Part 17
" things, and by whom the worlds were made ;"" yt would have been glad of any thing, having nothing t< xi. 12, 13. *' And on the morrow, when they were
Bethany, he was hungry ; and seeing a fig-tree afar *' leaves, he came if haply he might find [any thing] tl Well then, hereby God hath set no mark of hatred neither can you infer the want of love from the wa When thy repining heart puts the question, Was th sorrow like unto mine ? Ask these worthies, and they \ though they did not complain and fret as thou dost, y( driven to as great straits as thou art.
Consid. 2. If' God leave you not in this necessitous co'i out a promise, you have no reason to repine or despona
This is a sad condition indeed to which no promise remember Mr. Calvin, upon these words, Isa. ix. 1. *'
" the dimness shall not be such as was in her vexation the doubt, in what sense the darkness of the captivity great as the lesser incvirsions made by Tiglath Pileser. tivity the city was destroyed, and the temple burnt wi was no comparison in the affliction ; but yet the darl not be such, and the reason (saith he) is this, Huic cer sionem esse additam, cum i7i priorbus mdla esset ; i. e. certain promise made to this, but none to the other.
It is better to be as low as hell with a promise, thai
HOtr TO KEEP THE HEAUT f KOM BEPIXIXG, SrC. 4
" Lord shall want nothing that is good." Ps. xxxiii. 18, 19. " T •' eve of the Lord is upon the righteous, to keep them alive in
" mine."' Ps. Ixxxiv. 11. "No good thing will he with-hold from tb( " that walk uprightly." Rom. viii. 32. " He that spared not J " own Son, but delivered him up for us all, how shall he not w
" him also freely give us all things.'" Isa. xli. 17. "When the p< " and the needv seek water, and there is none, and their ton^ " faileth for thirst, I the Lord \*-ill hear them, I the God of Isr " will not forsake them." Here you see, first, their extreme wai water beinoput even for the necessaries of Hfe. (2.) Their cert relief, / the Lord will hear them ; in which it is supposed that tl crv unto him in their straits, and he hears their cry.
Having therefore these promises, why should not your distrust hearts conclude like David\ Psal. xxiii. 1. " The Lord is
" Shepherd, I shall not want." Objection. But these promises imply conditions : if they icere solute, they would afford more satisfaction.
Solution. What are those tacit conditions you speak of but the (1.) That either he will supply or sanctify your wants : (2.) That ^ shall have so much as God sees fit for you. And doth this trot vou t Would vou have the mercy whether sanctified or no.^ Whet God sees it fit for you or no.-* Methinks the appetites of saints a earthlv things should not be so ravenous, to seize greedily upon ; enjovment, not caring how thev have it.
But oh, when wants pinch, and we see not whence supplies she come, then your faith in the promise shakes, and we, like mum ing Israel cry, " He gave bread, can he give water also r" O ur lieving hearts ! When did his promise fail ? Whoever trusted th and was ashamed ? INIay not God upbraid thee with thine unreal able infidelity; as Jer. ii. 31. " Have I been a wilderness unto vo
&C. Or as Christ said to the disciples, " Since I v.as with you, lac
" ye any thing .'" Yea, may you not upbraid yourselves, may you say with good old Polycarp, These manv years I have served Ch and found him a good master. Indeed he mav denv what your y tonness, but not vrhat your real wants call for. He will not rej the cry of your lusts, nor yet despise the cry of vour faith ; tho he will not indulge and humour your wanton appetites, vet he wil] violate his own faithful promises. These promises are vour bes curity for eternal life ; and it is strange if thev should not satisfy for daily bread : remember ye the words of the Lord, and solace ]
HOW TO KEEt THE HEART FROM REPINING, i60 nothing : though thou art a little troublesome, I will ; thee to be evil. If upon such grounds as these they c themselves under such grinding and racking pains, and their diseases by them, how much rather should the mises of God, and the sweet expenences which have go by step with them, make you to forget all your wants, you in every strait.
Consid. 3. If it he bad now, if viight have been wor, denied thee the comforts qf' this life^ He might have denie peace, and pardon also, and then thy case had been wqful know God hath done so to millions in the world : hov wretched objects may your eyes behold every day, that fort in hand, nor yet in hope, are miserable here, and eternity ; that have a bitter cup, and nothing to sweeten much as an hope that it will be better. 13ut it is not though you be poor in this world, " yet I'ich in faith, an " kingdom which God hath promised," Jam. ii. 5. O lear tual riches over against temporal poverty. Balance all troubles with your spiritual privileges. Indeed if God ha( souls the robes of righteousness to clothe them, the hide feed them, the heavenly mansions to receive them ; if yo left destitute as well as your bodies, you might well be this consideration hath enough to bring the consideriuj under any outward strait. It was bravely said by Luthe began to pinch him, ' Let us be contented with our hi he,) for do not we feast with angels upon Christ the bi
" And blessed be God (saith Paul) who hath abounde " spiritual blessings," Eph. i. 3.
Consid. 4. This affiiction, though great, is not such but God hath Jar gi-eater, zcith which he chastises the d of his soul in this world: and should he remove this those, you would account your present state a very comf and bless God to be as now you are.
What think ye, sirs ? Should God remove your pres supply all your outward wants, give you the desire of your 1 ture comforts, but hide his face from you, shoot his arro souls, and cause the venom of them to drink up your s])i he leave you but a few days to the buffeting of Satan, phemous injections; should he hold your eyes but a few ing with horrors of conscience, tossing to and fro till th( the dav : should he lead von throno-h the chambers of
now TO KEEP THE HEART FROM EEPIXIXG, &C. ^ sense and feeling, that he hath worse rods than these for unsubc sive and froward children.
Consid. 5. If it he had norc, it vnll he hetter shortly. O keep thy heart by that consideration : the meal in the barre almost spent ; well, be it so, why should that trouble me, if I am most beyond the need and use of all these things. The traveller h spent almost all his money, but a shilling or two left : well, saith though mv money be almost spent, yet my journey is almost finisl too ; I am near home, and then I shall be fully supplied. If th be no candles in the house, yet it is a comfort to think that it is most dav, and then there will be no need of candles. I am afn Christian, thou misreckonest thyself when thou thinkest thy pn sion is almost sf>ent, and vou have a great way to travel : many yt to live, and nothjng to live u|X)n ; it may not be half so many thou supposest ; in this be confident, if thy provision be spent, eit fresh supplies are coming, though thou seest not from whence, thou art nearer thy journev"'s end than thou reckonest thyself to Desponding soul, doth it become aman or woman travelling upon road to the heavenly city, and almost arrived there, within a i day's journey of his Father's house, where all his wants shall be s plied, to take on thus alxiut a little meat, drink, or clothes which fears he shall want by the way ? It was a noble saying of the fo
Martyrs, famous in the Ecclesiastical story, when turned out nakec a frosty night to be starved to death, with these words they comfor one another, 63/aa-j; o /^j/awv, ^r. The winter indeed is sharp £ cold, but heaven is wanti and comfortable ; here we shiver for cc but Abraham's bosom will make amends for all.
