Part 16
the righteous speaketh wisdom, and his tongue talketh of jui
" ment, the law of his God is in his heart."" When the heart is up with God, and full of God, how dexl ously and ingeniously will he wind in spiritual discourse, improv every occasion and advantage to some heavenly purpose ? Few wo run then at the waste spout.
And what else can be the reason why the discourses and dutie many Christians, are become so frothy and unprofitable, their c( munion both with God, and one another, becomes as a dry stalk, 1 because their hearts are neglected .'' Surely this must be the rea of it, and verily it is an evil greatly to be bewailed ; for want of t
Christian-fellowship, it is become a sapless thing ; so the attract beauty that was wont to shine from the conversations of the sai upon the faces and consciences of the world, (which, if it did allure, and bring them in love with the ways of God, yet at least left a testimony in their consciences of the excellency of th men and their ways) this is in a great measure lost, to the unspe able detriment of religion.
Time was, when Christians did carry it at such a rate, that world stood at a gaze at them, as the word ^aw^cvra/, 1 Pet. iv imports. Their life and language were of a different strain fr others, their tongues discovered them to be Galileans, wherever tl came ; but now, since vain speculations and fruitless contrpver: have so much obtained, and heart-work, practical godliness, so rai neglected among professors, the case is sadly altered ; their discou is become like otiier men's : if they come among you now, tl may (to allude to that. Acts ii. 6.) " hear every man speak in " own language."" And truly I have little hope to see this evil dressed, and the credit of religion again repaired, till Christians 1 to their old work ; till they ply heartwork closer ; when the s of heavenly-minded ness is cast into the spring, the streams will i clearer, and sweeter.
4. The comfort of our souls doth much depend upon the keepi of our hearts ; for he that is nesrlio-ent in attendiner his own hei
4S4 SINCERITY AND JOY hEI'ENDS ITON KEEPING OUll your hearts, yea, strangers to them, and yet no stranger but since both scripture and experience do confute tl hope you will never look for comfort in that unscripti deny not but it is the work and office of the Spirit, to ass yet do confidently affirm, that if ever you attain assurai dinary way wherein God dispenses it, you must take pa own hearts; you may expect your comforts upon easit I am mistaken if ever you enjoy them upon any other " diligence, prove yourselves ;" this is the scripture wa} ber Mr. Roberts, in his Treatise of the covenant, tell knew a Christian, who in the infancy of his Christianity, ly panted after the infallible assurance of God's love, tl time together he earnestly desired some voice from heave tirnes walking in the solitary fields, earnestly desired son; voice from the trees and stones there ; this, after man^ longings, was denied him ; but in time a better was af!
ordinary way of searching the word, and his own heart, of the like nature the learned Gerson gives us of one th£ by temptation upon the very borders of desperation ; sweetly settled, and assured, one asked him how he attj answered, Non ex nova aliqua revelatime, <Sfc. Not by dinary revelation, but by subjecting his understanding tures, and comparing his own heart with them. The S] assures by witnessing our adoption ; and he witnesseth
(1.) Objectively, i. e. by working those graces in our are the conditions of the promise, and so the Spirit and us, are all one : the Spirit of God dwelling in us, is a adoption. Now the Spirit cannot be discerned in his es his operations ; and to discern these, is to discern the how these should be discerned, without serious searchi gent watching of the heart, I cannot imagine.
(2.) The other way of the Spirifs witnessing is effecti irradiating the soul with a grace-discovering light, shin; own work ; and this in order of nature follows the formi first infuses the grace, and then opens the eye of the s< Now since the heart is the subject of that infused grac Way of the Spirit's witnessing also includes the necessity carefully our own hearts : For,
(1.) A neglected heart is so confused and dark, that th which is in it, is not ordinarily discernible : the most a laborious Christians, that take most pains, and spenc
ASSURANCE DKPKlJDS UPO>J KEEPl>fG THE RSART. 4 rlear, and settled, and then he shall see it sparkling at the botto
And that the heart may be clear, and settled, how much pains a watching, care and diligence, will it cost ?
(2.) God doth not usually indulge lazy and negligent souls w the comforts of assurance ; he will not so much as seem to patron sloth and carelessness ; he will give it, but it shall be in his own wr his command hath united our care and comfort together; they j mistaken that think the beautiful child of assurance may be be without pangs : ah, how many soHtary hours have the people God sjoent in heart-examination ! how many times have they look into the word, and then into their hearts ? Sometimes they thouc they discovered sinceritv, and were even ready to draw forth t triumphant conclusion of assurance; then comes a doubt they a not resolve, and dashes all again ; many hopes and fears, doubtir and reasonings, they have had in their own breasts, before th arrived at a comfortable settlement.
To conclude, suppose it possible for a careless Christian to attj assurance, yet it is impossible he should long retain it : For, as : those whose hearts are filled with the jovs of assurance, if extras dinary care be not used, it is a thousand to one if ever they lo enjoy it : for a little pride, vanity, carelessness, will dash to piei all that for which they have been labouring a long time, in ma a weary duty. Since, then, the joy of our life, the comfort of c souls, rises and falls with our diligence in this work, keep your hea with all diliffence.
5. The improvement of our graces depends upon the keeping c hearts ; I never knew grace thrive in a negligent and careless soi the habits and roots of grace are planted in the heart ; and 1 deeper they are radicated there, the more thriving and flouri; ing grace is. In Eph. iii. 17. we read of " being rooted in grace grace in the heart is the root of every gracious word in the mou and of everyholy work in the hand^ Psal. cxvi. 10. 2 Cor. iv. ] It is true, Christ is the root of a Christian ; but Christ is origo ori^ nans, the originating root ; and grace origo originata, a root ori nated, planted, and influenced by Christ ; according as this thri: under divine influences, so the acts of grace are more or lessfruitf or vigorous. Now in a heart not kept with care and diligence, th( fructifying influences are stopt and cut off*, multitudes of vanit break in upon it, and devour its strength ; the heart is, as it w( the pasture, in which multitudes of thoughts are fed every day;
436 ASSURANCE DEI'ENDS UPON KEEPING THE UEA
" soul is filled as with marrow and fatness whilst I thin!
But in the disregarded heart, swarms of vair thoughts are perpetually working, and justle out those s and thoughts of God, by which the soul should be rel
Besides, the careless heart makes nothing out of any nance it performs or attends on, and yet these are th( heaven, from whence grace is watered and made fru may go with an heedless spirit from ordinance to ord all his days under the choicest teaching, and yet never by them ; for heart-neglect is a leak in the bottom, no fluences, how rich soever, abide in that soul, Mat. xii heart that lies open and common, like the high-wa passengers ; when the seed fell on it, the fowls came ani Alas ! it is not enough to hear, unless we take heed 1 a man may pray, and never be the better, unless he prayer. In a word, all ordinances, means, and dutie imto the improvement of grace, according to the care i we use in keeping our hearts in them.
