23 Keep thy heart with all diligence, for out

23 Keep thy heart with all diligence, for out

[ 8] A

SAINT INDEED, &c.

PROV. iv. 23. Keep thy heart with all diligence, for out of it are the iſſues of life.

THE heart of man is his worst part before itbe be regenerate, and the beſt afterwards: it is the feat of principles, and fountain ofactions.

The eye of God is, andthe eyeofthe Chriftian ought tobe, principally fixedupon it.

The greateft difficulty inconverſion, is, towintheheart to God; and thegreatest difficulty after converfion, is to keep the heart with God.

Here lies the very pinch and ſtreſs of religion; here isthatwhich makes the way to life a narrow way, andthegate to heaven a ſtrait gate.

Direction and help inthisgreatwork, arethe ſcope andſum ofthis text : where inwehave, 1. Anexhortation, " Keep thy heart with alldiligence."

2. The reason, or motive enforcing it, " For out of itare " the iſſues of life."

In the exhortation I ſhall conſider, 1. The matter of the duty.

2. Themanner of performing it.

1. The matter ofthe duty,keep thy heart.

Heart is not here taken properly for that noble part ofthebodywhich philofophers call the primum vivens, et ultimum moriens ; the firſt that lives, and the last thatdies; butbyheart, in a metaphor, the ſcripture ſometimes understands fome particular noble facultyofthe ſoul: inRom. i. 21. it is put for the underſtanding part, their foolishheart, (i. e.) " their foolish under- " ſtandingwas darkened."

And Pfalm cxix. 11. it isput for thememory, " Thy wordhaveIhidinmyheart;" and 1 John iii. 10. it is put forthe confcience, which hath in itboth the light of the underſtanding and the recognitions of the memory: ifour heart condemn us, (i. c.) if our confcience, whoſeproper office it istocondemn.

Buthere we are to take itmore generally for the whole foul, or inner man ; for look whatthe heart is to thebody, thatthe foul is to the man ; and whathealth is tothe heart,'that holiness is to the foul: Quod

What it is to keep the Heart. fanitas in corporeidfanctitas in corde.

The ſtate of thewhole bodydepends upon the foundneſs andvigour ofthe heart, and the everlaſting ſtate of the whole manupon the good or ill. condition ofthe foul.

Andby keeping the heart, underſtand the diligent and conAantuſe and improvement ofallholy means andduties, to preſerve the foul from fin, and maintain its ſweet andfree communionwithGod. * Lavater, on the place, will have the word taken fromabefieged garrifon, begirt bymanyenemies without, andin danger ofbeing betrayedby treacherous citi zens within, in whichdanger the foldiers,uponpainofdeath, are commanded towatch; and whereas the expreffion(keep thyheart ſeems toput itupon us as ourwork,yet itdoth not implya ſufficiency or ability in us to do it ; we are as able to ſtop the fun in its courſe, or make the rivers run backward, as byourown ſkill and power to rule and order our hearts : we may as well be our own faviours, as our own keepers; and yet Solomon ſpeaks properly enough,when he faith, keep thy heart; becauſe the duty is ours, though the power be God's.

A natural man hath no power, a gracious manhath ſome, though not ſufficient ; and that power he hath,depends upon the exciting and aſſiſting ſtrength of Christ; Gratia gratiam poftulat, grace within us is beholden to grace without us,

John xv. 5. "Without me yecando nothing."

Somuch of thematterofthe duty.

2. The manner of performing it is, with all diligence; the Hebrew is very emphatical, † Cum omni cuftodia, keep with allkeeping, q. d. keep, keep; ſetdouble guards, your hearts willbe gone elſe. And this vehemency of expreffi on,withwhichthe duty is urged, plainly implies howdifficult it is tokeep ourhearts, andhowdangerous toletthem go.

3. The reason, or motivé quickeningto this duty, is very forcible and weighty: " For out ofitare the iſſues of life.'

That is, it is the fourceand fountain ofall vital actions ando perations ; Hincfons boni etpeccandi origo, faith Jerom ; it is the ſpring and originalboth ofgoodand evil, as the ſpring in * I ſay conſtant, for the reaſon addedin the text extendsthe duty toall the ſtates and conditionsofaChriſtian's life, andmakes itbindadfemper : Ifthe heart must bekept becauſe out of itare the iſſuesoflife; then as longas theſe iſſues oflifedo flow out of it, we are obliged tokeep it.

* רמשכ לבכ B VOL VII.

What it is to keep the Heart. awatch that ſets all the wheels in motion.

Theheart is the treasury,the handand tongue but the ſhops,what is intheſe, comes fromthence ; the hand and tongue always beginwhere the heart ends.

The heart contrives, and the members execute; Luke vi. 45. "A good man out of thegood treaſure

"ofhis heartbringeth forth good things,andan evil man out " ofthe evil treasure ofhis heart bringeth forth evil things ;

" for out of the abundance ofhis hearthis mouth ſpeaketh." So then, if theheart err in its work, theſe must needs miſcarry in theirs ; forheart-errors are like the errors ofthe firſt concoction, whichcannot be rectified afterwards : Or like the miſplacing, and inverting ofthe ſtamps and letters inthe preſs,whichmust needs cauſe ſo many errata in all thecopies that are printedoff.

Othen,how important aduty is that which is contained inthe following propofition ?

Doct. That the keeping, and right managing of theheart in every condition, is the great business ofa Chriſtian's life.

What the philoſopher faithofwaters, is as properly applicable to hearts ; Suis terminis difficile continentur, it is hard tokeep them withinany bounds: Godhath ſet bounds and limits to them, yet how frequentlydo they tranſgreſs, not only the bounds ofgrace andreligion, but even ofreaſon andcommon honeſty ? Hic labor hocopus est ; this is that which affords theChriftian matter oflabour, fear and trembling tohisdyingday.

It is not the cleansing ofthe hand thatmakes the Chriftian, formany ahypocrite can ſhew as fair a hand ashe ; but the purifying, watching, and right ordering ofthe heart ; this is the thing that provokes ſo many fad complaints,and coſts fo manydeep groans and briniſh tears.

It was the pride ofHezekiah's heart that made him lie in the dust mourning before the Lord, 2 Chron. xxxii. 26.

It was the fear ofhypocrify invading the heart, that made David cry, " Let myheart be

"found in thy ſtatutes, that I be not ashamed," Pfalm cxix. 80. It was the fad experience he had ofthe diviſions and diſtractions of his own heart, in the ſervice of God, that made himpourout thatprayer, Pfalm lxxxvi. 11. "Unite my heart

" to fear thy name."

The method inwhich I ſhall improvethe point, ſhall be this, First, I shall enquire what thekeeping ofthe heart ſuppoſes and imports.

Secondly, Affigndivers reaſons, why Chriſtians muſt make this thegreat workand buſineſs oftheir lives.

What it is to keep the Heart.

Thirdly, Point at thoſe ſpecial ſeaſons which eſpecially call for this diligence inkeeping the heart.