Objection 1. But I may diejbr xcavt. Solution (1.) Who ever did so? When were the righteous f saken ? (3.) If so, your journey is ended, and you are fully suppli
Objec. 2. But I am not sure of that ; zcere I sure of heaven, were another matter.
Sol. Are you not sure of that ? Then vou have other matters trouble yourselves about than these : methinks these should be 1 least of all your cares : I do not find that souls perplexed and tr< bled about the want of Christ, pardon of sin, kc. are usually v( anxious, or solicitous about these things. He that seriously puts su questions as these, What shall I do to be saved ? How shall I kn my sin is pardoned ? doth not usually trouble himself with, " Wl H^* shall I eat, what shall I drink, or wherewithal shall I be clothed
462 HOW TO KEEP THE HEART FROM REPINING, 5 again ? Disingenuous child ! reason thus with thyself; if want of what is good and needful for me, it must eithe: my Father knows not my wants, or hath not wherewit them : or else regards not what becomes of me. Wl: shall I charge upon him ? Not the first ; for, Mark v
" Father knows what I have need of;" my condition is him : nor the second, " For the earth is the Lord's, an *' of it," Psal. xxiv. 1. His name is God all-sufficient^ Not the last, for, " as a father pities his children, so the
" them that fear him," Ps. ciii. 13. "The Lord is exceed
and of tender mercy," Jam. v. 11. " He hears the y " when tlicy cry," Jolsxxxviii. 41. and will he not hear " sider, saith Christ, the fowls of the air," Matth. vi. ^ fowls at the door, that are every day fed by hand, but the air that have none to provide for them. Doth he fe« his enemies, and will he forget his children .? He heard of Ishmael in distress. Gen. xvi. 17. O my unbelieving thou yet doubt .'' Remember Hagar and the child.
Consid. 7. Your poverty is not your sin, but your a^ ifhy sinful means you have not brought it upon yow) if it be but an aJfUction, it may be borne the easier for
It is hard indeed to bear an affliction coming upon i and punishment of sin ; when men are under trouble u count, they use to say, O ! if it were but a single afflic from the hand of God by way of trial, I could bear it. brought it upon myself by sin, it comes as the punishi the marks of God's displeasure are upon it ; it is the that troubles and galls more than the want without.
But it is not so here, and therefore you have no reas< down under it.
Objection. But though there be no sting of guilt, yet t
not other stings : Asjirst, the discredit ofreligic comply with mine engagements in the world, and t/iet is like to suffer.
Solution. It is well you have an heart to discharge yet if God disable you by providence, it is no discredit fession, because you do not that which you cannot do, is your desire and endeavour to do what you can and < and in this case God's will is, that lenity and forbeara cised towards you, Deut. xxiv. 12, 13.
Obiect. 2. But it srieves me to behold the necessities o1 now TO KEEP THE IIEAttT FROM WAXUERIXG IN DUTY.
Sol. Every condition in the world hath its clo^s and attend temptations ; and were you in a prosperous condition, you mi there meet with more temptations and fewer advantages than you i have : For though I confess poverty hath its temptations as Avel prosperity, yet I am confident prosperity hath not these excellent vantages that poverty hath : For here you have an opportunity discover the sincerity of your love to God, when you can live u him, and find enough in him, and constantly follow him, even w all external inducements and motives fail. And thus I have she you how to keep your hearts from the temptations and dangers tending a pooT and low condition in the world, when want pine and the heart begins to sink, then improve and bless God for tl helps to keep it.
Season 6. ' The sixth season of expressing this diligence in keef * the heart, is the season of dutv ; when we draw nigh to Go<
' public, private, or secret duties, then it is time to look to the hei * for the vanity of the heart seldom discovers itself more than at s ' times. How oft doth the poor soul cry out, O Lord ! how * would I serve thee, but vain thoughts will not let me; I cam
open my heart to thee, to delight my soul in communion with tl * but my corruptions have set upon me ; Lord, call off these ^ ' thoughts, and suffer them not to prostitute the soul which is
' poused to thee before thy face.' The sixth case then is this.
Case 6. Hoxc the Jieart may be kept Jrom distractions by t thoughts, in the time of duty.
There is a twofold distraction or wandering of the heart in du
(1.) Voluntary and habitual. Psalm Ixxviii. 8. " Thev set not tl " hearts aright, and their spirit was not steadfast with God." 1 is the case of formalists, and proceeds from the want of an holy h and inclination of the heart to God ; their hearts are under power of their lust, and therefore it is no wonder they go after tl lust, even when they are about holy things, Ezek. xxxiii. 31. i Involuntary and lamented distractions, Rom. vii. 21 — 24. " I i
" then a law, that when I would do good, evil is present with e " O wretched man that I am," &c. This proceeds not from the w of a holy bent and aim, but from the weakness and imperfectiot grace. And in this case the soul mav make the like complaint agai its own corruptions that Abijah did against Jeroboam, 2 Chron. :
6, 7. '■' Yet Jeroboam the son of Nebat is risen up against " lord, when Rehoboam was young and tender-hearted, and co '* not withstanfl him. and tbprp twp oriitViprt^l nntr* him vnin m
461 HOW TO KEEP THE IIEAUT FllOJI WAXDERtXG IN : set apai't some time for solemn preparation to meet G(
You come reeking hot out of the world into God's pi you will find a tang of it in your duties : It is with the minutes since plunged in the world, now at the feet o as with the sea after a storm, which still continues worki and disquiet, though the wind be laid, and the storm heart must have sometime to settle. There are few mi can take down a lute or viol, and play presently upon some time to tune it ; there are few Christians can pi as Psal. Ivii. 7. " 0 God, ray heart is fixed, it is fixed thou goest to God in any duty, take thy heart aside, my soul, I am now addressing myself to the greatest wc a creature was employed about : I am going into the aw of God about business of everlasting moment.
Oh my soul, leave trifling now, be composed, watch; this is no common-work ; it is God-work, soul-work, et( I am now going forth bearing seed, which will bring f life or death in the world to come ; pause a while up( wants, troubles ; keep thy thoughts a while on these address thyself to duty. David first mused, and then his tongue, Psalm xxxix. 3, 4. So Psal. xlv. 1. " My diting," &c. Help 2. Having composed the heart by previous med sently set a guard upon thy senses : How often are poo in danger of losing the eyes of their mind by those of the this Job covenanted with his senses, chap. xxxi. 1. for this ed, Psal. cxix. 37. " Turn away mine eyes from behoL
and quicken thou me in thy way." This may serve that mystical Arabian proverb, which advises to ' shut t
that the house may be light :' it were excellent if you < your outsets upon duty, as an holy man once did, when from duty : Claudimmi, oculi mei, claudimini, (Sj-c. ' * mine eyes, be shut : for it is impossible you should e^ * beauty and glory in any creature, as I have now seen in had need avoid all occasions of distraction from without, you will meet enough from within. Intention of spirit of God, locks up the eye and ear against vanity. Whe entered the gates of Syracuse, Archimedes was so intei mathematical scheme, that he took no notice of the sc they entered his very study with drawn swords ; a/er be a va^7-ant heart.