6. Lastly^ The stability of our souls in the hour o will be much according to the care and conscience we ing our hearts ; the careless heart is an easy prey to hour of temptation, his main batteries are raised aga royal, the heart ; if he wins that, he wins all ; for it c whole man : and, alas ! how easy a conquest is a neglec is no more difficult to surprize it, than for an enemy city whose gates are open and unguarded : it is the v that discovers and suppresses the temptation before i strength. Divines observe this to be the method in v tions are ripened and brought to their full strength.
There is, (1.) Oetg/s, The irritation of the object, or hath to work upon, and provoke our corrupt nature ; v done by the real presence of the object, or else by spec the object (though absent) is held out by the phant£ soul.
(2.) Then follows Oc/atj, the motion of the sensitive a' is stirred and provoked by the phantasy, representing good, as having profit or pleasure in it.
(3.) Then there is B^V.rtGig, a consultation in tlie n deliberating about the likeliest means of accomplishing
(4.) Next follows Ator^aig, the election, or choice of t i^S And lastly Bn'^rMa, The desire, or full enffos
ASSURANCE DEPENDS ITPON KEEPI>fG THE HEART. - it is stopped easily : for it is the motions of a tempted soul to sin in the motion of a stone falling from the bro\v of a hill ; it is ea stopped at first, but when it is set agoing, Vires acquirit aim And therefore it is tlie greatest wisdom in the world to observe first motions of the heart, to check and stop sin there. The moti of sin are weakest at first, a little care and watchfulness may prev much mischief now, which the careless heart not heeding, is brou within the power of temptation ; as the Syrians were brought bli fold into the midst of Samaria, before they knew where they wi
By this time, reader, I hope thou art fully satisfied how coi quential and necessary a work the keeping of the heart is, it be a duty that wraps up so many dear interests of the soul in it.
3. Next, according to the method propounded, I proceed to p( out those special seasons in the life of a Christian, which require j call for our utmost diligence in keeping die heart : for though (as observed before) the duty binds ad semper, and there is no time condition of life in which we may be excused from this work ; there are some signal seasons, critical hours, requiring more tha common vigilance over the heart.
And the first,
1. Season. ' Is the time of prosperity, when providence sm * upon us, and dandles us upon its knee. Now, Christian, keep * heart with all diligence; for now it will be exceeding apt to gi ' secure, proud, and earthly, Rara virtus est humiVitas honori * (saith Bernard) to see a man humble under prosperity, is one of
' greatest rarities in the world. Even a good Hezek'iah could * hide a vain-glorious temper under his temptation, and hence t * caution to Israel, Deut. vi. 10, 11, 12. " And it shall be when
Lord thy God shall have brought thee into the land which * sware to thy fathers, to Abraham, Isaac, and Jacob, to give ti * great and goodly cities which thou buildest not, and houses ful] * all good things which thou filledst not. Sec. Then beware lest tl * forget the Lord T and indeed so it fell out, " for Jeshurun wai * fat, and kicked,"^ Deut. xxxii. 15.' Now then, the first case will be this, viz.
Case 1. Hozv a Christ'iaii maji'kecp his heart Jrom pride and c nal security^ under the smiles of providence, and constancy qfcr ture-cnmjbrts.
There are seven choice helps to secure the heart from the dan, rous snares of pros}x?rity ; the first is this.
438 HOW TO KEEP THE HEART HUMBLE IN PROSPE.
" called." It might justly make us tremble when tells us in general, that few shall be saved; mucl it tells us, that of that rank and sort of which m ing, but few shall be saved. When Joshua called of Israel to lot upon them for the discovery of Ach Achan feared ; when the tribe of Judah was taken, creased ; but when the family of the Zarhites was take then to tremble. So when the scriptui'e comes so nea that of such a sort of men very few shall escape, it is about ; Miror si potest servari aliquis rectorum, saith I should wonder if any of the rulers be saved. O ho been coached to hell in the chariots of earthly pleasures have been whipped to heaven by the rod of affliction !
the daughter of Tyre, come to Christ with a gift ! ho the rich intreat his favour !
2. It may keep us yet more humhle andtvatcliful inj we consider that among Christians many have been mt for it. How good had it been for some of them, if th known prosperity ! When they were in a low condition, spiritual, and heavenly, were they ! but when advanced parent alteration hath been upon their spirits .^ It was s when they were in a low condition in the wilderness ; tl] holiness to the Lord, Jer. ii. 23. but when they came and were fed in a fat pasture, then, " we are lords, we " more unto thee," ver. 31. Outward gains are ordina with inward losses ; as in a low condition their civil ( were wont to have a tang and savour of their duties, so condition their duties commonly have a tang of the wo deed is rich in grace, whose graces are not hindered b there are but few Jehoshaphats in the world, of whom Chron xvii. 5, 6. "He had silver and gold in abundance, *' was lifted up in the way of God's commands :" Will i thy heart humble in prosperity, to think how dear mar have paid for their riches, that through them they hi which all the world cannot purchase.^ Then, in the ne
3. Keep down thy vain heart by this consideration, thi no man a jot the more for these things. God values no ward excellencies, but by inward graces : they are the i raents of the Spirit, which are of great price in God's eye He despises all worldly glory, and accepts no man's pers '* evprv nation, hp that fparpth frnrl nnri wrirl'f.tli rin-l
HOW TO KEEP TRE HEART HlHiBLE IS PROSPERITV.
he is in the judgment of God. Doth thy heart yet swell ? And neither of" the former considerations keep it humble ?
