Sermon V (continued, part 2)
1. An exhortation, " Keep thy heart with all diligence." 2. The reason, or motive enforcing it, " For out of it are the iss « of Ufe.'^
In the exhortation I shall consider,
1. The matter of the duty. 2. The manner of performing it. 1. The mattter of the duty, keep thy heart. Heart is not h taken properly for tliat noble part of the body which philosopl: call the primum vivens, et uliimum moriejis ; the first that li^ and the last that dies ; but by heart, in a metaphor, the script sometimes understands some particular noble faculty of thy soul Rom. i. 21. it is put for the understanding part, their foolish he;
i. e. " their foolish understanding was darkened." And Psalm c-^ 11. it is put for the memory, " Thy word have I hid in my hear and 1 John iii. 10. it is put for the conscience, which hath in itb the light of the understanding: and the recognitions of the memo
it our heart condemn us, i. e. if your consciences, whose proper fice it is to condemn. But here we are to take it more generally the whole soul, or inner man ; for look what the heart is to body, that the soul is to the man ; and what health is to the he; that holiness is to the soul : Quod sanitas in corpore, id sanctita. corde. The state of the whole bodv deoends uoon the soundr
424 WHAT IT IS TO KEEP THE HEART,
* Liyater, on the place, will have the word taken fro garrison, begirt by many enemies without, and in dange trayed by treacherous citizens within, in which danger upon pain of death, are commanded to watch ; and wl
pression (Tceep thine heart) seems to put it upon us as on doth not imply a sufficiency or ability in us to do it ; \ to stop the sun in its course, or make the rivers run by our own skill and power to rule and order our heart
well be bur own saviours, as our own Tieepers ; and yet Sc properly enough, when he saith Areep thy heart ; becau
our's though the power be God's. A natural man hi a gracious man hath some, though not sufficient ; and 1
hath, depends upon the exciting and assisting strengt
Gratia gratiam postulate grace Avithin us is beholden t
out us, John XV. 5. " Without me ye can do nothing of the matter of the duty.
2. The manner of performing it is, xcith all diliger, brew is very emphatical, f Cum omni custodia, kee] keeping, q. d. keep, keep; set double guards, your 1 gone else. And this vehemency of expression, with wl is urged, plainly implies how difficult it is to keep you how dangerous to let them ffo.
8. The reason, or motive quickening to this duty, is
and weighty : " For out of it are the issues of life." the source and fountain of all vital actions and operation; boni et peccandi origo, saith Jerom ; it is the spring both of good and evil, as the spring in a watch that
wheels in motion. The heai't is the treasury, the banc but the shops ; what is in these comes from thence ; t tongue always begin where the heart ends. The hea and the members execute ; Luke vi. 45. " A good mj " good treasure of his heart bringeth forth good things *' man out of the evil treasure of his heart bringeth fortl " for out of the abundance of his heart his mouth sp( then, if the heart err in its work, these must needs theirs ; for heart-errors are like the errors of the tion, which cannot be rectified afterwards : Or like th( and inverting of the stamps and letters in the press,
needs cause so many e* rata in all the copies that are pri then, how important a duty is that which is containe( lowing proposition ?
Ill
WHAT IT 15 TO KEEP THE ilKAET.
Doct. That the keeping and right managing of' the heart
every condition^ is the great business of a Christian's life. What the philosopher saith of waters, is as properly applies to hearts ; Suis terminis difficile continentur^ it is hard to keep th within bounds : God hath set bounds and limits to them, yet how i
quently do they transgress, not only the bounds of grace and religi but even of reason and common honesty ? Hie labor, hoc opus e this is that which affords the Christian matter of labour, fear £
trembling to his dying-day. It is not the cleansing of the hand t! makes the Christian, for many a hypocrite can shew as fair a hs
as he ; but the purifying, watching, and right ordering of the hea this is the thing that provokes so many sad complaints, and costs many deep groans and brinish tears. It was the pride of Hezekia heart that made him lie in the dust mourning before the Lord. Chron. xxxii. 26. It was the fear of hypocrisy invading the hei
that made David cry, " Let my heart be found in thy statutes thg
" be not ashamed," Psalm cxix. 80. It was the sad experience had of the divisions and distractions of his own heart, in the serv
of God, that made him pour out that prayer, Psalm Ixxxvi,
" Unite my heart to fear thy name." The method in which I shall improve the point, sliall be this, First, I shall enquire what the keeping of the heart supposes a imports. *
Seoondly, Assign divers reasons, why Christians must make t the great work and business of their lives.