HOW TO KEEP THE HEART FROM WAXDEEIKG IK DITTY. 4 shop where thoughts are first forged and framed, and as this is, are they ; if imaginations be not first cast down, it is impossible tl every thought of the heart should be brouglit into obedience Christ, 2 Cor. x. 5. The fancy is naturally the wildest and m untameable power in the soul. Some Christians, especially such are of hot and drjconstitutions, have much to do with it.
And truly, the more spiritual the heart is, the more it is troubl about the vanity and wildness of iu O what a sad thing it is I tl thy nobler soul must lackey up and down after a vain and roving fan that Svich a beggar should ride on horse-back, and such a prince r after on foot ; that it should call off the soul from attendance u[ Go<l, when it is most sweetly engaged in communion with him, prosecute such vanities as it will start at such times before it ! beg e nestly of God tiiat the power of saactification may once come upon Some Christians have attained such a degree of sanctification of th fancies, that they have had much sweetness left upon their hearts the spiritual workings of it in the night-season : When thy far is more mortified, thy thoughts will be more orderly and fixed.
Help 4. I/' thou Koiildst keep thy heart Jrom those vain cxcursio realize to thyself hy faith, tlie holy and axpil presence of God duties.
If the presence of a grave man will compose us to seriousnt how much more the presence of an holy God ? Thinkest th thy soul durst be so gay and light, if the sense of a divine ( w ere upon it ? Remember the place where thou art is the pi; of his feet, Isa. Ix. 13. act faith upon the omnisciency of Gi
All the churches shall know that I am he that searcheth 1
heart, trieth the reins, and I will give to every one of y " according to your works,"" Rev. ii. 23. " Ail things are i " ked and open to the eyes of him with whom ,we have to d Heb. iv, 12. Realize his infinite holiness ; into what a serio comjK>sed frame did the sight of God, in his holiness, put the sp: of the prophet ? Isa. vi. 5. Labour also to get upon thy heart d apprehensions of the greatness of God, such as Abraham h; Gen. xviii. 27. '• I that am but dust and ashes have taken upon " to speak to God." And lastly, remember the jealousy of G( how tender he is over his worship. Lev. x. 3. " And Closes said " Aaron, This is that the Lord spake, saving, I will be sanctified " them that come nigh me, and before all the people I will be e . « rifled.''
IK * A man tliat i^ nr;ivincr ^<j»itK T?f»rna^r^^ clirtiild li*»}invp himself
466 HOW TO fiEEP THE HEART FllOM ^VA^'DElll^'G IN duty were WTitten out, and interlined with thy petitio thou have the face to present to God ? Should thy toi ter all the thoughts of" thy heart in prayer, would not thee ? Why thy thoughts are vocal to God, Psal. ex thou wert petitioning the king for thy life, would it not to see thee playing with thy bandstrings, or catching that lights upon thy clothes, whilst thou art speaking 1 such serious matters ? O think sadly upon that scrip
Ixxxvii. 7. " God is greatly to be feared in the assei *' saints, and to be had in reverence of all them tha
about him ?" Why did God ascend in thundering nings, and dark clouds upon Sinai ? Exod. xix. 16 — ll tlie mountains smoke under him ? The people quake round about him, yea, Moses himself not exempted ?
the people, that great truth, Heb. xii. 28, 29. " Let u
" whereby we may serve him acceptably, with revereni " fear, for our God is a consuming fire !'' Present God thee, and thy vain heart will quickly be reduced to a frame.
Help 5. Maintain a praying frame of heart in the duty. What is the reason our hearts are so dull, care dering, when we come to hear or pray, but because the such long intermissions in our communion with God whereof the heart is out of a praying frame ? If t
those holy impressions we carry from God i were but preserved to kindle another duty, it would b lous advantage to keep the heart intent and serious wii
To this purpose those intermediate ejaculations betwi solemn duties, are of most sweet and excellent use; by tl is as it were linked to another, and so the soul, as it we itself in a chain of duties. That Christian seldom misse solemn duty, that shoots up many of these darts in th( duty. It is an excellent commendation Christ besto spouse. Cant. iv. 11. "Thy lips, O my spouse, drop a " comb." Upon which text one gives this sweet note ; comb drops actually but sometimes, but it always hangs drops ready to fall ; If our ejaculations were more, our upon this account would be fewer.
Help 6. Endeavour to engage and raise thy affectic duty, IftJwu wouldest have thy distractions cured.
A droDninff eve. and a meltinsr heart, are seldom troul i I I 1.1.
HOW TO KEEP THE HEART FROM WANDERING IN DUTY.
Pinay be filled with those ravishing and matchless delights that t
' in his presence, your soul would not offer to stir from thence.
It is with the heart in duty as it is with those that dig for gold ore ; they try here, and finding none, try there ; and so go frc place to place, till at last they hit upon the rich vein, and there th sit down. If thy heart could but once hit the rich vein in duty, would dwell and abide there with delight and constancy. " O how
" love thy law, it is my meditation day and night !" Psal. cxix. ^ The soul could dwell day and night upon its knees, when once delights, loves, and desires are engaged. What is the reason yo hearts are so shuffling, esjDecially in secret duties ! Why are y readv to be gone, almost as soon as you are come into the preseu of God, but because your affections are not engaged ?
Help T. Mourn over tlic matter to God, aiid call in assistan from heaven, ichen vain thoughts assault thy heart in duty.
When the messenger of Satan buffeted Paul by wicked injectioi as is supposed, he goes to God, and mourns over it before him, 2 C( xii. 8. never slight wandering thoughts in duty as small matter follo^v every vain thought with a deep sigh, turning thee to God \vi such Avords as these : Lord, I came hither to speak with thee, ai here a busy devil and a vain heart conspiring together have set up me. O my God ! what an heart have I ? Shall I never wait up thee without distraction I when shall I enjoy an hour of free coi munion with thee ? Help me, my God, this once ; do but disjjU thy glory before mine eye, and my heart shall quickly be recoverec Thou knowest I came hither to enjoy thee, and shall I go away wit out thee ? See how the heart of thy poor child works towards the j^rives to get near thee, but cannot : My heart is aground, " cor
Ipfthou northwind, blow south-wind,"" O for afresh gale now fro ^y Spirit, to set my affections a-float I Couldst thou but thus affe tionately bewail thy distractions to God, thou mightest obtain he and deliverance from them : He would say to Satan and thine ir perious lusts, as Ahasuerus said of Haman, What, will he force tl queen before ray face ? Who are tliese that set upon my child y work and presence ?
Help 8. Look upon the success and szceetness of thy duties, < much depending upon the keeping of thy heart close zeith God i m.
These two things, the success and sweetness of duty, are as dear a Christian as his two eyes ; and both of these must necessarily 1
408 HOW TO KEEP THE HEART FKOM WANDERIXG IN of all my time : Could I but get up this heart with G now obtain such mercies as would be matter for a son nity.
Help 9. Looh upon if as a great discover^/ of the sine crisi/ qf your hearts, according as youjind them carej in this matter.