4. Then^Jburthl^, Consider Jiowbitterly many persons have be: ed their fdly ichen they came to die, tfuit ever they set tJieir hearti on these things, and heartily icished that they had never knoicn t
What a sad story was that of Pius Quintus, who dying cried despairingly, when I was in a low condition, I had some hopes oi vation ; but when I was advanced to be cardinal, 1 greatly dou it; but since I came to the Popedom, I have no hope at all. iMr. S cer also tells us a real, but sad story, of a rich oppressor, w ho scraped up a great estate for his only son ; w hen he came to die, he led his son to him, and said, son ; do you indeed love me ? The answered, that nature, besides his paternal indulgence, obliged to that. Then said the father, express it by this ; hold thy fingi the candle as long as I am saying a. pater noster : The sou attei ed, but could not endure it Upon that the father broke out these expressions, thou canst not suffer the burning of thy fi for me, but to get this wealth, I have liazarded my soul for t and must burn bodv and soul in hell for thy sake : Thy pain w have been but for a moment, but mine will be unquenchable fir
5. The heart may be kept humble, by considering qfuhat a i gingnatiire earthly things are to a soid heartily engaged in the to heaven ; thev shut out much of heaven from us at present, the they may not shut us out of heaven at last. If thou consider self under the notion of a stranger in this world, travelling for ven, and seeking a better country, thou hast then as much re to be taken, and dehghted with these things, as a weary horse i with a heavy clog-bag : There was a serious truth in that atht cal scoff of Julian when he took away the Christians' estates, told them it was to make them fitter for the kingdom of heaven
6. Is thy spirit, for all this, flatulent and lofty ? Then urge l it the consideration of that aicfidday of reckoning, xcherein, ace ingto our receipts of mercies, shall be our accompts for them: . methinks this should awe and humble the vainest heart that ever in the breast of a saint. Know for certain, that the Lord record the mercies that ever he ffave thee, from the bejjinninor to the ot thy life. Mic. vi. 5. "Remember, O my people, from Shi
" unto Gilgal," &c. yea, thev are exactly numbered, and recordc order to an account ; and thy account will be suitable. Luke
48. " To whomsoever much is given, of him much shall be requii 1 rtll prp nut ctiiTi-nvfic oiirt i-mii" T mrn \\'^W r»nino tn tnLr* Qn cinm
440 HOW TO KEEI" THE HEART HUMBLE IN PROSPER' of God. Ah Lord what a sad consideration is this ! er me in the dust ; when I consider,
(1.) That their mercies have greatly humbled them ; God has raised them, the lower they have laid thems( God, Thus did Jacob, when God had given him mud Gen. xxii. 10. " And Jacob said, I am not worthy of th( " thy mercies, and of all the truth which thou hast si " thy servant ; for with my staff I passed over this Jord; " I am become two bands." And thus it was with ho Sam. vli, 18. When God had confirmed the promise build him a house, and not reject him as he did Saul, before the Lord, and saith, " Who am I ? and what is
" house, that thou hast brought me hitherto .?" And so required, Deut. xxvi. 5. when Israel was to bring to G( fruits of Canaan, they were to say, " A Syrian ready tc
" my father," &c. Do others raise God the higher foi them ? And the more God raises me, the more shall I and exalt myself.? O what a sad thing is this !
(2.) Others have freely ascribed the glory of all their to God, and magnified not themselves, but him, for thi So David, 2 Sam. vii. 26. " Let thy name be magnifi " house of thy servant be established.'" He doth not 1 mercy, and suck out the sweetness of it, looking no fartl own comfort ; no, he cares for no mercy except God b in it. So Psalm xviii. 2. when God had delivered him enemies, " The Lord (saith he) is my strength, and m)
" become my salvation." They did not put the crown own heads, as I do.
(3.) The mercies of God have been melting mercies i melting their souls in love to the God of their mercies. J 1 Sam. ii. 1. when she received the mercy of a son, " Mj " she) rejoiceth in the Lord ;" not in the mercy, but in the mercy. And so Mary, Luke i. 46. " My soul doth i " Lord, my spirit rejoiceth in God my Saviour." The fies to make more room for God ; their hearts were not but the moi'e enlarged to God.
(4.) The mercies of God have been mighty restraii others from sin. So Ezra ix. 12. " Seeing thou, our
given us such a deliverance as this, should we again " commandments .?" Ingenuous souls have felt the f oblifvations of love and mercv unon them.
HOW TO KEEP THE HEAKT FROM DE-?roxniKG, 4*<^.
9. Season^ * The second special season in the life of a christian
quiring more than a common diligence to keep his heart, is
' time of adversity ; When providence frowns upon you, and bl
your outward comforts, then look to your hearts, keep thein \ ' all diligence from repining against God, or fainting under * hand ; for troubles tliough sanctified, are troubles still ; e
sweet-brier, and holy thistles, have their prickles. Jonah w; * good man, and yet how pettish was his heart under affliction ? .
was the mirror of patience, yet how was his heart discomposed * trouble ? You will find it as hard to get a composed spirit ur
great afflictions, as it is to fix quick-silver. O the hurries nnd ' midts which they occasion even in the best hearts ! Well, tl
the second case will be this :' Case 2. How a Christian under great afflictions may keep heart from repining^ or desponding under the hand of God ? ^ there are nine special helps. I shall here offer, to keep thy hi in this condition ; and the first shall be this, to work upon j hearts this great truth,
1. That by tfiese cross providences, God is faithfully piirsu the great design of electing love upon the souls of his people, orders all these afflictuyn^ as means sanctified to that end.
Afflictions fall not out by casualty, but by counsel, Jbb v. 6. I i. 11. bv this counsel of God they are ordained as means of m spiritual good to saints, Isa. xxvii. 9. " By this shall the iniqi
" of Jacob be purged,'' &c. Heb. xii. 10. " But he for our pro &c. Rom. viii. 28. " All things work together for good."" T are God's workmen upon our hearts, to pull down the pride and nal security of them ; and being so, their nature is changed ; t are turned into blessings and benefits, Psalm, cxix. 71. " It is g
" for me that I have been afflicted." And sure, then, thou has reason to quarrel with, but rather to admire that God should ( cern himself so much in thy good, to use any means for the ace plishing of it. Philip, iii. 11. " Paul could bless God, if by
" means he might attain the resurrection of the dead. My breth " (saith James) count it all joy when you fall into divers temptatio Jam. i. 2, 3. My father is about a design of love upon my s and do I well to be angry with him ? All that he doth is in ] suance of, and in reference to some eternal, glorious ends upon soul. O it is my ignorance of God's design, that makes me qua with him ! he saith to thee in this case, as to Peter, " What I
" thou knowest not now, but hereafter thou slialt know it,"
442 HOW TO KEEP THE HEAllT FllOJI DESPONDINC
" the children of men : Nevertheless, my mercy shall " away from him." O my heart ! my haughty heart well to be discontented, when God hatli given thee the with all the clusters of comfort growing on it, because 1: wind to blow down a few leaves ; Christians have two sc the goods of the throne, and the goods of the footstool : and immoveables : If God have secured these, never ] be troubled at the loss of those ; indeed, if he had cut or discovenanted my soul, I had reason to be cast dov he hath not, nor can he do it.
Help 3. It is of marvellous efficacy to keep the heart i under tiffliction, to call to mind, that thine otcn father der'ing qf'them: Not a creature moves hand or tongue ; but by his permission. Suppose the cup be a bitter cup cup which thy father hath given thee to drinic ; and cai pect poison to be in that cup which he delivers thee ? ] put home the case to thine own heart, consult with thine canst thou find in thy heart to give thy child that which or undo him ? No, thou wouldest as soon hurt thyself i
thou then being evil knowest how to give good gifts " dren,"" how much more doth God ? Mattb. vii. 11 consideration of his nature, a God of love, pity, and ter or of his relation to thee as a Father, Husband, Friend, curity enough, if he had not spoken a word, to quiet thee and yet you have his word too, Jer. xxv. 6. / xeill do You lie too near his heart to hurt you ; nothing grie\ than your groundless and unworthy suspicions of his would it not grieve a faithful, tender-hearted physici hath studied the case of his patient, prepared the m receipts to save his life, to hear him cry out, O he i me ! he hath poisoned me ; because it gripes and pair operation ? O when will you be ingenious !