L Fourthly, and lastly,Apply the whole in ſeveral uſes.

1. What the keeping ofthe heart ſuppoſes and imports.

To keep the heart, neceffarily ſuppoſes a previous work of fanctification, whichhath ſetthe heart right,bygivingit a new ſpiritual bent and inclination ; for as long as the heart is not fet rightby grace, as to its habitual frame, no duties or means can keep it right with God.

Self is the poiſe ofthe unfanctified heart, which biaſſes and moves it inall its deſigns and actions ; and as long as it is ſo, it is impoſſible that anyexternal means ſhouldkeep itwithGod.

Man, by creation, was ofone conſtant, uniform frame and tenour of ſpirit, held one straight and even courſe; not one thoughtor faculty revelledordiſordered;his mindhad aperfect illumination to understand and know the will ofGod, his will a perfect compliance therewith ; his ſenſitive appetite, and other inferior powers,ſtood in a moſt obedient fubordination.

Man, by degeneration,isbecome amoſt diſorderedand rebellious creature,conteſting with, and oppofing his Maker, as the first cause, by felf-dependence ; as the chiefeft good, by ſelf-love; as the highest Lord, by ſelf-will, and as the last end, by ſelf-feeking ; and ſo is quite difordered,and all his acts irregular: His illuminated underſtanding is clouded with ignorance, his complying will fullofrebellion and ſtubborneſs ; his ſubordinate powers,cafting offthe dominion and government ofthe fuperior faculties.

But by regeneration this diſordered foul is ſetright again ; fanctificationbeing the rectifying anddue framing, or, as the ſcripture phraſes it,the renovation ofthe foul afterthe image ofGod, Eph . iv. 24. in which,self-dependence is removed by faith ; self-love, by the love ofGod ; self-will, by fubjection and obedience tothe will ofGod; andself-feekingby ſelf-denial.

The darkened underſtanding isagainilluminated,Eph. i. 18. the refractory will ſweetly ſubdued, Pfalm cx. 3. the rebellious appetite,orconcupifcence gradually conquered, Rom. vi. 7. per tot. Andthus the foul which fin had univerſally depraved is againby grace reſtored and rectified.

Thisbeing pre-fuppoſed, it will notbedifficult toapprehend, what it is tokeep the heart, which is nothing elſebut the conſtant careanddiligence offuch a renewed man, to preservehis foul in that holyframe to whichgracehath reduced it, and daily strives tohold it.

What it is to keep the Heart.

For,thoughgrace hath, in a greatmeaſure, rectified the foul, andgivenitanhabitual and heavenlytemper ; yet fin often ac tuallydifcompoſes it again: ſo that even agracious heart is like a muſical inſtrument, which, though itbe never itbe neverſoexactly tuned, a ſmall matter brings it out of tune again; yea, hang it aſide but a little, and it will need ſetting again, before you can play another leffon on it; even even ſo ſtands the case with gracioushearts ; ifthey are in frameinone duty, yethowdull, dead, anddiſorderedwhen theycome to another ? Andthere fore everyduty needs aparticular preparation of the heart,

Job xi. 13. " If thou prepare thine heart, and ſtretch out thine "hands towards him." Well then, to keep the heart, is care fullytopreſerve itfrom fin, whichdiſorders it; and maintain that ſpiritual and gracious frame, which fits itfor a life ofcommunionwith God. And this includes theſe ſix acts in it :

1. Frequent obſervation of the frame of the hearts turning inand examining how the caſe ſtands with it, this is one partofthe work.

Carnal and formal perſons take no heed tothis, theycannot be brought to confer withtheir ownhearts; thereare ſome men and women that have lived forty or fifty years in theworld, and have ſcarce had one hour'sdiſcourſe with theirownhearts all that while : It is a hard thing tobring aman andhimſelftogether upon ſuch an account; but ſaints know thoſe ſoliloquies and ſelf-conferences tobe of excellent ufe and advantage. The heathen could ſay, animafedendo et quiefcendofit ſapiens, the foul is made wife by fitting ſtill in quietness ; though bankrupts care not to look into their books ofaccompt, yetupright hearts willknowwhethertheygobackwardor forward, Pfalm lxxvii. 6. " Icommunewith mine own

" heart." The heart can neverbekept, until its caſe be examinedandunderstood.

2. It includes deephumiliationfor heart-evils anddiſorders . thus Hezekiah humbled himself for the pride of hisheart,

2 Chron. xxxii. 26. Thus the people were ordered to ſpread forth their hands to God in prayer, in a ſenſe ofthe plague of their own hearts, 1 Kings viii. 38. Upon this account many anupright heart hath been laid low before God : O what an heart have I ? They have in their confeffions pointed atthe heart, the painedplace ; Lord,here is the wound, here is the plague-fore.

It is with the heart well kept, as it is with the eye,which is a fit emblem of a ſmall duſt get into the eye, itwill never leave twinklingandwateringtillithavewept it out: So the uprightheart cannot be at reſt till it have wept out its troubles, and poured out its complaints before theLord.

What it is to keep the Heart.

3. It includes earneſt ſupplications and inſtant prayer for heart-purifyingand rectifyinggrace,whenfinhathdefiledand difordered it; fo Pfalm xix. 12. " Cleanſe thoume from fecret

" faults;" andPfalm lxxxvi. 11. " Unite myheart to fearthy " name."

Saints have always many ſuch petitionsdepending before the throne ofGod's grace; this is the thing which is moſt pleaded bythem with God: When they are praying for outward mercies, haply their ſpirits maybe more remifs, but when it comes to the heart-cafe, then theyextend their fpirits totheutmost, fill their mouths with arguments,weep andmake fupplication : Oh, for a better heart ! Oh for a heart to love

Godmore Tohate finmore, to walkmore evenlywithGod:

Lord, deny not to me fuch a heart, whatever thou deny me; give me anheart to fear thee, love and delight in thee, ifI begmybreadin deſolate places.

It is obſerved ofholy Mr.

Bradford, thatwhen he was confeffing fin, he would never give over confeffing untilhe had felt ſome prokenneſs ofheart for that fin; andwhenpraying forany ſpiritual mercy, would nevergive over that fuit, until hehad got fome relith ofthat mercy; that isthe third thing included inkeeping the heart.

4. Itincludes theimpofing of ſtrong engagementsandbonds upon ourſelves to walk more accurately withGod, and avoid theoccaſions whereby the heart maybe inducedto fin: Wellcompoſed, adviſed, anddeliberate vows, are, in ſome cafes, of excellent uſe toguard theheart againſt ſome ſpecial fin; ſo Job xxxi. 1. " I made a covenant with mine eyes ;" by this means, holyones have over-awed their fouls, andpreferved themſelves fromdefilementby fome ſpecial heart-corruptions.