Nothing will startle an upright heart more than this I give way to a customary wandering of heart from G( spot of the hypocrite appear upon my soul? They indec on in the round of duty, never regarding the frames oi
Ezek. \xxiii. 81, 32. but shall I do so ? When men ( presence-chamber, and the king is not there, they bow chair^ O never let me be satisfied with empty duties !
take my leave of a duty " until mine eyes have seen t " Lord of hosts."
Help 10. Lastly, It will be of special use toJicep thine 1 in duties, toconsiderrchat injluenceall thy duties have int
These are your seed-times, and what you sow in y this world, you must look to reap the fruits of it in a Gal. vi. 7, 8. If you sow to the flesh, of that you s ruption ; but if to the Spirit, life everlasting. O my so riously, wouldst thou be willing to reap the fruit of vanit to come ? Darest thou say, Avhen thy thoughts are rovi of the earth in duty, when thou scarce mindest what t hearest ; now, Lord, I am sowing to the Spirit ; now I and laying up for eternity ; now I am seeking for glor^^ immortality ; now I am striving to enter in at the str;
1 am taking the kingdom of heaven by an holy violeri consideration as this should make the multitudes of vair press in upon the heart in duty, to fly seven ways be thus I have shewn you how to keep your hearts in the '
Season 7. ' The seventh season calling for more thar * gence to keep the heart, is, when we receive injurie , from men. Such is the depravedness and corruption
collapsed state, that homo homini lupus, one man is be
tyger, to another : They are, as the prophet complair * " As the fishes of the sea, and as the creeping things * ruler over them ;'' and as wicked men are cruel and ( ' to another, so they conspire together to abuse and m * pie of God, as the same prophet complains, ver. 13. * dpvniirefh thp man th^t is mnrp rio-htpniis than hp.
now TO KEEP THE HEART FBOM REVENGEFUL MQTIOXS.
thus against your enemies, and to sweeten your embittered spir The seventh case then shall be this.
Case 7. Hozo a Christian may keep his heart fiom revengy motions, under the gi-eatcst injuries and abuses from men.
The gospel, indeed, allows a liberty to vindicate our innocei and assert our rights, but not to vent our corruptions, and in\
God's right. When therefore thou findest thy heart begin to hi flamed by revengeful motions, presently apply the following re dies ; and the first is this,
Remedy 1. Urge upon thy heart the severe prohibitions qfrcveng the la-iV qfGod. Remember that this is forbidden fruit, how pleasant luscious soever it be to ourvitiated appetites. 0,saith nature, reve is sweet : O but, saith God, the effects thereof shall be bitter. \ plainly hath God interdicted this flesh-pleasing sin, Prov. xx.
" Say not I will recompense evil." Prov. xxiv. 29. " Say not I " do so to him as he hath done to me."" Rom. xii. IT. " ^^z " pence to no man evil for evil." And ver. 19. " Avenge not yc " selves, but rather give place to Avrath."" Nay, that is not all ; Prov. XXV. 21. " If thine enemy hunger, feed him ; if he th
give him drink.'' The word /trd him, as critics observe, sign to feed cheerfully, and tenderly, as birds do their young ones : ' scripture is a great friend to the peace and tranquillity of hui society, which can never be preserved if revenge be not deposed, was wont to be an argument urged by the Christians to prove t rehgion to be supernatural and pure that forbids revenge, which i sweet to nature ; and verily it is a thousand pities such an argun should be lost. Well, then, awe your hearts with the authorit' God in these scriptures, and when carnal reason saith, mine enc deserves to be hated, let conscience reply, but doth God deservt be disobeyed 1: Thus and thus hath he done, and so he hath wron me; but what hath God done that I should wrong bim 'i If he c be so bold to break the peace, shall I be so wicked to break the ] cept 'i If he fears not to wrong me, shall not I fear to wrong G^ O let the fear of God's threatenings repress such sinful motions.
Remedy 2. Set before your eyes tfie most eminent patten: meekness and forgiveness, that your souls may fall in love xcith th
This is the way to cut off those common pleas of the flesh for venge : As thus no man w ould bear such an affront : Yes, such ; such have borne as bad and worse. I shall be reckoned a cowan fool, if I pass by this : \o matter, as long as I follow the example the wisest and hdlipst n{' mpn • novor A\A ^.i^t e.iff^.. .n^^,, o,,^ „^.^.
470 HOW TO KEKl' THE HKAIIT FllOJI llEVENGEFUL M(
■" ing US an example that we should follow his steps : V
was reviled, reviled not a^ain ; when he suffered, h "not, but committed himself to him that judgeth right be of a meek, forgiving spirit, is Christ-like, God-like ;
" you be the children of your Father which is in he£ " niaketh his sun to rise upon the evil and upon the goc " eth rain on the just and unjust," Matth. v. 45. Ho also did the Spirit of Christ rest upon his apostles ? Nev such men upon earth for true excellency of spirit. No abused more, or suffered their abuses better. " Being
they) we bless ; being persecuted, we suffer it ; bei *' we entreat," 1 Cor. iv. 12, 13. Mr. Calvin, thougt quick spirit, yet had attained such a degree of this Christ ness, that when Luther had used some opprobrious lano the good man said no more but this, ' Although he sh * devil, yet I will acknowledge him to be an eminer * Jesus Christ.' I have often heard it reported of holy Mr. Dod, th; enraged at his close, convincing docti'ine, picked a quar smote him on the face, and dashed out two of his teetl: servant of Christ spit out the teeth and blood into his ha See, here, you have knocked out two of my teeth, and any just provocation ; but on condition I might doyoui would give you leave to dash out all the rest. Here is th of a Cliristian's spirit, above all the attainments of mor Though tliey were excellent in many other things, yc never attain tiiis forgiving spirit. It is the first office of Tully, to hurt no body, unless first provoked by an injury Lactantius, O quam simplicem veramque sententiam, di ram adjectione, corrupit ! What a dainty sentence spc tor, by adding those two last words ! Strive then for th o^ spirit, which is the proper excellency of Christiar singular thing that others cannot do, and then you wil timony in their consciences. When Moses out-did th( they were forced to confess the finger of God in that bi
Remedy 3. Consider well the quality of the person that ed thee : either he is a good man, or a wicked man, th; thee the injury : If he be a good man, there is light an in his conscience, and that will bring him at last to a evil he hath done ; however, Christ hath forgiven him inripR tlinn tViPBP nnri wliv slionl^lct nnt tlinii ? Will C]
I I I
HOW TO KEEP THE HEART FROM REVENGEFUL MOTIONS.
Luke XV. 17. Should you go into Bedlam, and there hear one at you, another mock you, and a third threaten you ; would you I will be revenged upon them ? No, jou would rather go away p ing them ! Alas, poor creatures ! they are out of their wits, know not what they do. Besides,
(2.) There is a day coming, if they repent not, when they have more misery than you can find in your hearts to wish the you need not study to revenge, God's vengeance sleepeth not, will shortly take place upon them, and is not that enough ? H they not an eternity of misery coming ? If they repent not, this n be the portion of their cup ; and if ever they do repent, they wil ready to make you reparation.
