; the three laſt,
πλωχος, τυφλος, και γυμνος, viz. poor, blind, and naked, are more particular, pointing at thoſegrand defects and flaws in the foundation, which made their condition ſowretched and miferable.
First, Poor, that is, * void ofrighteouſneſs andtrueholineſs before God : Theſe are the true richesofChriſtians ; and who-