Help 4. God respects you as much in a low, as in a tion ; and therefore it need not so much trouble you to > nay, to speak home, he manifests, more of his love tenderness, in the time of affliction, than prosper! t did not at first choose you because you were high, sc forsake you because you are low : Men may look sh and alter their respects, as your condition is altered, vidence hath blasted your estates, your summer frien strange, as fearing you may be troublesome to them ; til
IX TIMES OF ADVEHSITY. 4 not vou ? Suppose your husband or child had lost all at sea, i should come to you in rags ; could you deny the relation, or fuse to entertain him ? If you would not, much less would G< Why then are ye so troubled ? Though your condition be cha ed, your Father's love and respects are not changed.
Help 5. And Tchat rfhy tlie loss qfout-Lcard covifortSy God u:iUji serve your souls Jrom the rii'ming pouer of'temptationl Sureth you have little cause to sink your hearts by »uch sad thoughts ab them. Are not these earthly enjoyments the things that made n shrink and warp in times of trial? For the love of these many have i saken Christ in such an hour, Matth. xix. 22. "He went away sorr(
" ful, for he had great possessions." And if this be God's desij what have I done in quarrelling with him about it ? We see marin in a storm can throw over-board rich bales of silk, and precious tliin to preserve the vessel and their lives with it, and every one smth tl act prudently ; we know it is usual for soldiers in a city besieged, batter down, or bum the fairest buildings without the walls, in wh the enemv may shelter in the siege ; and no man doubts but it is wi iy done ; Sucn as have gangrened legs or arms, can willingly stre' them out to be cut ofiP, and not only thank, but pay the chir geon for his pains : And must God only be repined at, for casti over what will sink vou in a storm .'* For pulling down that wh would advantage vour enemy in the siege of temptation ? For cutti off what would endanger your everlasting life .'* O inctMisiderate, i grateful man ! are not these things, for which thou grievest, the v( things that have ruined thousands of souls ? Well, what Christ d( in this, thou knowest not now, but hereafter thou niayest.
Help 6. It would much stay the heart under adversity, to cousic That God, by such humbling providences, may be accomplishing ti Jbr rchich you have long prayed and ivaitcd: And should you troubled at that ? Sav, Christian, hast thou not many prayers < pending before God upon such accounts as these : that he woi keep thee from sin, discover to thee the emptiness and insufficier of the creature ; that he would kill and mortify thy lusts, that t heart may never find rest in any enjoyment but Christ ? Why nc by such humbling and impoverishing strokes, God mav be fuIfiUi thy desire : Wouldst thou be kept from sin ? Lo, he liath hedged thy -icay zcim thorns. Wouldst thou see the creature^s vanity ? T affliction is a fair glass to discover it ; for the vanity of the creatun never so effectually and sensibly discovered, as in our own experiei of it, Wouldst thou have thv corruntions mortified ? This is 1
444 HOW TO KEEP THE HEART FROM DESPONDI>i ling from under tliy head, that soft pillow of creatu] which thou restedst before ? And yet thou fret at this, ] how dost thou exercise thy Father's patience ? If he df thy prayers, thou art ready to say he regards thee not ; which really answers the scope and main end of them, way thou expectedst, thou quarrellest with him for t stead of answering, he were crossing all thy hopes and ingenuous ? Is it not enough that God is so gracious to desirest, but thou must be so impudent to expect he si the way which thou prescribest.
Help 7. Again, It may stay thy heart, if thou consi these troubles, God is about that work, which if thou dit si^n of, thy soul would rejoice. We, poor creatures, with much ignorance, and are not able to discern how p vidences work towards God's end ; and therefore, like wilderness, are often murmuring, because Providence h in a howling desart, where we are exposed to straits ; then he led them, and is now leading us, by the right i of habitations. If you could but see how God, in hij sel, hath exactly laid the whole plot and design of thy s£ to the smallest means and circumstances ; this way, t means such a one shall be saved, and by no other ; ber of afflictions I appoint for this man, at this time order ; they shall befal him thus, and thus they shall v
Could you, I say, but discern the admirable harmony ^ pensations, their mutual relations to each other, togel general respect and influence they all have unto the las the conditions in the world, you would chuse that you ar you liberty to make your own choice. Providence is 1 piece of arras, made up of a thousand shreds, which sir not what to make of, but put together, and stitched up ( represent a beautiful history to the eye. As God wor according to the counsel of his own will, so that the coi hath ordained this as the best way to bring about th Such a one hath a proud heart, so many humbling p appointed for him : such a one an earthly heart, so ma ishing providences for him : Did you but see this, I more to support the most dejected heart.
Help 8. Farther, It would much conduce to the s your hearts, to consider, That by fretting and discon ^{Ourselves more injur?/ than all the aMictiofis uou lie
IN TIMES OF ADVEKSITY.
Besides, it unfits the soul to pray over its troubles, or take in t sense of that good which God intends by them : Affliction is a p which being ^^Tapt up in patience and quiet submission, may be eas swallowed ; but discontent chews the pill and so embitters the soi God throws away some comfort which he saw would hurt you, a you will throw away your peace after it ; he shoots an arrow whi sticks in your clothes, and was never intended to hurt, but only fright you from sin : and you will thrust it onward to the pierci of your very hearts by desptmdency and discontent.
Help 9. Lastly, If all tliis will not do, but thy heart, like Rach still refuses to be comforted, or quieted, then consider one thing mo which, if seriously pondered, will doubtless do the work ; and tl is this, Compare the condition thou art noio in, and art so much a satisfied icith, with that condition others are, and thyself deservcsi be in : Others are roaring in flames, howling under the scourge vengeance, and amongst them I deserve to be. O my soul I is t hell .' Is my condition as bad as the damned ? O what would the sands now in hell give to change conditions with me ! It is a fanu instance which*Dr. Tavlor orives us of the duke of Conde; ' I hi
' read (saithhe) that when the duke of Conde had entered voluntar
' into the incommodities of a religious poverty, he was one day esp ' and pitied by a lord of Italy, who out of tenderness wished h
to be more careful and nutritive of his person. The good dv * answered, Sir, be not troubled, and think not that I am ill provic ' of conveniences, for I send an harbinger before me, who mal
ready my lodgings, and takes care that I be royally entertain * The lord asked him who was his harbinger ? he answered, 1 ' knowledge of myself, and the consideration of what I deserve * my sins, which is eternal tonnents ; and when with this knowlec
' I arrive at my lodging, how unprovided soever I find it, methii
it is ever better than 1 deserve.' Why doth the livingman cc plain ? And thus the heart my be kept from desponding, or repini under adversity.