Remedy 4. Keep doxc'ii thij heart hy this consideration, that hy venge thou canst but satisfy a lust, hut by Jbrgivencss thou shalt i quer a lust.
Suppose by revenge thou shouldst destroy one enemy, I w ill si thee how, by forgiving, thou shalt conquer three, thine own lust, deviPs temptation, and thine enemy's heart ; and is not this a n glorious conquest ? If by revenge thou overcome thine enemy,
(as Bernard saith) Iiifelix victoria, iibi s^iperans virum secuii vitio: Unhappy victory, when, by overcoming another man, tl art overcome by thine own corruption. But this way you may tain a glorious conquest indeed. What an honourable and victory, did David this way obtain over Saul, 1 Sam. xxiv. 16,; *' And it came to pass, when David had made an end of speak
[ *' these words, that Saul lifted up his voice, and wept ; and he s to David, thou art more righteous than I.'^
It must be a very disingenuous nature indeed, upon which mc ness and forgiveness will not work ; a stony heart, which this will not melt. To this sense is that, Prov. xxv. 21. " If tl
" enemy hunger, feed him ; if he thirst, give him drink ; for ir " doing thou shalt heap coals of fire upon his head." Some have it a sin-punishing fire, but others a heart-melting fie. To sure it will either melt his heart, or aggravate his misery. Aug tme thinks that Stephen's prayer for his enemies wlis the great me of Paul's conversion. •" " Remedy 5. Seriously propound this question to thy oxen heart, h I got any good by the xcrongs and injuries received, or have I n If they have done you no good, turn the revenge upon yourselv O that I should have such a bad heart, that can get no good (
472 now TO KEEP THE HEATlT FllOM REVENGEFtTL 510 bad name among wicked men. To the same purpose sweetly, Gratia ago Deo meo quod digmis S7im qucm inun I thank my God that I am worthy to be hated of the w( their hearts were provoked by injuries to magnify Go( him for them ; if it work contrary with me, I have caui be filled with self-displeasancy.
If you have got any good by them ; if the reproaches you have received, have made you search your heai watch your ways the more narrowly ; if their wrong! made you see how you have wronged God, then let me i as Paul did himself, Pray forgive them this vvrong.
What! can you not find an heartto forgive one thj instrumental of so much good to you ! That is strange !
they meant it for evil ? yet if God hath turned it to goc no more reason to rage against the instrument than he ceived a wound from his enemy which only brake, and imposthume which otherwise had been his death.
Remedy 6. It is of excellent rise to Iceep the heart fror look up^ and eye the first cause hy which all our troubles
This will calm and meeken our spirits quickly : never tongue try the patience of a saint, more than David's that railing Shimei ; yet the spirit of this good man mpoisoned with revenge, though he goes along cursing, stones at him, all the way. Yea, though Abishai offei he pleased, the head of that enemy; yet the king sj
have I to do with you, ye sons of Zeruiah ? So let hi " cause the Lord hath said unto him, curse David : wl
say, Wherefore hast thou done so ?" It may be, God his rod, to lash me, because I, by my sin, made his ene pheme him ; and shall I be angry with the rod ? H were that.'' This also was it that quieted Job; he c and vow revenge upon the Chaldeans and Sabeans, b as the ordcrer of those troubles, and is ([uiet ; " Thi
taken away, blessed be his name," Job i. 21. Objection. But you will say. To turn aside the right subvert a man in his cause^ the Lord approveth not, L
Anstcer. True : but though it fall not under his ap it doth under his permitting will, and there is a great . quiet submission in that ; nay, he hath not only the pe the ordering of all those troubles. Did we see more of V7ri clir>iilrl cli^-mr l^cic r\V n nnrriint nntiirp in siwli trinls.
now TO KEEP THE HEART FROM ]tEVEXGEFIIt MOTIONS. 4
slotliful servant ! I forgave thee all that debt because thou desir " me, shouldst not thou also have had compassion on thy fell
" servant, even as I had pity on thee ?"" None should be so fii with bowels of pity, forbearance, and mercy, to such as wrong th( as thooC should be that have experienced the riches of mercy th< selves : methinks the mercy of God to us should melt our very bov into mercy over others; it is impossible we can be cruel to othi except we forget how kind Christ hath been to us. Those that h found mercy, should shew mercy : if kindness cannot work, ] thinks fear should. " If you forgive not men their trespasses, neit
will your Father forgive you your trespasses," Mat. vi. 15. lleuiedy 8. Lastly, Let the consideration of the day of' the Lc Tchich draiceth nigh, withhold your hands from anticipating it acts of revenge.
Why are you so quick ? Is not the Lord at hand, to avenge his abused servants ? " Be patient therefore, my brethren, unto " coming of the Lord. Behold the husbandman waiteth, &:c.
" ve also patient, for the coming of the Lord draws nigh : Gru " not one against another, brethren, lest ye be condemned. " hold the Judge standeth at the door," Jam, v. 7, 8, 9This I affords three arguments against revenge : (1.) The Lord"'s near proach. (2.) The example of tlie husbandman's patience. The danger we draw upon ourselves by anticipating God's jii ment; Vengeance is mine, saith the Lord; he will distribute jus more equally, and impartially, than you can : they wlio believe t have a God to right them, will not so much wrong themselves avenge their own wrongs.
Objection ]. Butjlesh and blood are not able to bear such ahu Solution. If you resolve to consult flesh and blood in such ca and do no more but what that will enable you to do ; never pret to religion: Christians must do singular and supernatural things
Object. 2. But if I put tip such abuses, I shall be reckoned a J and every one zcill trample upon me.
Sol. (1.) You may be reckoned so among fools, but God and g men will account it your wisdom, and the excellency of your spii
(2.) It must be a base spirit indeed that will trample upon a m and forgiving Christian : and thus learn to keep your hearts from venge under all provocations.
Season 8. ' The next season in which we are in danger of losing ' hearts is, when we meet with great crosses and provocations ; tl ' sinful passion is apt to transport the heart. It is the fault of m;
474 HOW TO KEEP THE HEAllT FROM REVEKGEFUL M(
that he was of a keen and hasty spirit ;' and he that v of the great Cameron, *saith, ' that his anger was soc
' wards his near and famihar friends, but then he wou
pose it and acknowledge his weakness.' Alas ! when and trials of our patience come, we know not what spir The eighth case therefore is this,
Case 8. Hoxv the heart may be kept meek and patient crosses and provocations.