5. It includes aconſtantholyjealousy over ourown hearts; quick-fighted ſelf-jealousy is an excellent prefervative from fin ; hethatwillkeep his heart, must have theeyes ofhis foulawake andopenupon all the diſorderly andtumultuous ſtirrings of his affections ; ifthe affections break looſe, and the paffions be ſtirred, the foul muſt diſcover and fuppress them before they gettoan height: O, my foul, doſtthou well in this ? My tumultuous thoughts andpaſſions, where isyour commiſſion ?

State viri, quae caufa viae? quive eftis in armis.

Virg.

Happyis theman that thus feareth always, Prov. xxviii.

14. By this fearof the Lord it is that men depart from evil, fbakeof ſecurity,andpreſerve themselves from iniquity; he thatwillkeep his heart must feed with fear, rejoice with fear, andpaſs thewhole time ofhis ſojourning here in fear, andall littleenough tokeep the heart from fin.

6. And, lastly,To addno more, it includes the realiſingof

Heart-work, difficult and important.

God's preſencewith us, and fettingthe Lord always before us :

This the people ofGod have found a fingular means tokeep their hearts upright, and awe them from ſin ; whenthe eye of our faith is fixed upon the eye ofGod's omniſcience, we dare not letout ourthoughts and affections to vanity : Holy Job durſt not fufferhis heart toyield toan impure, vain thought ; andwhat was itthat moved him toſo great acircumſpection ?

Why, he tells you, Job xxxi . 4. "Dothhe not see my ways, " and count all my ſteps ? Walk before me (faith God to " Abraham) and bethou perfect," Gen. xvii. 1.

Evenas parentsuſe to fettheirchildreninthe congregation before them, knowingthatelſe they will be toying and playing ; ſo would theheart ofthebeſt inantoo, were itnot forthe eye ofGod.

Intheſe, and ſuch likeparticulars, do gracious fouls expreſs the care theyhaveof theirhearts ; they are as careful toprevent the breaking looſe oftheir corruptions in times oftemptation, as ſeamen are to bind fast the guns, that theybreak not looſe ina ſtorm ; as careful topreſerve the ſweetneſs and comforttheyhavegotfromGodin anyduty, as onethatcomes outofanhot bath, or great ſweat, is oftaking cold, by going forth into thechill air.

This is the work, and of all works in religion it is the moſt difficult, conftant, and important work.

1. It is the hardest work; heart-work is hard work indeed.

To shuffle over religiousduties with a looſe and heedleſs ſpirit, will coſt nogreat pains; butto ſet thyselfbefore the Lord,and tyeup thy looſe and vain thoughts to a conſtant and ſerious attendanceuponhim ; this will cost theeſomething : To attain afacility and dexterity of language in prayer, and put thy meaning into apt and decent expreſſions, is eaſy; but toget thyheart broken for fin, whilst thou art confeffing it; melted withfreegrace, whilstthou art bleſſingGodfor it; tobe really aſhamed and humbled through the apprehenfions ofGod's infiniteholineſs, andto keep thyheartin this frame,notonlyin, but after duty, willsurely cost thee ſomegroans and travailing pains offoul: To repreſs the outward acts of fin, and compoſethe external part of thy life in a laudable and comely manner, is nogreat matter ; even carnal perſons by the force ofcommonprinciples cando this ; butto kill the root ofcorruption within, to ſet and keep up an holy government over thy thoughts, to have allthings lie ſtraight and orderly inthe heart, this isnot eaſy.

2. Itisaconſtant work. Thekeeping ofthe heart is ſuch a work, as is neverdone tilllife bedone; this labour and our

Heart-work, difficult and important.

life, end together : It is with a Chriftian in this buſineſs, as it iswith feamen thathave ſprung a leak at ſea, ifthey tug not conſtantly at the pump, the water increaſes uponthem, and will quickly finkthem. Itis in vainfor themto ſay thework ishard, andwe are weary ; there is notime or conditioninthe life of a Chriftian, which will fuffer an intermiſſion of this work.

It is inthe keepingwatch over our hearts, as it was in thekeeping up of Moſes his hands, whilft Ifrael and Amalek were fightingbelow, Exod. xvii. 12. No sooner do Mofes his hands grow heavy andſinkdown, but Amalekprevails.

You know it coſtDavid and Petermany a fad day and night for intermittingthe watch over theirown hearts but afewminutes.

3. It is the moſt important buſineſs of a Chriſtian's life.

Without thiswe are but formalifts in religion ; all our profefſions, gifts and duties ſignify nothing : " My ſon, give me

" thineheart," Prov. xxiii. 36. God is pleaſed tocall that a gift,which is indeed a debt ; he will put this honour uponthe creature to receive itfromhim intheway ofagift; but ifthis be not givenhim, he regards not whatever elſe you bringto him: There is ſomuch only ofworth and valueinwhatwedo, as there is ofheart in it.

Concerning theheart,God ſeems to ſay, as Joſeph ofBenjamin, " Ifyoubring notBenjaminwith

66 you, you shall not ſee my face." Among the heathens, whenthe beast was cutup for facrifice, thefirstthing thepriest lookeduponwas the heart, and ifthatwas unfound and naught, the facrifice was rejected. God rejects all duties (how glorious foever in otherreſpects) offeredhim without aheart. He thatperformsduty without a heart, viz. heedleſly, isnomore accepted with God, than he that performs it with adouble heart, viz. hypocritically, Ifa. lxvi. 3. Andthus I have briefly openedthenature ofthe duty, what is importedinthis phrafe,

" Keep thy heart."

2. Next, I ſhall give you ſome rational accountwhyChriftians ſhouldmake this the great buſineſs oftheir lives, tokeep their hearts.

The importance and neceſſity of making this our great and mainbuſineſs, will manifeſtlyappear in that, 1. The honour ofGod; 2. The fincerity ofourprofeffion ; 3. Thebeauty of ourconversation; 4. The comfort of our fouls; 5. Theimprovement of our graces ; and, 6. Our ſtability inthe hour of temptation; are all wraptup in, and dependent onour fincerityandcare in the management ofthis work.

1. The gloryofGod is muchconcernedtherein; heart-evils areveryprovoking evils to the Lord. The ſchools dowellob

Heart-work, difficult and important. ferve, that outward ſins are majoris infamia, fins ofgreat infamy; but heart-fins are majorisreatus, ſins ofdeeper guilt.

How feverely hath the greatGoddeclaredhiswrath from heaven against heart-wickedness; the great crime for which the oldworldſtands indicted,Gen. vi. 5,6,7. isheart-wickedneſs.

Godfaw that every imagination, (or fiction) of theirheart "was onlyevil, and that continually;" for which hefentthe dreadfulleſtjudgment that was ever executed ſince theworld began: "And the Lord faid, I willdeſtroymanwhom Ihave

" created from the face ofthe earth, both man and beaft, and " the creeping things, and the fowls ofheaven, for it repent- " eth me that I have made man," verſe 7. Wefind not their murders, adulteries,blafphemies, (thơ' they weredefiled with theſe) particularly alledged against them;but theevils oftheir hearts: Yea, that whichGodwasſo provoked by,as to give up his peculiar inheritance intothe enemy's hand,wasthe evilof their hearts, Jer. iv. 14. " O Jerufalem,waſhthine heart from "wickedneſs, that thou mayeſt be ſaved; how long ſhall vain

" thoughts lodge within thee ?" The wickedness andvanity oftheir thoughtsGodtook ſpecialnoticeof;andbecauſe ofthis theChaldean must come uponthem as a lionfrom his thicket, verſe 7. andtear them to pieces.