Season 3. ' The third season calling for more than ordinary d * gence to keep the heart, is the time of Zion's troubles : When 1 ' church, like the ship in which Christ and his disciples were, is < ' pressed, and ready to perish in the waves of persecution ; then gc * souls are ready to sink, and be shipwrecked too, upon the billc * of their own fears. I confess most men rather need the spur th * the reins in this case, and yet some sit down as over-weighed w * the sense of tlip chiirf^h\'« tmnlilp'; Tlif» l/^=c r>f tlio -jpInrvct n]A
446 HOW TO SUPPORT THE HEART tNDER XIOn's TR(
But though God allow, yea, command the most awi * hensions of these calamities, and in " such a day to call * weeping, and girding with sackcloth," Isa. xxii. 12. * threaten the insensible, Amos vi. 1. yet it will not
see you sit like pensive Elijah under the juniper-ti * xix. 4. " Ah Lord God ! it is enough, take away * No, mourners in Zion you may, and ought to be ; bu * tors you must not be; complain to God you may, bi * of God, though but by an unsuitable carriage, and * of your actions, you must not.' Case 3. The third case that comes next to be spoki Hoxi) public and tender hearts may be relieved and su they are overu^eighed zmth the burdensome seme qfZil * I grant, it is hard for him that preferreth Zion to hi * keep his heart tliat it sink not below the due sense oi
and yet this ought, and may be done by the use o * establishing directions as these. Direction 1. Settle this great truth in your hearts, tli hefals Zion, but by the permission of Zion' s God; an nothing out ofxvMch he will not bring much good at last
There is truly a principle of quietness in the permitt commanding will of God. See it in David, 2 Sam. x-
" him alone, it may be God hath bidden him :" And in xix. 11. " Thou couldst have no power against me, e: " given thee from above f it should much calm our s is the will of God to suffer it ; and had he not sufferei never have been as it is.
This very consideration quieted Job, Eli, David, an that the Lord did it was enough to them, and why sho so to us ? If the Lord will have Zion plowed as a field, an stones lie in the dust ; if it be his pleasure that Antichri yet longer, and wear out the saints of the Most High ; will that a day of trouble, and of treading down, and o by the Lord God of hosts shall be ujx)n the valley of vis wicked shall devour the man that is more righteous th are we that we should contest with God ? Fit it is that i resigned up to that will whence we proceeded, and that 1 us should dispose of us as he pleaseth : he'may do what i good without our consent : doth poor man stand upon ec that he should capitulate with his Creator, or that God fjpr bun an flrr-rmnfn( nm' n-T Viic matfovo ? Tf io ot-ai-ir «^.
I I
HOW TO SUPPORT THE HEART UNDER 2I0X S TROUBLES. 4' like a sad providence, but yet God sends them thither for their go<
Jer. xxiv. 5. Doth God take the Assyrian as a staff in his hand beat his people with ? Those blows are smart, and make them cr but the end of his so doing is, " That he may accomplish his wh. «' work u|X)n mount Zion," Isa. x. 12. If God can bring much gc out of the worst and greatest evil of sin, much more out of tempo afflictions ; and it is as evident that he will, as that he can do so. I it is inconsistent with the wisdom of a common agent to permit a thing, which he might prevent if he pleased, to cross his great < sign and end : and can it be imagined that the most wise God shoi do so.**
Well then, as Luther told Melancthon, Desinat PhUippus e rector mundi ; so sav I to vou ; Let infinite wisdom, power, and k alone ; for by these all creatures are swayed, and actions guided, reference to the church ; it is none of our work to rule the world, I to submit to him that doth : Xon coeco impetu voJvuntur rotce ; 1 motions of providence are all judicious, the wheels are full of ey< it is enough that the affairs of Zion are in a good hand.
Direction 2. Ponder this heart-supporting truth, in reference
Z ion's trouble : That how many troubles soever are upon her, ^ her King is in her.
What ! hath the Lord forsaken his churches ? Hath he sold th into the enemy's hand t doth he not regard what evils befals thei tliat our hearts sink at this rate.^ Is it not too shameful an und valuing of the great God, and too much magnifving of poor, iui] tent men, to fear and tremble at creatures, whilst God is in the mi' fofus.'' The church's enemies are many and mighty; let that [granted, yet that argument with which Caleb and Joshua strove f raise their own hearts, is of as much force now as it was then : "T
Lord is with us, fear them not,'' Num. xiv. 9The historian t« 'us, that when Antigonus over-heard his soldiers reckoning how ma their enemies were, and so discouraging one another ; he suddei steps in among them with this question, * And how many (said 1
do you reckon me for .^' Discouraged souls, how many do ^ reckon the Lord for ? Is he not an over match for all his enemi<
Is not one Ahnightv more than many mighties? Doth his p sence stand for nothing with us.? " If God be for us, who can
against us.'" Rom. viii. 31. What think you, was the reason that great exploration Gideon made in Judg. vi. l! He questions, \
12, 13. he desu-es a sign, ver. 17. and after that another, ver. i niK-l 'vlnt \eac tlla c^t\A r\f oil tViii? K..*- fV..-.* Uc -n-.'mKf l-wi Ollfc tVlo T /
448 HOW TO SUPPORT THE HEART UNDER ZIOn's TR
God be not with his people, how is it they are not swallo Do their enemies want malice, power, or opportunity? I" an invisible hand upon them. Well then, as it is Ex let his presence give us rest ; and though the mountj into the sea, though heaven and earth mingle tooei God is in the midst of her, she shall not be moved.
Direction 3. Ponder the great advantages attending God in an afflicted condition. If a low and an afflict world be really best for the church, then your dejection irrational, but ungrateful ; indeed, if you estimate th( the church by its worldly ease, splendour, and prosper times will seem bad for it ; but if you reckon its glory t humility, faith, patience, and heavenly-mindedness, m the world abounds with advantages for these, as an affli doth. It was not persecutions and prisons, but worldli tonness, that was the poison of the church : neither was glory of its professors, but the bood of its martyrs, tha of the church. The power of godliness did never thri) in affliction, and never ran lower than in times of greate when " we are left a poor and an afflicted people, the " trust in the name of the Lord,'' Zeph. iii. 12. What Is it indeed for the saint's advantage to be weaned froi and deUght in ensnaring worldly vanities ! To be qu pricked forward with more haste to heaven, to have clear of their own hearts, to be taught to pray more ferventl spiritually : to look and long for the rest to come, mo If these be for their advantage, experience teaches us, dition is ordinarily blessed with such fruits as these, lik condition.
And is it well done, then, to repine and droop because consults more the advantage of your souls, than the pie humours ? Because he will bring you a nearer way to hea are willing to go ? Is this a due requital of his love, who much to concern himself in your welfare.? which is r will do for thousands in the world, upon whom he will r or spend an affliction for their good, Hos. iv. 17. Mat. alas ! we judge by sense, and reckon things good or ev to what we, for the present, can taste and feel in them.