There are three sorts of anger, natural, holy, and sinf% Natu7'al, which is nothing else but the motion of the ir tive towards an ofi'ensive object ; and this in itself is no propassions, rather than passions; the infelicities, ral sins of nature, as Jerom calls them. Reason, saith Ph driver, the soul is the cliariot, and the two horses that all its motions, are the concupiscible and irascible appe these are rightly managed by reason, they are not onl' very useful to the soul. God would not have us to I insensate, though he would have us to be meek and Eph. i. 26. he allows the natural motion, but forbids t orbitancy. (2.) Holy anger, which is a pure flame, k: heavenly spark of love to God, and in scripture is calle is, as one saith, the dagger which love draws in God's qi was Lot's against the Sodomites, and that of Most idolatrous Israelites. When Servetus condemned Zui harshness, his answer was. In aliis mansuctus ero, in b
Christum, non ita ; In other cases I will be mild, but i Christ not so. That which the world calls moderation here, is in God's account stupidity and cowardliness ; n( are that which I am now persuading you to keep your \ But, (S.) There is a sinful passion, that is the thing wh vou. Now anger becomes sinful when it is either caui 22. or excessive ; and that either in measure or time, i value of the impulsive cause, be it more transient or al is a sin, and it is matter of humiliation^jefore God. ^ to keep the heart from it under provocations, are thes(
Means 1. Get low and humble thoughts of yoursel you will have meek spirits, and peaceable deportments tc
The humble is ever the patient man ; pride is there a lofty Avill be a surly spirit ; bladders blown up with he close together ; but prick them, and you may pack a little room : " Only by pride cometh contention," '
HOW TO KKEP THE IIF.ART FROM HUVF.XGEFCL MOTIOXS. 4 liiiow SO much of thyself, that it is impossible any should lay ti lower, or have baser thoughts of thee than thou hast of thys
Some render the original of that text, Hab. ii. 5. thus : " The pre *' man is as he that transgresseth by wine C and drunkards, ^ know, are quarrelsome. O get more humihty, and that will br you more peace.
Means 2. Be often szveeiening your spirits in communion xcith G and they •anil not easily be imbittered with wrath towards men.
A quiet conscienee never produced an unquiet conversation : peace of God doth jSta^i-jsiv, rule in the heart, as an umpire appe ing strifes; for so much that word. Col. iii. 15. imports. Wrath e strife are hugely opposite to theframe and temper of a spiritual hej because inconsistent with the delight and contentment of thatdove-l spirit which loves a sedate and quiet breast. O ! saith the soul that fe upon the sweet communion of the Spirit, shall the sparks of prove tions now catch in my passions, and raise such a smoke in my soul, will offend and drive away the Comforter from me ? This is so efl tual a remedy against passion, that I durst almost venture, in a Ch tian of a hasty nature, to make long-suffering a sign of commun with God. Seest thou such a Christian quiet and calm under pro cations, it is verjlike his soul feeds upon such sweetness in God he is loth to leave ; and on the other side, seest thou a Christ turbulent and clamorous, doubtless, all is not well within ; his sp is like a bone out of joint, which cannot move without pain a trouble.
Means 3. Get due apprehaisimis of the evil nature and effects sififnl anger : Ira furor brevis ; anger is a short madness, (saith ont
Iraanimae febris (saith another ;) anger is the fever of the soul; is the interregnum and eclipse of reason, (saith a third).
The effects of it are also very sad.
(1.) '• It grieves the Spirit of God," Eph. iv. 30. banishes h from that breast in which it rages and tumultuates: God is theG of peace ; the presence and comforts of God are only enjoyed ii calm. It is a golden note one gives upon the forecited text, G doth not usually bless with peace of conscience, such as make no c science of peace. (2.) It gives advantage to the devil, Eph. iv. 1 27. Satan is an angry and discontented spirit, and finds no rest 1 in restless hearts ? he lives like the salamander, in fires of contenti( he bestirs himself when the spirits are in a commotion ; sometimes fills the heart with revengeful thoughts, sometimes he tills the Ii and inflames the tongue with indecent languaffe; even a meek Mc
476 HOW TO KEEP THE HEART FJIOM REVEJCGEFUL :
(4.) To mention no more, it disparages the Christian re would Plato and Pythagoras shame us, if they were Christ was a lamb for meekness, and doth it become h: be like lions ? O keep your hearts, or you will at once your own peace, but the credit of religion.
Means 4. Consider how sweet a thing it is to a Chr quer his corruptions, and carry away the spoils qfthe'i
" He that is slow to anger is better than the mighty ; " ruleth his spirit, than he that taketh a city," Prov. there any content in venting a passion ? How much mo ing it? When thou comest in a calm mood, or upon a review thy life, how comfortable then will it be to refl conquests thou hast got by the fear of God, over the ev of thine own heart ! It was a memorable saying of \i emperor when he came to die : * Amongst all my conqu
there is but one that now comforts me ; and being asi * was, he answered, I have overcome my worst enen
naughty heart.' Means 5. Shame yourselves hy setting before you patterns that have been most excellent Jbr meekness.
Above all, compare your spirits with the Spirit of Ch
" of me (saith he,) for I am meek and lowly," Mat. > was meek and lowly, but I am proud and passionate ; il commendation of Moses, Num. xii. 3. " Now the nu *' meek above all the men of the earth : and this was
" knew God to face." It is said of Calvin and Ursin, t were of choleric natures, but yet had so learned the Christ as not to utter one word, under the greatest pn beseeming religion. When I read the pretty storie heathens that never had the advantages that we have, Ik goreans, whatever feuds had been among them in the da all by sending to each other this message, The sun is at that of Plato to his scholar, / would beat thee if I wer
When I read what lenity and tenderness Lycurgus insolent fellow that had struck out one of his eyes, I to see how much Christians are out-shot by heathens ; moral arguments and precepts, had thus meekened the conquered their passions. The dim light of nature c( neca to say, That anger will hurt a man more than th there is a certain bound in the offence, but I know not anger will carry me. It is a shame that these men wh trow TO KEEP THE HEAUT FROTI YIELDING TO SIN". 4' wav of it, it is true spiritual valour, to run as fast, and as far as we a out of sin's way: If you can but avoid anger in its first rise, there no great fear of it afterwards ; for it is not with this sin as it is w other sins ; other sins grow to their full strength by degrees, th first motions are the weakest ; but this sin is born in its full streng it is strongest at first ; withstand it then, and it falls before y< Thus learn to keep your hearts when provocations aiise.
Season 9Tlie ninth season ofexerting our greatest diligence, * * the critical hour of temptation, wherein Satan lays close siege to 1
' fort-royal of a Christian's heart, and often surprizes it for want * watchfulness : to keep the heart now, is no less a mercy jhan a dui ' few Christians are so well skilled in detecting the fallacies, a * retorting the arcruments bv which Satan uses to draw them to sin,
to come off safe in those encounters. " \\ atch and pray (sa
" our Lord) lest ye enter into temptation,'' ^lark xiv. SS.' E^ an eminent David, and a wise Solomon, have smarted for their ca lessness, at such a time as this. The ninth case therefore shall be tl
Case 9. Huic a Christian, zchen strongly solicited hy the devil sin, may lieep his heart Ji-om yielding to the temptation.
Now there are six special arguments by which Satan subtilly sinuates and winds in the temptation ; in all which I shall offer tl some help for the keeping of thy heart ; and the first is this :
Argument 1. The first argument is drawn from the pleasure of s O (saith Satan) here is pleasure to be enjoyed : the temptation cor with a smiling countenance, and charming voice : what, art thou phlegmatic and dull a soul, as not to feel the powerful charms pleasure ? Who can with-hold himself from such delights .?