Thirdly, Point at those special seasons which especially call for t diligence in keeping the heart.
Fourthly, and lastly. Apply the whole in several uses. 1. What the keeping of the heart supposes and imports. To keep the heart, necessarily supposes a previous work of san( fication, which hath set the heart right, by giving it a new spiriti bent and inclination ; for as long as the heart is not set right grace, as to its habitual frame, no duties or means can Iceep it ri^
with God. Self is the poise of the unsanctified heart, which bias and moves it in all its designs and actions ; and as long as it is so is impossible that any external means should keep it with God.
Man, by creation, was of one constant, uniform frame and ten( of spirit, held one straight and even course ; not one thought or culty revelled or disordered ; his mind had a perfect illumination
understand and know the will of God, his will a perfect compliai therewith ; his sensitive appetite, and other inferior powers, stc
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426 WHAT IT IS TO KEEP THE HEART.
disordered, and all his acts irregular : His illuminated i
IS clouded with ignorance, his complying will full of stubbornness ; his subordinate powers, casting off the government of the superior faculties.
But by regeneration this disordered soul is set arighi tification being the rectifying and due framing, or as phrases it, the renovation of the soul after the image ( IV. 24. m which self dependence is removed by faith ; S6 love of God ; self-will by subjection and obedience i God ; and self-seeking by self-denial. The darkened i
IS again illuminated, Eph. i. 18. the refractory will swe. Psalm ex. 3. the rebellious appetite, or concupiscence g quered, Rom. v. 7. pejtot. And thus the soul which versally depraved is again by grace restored and rectifi
^ This being pre-supposed, it will not be difficult to api It IS to keep the heart, which is nothing else but the , cuid diligence of such a renewed man, to preserve his son frame to which grace hath reduced it, and daily strive
For though grace hath, in a great measure, rectified given It an habitual and heavenly temper : yet sin often composes it again : so that even a gracious heart is like strument, which, though be it never so exactly tuned, a brings It out of tune again ; yea, hang it aside but a litt need setting again before you can play another lesson oi stands the case with gracious hearts ; if they are in framj yet how dull, dead, and disordered when they come And therefore every duty needs a particular preparation Job XI. 13. " If thou prepare thine heart, and stretch ou " towards him." Well then, to keep the heart is care serve it from sm, which disorders it ; and maintain that gracious frame, which fits it for a life of coinmunioi And this includes these six acts in it :
1. Frequent observation of the frame of the heart, tu examining how the case stands with it, this is one part Carnal and formal persons take no heed to this, the brought to confer with their own hearts ; there are soi women that have lived forty or fifty years in the work scarce had one hour's discourse with their own hearts all It IS a hard thing to bring a man and himself together u account ; but saints know those soliloquies and self-confe of excellent use and advantage. The heathen could sav, o
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■WHAT IT IS TO KEEP THE IIEAKT. i
Hozekiah humbled himself for the pride of his heart, 2 Chron. xx 26. Thus the people were ordered to spread forth their hand; God in prayer, in a sense of the plague of their own hearts, 1 Ki viii. 38. Upon this account many an upright heart hath been 1 low before God : O what an heart have I ? They have in their c fessions pointed at the heart, the pained place ; Lord, here is wound, here is the plague-sore. It is with the heart well kept, a is with the eye, which is a fit emblem of it, if a small dust get i
the eye, it will never leave twinkling and watering till it have wej out : So the upright heart cannot be at rest till it have wept oul troubles, and poured out its complaints before the Lord.