Direction 4. Take heed that you overlook not the mi mercies which the people of' God enjoy amidst all their i It is a pity that our tears, upon the account of our troi
HOW TO SUPPORT THE HEART UXDER ZION S TROUBLES. i
But what say you to pardon of sin ? interest in Christ ? the cc nant of promise ? and an eternity of happiness, in the presence
God after a few days are over ? O that ever a people entitled to si mercies as these, should droop under any temporal affliction, or so much concerned for the frowns of men, and loss of trifles ! ^ have not the smiles of great men, but you have the favour of great God ; you are, it may be, cast back in your estates, but the by furthered in spirituals. You cannot live so bravely, plentifully, i easily, as before ; but still you may live as holy and heavenly as ev will you then grieve so much for these circumstantials, as to for your substantial? Shall light troubles make you forget weighty ui cies? Remember the church's true riches are laid out of the reach all its enemies : they may make you poor, but not miserable. W though God do not distinguish, in his outward dispensations, betw his own and others ? Yea, what though his judgments single ( the best, and spare the worst 't What though an Abel be killed love, and a Cain survive in hatred ; a bloody Dionysius die in his b and a good Josiah fall in battle? What though the'belly of the wicl be filled with hidden treasures, and the teeth of the saints brol with gravel-stones; yet still here is much matter of praise; forele ing love has distinguished, though common providence did n( and whilst pros}3erity and impunity slay the kicked, even slayi and adversity shall benefit and save the righteous.
Direction 5. Believe, that how low soever the church be plung under the waters ofadversity, it shall assuredly rise again. Fear n for as sure as Christ arose the third day, notwithstanding the & and watch that were upon him ; so sure the church shall arise c of all her troubles, and lift up its victorious head over ail its enemit there is no fear of ruining that people who thrive by their loss and multiply by being diminished. O be not too quick to bury t church before she is dead ! stay till Christ hath tried his skill, life you give it up for lost. The "bush may be all in a flame, but sh never be consumed, and that because of tlie good will of him tl dwelleth in it.
Direct. i\ Record the famous instances of God's care and tenderm over hi^ people informer straits. Christ hath not suffered it to devoured yet ; for above these 1700 years the Christian church ha hved in affliction, and yet it is not consumed ; many a wave of pi secution hath gone over it, and yet it is not drowned ; many desio to ruin it, and hitherto none have prospered ; this is not the fi time that Hamans and Ahifhnnhfls liavf> ninttpri itc min • tKot
450 HOW TO SUFPOllT THE HEART UNDER ZION's TR(
Direction 7. If you can fetch no comfort from any ( arguments, then, in the last place, Try whether you 9ome comfort out of your very troubles. Surely this tro is a good argument of your integrity ; union is the gr< pathy ; if you had not some rich adventure in that shi] not tremble as you do, when it is in danger : besides, spirit may afford you this argument, that if you be se church's troubles, Jesus Christ is much more sensible o ous about it, than you can be ; and he will have an e upon them that mourn for it, Isa. Ivii. 18.
Seasmi 4. ' The fourth special season of expressing ou « gence in keeping our hearts, is the time of danger an * traction ; in such times the best hearts are but too a
' prized by slavish fear ; it is not easy to secure the heai < tractions in times of common distraction. If Syria bt ' with Ephraim, how do the hearts of the house of I * even as the trees of the wood, which are shaken wit * Isa. vii. 2. When there are ominous signs in the hea * earth distress of nations, with perplexity ; the sea and * ing, then the hearts of men fail for fear, and for lookii * things which are coming on the earth, Luke xxi. 25, : ' Paul himself may " Sometimes complain of fightings " there are fears without," 2 Cor. vii. 5.
But, my brethren, these things ought not to be so, sail of a more raised spirit : So was David, when his heart ^ good frame, Psal. xxvii. 1. "The Lord is my light, andn " whom shall I fear ? The Lord is the strength of my 1 <' shall I be afraid .?" Let none but the servants of sin of fear, let them that have delighted in evil, fear evil; in metuit, quantum nocuit. O let not that which God hat as a judgment upon the wicked, ever seize upon the b righteous. "I will send (saith God) faintness into their " land of their enemies, and the sound of a shaking lea " them," Lev. xxvi. 36. O what poor-spirited men are at a shaking leaf! which makes a pleasant, and not a te and is in itself a kind of natural music : But to a guilty C(
leaves are drums and trumpets. "But God hi " us the spirit of fear, but of love, and of a sound mini 7. A sound mind as it stands there in opposition to the f is an unwounded conscience, not infirmed by guilt : An( make a man as bold as a linn T l-nnw it r-nnnnt hr^ coirl f-^f
1 I I now TO KEEP TirE HEAUT FUOM PEAKS. 4 a de^ee of cautional, preventive fear as may fit you lor trouli and be serviceable to your souls ; there is a provident fear that opt our eves to foresee danger, and quickens to a prudent and law: use of means to prevent it : Such was Jacob's fear, Gen. xxxii. 7, 10, &c. But it is the fear of diffidence I persuade you to keep yc hearts from ; that tvrannical passion which invades the heart times of danger; distracts, weakens, and unfits the heart for dut drives men upon unlawful means, and brings a snare with it. W then, tlie fourth case willl be this :
Case 4. Horc a Chriotian may keep his heart from distracti. and tormenting Jcars, in times of great and threatening danger
Now there are fourteen excellent rules, or lielps, for the keepi the heart from sinful fear, when immment dangers threaten i And the first is this,
Rule 1. Look upon all the creatures as in the hand of God, n.
ma)iag'es them in all their jnotions, limiting, restraining, and > iermining them all at his pleasure.
Get this truth well settled by faith in your hearts; it will ra vellously guard them against slavish fears. The first chapter Ezekiel contains an admirable scheme, or draught of providen< there you may see the living creatures who move the wheels, v the great affairs and turnings of things here below, coming ui Christ, who sits upon the throne, to receive new orders and instri tions from him, ver. 24, 25, 26. And in Rev. vi. vou read of whi black, and red horses, which are nothing else but the instrumei which God employs in executing his judgments in the world, wars, pestilence, and death : But when these horses are prancii and trampling up and down the world, here is that may quiet c
L an arts, that God hath the reins in his hand. Wicked men are son mes like mad horses, they would stamp the people of God unc eir feet, but that the bridle of providence is in their lips, Jol 11, 12. A lion at liberty is terrible to meet, but who is afraid, th.
the lion in the keeper"s hand ? Rule 2. Remember that this God, in whose hand all the creatw re, is your Fatlier, and is much more tender over you, tlianyou a can be, over yourselves : " He that toucheth you, toucheth t
apple of mine eye," Zech. ii. 8. Let me ask the most timorc woman, whether there be not a vast difference between the sight a drawn sword in the hand of a bloody ruffian, and the same swc m the hand of her own tender husband ? As great a difference the IS m lookmt? uoon crentures hv an pvp of i^pnup. and Innkinor nn th<
452 now TO keep the heart fuom feaes.
the general of that army were his friend, or father ? I h an excellent story of a religious young man, who bein; many other passengers in a great storm, and they be
"with fear, he only was observed to be very cheerful, been but little concerned in that danger : One of thei the reason of his cheerfulness, ' O, (said he) it is bee
of the ship is my father.' Consider Christ, first as t supreme Lord over the providential kingdom, and Head, Husband, and Friend, and thou wilt quickly Si
" unto thy rest, O my soul." This truth wiU make y( bling, and cause you to sing in the midst of dangers.