Now thine heart may be kept from the danger of this temptati by retorting this argument of pleasure upon the tempter ; whicl done two ways.
1. Thou tellest me, Satan, that sin is pleasant; be it so: But the gripes of conscience, and the flames of hell so too ? Is it pleas to feel the wounds and throbs of conscience ? If so, why did Pt weep so bitterly.'^ ]Mat. xxvi. 75. Why did David cry out of brol bones .'' Psal. li. I hear what thou sayest of the pleasure of i and I have read what David hath said of the terrible effects of sir his Psalm to bring to remembrance, Psal. xxxviii. ver. 2. " Th
"arrows stick fast in me, and thy hand presseth me sore:" ver " There is no soundness in mv flesh because of thine anger ; neit
" is there any rest in my bones, because of my sin : ver. 4. *' ] " nunp ininnitips nrp crrvnt^ nvf>r ininp fit>orl nc an lif>nviViiirHpn • tl
478 HOW TO KEEP THE HEART FllOM YlELDINfi TO
Here I see the true face of sin ; if I yield to thy tempi either feel these pangs of conscience, or the flames of 1
2. What talkest thou of the pleasure of sin, when, b I know there is more true pleasure in the mortification in the commission of 'in ? O how sweet is it to please conscience, to preserve inward peace ! To be able to say I have discovered the sincerity of my heart ; now I kr Lord, now I see that I truly hate sin. Ilath sin any su this ? This will choak that temptation.
2. The second argument is drawn from the S( O (saith Satan) this sin will never disgrace thee abroai know it.
This argument may be retorted, and the heart secure sayest, none shall know it ; but, Satan, canst thou find of the divine presence for me to sin in ? Thus Job secu from this temptation, Job xiii. 4. " Doth he not see n
count all my steps V Therefore he makes a covei eyes, ver. 1. After the same manner Solomon teachetl this temptation, Prov. v. 20, 21. *' And why my son " ravished with a strange woman, and embrace the bosc *' ger.'* For the ways of man are before the eyes of tl *' he pondereth all his goings." What if I hide it froi all the world for the present .'' I cannot hide it from G time is at hand, when all the world shall know it too ; assures me, Luke viii. 17. "That what now is done ir
be proclaimed as upon the house top." Besides, is science as a thousand witnesses ! Do I owe n© reverenc Could the heathen man say, Turpe quid ausurus, te Jin When thou art tempted to commit sin, fear thyself other witness : And shall not I be afraid to sin befoi conscience, which always hath a reproof in its mouth, c hand, to record my most secret actions.?
A7-g. 3. The third argument by which Satan tempt taken from the gain and profit arising out of it ; why scrupulous.'' itisbut to stretch the con science a httle, and make thyself: now is thy opportunity !
The heart may be kept from falling into this danger retorting the temptation thus: But what a profit will it should gain the whole world, and lose his own soul ? ( a man give in exchange for his soul ? Shall I hazard th good that is in this world ? There is an immortal spiri
HOW TO KEEP THE HEAllT FROM YIELDING TO SIM I f presses it) with this difference: a master commits two thmgs U I servant — the child, and the child's clothes ; will the master tha the ser\'ant, if he plead, I have kept the clothes, but I have i glected the life of the child?
Jra; 4. The fourth argument is drawn from the smallness of J sin ; it is but a little one, a small matter, a trifle ; who would sta upon such niceties ?
This argument may be retorted three ways. 1. But is the majesty of heaven a little one too ? If I commit t sin, I must offend and wrong a great God, Isa. xl. 15, 16, 17, — !
ii. Is there any little hell to torment little sinners in ? Are not t least sinners there filled with the fulness of wrath ? O there is gr wrath treasured up for such as the world counts little sinners.
3. The less the sin, the less the inducement to commit it : Wh shall I break with God for a trifle ? Destroy my peace, wound i * conscience, grieve the spirit, and all this for nothing ? O what m< jpess is this !
Jrg. 5. A. fifth argument is drawn from the grace of God, a hopes of pardon : Come, God will pass by this as an infirmity, will not be extreme to mark it ;
But stay, my heart; 1. Where do I find a promise of mercy to presumptuous sinnei Indeed for involuntary surprisal, unavoidable and lamented infirr ties, there is a pardon of course ; but where is the promise to daring sinnner that sins upon presumption of pardon ? Pause a whi mv soul, upon that scripture, Numb. xv. 27 — 30. " And if a s( *' sin through ignorance, then he shall bring a she-goat of the fi " year for a sin-ofFeruig, Sec. But the soul that doth ought presun Hv* tuously, the same reproacheth the I.iord, and that soul shall ""•' cut off from among his people."" 2. If God be a God of so much mercy, how can I abuse so goo< God ? shall I take so glorious an attribute as the mercy of God and abuse it unto sin ? Shall I wrong him because he is good ? ' should not rather the goodness of God lead me to repentance ? Ro ii. 4. " There is mercy with thee that thou mayest be feared,"" Ps cxxx. 4.
Arg. 6. Lastly, Sometimes Satan encourages to sin from the exa pies of good and holy men ; thus and thus they have sinned and be restored, therefore this may consist with grace, and thou be sav nevertheless. The danger of this temptation is avoided, and 1 heart secured, bv retorting the aro-ument these three wavs :
480 HOW TO KEEP THE HEART mOM DESPERATE CON(
examples, to the intent that we should not lust aftc
as they also lusted." 3. Am I willing to feel what they felt for sin ? O, I d them in the ways of sin ! quia me vest'iga terrent ; Lei plunge me into the deeps of horror, into which he cas
Thus learn to keep your hearts in the hour of tern Season 10. " The tenth special season to keep the * diligence, is the time of spiritual darkness and doubti * with the soul as it was with Paul in his dangerous vi * sun, nor moon, nor star appears for many days: W
of the hidings of God's face, the prevalency of corru] * inevidence of grace, the soul is even ready to give u] * and comforts for lost ; to draw sad and desperate con * itself; to call its former comforts vain delusions ; it
crisy. When the serene and clear heavens are overi ' clouds, yea, filled with thunders and horrible tempi * poor pensive soul sits down and weeps forth this sac
" My hope is perished from the Lord !" Now to k * from sinking in such a day as this, to enable it to mt * sincerity, is a matter of great difficulty. The tenth ' be this :'
Case 10. Hoiv the people of God, in darlc and dom maylceep their hearts from entertaining such sad con their estates, as destroy their peace, and unfit them fl
There are two general heads to which the grounds ol sincerity may be reduced- (1.) God's carriage tow; either in the time of some extraordinary affliction, or and sad desertion. Or, (2.) The souPs carriage towan here it usually argues against the truth of its own grac From its relapses into the same sins from which it had with shame and sorrow. Or, (2.) From the sensible d aiFections from God. Or, (3.) From the excess of the wards creature-comforts and enjoyments. Or, (4.) Frc ments in public, and often straitenings in private dut From some horrid injections of Satan, with which the
Iv perplexed. Or, lastly, From God's silence and seer its long depending suits and prayers.