3. It includes earnest supplications and instant prayer for he purifying and rectifying grace, when sin hath defiled and disordf
it; so Psahn xix. 12. " Cleanse thou me from secret faults;'' Psalm Ixxxvi. 11. " Unite my heart to fear thy name." Saints h always many such petitions depending before the throne of G grace ; this is the thing which is most pleaded by them with G When they are praying for outward mercies, haply their spirits i be more remiss, but when it comes to the heart-case, then they
tend their spirits to the utmost, fill their mouths with argume weep and make supplication : Oh, for a better heart ! Oh for a h to love God more. To hate sin more, to walk more evenly with G
Lord, deny not to me such a heart, whatever thou deny me ; j me an heart to fear thee, love and delight in thee, if I beg my bi in desolate places. It is observed of holy Mr. Bradford, that ^\ he was confessing sin, he would never give over confessing unti had felt some brokenness of heart for that sin ; and when praying any spiritual mercy, would never give over that suit, until he got some relish of that mercj. That is the third thing include
keeping the heart.
4. It includes the imposing of strong engagements and bonds i ourselves to walk more accurately with God, and avoid the occas
whereby the heart may be induced to sin : Well-composed, advi and deliberate vows, are, in some cases, of excellent use to guard
heart against some special sin ; so Job xxxi. 1. " I made a cove
" with mine eyes;" by this means, holy ones have over-awed 1 souls, and preserved themselves from defilement bv some sp heart-cor ru ption s.
5. It includes a constant holv jealousy over our own he? quicksighted self-jealousy is an excellent preserv'ative from sin that will keep his heart must have the eyes of his soul awake
428 WHAT IT IS TO KEEP THE HEART.
State mr'i^ qiicc causa via; ? quive estis in armis. Happy is the man that thus feareth always, Prov. By this fear of the Lord it is that men depart from ev security, and preserve themselves from iniquity ; he th his heart, must feed with fear, rejoice with fear, and pa; time of his sojourning here in fear, and all little enough heart from sin.
6. And, lastly. To add no more, it includes the realizi presence with us, and setting the Lord always before u people of God have found a singular mean to keep thei right, and awe them from sin ; when the eye of our f
upon the eye of God''s omniscience, we dare not let out o and affections to vanity: Holy Job durst not suffer his h( to an impure, vain thought ; and what was it that move
great a circumspection .'' Why, he tells you. Job xxxi. 4.
*' not see my ways, and count all my steps .'' Walk befo " God to Abraham) and be thou perfect," Gen. xvii. ! parents use to set their children in the congregation I knowing that else they will be toying and playing ; sc heart of the best man too, were it not for the eye of Go ' In these and such like particulars, do gracious souls
care they have of their hearts ; they are as careful to ] breaking loose of their corruptions in times of temptatior are to bind fast the guns, that they break not loose in i careful to preserve the sweetness and comfort they ha\
God in any duty, as one that comes out of an hot bat sweat, is of taking cold, by going forth into the chill ai the work, and of all works in religion it is the most di stant, and important work.
1. It is the hardest work ; lieart-work is hard work ir shuffle over religious duties with a loose and heedless spii no great pains ; but to set thyself before the Lord, and loose and vain thoughts to a constant and serious attem him : this will cost thee something : To attain a facility a ty of language in prayer, and put thy meaning into apt expressions, is easy ; but to get thy heart broken for sin art confessing it ; melted with free grace whilst thou art bl for it ; to be really ashamed and humbled through the
sions of God's infinite holiness, and to keep thy heart in not only in, but after duty, will surely cost thee some grog vailing pain of soul : To repress the outward acts of sin
WHAT IT IS TO KEEP THE HEAUT.
as is never done till life be done : this labour and our life end t< ther : It is with a Christian in this business, as it is with seamen 1 have sprung a leak at sea, if they tug not constantly at the pu the water increases upon tliem, and will quickly sink them. It i
vain for them to say the work is hard, and we ai'e weary ; there i; time or condition in the life of a Christian, which will suffer an in mission of this work. It is in the keeping watch over our hearts, j
was in the keeping up of INIoses' hand, whilst Israel and Amj
were fio-hting below, Exod. xvii. 12. No sooner do Moses' ha grow heavy and sink down, but Amalek prevails. You know it David and Peter many a sad day and night for intermitting the wj over their own hearts but a few minutes.