" The Lord is King of all the earth, sing ye praise wit " ing;" " (or, as the Hebrew word is,) Every one tha *' standing," viz. of this heart-reviving and establishir the dominion of our Father over all the creatures.
Rule 3. Urge upon your hearts the express prohibH in this case: and let your hearts stand in azve of the vioh
He hath charged you not to fear, Luke xxi. 9- " ^ " hear of wars and commotions, see that ye be not ter] Phil. i. 28. " In nothing be terrified by your advers in Matth. x. 26, 28, 31. and within the compass of s
Saviour commands us thrice, not to fear man. Doth e of proud dust and ashes make thee afraid .'' Doth the v make thee tremble .'' and shall not the voice of God : such a fearful and timorous spirit, how is it that thou fea obey the flat commands of Jesus Christ.? Methinks th
Christ should have as much power to calm, as the v worm to terrify thy heart. Isa. li. 12, 13. "I, even ' " comforteth you : Who art thou, that thou shouldest " man that shall die, and of the son of man that shai
the grass, and forgettest the Lord thy Maker .'^'" W creatures sinfully, till we have forgotten God ; did what he is, and what he hath said, we should not be spirits: Bring thy heart, then, to this dilemma in tiir if 1 let into my heart the slavish fear of man, I must verential awe and iear of God; and dare I cast oft't Almighty for the frowns of a man .? Shall I lift up pro the great God .'' Shall I run upon a certain sin, to sh danger ? O keep thy heart by this consideration !
Rule 4. Remember horc much needless trouble yo^ have broufi'ht upon you formerhu and hoxo you have di i I t I i
HOW TO KEEP THE HEART FROM FEARS. 4 and all this to no purpose : You might have all this while enjoy vour peace, and possessed your souls in patience. And here I a iiot but observe a very deep policy of Satan, managing a desi against the soul by these vain fears : I call them vain, in regard the frustration of "them by Providence; but certainly they are i in vain, as to the end Satan aims at in raising them ; for herein acts as soldiers use do in the siege of a garrison, who on purpose wear out the besieged by constant watchings, and thereby unfit th( to make resistance when they storm it in earnest, do every ni^ give them false alarms, which though they come to nothing, ] doth notably serve this further design of the enemy. O when v vou beware of Satan's devices .-^
Rule 5. Consider solemnly, That though the things you ft should really fall out, yet there Is raoie evil in your ozcnjiar, th in the thing feared ;
And that not only as the least evil of sin is worse than the great( evil of suffering ; but as this sinful fear hath really more torment a trouble in it, than is in that condition you are so much afraid of: i\ is both a multiplying and a tormenting passion ; it represents trt bles much greater than tliey are, and so tortures and wrecks the st much worse than when the suffering itself comes. So it was with rael at the Red-sea, they cried out, and were sore afraid, tiJl they |; foot in the water, and then a passage was opened through the waters, whicii they thought would have drowned them. Thus il with us ; we look through the glass of carnal fear, upon the wat( of trouble, the swellings of Jordan, cry out, O they are unfordab me must needs perish in them : But when we come into the midst those floods, indeed we find the pronnse made good; *' God v
" make a way to escape,* 1 (.'or. x. 13. Thus it was with hles^ Bilney, when he would make a trial, by putting his finger to the Ci die, and not able to endure that, he cried out, ' What, cannoi
' bear the burning of a finger ? how then shall I be able to bear t
' burning of mv whole body to-morrow.^' And yet when that xm row came, he could go cheerfully into the.flames, with that scripti in his mouth, Isa. xliii. 1, 2,' 3. '• Fear not, for I have redeem *' thee: I have called thee by thy name, thou art mine; when th " passest through the waters, I will be with thee; when thou wa
" est through the fire, thou shalt not be burnt."" Rule 6. Considt the many precious promises which are xcritt for your support and comfort in all dangers.
These are vour refu^res to which vou may flv and be safe ; " Wh
454 now TO KEEP THE HEART FROM FEARS.
" be well with them that fear the Lord." &c. " Coulc " lieve the promises, your hearts should be establishc XX. 29. Could you but plead them with God, as Jaco xxxii. 12. " Thou saidst, I will surely do thee good," & relieve you in every distress.
Objection. But that promise teas made personally^ aj him, so are not these to me.
Answer. If Jacob's God be your God, you have as rest in them as he had. The church, a thousand ye transaction betwixt God and Jacob, applied that whi( to him, as if it had been spoken to themselves, Ho
" found him in Bethel, and there he spake with us.'" Rule 7. Qiiietyoiir tremhVmg hearts hy recording a your past experiences of'tlie care andfaiilifidness ofi distresses.
These experiences are food for your faith in a wildern Psal. Ixxiv. 14. By this David kept his heart in tin 1 Sam. xvii. 37. and Paul his, 2 Cor. i. 10. It was sw ed by Silentiarius, when one told him that his enemies to take away his life, Si Dcus mei curani non habit, q God take no care of me, how have I escaped hither plead with God old experiences to procure new ones pleading with God for new deliverances, as it is in plej pardons. Now mark how Moses pleads on that accou Numb. xiv. 19. "Pardon, I beseech thee, the iniquity 0 " as thou hast forgiven them from Egypt until now." say as men do. Lord, this is the first fault, thou hast m led before to sign their pardon : But, Lord, because tl doned them so often, I beseech thee pardon them on in new straits, Lord, thou hast often heai'd, helped, former fears ; therefore now help again, for with thee teous redemption, and thine arm is not shortened.
R ule 8. Be well satisfied that you are in the way c and that xvHl beget holy courage in times of danger.
" Who will harm you, if you be followers of that wh " 1 Pet. iii. 13. Or, if any dare attempt it, " you ma^ " mit yourselves to God in well-doing," 1 Pet. iv, 19. consideration that raised Luther's spirit above all fear : * of God (said he) I ever am, and ever shall be stout ;
sume this title, Cedo nidli, a good cause will bear up i bravely. Hear the saying of a * heathen, to the sham
HOW TO KEEP THE HEART FROM I'EAKS.
speak freely that which his conscience commanded liim ; the (
' peror threatening then that he should die, he answered, Did I e * tell you that I was immortal ? Do you what you will, and I ^ * do what I ought; it is in your power to put me to death unjus
' and in me to die constantly.'
Righteousness is a breast-plate, the cause of God will pay all y expences; let them tremble whom danger finds out of the way of di
Rule 9Get your consciences sprinkled zvith the blood of Ch from all guilt, and that zcill set your hearts above alljear.