For the very fin of thoughts itwas thatGodthrewdown the fallenangels fromheaven,and keeps them ſtill in everlasting chains to the judgment of the greatday; bywhich expreſſion is notobſcurely intimatedſome extraordinaryjudgment towhich they are referved, as prifoners that have moſt irons laid upon them,may be ſuppoſed to bethe greatest malefactors : And what was their fin ? Why only ſpiritual wickedneſs ? For theyhaving no bodily organs, couldact nothing externally against God. Yea, mere heartevils are ſo provoking,that for them he rejects with indignationalltheduties that ſome men perform unto him, Ifa. Ixvi.

3. "Hethat killeth anox, is as ifhe flew a man; hethat facri- " ficeth a lamb, as ifhe cut offadog's neck; he thatoffereth

" an oblation, as ifhe offered ſwines blood; he thatburneth " incenfe, as ifhe bleſſed an idol." In whatwords couldthe abhorrence of a creature's actions be more fully expreſſedby the holyGod ? Murder and idolatryare not more vile in his account, thantheir facrifices, thoughmaterially ſuch ashimſelf appointed : And what made them ſo ? The following words inform us, " theirfoul delighteth in their abominations."

To conclude, ſuch is the vileneſs of mere heart-fins, that the ſcriptures ſometimes intimate the difficulty ofpardon for

Sincerity and Joy depends upon keepingourHearts.

them.

So in the cafe of Simon Magus, Acts viii. 21. his heartwas not right, hehad vile thoughts of God, and the things of God; the apostle bids him " repent and pray, if " perhaps thethoughts ofhis heart mightbe forgiven him."

Othen, never flight heart-evils! for by theſe Godis highly wronged andprovoked; and forthisreaſonletevery Chriſtian make ithis worktokeep his heart with alldiligence.

2. The fincerity ofourprofeſſionmuchdepends upon the care andconfcience we have inkeeping our hearts ; for it is molt certain, thata manisbut anhypocrite inhis profeffion, howcurious foever he be inthe externals ofreligion, that is heedleſs andcareleſs oftheframe ofhis heart:You havea preg nant inſtanceofthis in the case ofJehu, 2Kings x. 31. "But "Jehu took no heed towalkintheways of the LordGod of " Ifraelwithhisheart." Thatcontext gives usanaccountofthe greatſerviceperformedby Jehu againft thehouſe ofAhab and Baal,as alſo ofa great temporal rewardgivenhim byGod før that ſervice, even that his children, to the fourth generation, ſhould fit upon the throne ofIfrael. Andyet, intheſewords,

Jehu is cenſured for anhypocrite; thoughGodapproved, and rewardedthe work, yet he abhorred and rejected theperfonthat did it as hypocritical :Andwhereinlayhishypocriſy ? butin this, thathetook no heedtowalkinthewaysofthe Lordwith hisheart, (i.e.) he didall infincerely,andfor felf-ends ; and though the work hedidwas materially good,yethe not purginghis heartfrom thoſe unworthy ſelf-deſigns in doing it, was anhypocrite : AndSimon, ofwhomwe ſpakebefore,though heappearedfuch aperſon, that the apostle could notregularly refuſehim; yet his hypocrify was quickly difcovered: And whatdiſcovereditbutthis,that though heprofeſſedandaffoci ated himselfwiththefaints,yethewas a stranger tothe mortification ofheart-fins ? " Thyheart is notright with God,"

Acts viii. 21. Itistrue, there isagreatdifferenceamongChri ſtians themſelves, intheir diligenceand dexterity aboutheartwork; fomeare more converfant and ſucceſsful in itthan others are ; buthe that takes noheedto his heart, that is not careful to order it aright beforeGod, is butahypocrite, Ezek. xxxiii. 31, 32. " And theycomeunto thee as thepeople com- "eth, and fit before thee (as my people) and theyhear thy

"words, but theywill notdothem; for with their mouths "they ſhewmuchlove, but theirheartgoeth after their cover- " ouſneſs." Herewere acompanyofformalhypocrites,as is evidentbythatexpreſſion (as my people) like them,but not of

VOL. VII.

Sincerity andJoy depends uponkeepingour Heart. them. Andwhatmade them ſo ? Their outſide was fair; here were reverend poſtures,high profeſſions,muchſeemingjoyand delight in ordinances, " Thou art tothem as a lovely fong;" yea, but for allthat theykept not their hearts with God in thoſe duties, their hearts were commandedby their lufts, they went after their covetouſneſs ; hadtheykept their hearts with God, allhadbeen well ; but not regardingwhich waytheir hearts went induty, there laythe core oftheir hypocrify.

Objection.

If any upright foul ſhouldhence infer, thenI am anhypocrite too, for many times my heart departs fromGod induty ; do whatI can, yet I cannot hold it clofe withGod.

Solution. To this I anſwer, The very objection carries in it its ownſolution. Thou ſayeſt, dowhat Ican, yet I cannot keep my heartwith God. Soul, ifthoudoſt what thou canſt,thou haft the bleſſingofan upright,thoughGod fees good to exercifethee under the affliction ofadifcompofedheart. Their remains ſtill fome wildness inthe thoughts and fancies ofthe beſttohumble them; but ifyou find a carebefore toprevent them, andoppoſition againstthemwhenthey come, grief and forrow afterwards ; you will find enough toclear you from reigning hypocrify.

(1.) This fore-care isſeen partlyin laying up the word in thineheart to prevent them, Pfal. exix. 11. " Thy wordhave

" I hid inmine heart, that I might not finagainst thee:" partly inour endeavours to engage our hearts toGod, Jer. xxx.

21. andpartly in begging preventing gracefromGod in our onfets uponduty, Pfal. cxix. 36, 37. it is a good fign where this care goes before aduty.

And,(2.) It is a ſweet fign ofuprightneſs tooppoſethem in their firſt rife, Pfal. cxix. 113. " I hatevain thoughts," Gal. v.. 17. "The ſpirit luſteth against the flesh."

And, (3.) Thy after-griefdiſcovers thy upright heart.

If, withHezekiah, thou art humbled forthe evilsof thy heart, thou hast no reason, from thoſe diforders, to queſtion the integrity ofit; but to ſuffer fin to lodge quietly in the heart, to let thy heart habitually and uncontrolledlywander fromGod, is a fad, and dangerous ſymptom indeed.