3. It is the most important business of a Christian's life. Wit! this we are but formaUsts in religion ; all our professions, gifts,
duties signify nothing: " My son, give me thine heart," Prov, x: 36. GcS is pleased to call that a gift, which is indeed a debt ; will put this honour upon the creature to receive it from him in way of a gift ; but if this be not given him, he regards not whate else you bring to him : There is so much only of worth and valui what we do, as there is of heart in it Concerning the heart, (
seems to say, as Joseph of Benjamin, " If you bring not Benjai
" with you, vou shall not see my face." Among the heathens, w the beast was cut up for sacrifice, the first thing the priest loo upon was the heart, and if that was unsound and naught, the sacri was rejected. God rejects all duties (how glorious soever in ot respects) offered him without a heart. He that performs duty w out a heart, viz. heedlessly, is no more accepted with God than that performs it with a double heart, viz. hypocritically, Isa. Ixvi And til us I have briefly opened the nature of the duty, what is
ported in this phrase, " Keep thy heart."
2. Next I shall give you some rational account why Christi
should make this the great business of their lives to keep theuhea
The importance and necessity of making this our great and ra business, will manifestly appear in that, 1. The honour of Gc 2. The sinceritv of our profession ; 3. The beauty of our com sation ; 4. The comfort of our souls ; 5. The improvement of < graces ; and, 6. Our stability in the hour of temptation ; all wrapt up in, and dependent on our sincerity and care in the m agement of this work.
1. The glor>' of God is much concerned therein; heart-evils very provoking evils to the Lord. The schools do well observe, t
430 WHAT IT IS TO KEEP THE HEART.
he sent the dreadfullest judgment that was ever execu
world began : « And the Lord said, I will destroy man *' created from the face of the earth, both man and bt " creeping things and the fowls of heaven, for it repen " I have made man," ver. 7. We find not their murder blasphemies, (though they were defiled with these) pa leged against them ; but ^the evils of their hearts : Yei God was so provoked by, as to give up his peculiar inl: the enemy's hand, was the evil of their hearts, Jer. iv. " rusalem, wash thine heart from wickedness, that the "saved ; how long shall vain thoughts lodge within i wickedness and vanity of their thoughts God took speci and because of this the Chaldean must come upon them a his thicket, ver. 7. andtear them to pieces. For the very sii It was that God threw down the fallen angels from : keeps them still in everlasting chains to the judgment ( day ; by which expression is not obscurely intimated son nary judgment to which they are reserved, as prisoner most irons laid upon them, may be supposed to be the gr factors : and what was their sin ? Why, only spiritual For they, having no bodily organs, could act nothim against God. Yea, mere heart-evils are so provokino-, t he rejects with indignation all the duties that some me^ p him Isa. Ixvi. 3. " He that killeth an ox is as if he sle^
" that sacrificeth a lamb, is as if he cut off a dog's neck; 1 " eth an oblation, as if he offered swine's blood ; he' t " incense, as if he blessed an idol." In what words coul rence of a creature's actions be more fully expressed I God .? Murder and idolatry are not more vile in his ac their sacrifices, though materially such as himself appo
what made them so.? The following words inform us, " dehghteth in their abominations."
To conclude, such is the vileness of mere heart-sins, th; tures sometimes intimate the difficulty of pardon for t the case of Simon Magus, Acts viii. 21. his heart was n had vile thoughts of God, and the things of God; the j him "repent and pray, if perhaps the thoughts of his he£
"forgiven him." O then, never slight heart-evils; fc God is highly wronged and provoked; and for this reas Christian make it his work to keep his heart with all dil
2. The sincerity of our profession much depends upon t
WHAT IT IS TO KEEP THE HEAUT.
count of the great service performed by Jehu against the houi
Ahab and Baal, as also of a great temporal reward given bin God for that service, even that his children to the fourth genera should sit upon the throne of Israel. And yet, in these words, <.