It is guilt upon the conscience that softens and cowardizes spirits: " The righteous are bold as a lion," Prov. xxviii. 1. was guilt in Cain's conscience that made him cry, " Every one t
" meets me shall slay me," Gen. iv. 14. A guilty conscienc( more terrified with conceited dangers, than a pure conscience is v real ones. A guilty sinner carries a witness against himself in own bosom. It was guilty Herod cried out, " John Baptist isri " from the dead." Such a conscience is the deviPs anvil, on wt he fabricates all those swords and spears, with which the guilty ; ner pierces and wounds himself; guilt is to danger wliat fire i; gun-powder ; a man need not fear to walk among many barrel powder if he have no fire about him.
Rule 10. Exercise holy trust in times of great distress. Make it your business to trust God with your lives and comfc and then your hearts will be at rest about them. So did David, P
Ivii. 3. " At what time I am afraid, I will trust in thee ;" q. Lord, if at any time a storm rise, I will make bold to shelter me fi it under the covert of thy wings. Go to God by acts of faith trust, and never doubt but he will secure you, Isa. Ixii. 3. " Tl " wilt keep him in perfect peace, whose mind is stayed on thee,
" cause he trusteth in thee." God takes it well when thou con to him thus; " Father, my hfe, my liberty, or estate, are hur
" after, and I cannot secure them ; O let me leave them in thy ha " The poor leaveth himself with thee ;" and doth his God fall hi No, " thou art the helper of the fatherless," Psal. x. 14. that 1 thou art the helper of the destitute one, that hath none to go to HI|God. And that is a sweet scripture, Psal. cxii. 7. " He sliall noi ^ET a afraid of evil tidings, his heart is fixed, trusting in the Lor he doth not say, his ear shall be privileged from the report of tidings, he may hear as sad tidings as other men, but his heart si be privileged from the terror of those tidings, " his heart is fix(
Rule 11. Consult the honour of religion more, and your perse
HOW TO KEEP THE HEART FHOM FEAH?.
your fears before them do ! It was a noble saying of Neh vi. 11. " Should such a man as I flee? And who, bei " would flee ?" Were it not better you should die, t world should be prejudiced against Christ by your exj alas ! how apt is the world, who judge more by what your practices, than by what they understand of your conclude from your timorousness, that how much soei mend faith, and talk of assurance, yet you dare trust to no more than they when it comes to the trirJ. O let n< lay such a stumbling-block before the blind world.
Rule 12. He that iv'tll secure his heart from fear^ mm the eternal interest of' his soul in the hands of Jesus CI When this is done, then you may say, Noiv world o You will not be very solicitous about a vile body, wl once assured it shall be well to all eternity with your pi
Fear not them (saith Christ) that can kill the body, a *' have no more that they can do." The assured C smile with contempt upon all his enemies, and say. Is t that you do ? What say you. Christians ? Are you assui souls are safe, that within a few moments of your diss shall be received by Christ into an everlasting habitati( you be sure of that, never trouble yourselves about the and means of your dissolution.
"Objection. 0, but a violent death is terrible to naturi
Ansiver. But what matter is it, when thy soul is whether it were let out at thy mouth, or at thy throa thy familiar friends, or barbarous enemies, stand abo body, and close thine eyes .'' Alas ! it is not worth tli much to do about ; Nihil corpus sentit in nervo cum t coelo, thy soul shall not be sensible in heaven how thy 1 on earth ; no, it shall be swallowed up in life.
Rule 13. Learn to queJich all slavish creature-fears^ cntialfear of God.
This is a cure by diversion : It is a rare piece of C dora to turn those passions of the soul which most into spiritual channels ; to turn natural anger into spirii tural mirth into holy cheerfulness, and natural fear into a and awe of God. This method of cure Christ presci forementioned place. Mat. x. like to that which is in
IS. fear not their fear ; but how shall we help it.'^ V\ ** tifv the Lord of hosts himself, and let him be vour ft
HOW TO KEEP THE IFEART FROM FEAttS.
Rule 14. Lastly, Poitr out those fiars to God in prayer, zckkk
and your oxen unbelief pour in upon you in tini^,<t of dan^ Prayer is the best out-let to fear ; where is the Christian that < not set" h\s probatum est to this direction ? I will give you the grea example in the world to encourage you in the use of it, even the ample of Jesus Christ, Mark xiv. '35>. When the hour of his c ger and death drew nigh, he gets into the garden, separates f the disciples, and there wrestles mightily with God in prayer, e unto an agony : in reference to which the apostle saitli, Heb. i ** Who in the days of his flesh, when he had offeretl up pra;
and supplications, with strong cries and tears, to him that was ; " to save him from death, and was heard in that he feared.'' •was heard as to strength and support to carry him through it, tho not as to deliverance, or exemption from it.
Now, O that these things might abide with you, and be redi to practice in these evil days, that many trembling souls mai established by them.
Season 5. * The fifth season to excite this diligence in keeping * heart, is a time of straits and outward pinching wants ; altho
* at such times we should complain to God, and not of God,
throne of grace being erected for a time of need, Heb. iv. 16.) * when the waters of relief run low, and want begins to pinch h
how prone are the best hearts to distrust the fountain ! when * meal in the barrel, and the oil in the cruse are almost spent, * faith and patience are almost spent too. Now it is difficult to I ' down the proud and unbelieving heart in an holy quietude * sweet submission at the foot of God : It is an easy thing to tal
trusting God for daily bread, while we have a full bam or pu Hft'* but to say as the prophet, Hab. iii. 17. " Though the figHB * should not blossom, neither fruit be in the vine, kc. yet \n\i 1 HB ' joice in the Lord T surely this is not easy.' The fifth case th fore shall be this : I Case 5. Hozc a Christian may keep Jiis heart Jrom distrusting (
Hit or repining against him, zchen outxcard wants are eitlu^-J'elt orfea Hf This case deserves to be seriously pondered, and especially t< studied now, since it seems to be the design of providence to err the people of God of their creature-fulness, and acquaint them i those straits which hitherto they have been altogether stranger;
Now, to secure the heart from the fore-mentioned dangers tending this condition, these following considerations, through Hll' blessinor of the Spirit, may prove effectual. And the first is tlij
458 HOW TO KEEP THE HEAUT FilOM FEAR«.
familiarly acquainted with them. Hear what blessed I not of himself only, but in the name of other saints red exigencies, 1 Cor. iv. 11. " Even to this present hour w " ger and thirst, and are naked and buffeted, and hav " dwelling-place." To see such a man as Paul going ii the world with a naked back, and empty belly, and not a his head in, one that was so far above thee in grace and that did more service for God in a day, than perhaps th in all thy days, and yet you repine as if hardly dealt with forgot what necessities and straits even a David hath sul great was his straits and necessities.'' 1 Sam. xxv. ^
" pray thee (saith he to Nabal) whatsoever cometh to
" thy servants, and to thy son David." Renowned IVJ forced to dig in the town ditch for a maintenance. F; worth (as I have been credibly informed) was forced to s< lay on to buy bread. But what speak I of these ? Beh( than any of them, even the Son of God, " who is th