3. The beauty ofour converſation arifes fromtheheavenly frame, and holy order of our ſpirits ; there is a ſpiritualluftre and beauty in the converſation of faints; "The righteous is

"more excellent than his neighbour," they ſhine as the lights oftheworld; but whatever luſtre and beauty is in their lives, comes fromthe excellency oftheir ſpirits ; as the candlewithin puts a luftre uponthe lanthorn inwhich it ſhines. It is im-

Sincerity andJoy depends upon keeping ourHeart.

poſſiblethatadifordered andneglected heart ſhould everproducewell-ordered converſation;andfince(as the textobſerves) the iſſues or ſtreams of life flow outoftheheart astheir fountain, itmust needs follow, that ſuch as the heart is, the life willbe: hence Pet. ii. 11 , 12. " Abſtain from fleſhly lufts,---having yourconverſationhoneſt," * or beautiful, as the Greekword imports. So Ifa. lv. 7." Letthewicked forſake hisway, andthe

"unrighteous man his thoughts." Hiswaynotes the courseof his life, his thoughts the frame of his heart ; and therefore fincetheway andcourſe ofhis life flows from his thoughts, or •the frameof his heart, both or neither will be forſaken: the heart is thewomb ofallactions, theſe actions are virtually and ſeminallycontained in our thoughts, theſe thoughts beingonce madeup into affections, are quickly made out into ſuitable actions andpractices. Iftheheartbewicked,then, as Chriſt faith,

Matth. xv. 19. "Out ofthe heart proceed evil thoughts, mur- " ders, adulteries," &c. Mark the order; firſtwanton, or revengeful thoughts, then unclean, or murderous practices.

Andiftheheart beholyand ſpiritual,then, asDavidſpeaks, from ſweet experience, Pfal. xlv. 1. "Myheart is (inditing)

" agood matter, I ſpeak ofthings which (I have made), my " tongue is as the pen of a ready writer." Here is a life richly beautifiedwith good works, ſome ready made ; " I will speak

" of the things which I have made:" others upon the wheel making, my heart is inditing, but both proceedingfromthe heavenly frame ofhis heart.

Putbut theheart in frame, and the life will quickly diſcoverthatit isſo. I think it is not verydifficulttodifcern, by the dutiesand converſes ofChriſtians, what frames their ſpirits are under ; take a Chriſtian in agood frame, and how ſerious, heavenly, andprofitable, will his converſes and duties be ! what a lovelycompanion is he duringthe continuance ofit ! It would do anyone's heart good tobe with him at ſuch atime, Pfal. xxxvii. 30, 31. " The mouth of the righteous ſpeaketh wif- " dom, andhis tongue talketh of judgment, the law ofhis

" Godis in his heart."

When the heart is up withGod,and fullofGod, how dexterouſly and ingeniouflywill he wind in ſpiritual diſcourſe, improving every occafion and advantage tofomeheavenlypurpoſe? Few words runthenat the waſte ſpout.

Andwhatelsecanbe the reason whythe difcourses anddu.

20 Sincerity and Joy depends upon keepingour Heart. ties ofmanyChriſtians arebecome ſo frothy,andunprofitable, theircommunion both with God, and one another, become as a dry ſtalk, but becauſe their hearts are neglected ? Surely this must be thereaſon of it, andverilyitis an evil greatlyto bebewailed ; forwant ofthisChriftian-fellowship, itis become a ſapleſs thing ; ſo the attractingbeauty thatwaswontto ſhine from the converſations ofthe ſaints uponthe faces and confciences ofthe world, (which ifitdidnot allure, andbring them in lovewith theways ofGod; yet at the leaſt lefta teftimony intheir confciences of the excellency of thoſe menand their ways) this is in a great meaſure loft, to the unspeakable detriment ofreligion,

Timewas,whenChriſtians did carry it at ſuch a rate, that theworld ſtoodatagaze at them, astheword ξενίζονται, 1 Pet. iv. 4. imports.

Their life and language were of adifferent ſtrainfrom others, their tongues diſcovered them to beGaliJeans, where-ever they came ; butnow, fince vainſpeculations, and fruitless controverfies have ſo much obtained, and heart-work, practical godlineſs, ſo much neglected among profeffors, the cafe is fadly altered ; theirdiſcourſe isbecome like other men's : if theycome among you now, theymay (toallude to that, Acts ii. 6.) " hear heareveryman ſpeak in his own <<language." Andtruly I have littlehopetoſee this evil redreſſed, and the credit ofreligion again repaired, tillChriftians fall to their old work ; till they ply heart-work clofer: when the falt of heavenly-mindedneſs is caſt into the ſpring, the ſtreams will run clearer, and ſweeter.

4. The comfort ofour foulsdoth much depend upon the keeping ofour hearts;forhethat isnegligentin attending his ownheart, is (ordinarily) a great ſtranger to aſſurance, and the ſweetcomforts flowingfrom it.

Indeed, iftheAntinomian doctrine were true, which teachesyou to reject all marks and ſigns for the trial of your conditions, tellingyou it is only the Spirit that immediately affuresyou, bywitneſſing your adoption directly withoutthem, then you might be careless ofyourhearts, yea, ſtrangers to them,andyetno ſtrangers to comfort : but sinceboth ſcripture andexperience do confute this dotage, Ihope you will never lookfor comfortin that unfcriptural way. Ideny notbut itis the workand office of the Spirit, to affure you, and yet do f confidently affirm, that if ever you attain affurance, in the ordinarywaywhereinGod diſpenſes it, you must take pains with your own hearts ; you may expect your comforts upon @afier terms, butI ammiſtaken ifeveryou enjoy themupon

Affurance depends upon keeping the Heart.

anyother: " Give alldiligence,proveyourſelves ;" this isthe ſcripture way.

I rememberMr Roberts, in his Treatise ofthe covenant, tells us, thathe knew a Chriſtian, who, in the infancyofhis Chriſtianity, ſo vehementlypanted afterthe infallible affſuranceofGod's love, that foralong timetogetherhe earnestlydefiredſomevoice fromheaven,yea, ſometimeswalking in the folitary fields, earnestly defired ſome miraculous voice fromthe trees and stones there: this, aftermanydefires andlongings, was denied him , but in time a better was afforded in the ordinary way ofſearching theword,andhisown heart. An instance ofthe like naturethe learnedGerſongives usofone thatwas drivenby temptationupon the very borders ofdefperation ; at laſt being sweetly ſettled, and affured, one aſked him how he attained it ? He anſwered, Nonexnovaaliqua revelatione, &c. Notby any extraordinary revelation,but byſubjecting his underſtanding to the ſcriptures,and comparing his own heart with them. The Spirit, indeed, affuresby witnellingour adoption ; and he witneſſeth twoways.

(1.) Objectively, (i. e.) by working thoſe graces in our fouls whicharethe conditions of the promise, and ſo the Spirit and hisgraces in us, are all one : the Spirit of Goddwelling in us, is amark of ouradoption. Now the Spirit cannot bedifcerned in his eſſence, but in his operations ; and to difcern theſe, is to difcern the Spirit ; and how theſe ſhouldbedifcerned, without ſerious ſearching, anddiligent watching of theheart, I cannot imagine.