These are the common grounds of those sad conclus order to the establishment and support of the heart in it will be necessaiy,
1. That you be acquainted with some general truth ttOW TO KEEP THE HEAKT FROM DESPEllATE CONCLUSIONS. ^
"1. That every worTc'ing and appearance of hypocrisy doth presently prove the person in 7vhom it is, to be an hypocrite. \ must carefullv distinguish between i\\e presence anA predominanci hvpocrisy : Tliere are remains of deceitfulness in the best heai David and Peter had sad experience of it ; yet the standing fra and general bent of the heart being upright, it did not denomii them hypocrites.
2. That we ought as well to hear uliat can he said for us as aga\ us : It is the sin of upright hearts sometimes to use an over-ri^ and merciless severity against themselves: They do not indifFerer consider the case of their own souls : It is in this case, as Solor speaks in another, Prov. xii. 7. "There is that maketh him
rich, and yet hath nothing; and there is that maketh himself pc
'' and vet hath great riches." It is the damning sin of the self-flatter hypocrite, to make his condition better than it is : And it is the and folly of some upright ones, to make their condition worse tl indeed it is. Why should you be such enemies to your own pea
To read over the evidences of God''s love to vour souls, as a man d a book which he intends to confute ? Why do you study to i evasions, to turn off those comforts which are due to you? It is s of Joseph, that he was minded to put away his espoused Mary, knowing that that holy thing which was conceived in her, was by Holy Ghost : And this may be your case. And a third truth is tl
3. That many a sainthath charged and condemned himself'for tl which God will never charge him with, nor condemn him for. " AV " hast thou hardened our hearts from thy fear," (saith the chur ■■|Isa. Ixiii. 17. and yet the verse before manifests, that their hei
were not so hardened: Godly Bradford wrote himself an h\^crit( painted sepulchre ; yet doubtless God acquitted him of that chai ■^ 4. Every thing which is a ground of grief to the people of God
P not a sufficient ground of questioning their sincerity. There many more things to trouble you, than there are to stumble y< If upon every slip and failing through infirmity, you should qi tion all that ever was \vrought upon you, your life must be made of doubtings and fears : You can never attain a settled peace, live that life of praise and thankfulness, the gospel calls for.
5. The soul is not at all times Jit to pass Judgment upon its own c dition : "^o be sure in the dark day of desertion, when the soul is nigh ted ; and in the stormy day of temptation, when the soul is i hurry, it is utterly unfit to judge its estate; '• Examine your he;
482 HOW TO KEEP THE HEART FllOM DESPERATE CONC
7. Lastly, Whatever our sin, or trouble be, it slioulc us to God, than from God. " Pardon my sin for it is XXV. 11. Suppose it be true, that thou hast so and s< thou art thus long and sadly deserted : Yet it is a fa that therefore thou shouldest be discouraged, as if i help for thee in thy God. When you have well dige van establishing truths, if still the doubt remain, then > may be rephed to the particular grounds of these doul
1. You doubt, and are ready to conclude, the Lor gard or love for your souls, because of some extraordi which is come upon you : But I would not have thy s elude, till thou be able satisfactorily to answer these th
Question 1. If great troubles and afflictions be mi hatred, why should not impunity and constant prospei of his love ? For contrariorum coniraria est ratio (^- c of contrary things, there is a contrary reason and consi is this so indeed ? or saitli not the scripture quite oth( i. 32. " The prosperity of fools destroys them." So P Quest. 2. Dare I draw the same conclusion upon a have been as much, yea, more afflicted than myself.'' ment conclude against thee, then so it doth against eve condition ; yea, the greater the affliction of any child been, the more strongly the argument still concludes : . to David, Job, Heman, Paul, and all that have be^ they were.
Quest. 3. Had God exempted you only from those tr all other his people feel, would not that have been a gi of doubting to you than this ? Especially since tlie sc Heb. xii. 8. " If ye be without chastening, whereof
kers, then are ye bastards, and not sons." Oh, how is our Father put to it by froward childr flicts, then one cries, he loves me not : If he exempt fn others question his love upon that ground. Surely y( work to do, under the rod, than this.
2. Or do you rashly infer, the Lord hath no love for he hides his face from you ; that your condition is misei dark and uncomfortable .'' Before you draw such rasl see what answer you can give to these four following <
Query 1. If' any action of God towards Ms people re vourable, as zcell as a harsh and severe construction, u hiji nrnnlf: internret it in the best sense ? And is not thi
HOW TO KEEP THE HEART FROM DESPERATE CONCLUSIONS. 4!
Was it so indeed? Nothing less. Ver. 15. " Can a mother fc
kc. Query 2. Doyoujind tlie marks of art absolute, total and final a irrtion upon yotir oxen spirits, that you are so apt to conclude yours be such f Do you find your hearts inclined to forsake God ? Ha^ you lost your conscientious tenderness in point of sin ? If so, sj characters appear upon you indeed ; but if in this dark hour y( are as tender of sin as ever, as much resolved to cleave to God as eve I cannot, I will not forsake God, let him do what he will with mi O no, I cannot. If vour hearts work thus, it can be but a parti£ limited, and temporary desertion ; by this he still keeps his intere in your hearts, a sure sign he will return, and visit you again.
(luery 3. Is sense and feeling a competent judge of God's actio\ and designs ? Or may a man safely rely upon its testimony, after many discoveries of the infallibility of it? Is this a sound argumen If God had any love for my soul, if it were not quite gone, I shou feel it now, as well as in former times ; but I cannot feel it, ther fore it is quite gone. Do you not know the sun still keeps on h course in the heavens, even in dull and close weather, when y< cannot see it ? And may it not be so with the love of God ? Rej
Isa1. 10. May not I as well conclude in winter, when the flowe have hid their beautiful heads under ground, they are quite dej and gone, because I cannot find them in December where I sc them in May?
Query 4. Think you the Lord cares not to break his childrei hearts, and his own promise too ? Hath he no more regard either ? If he return no more, these must be tlie consequents, li
Ivii. 16, 17. Heb. xiii. 5.
Weil, then, from God's carriage towards vou, either in afflictio or desertion, no such discouraging, heart-sinkinsr conclusions can 1 mferred. Next, let us see whether they may not be inferred fro our carriage towards God; and here the principal grounds of doul ing are such as these ;
1. 1 have fallen again into the same sin from which I have former risen with repentance and resolution ; therefore mv sinning is cu tomary sinning ; a spot that is not the spot of God's children. Hejii the upright soul trembk-s; upon this it is ready to affirm, that alii former humihations for, and op}x>sition3 unto sin, were but acts hypocrisy. But stay, poor trembling heart.
Query 1. If this be so, huio comes it to pass thai Christ put siu afyvourable construction upon the discivles sleemn^ the third tin?
484 now TO keep the heaet from desperate con« bled ; it is not so in customary sinning, the rise where excellently discovers. 1. (Saith he) When a man a good, sinncth grievously, it seems insupportable, yea descend alive into hell. 2. In process of time it seems i able, but heavy : and betwixt insupportable and heav small descent.