is censured for an h}^pocrite ; though God approved and rewa the work, yet he abnorred and rejected the person that did i hypocritical : And wherein lay his hypocrisy ? but in this, tha took no heed to walk in the ways of the Lord with his heart, he did all insincerely, and for self-ends ; and though the wor did was materially good, yet he, not purging his heart from t unworthy self-designs in doing it, was an hypocrite : And Simo whom we spake before, though he appeared such a person, thai apostle could not regularly refuse him ; yet his hypocrisy quickly discovered : And what discovered it but this, that the he professed and associated himself with the saints, yet he w
stranger to the mortification of heart sins ? " Thy heart is not i
*• with God," Acts viii. 21. It is true there is a great differ among Christians themselves, in their diligence and dexterity a heart-work; some are more conversant and successful in it
others are ; but he that takes no heed to his heart, that is not < ful to order it aright before God, is but a hypocrite, Ezek. x>
31, 32. " And they come unto thee as the people cometh, an( " before thee (as my people) and they hear thy words, but ; " will not do them ; for with their mouths they shew much love,
" their heart goeth after their covetousness.''' Here were a comj of formal hypocrites, as is evident by that expression (as my peo like them but not of them. And what made them so.? Their
side was fair; here were reverend postures, high professions, u seeming joy and delight in ordinances, " Thou art to them j
" lovely song :" yea, but for all that they kept not their hearts God in those duties, their hearts were commanded by their h they went after their covetousness : had they kept their hearts God, all had been well ; but not regarding which way their he went in duty, there lay the score of their hypocrisy.
Objection. If any upright soul should hence infer, that I am hypocrite too, for many times my heart departs from God in di do what I can, yet I cannot hold it close with God.
Solution. To this I answer, The very objection carries in ii own solution. Thou sayest, do what I can, yet I cannot keep heart with God. Soul, if thou dost what thou canst, thou hast blessing of an upright, though God sees good to exercise thee ui
432 "U'llAT It IS TO KEEP THE HEART.
heart to prevent them, Psal. cxix. 11. " Thy word h
** mine heart, that I might not sin against thee :" part] deavours to engage our hearts to God, Jer. xxx. 21. s begging preventing grace from God in our onsets upor cxix. 36, 37. it is a good sign where this care goes befc
And, (2.) It is a sweet sign of uprightness to oppose 1
first rise, Psal. cxix. 113. " I hate vain thoughts," *' The spirit lusteth against the flesh.'' And, (3.) Thy after-grief discovers thy upright hea Hezekiah, thou art humbled for the evils of thy heart, reason, from those disorders, to question the integrity < suffer sin to lodge quietly in the heart, to let tliy heai and uncontrolledly wander from God, is a sad and dang tom indeed.
3. The beauty of our conversation arises from the hei and holy order of our spirits ; there is a spiritual lustre in the conversation of saints : " The righteous is more e:
*' his neighbour,"" they shine as the lights of the world ever lustre and beauty is in their lives, comes from the ( their spirits ; as the candle within puts a lustre upon in which it shines. It is impossible that a disordered ai heart should ever produce well-ordered conversation ; £ the text observes) the issues or streams of life flow out as their fountain, it must needs follow, that such as the
life will be: hence 1 Pet. ii. 11, 12. " Abstain from fles " having your conversation honest," * or beautiful, as word imports. So Isa. Iv. 7. " Letvthe wicked forsal
" and the unrighteous man his thoughts.'" His way note of his life, his thoughts the frame of his heart ; and the the way and course of his life flows froyi his thoughts, c of his heart, both or neither will be forsaken : the heart of all actions, these actions are virtually and scminally < our thoughts, these thoughts being once made up into af quickly made up into suitable actions and practices. 1 be wicked, then, as Christ saith. Mat. xv. 19. " Out o
*' proceed evil thoughts, murders, adulteries," &c. Marl first, wanton, or revengeful thoughts, then unclean or practices.
And if the heart be holv and spiritual, then, as Da from sweet experience, Psal. xlv. 1. " My heart is (indit " matter, I speak of things which (I have made), my 1
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SINCERITY AND JOY DEPENDS UPON KEEPIXC OUR HEAET. 4
Put but the heart in frame, and the \ife will quickly discover tl it is so. I think it is not very difficult to discern, by the duties £ converses of Christians, what frames their spirits are under; tak Christian in a good frame, and how serious, heavenly, and profital will his converses and duties be ! what a lovely companion is
during the continuance of it ! It would do any one*'s heart good be with him at such a time, Psal. xxxvii. 30, 31. " The mouth
*' 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
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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
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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!
(§-c. 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
I t I I
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