(2.) The other way of the Spirit's witneſſing is effectively, (ie.) by irradiating the ſoul with a grace-discovering light, shining upon his own work ; and this in order of nature follows the former work; he firſt infuſes thegrace, and thenopenstheeyeofthe foul tofee it. Now ſince the heart is the ſubjectofthatinfuſed grace, even this wayofthe Spirit'switneffing alfo includes the neceffityofkeeping carefullyour own hearts: For, (1.) Aneglected heart is ſo confused and dark, that the little gracewhich is in it, is not ordinarily difcernable: the moſt accurate and laborious Chriftians, that take moſtpains, andſpendmoſttime about theirhearts,do yet find itverydifficult todiscover the pure andgenuine workings ofthe Spirit there: how then ſhall the Chriſtian who is (comparatively) negligent andremiſs about heart-work, be ever able to difcover it ? Sincerity, which is the quaefitum, the thing fought for, lies in theheart like aſmall piece of gold inthe bottom ofa river, he that will find it, muſt ſtaytillthe water is clear,and

Aſſurance depends upon keeping the Heart. iettled, and thenhe ſhall ſee it ſparkling atthe bottom. And thatthe heartmay be clear, andſettled, how much pains and watching, care anddiligence, will it cost ?

(2.) Goddothnot usually indulge lazy and negligent fouls withthecomforts ofaffurance; he will not ſo much as feem topatronize ſlothand carleſineſs ;hewillgive it, but itſhall be inhisownway: his command hath unitedourcare and comfort together ; they are mistaken that think the beautiful child of affurance may be born without pangs: ah, how many folitaryhours havethe people ofGod ſpent in heart-examination ! how many times have they looked into the word, and then intotheir hearts ? Sometimes they thought they diſcovered fincerity, and were even ready todraw forththe triumphant conclufionofafſurance; then comesadoubt they cannotreſolve, and daſhes all again: manyhopes andfears, doubtings andreaſonings, they have had in their own breasts, before they arrived at a comfortable fettlement.

To conclude, ſuppoſe it poſſible for a careleſs Chriſtian to attain aſſurance, yet it is impoſſible he ſhould long retain it; for as for those whoſe hearts are filled withthe joys ofaffurance ; ifextraordinary care be not used, it is athouſand toone ifever theylong enjoy it: for a littlepride,vanity, careleſſnefs, willdaſh to pieces all that for whichtheyhavebeen labouring alongtime, in many a wearyduty.

Since, then, the joy of ourlife, the comfort ofour fouls, riſes and falls with our dili gence inthiswork, keepyour hearts with all diligence.

5. The improvementofourgraces depends upon the keeping our hearts; Inever knew grace thrive inanegligentand careleſs ſoul : the habits and roots ofgrace are planted inthe heart; and thedeeper theyare radicated there, the morethrivingand flourishing grace is. InEph. iii. 17. we readof " be- "ingrooted ingrace;" grace in theheart is the root ofevery gracious word in the mouth, and of every holy work in the hand,Pfal. cxvi. 10. 2Cor. iv. 13. It is true, Chrift is the root ofaChriftian ; butChriſt is origo originans, theoriginating root ; andgrace, origo originata, a root originated, planted, and influencedby Chriſt ; according as this thrives underdivine influences, ſo the acts ofgrace are more or leſs fruitful, or vigorous. Now in aheart notkept with care and diligence, theſe fructifying influences are ſtopt and cutoff, multitudes ofvanities break in upon it, and devour its strength ; the heart is, as itwere,the paſture, in which multitudes ofthoughts are fed every day ; a gracious heart diligentlykept, feedsmanyprecious thoughts ofGodin aday, Pfal. cxxxix. 17. " How precious are

Aſſurance depends upon keeping the Heart.

"thythoughts tome,OGod! howgreat is thefumofthem ? If " I ſhould count them, they are more in number than the " fand; and when I awake, Iam still with thee." And as thegraciousheart feeds andnourishes them, ſotheyrefreshand feaft theheart, Pfal. lxiii. 5, 6. " My soul is filled as withmar- " row and fatneſs whilſt Ithink uponthee," &c. But in the diſregardedheart, ſwarms ofvain and fooliſhthoughts are perpetually working, and juſtle out thoſe ſpiritual ideas, and thoughts ofGod,bywhich the foul ſhould be refreſhed.

Befides, the careleſs heart makes nothing out ofanyduty of ordinance it performs or attends on,and yet theſe are the conduits ofheaven,fromwhencegrace iswatered,andmadefruitful: amanmaygo with an heedleſs ſpirit from ordinancetoordinance, abide all hisdays underthe choiceft teaching, andyet never be improvedby them ; for heart-neglect is a leak in the bottom, no heavenly influences, how rich foever, abide in that foul, Mat. xiii. 3, 4. The heart that lies open and common, likethehigh-way, free for all paſſengers ;whenthe feed fell on it, the fowls came anddevoured it. Alas! it is notenoughto hear,unleſs we take heed how wehear ; amanmaypray,and never be the better, unleſs he watch untoprayer. In a word, allordinances,means, andduties, are bleſſed untothe improvement of grace, according to the care and ſtrictneſs weuſe in keeping our hearts in them.

6. Lastly, The ſtabilityofourfouls inthe houroftemptation, will be much, according to the care and confcience we have ofkeeping ourhearts ; the careleſs heart is an eaſyprey toSatan inthehour of temptation, his main batteries ate raiſed against that fort-royal, the heart; ifhe wins that,he wins all ; for itcommandsthe whole man: and, alas ! how eaſy a conqueſt is anglected heart ? It is nomoredifficultto ſurprizeit, thanfor anenemy to enterthat citywhoſe gates are open, and unguarded: itisthe watchfulheartthat diſcovers and ſuppreſſes thetemptationbefore it comes to its ſtrength. Divines obſerve this to be the method in which temptations are ripened, and brought to their full ſtrength.

There is, (1.) The irritation ofthe object, or that power ithath to work upon, and provoke our corrupt Ορεξις. nature;which iseitherdonebythe real prefence oftheobject, or elſeby ſpeculation,whenthe object (though abſent) isheld out by the phantaſy before the foul.

(2.) Then follows the motion of the fenfitive appetite,which is ſtirred and provokedby

Ogun.

Affurance depends upon keeping theHeart. the phantafy, repreſenting it as a fenfualgood; as having profit orpleaſure in it.

(3.) 'Then there is a confultation in the mind about it, deliberating about the likelieſt means of accomplishingit.

(4.) Next follows the election, or choice of the will.

(5.) And, laſtly, The defire, or full engagement of the will to it; all this may be done in a few moments, far thedebates of the foul are quick, and foon ended : when it comes thus far,thenthe heart iswon,Satan hath entered victorioufly, anddiſplayedhis colours upon thewalls ofthat royal

Βελημικο fort; but hadtheheartbeen well guarded at first, it had never come to this height; the temptation had been ſtopped in the firſt or ſecond act. And indeedthere it is ſtopped eafily : for it is inthe motionsofatemptedfoul to fin,as inthemotionof ſtone fallingfrom thebrow ofa hill; it is eaſily ſtopped at firſt, butwheneonce it is ſet a-going, Vires acquirit eundo : And therefore it is the greatest wisdom inthe world to obſerve the firſt motions of the heart, to check and ſtop ſin there.

The motions offin are weakest at first,a little care and watchfulneſs maypreventmuch mischiefnow, which the careleſs heart not heeding, is brought within the power oftemptation , as the Syrians were brought blindfold into the midst of Samaria, before theyknew where theywere.

By this time, reader, I hope thou art fully fatisfied how confequential and neceſſarya work the keeping of the heart is, itbeingadutythat wraps up fo many dear intereſts ofthe foul init.

3. Next, according to the method propounded, Iproceed to point outthoſe fpecialſeaſons inthe life ofa Chriſtian, which require andcall for ourutmoſt diligence inkeeping the heart: for though(as was obſervedbefore) thedutybinds adfemper, andthereis no time or condition oflife in whichwemay be excuſedfrom this work; yetthere are ſome ſignal ſeaſons, critical hours, requiring morethan a common vigilanceover theheart.

Andthe first, 1. Seafon.

Is thetimeofprofperity,whenprovidenceſmiles •uponus, anddandles us upon itsknee.Now, Chriſtian, keep thyheartwith all diligence ; fornow it will be exceedingapt

⚫to grow ſecure,proud,and earthly, Rara virtus eft humilitas honorata, (faithBernard)toſee amanhumbleunderprofpe-

How to keep the Heart humble in Prosperity 25 . rity, is one ofthe greatest rarities in the world. Even a good

Hezekiah could nothide avain-glorious temper under his ، temptation, and hence that caution to Ifrael, Deut. vi. 10,

* T1, 12. " And itshall be whenthe Lord thy God ſhall have •brought thee into the land which he ſware to thy fathers, to Abraham, Ifaac andJacob, togivethee great and goodly cities which thou buildedſt not, and houſes full of all good things which thou filledſt not, &c. Then beware left thou

• forget the Lord:" and indeed ſo it fell out, " for Jefurun *waxed fat, and kicked," Deut. xxxii. 15.

Now, then, the first cafe will be this, viz.

Cafe 1. How à Christian may keep his heartfrom pride, and carnalfecurity, under thefmiles ofprovidence, and confluence of creature-comforts.

There are feven choice helps to fecure the heart from the dangerous ſnares of profperity ; the firſt is this,

1. To confider the dangerous ensnaring temptations attending a pleasant and prosperous condition ; few , yea, veryfew of those that live in the pleasures andprosperity ofthis world, escape everlasting perdition, Matth. xix. 24. " It is eafier (faith

" Chrift) for a camel to paſs thro' the eye ofa needle, than for " a rich man to enter into the kingdom of heaven ;" and i Cor. i. 26. " Not many mighty, not many noble are called."

It might juſtly make us tremble whenthe fcripture tells us in general, that few ſhallbe faved; much morewhen it tells us, thatofthat rankand fort ofwhich weare ſpeaking, butfew fhall befaved. WhenJofhua called all the tribes of Ifrael to lot upon them for the difcovery ofAchan, doubtleſs Achan feared ; when the tribe of Judah was taken, his fear increaſed ; but when the family ofthe Zarhites was taken, it was time then totremble.

So whenthe feripture comes ſo near as to tell üs that offuch a fort of men very few ſhall eſcape, it is time to look about ; Mirorfipoteftfervari aliquis rectorum, faith Chryfoftom ; I ſhould wonder if any ofthe rulers be faved. O how manyhavebeen coached to hell in the chariots of earthly pleafures,while others have been whipped to heaven by the rod of affliction ! how few, like the daughterofTyre, come to Chrift with a gift ! how few among the rich intreat his favour !

2. Itmay keep usyet more humble and watchful in profperity, ifwe consider, that among Christians many have beenmuch the worse for it.

How good had itbeen for fome of them, iftheyhad neverknown profperity ! Whenthey were in a low condition,howhumble,ſpiritual,andheavenly,were they ! but

VOL. VII.

How to keep the Heart humble in Prosperity. when advanced, what an apparent alteration hath been upor their ſpirits? It was fo with Ifrael, when they were in a low condition in the wilderness ; then Iſrael was holiness tothe

Lord, Jer. ii. 23. but whenthey came into Canaan, and were fed in a fat paſture, then, "we are lords, we will come

" no more unto thee," ver. 31.

Outward gains are ordinarily attended with inward loſſes ; as in a low condition their civil employmentswere wont to have a tang and favour oftheir duties, ſo in an exalted conditiontheirduties commonly have a tang of the world. He, indeed, isrich in grace, whoſe graces are nothinderedby his riches ; there are butfew Jehofaphats in the world, ofwhom itis said, 2 Chron. xvii. 5, 6. " Hehad

" filver andgold in abundance, and his heart was lifted up in " the way ofGod's commands:" Willnot this keep thy heart humble in profperity, to think how dear many godlymen have paid for their riches, that through them they have lost that which all theworld cannot purchaſe ? Then,inthe next place,

1 3. Keep down thy vain heart bythis confideration, that God values no manajot the morefor these things.

God values noman by outward excellencies, but by inward graces : they are the internal ornaments of the Spirit, which are ofgreat price in God's eyes, 1 Pet. iii. 4. Hedeſpiſes allworldly glory, and accepts no man's perfon ; " but in every nation, he that " fearethGod,and worketh righteouſneſs,is accepted ofhim ,"

Acts x. 35. Indeed, ifthe judgment ofGod wentbythe fame rulethat man's doth, we might value ourſelvesbythefe things, and ſtand upon them: But as one ſaid (when dying) I ſhall not appear before God as a doctor, but as a man ; tantusquifque est, quantus eft apud Deum.

So much everyman is, and no more, as he is inthejudgment ofGod. Doth thy heart yet fwell ? And will neither ofthe former confiderations keep it humble?

4. Then, fourthly, Confider, how bitterly many persons have bewailed their folly when they came to die, that ever theyfet their hearts upon these things, and heartily wished that theyhadnever known them. What a ſad ſtorywas that ofPius

Quintus,who dying, cried out deſparingly, when I was in a low condition, I had some hopes of falvation ; but when

Iwas advanced tobe a Cardinal, I greatlydoubted it; but fince I came to the Popedom, I have no hope at all.

Mr. Spencer alſo tells us a real,but fad ſtory, of a rich oppreffor, who had ſcraped up a great eſtate for his only fon ; when he came to die, he called his fon to him, and ſaid, fon,doyou indeed love me ? The ſon anfwered, that nature beſides his paternal in

How to keep the Heart humble in Prosperity.

dulgence, obligedhim tothat.

Then, ſaidthe father, expreſs itby this; holdthy finger in the candle as long as I am ſaying apater nofter : The fon attempted, but could notendure it.

Upon that, the father broke out into theſe expreffions, thou canft not fufferthe burning ofthyfinger for me,but toget this wealth, I have hazarded myfoul for thee, and mustburn body and foul in hell for thy fake : Thy pain would have been but for amoment, but mine willbe unquenchable fire.

5. Theheartmay be kepthumble, by confidering ofwhat aclogging nature earthly things are to a foul heartily engaged intheway toheaven ; they ſhut out much ofheaven from us at preſent, though they may notſhutus outof heaven at last.

Ifthou confider thyſelf under the notion of a ſtranger in this world, travelling for heaven, and ſeeking a better country, thou haft then as much reaſon to be taken, and delighted with theſe things, as a weary horſe hath with a heavy clog-bag :

There was a ferious truth in that atheistical ſcoff of Julian, when hetook away the Chriſtians eftates, and told them, it was to make them fitter for the kingdom ofheaven.

6. Is thy ſpirit, for all this, flatulent and lofty ? Then urge upon it the confideration ofthat awfulday of reckoning, wherein, according to our receipts of mercies, shallbe our accompts forthem : Andmethinksthisſhouldawe, and humble thevaineft heart that ever was inthe breast ofa faint.

Know for certain, thatthe Lord records all the mercies that everhe gave thee, from the beginning to the end ofthy life. Mic. vi. 5.

" Remember,O my people, from Shittim unto Gilgal," &c. yea, they are exactly numbered, and recorded in order to an account ; and thy account willbe ſuitable.

Luke xii. 48. "To "whomsoever much is given, ofhim much ſhallbe required."

You are but ſtewards, and your Lord will come to take an account ofyou ; andwhat a greataccount have you to make, who have much of this worldin your hand ? What ſwift witneſſes willyourmerciesbe againſtyou, ifthisbethe bestfruits ofthem?

7. It is a very humbling confideration, that the mercies of GodShouldwork otherwise upon my spirit, than they use to do upon the spirits ofothers, to whom they come as fanctifiedmerciesfrom the love ofGod.

Ah Lord ! what a fad confideration isthis ! enough to lay me inthe dust; when Iconfider,

(1.) That their mercies have greatly humbled them ; the higherGodhas raiſed them, the lowertheyhave laid themſelves beforeGod.

Thus didJacob,whenGod hadgivenhimmuch ſubſtance. Gen.xxxii. 10. " And Jacob faid,I'am not worthy

How to keep the Hearthumble in Prosperity.

" ofthe least ofallthy mercies, and of all the truth which " thouhast ſhewed unto thyfervant; forwith my staff I paſſed

" over this Jordan, and now I am become two bands." And thus itwas with holy David, 2 Sam. vii. 18. When God had confirmed the promise to him, to build him a houſe, and not reject him as he did Saul, he goes,inbefore the Lord, and faith, " Who am I ? and what is my father'shouſe, that thou

" haft broughtme hitherto ?" And ſo indeedGod required, Deut. xxvi. 5. when Ifrael was to bring to God the firſt-fruits ofCanaan, they were to say, "A Syrian ready to periſh was

" my father," &c. Do others raiſeGod the higher for the raiſing them ? Andthe more God raiſes me, the more ſhall I abuſe him, and exalt myſelf ? O what afad thing is this !

(2.) Others have freely aſcribed theglory ofalltheir enjoyments toGod, andmagnifiednotthemſelves, but him, for their mercies : So David, 2Sam. vii. 26. " Let thy name be mag- " nifi d, and the houſe ofthy fervant be eſtabliſhed."

He doth not fly upon themercy,and fuck out the ſweetneſs ofit, looking no fartherthanhis own comfort; no,he cares for no mercy except God be magnified in it.

So Pfalm xviii. 2 . when God haddelivered him from all his enemies, " The " Lord (faith he) is my ſtrength, and my rock, he is become

" my ſalvation."

Theydid not putthe crownupontheir own heads, as Ido.

(3.) The mercies ofGod have been melting mercies untoothers,melting their fouls in love to theGod of their mercies.

SoHannah, I Sam. ii. 1. when the received themercy ofa fon, " Myſoul (faith ſhe) rejoiceth inthe Lord ;" not in themercy, butin theGod ofthe mercy. AndfoMary, Luke i. 46. "My

" foul doth magnifythe Lord, my ſpirit rejoiceth inGodmy " Saviour."

Theword fignifies to make more room forGod; their hearts were notcontracted,butthe moreenlargedtoGod.

(4.) Themercies ofGodhave been mightyrestraints to keep others from fin.

SoEzraix. 13. " Seeing thou, ourGod, haft givenus ſuch a deliverance as this, ſhouldwe again break

" thy commandments ?" Ingenuous fouls have felt the force ofthe obligations of love and mercyupon them.

(5.) 'To conclude, Themercies ofGod to others have been as oil to the wheels of their obedience, and make them fitter for fervices, 2Chron. xvii. 5. Nowif mercies work contrarilyuponmyheart,whatcauſe have I tobe afraid that they come not to me in love? I tellyou,this is enough todamp the ſpiritof any faint, tofee what ſweet effects theyhave had onothers, andwhat fad effects onhim.

How to keep the Heart from defponding, &c.

2. Seafon.

Theſecondſpecialſeaſon in thelife ofa chriftian requiringmore than a common diligence to keephis heart, is the time ofadversity : When providence frowns upon you, and blaſts your outward comforts, then look toyour hearts, keep them with all diligence from repining againstGod, or fainting underhis hand; for troubles, though ſanctified, are troubles ſtill ; even ſweet-briar, and boly thistle, have their prickles.

Jonah was a good man, and yethow pettiſh was his heart under affliction ? Job was the mirror ofpatience,

• yethowwas his heartdiſcomposedby trouble ?Youwill find it ashard to get a compoſed ſpirit under great afflictions, as it is to fix quick-filver. O the hurries and tumults which they occaſion evenin the best hearts ! Well, then, the fe- ، cond cafewill be this :'

Cafe 2. How a Christian under great afflictions may keep hisbeartfrom repining, or desponding under the hand ofGod ?

Now there are nine ſpecial helps, I ſhall here offer, to keep thyheart in this condition ; and the firſt ſhallbe this, to work upon your hearts this great truth, 1. That by these cross providences, God is faithfully pursuing thegreat design of electing love upon thefouls ofhis people, and orders all these afflictions as means fanclified to that end.

Afflictions fall not out by caſualty, butby counſel, Jobv.

6. Eph. i. 11 by this counſel of God they are ordained as means of much ſpiritual good to faints, Ifa. xxvii. 9. " By " this ſhall the iniquity of Jacob be purged," &c. Heb. xii .

10. " Buthe for our profit," &c. Rom. viii. 28. " All things " work together for good."

They are God's workmen upon our hearts, to pulldownthe pride and carnal ſecurity ofthem; and being fo, their nature ischanged , they are turned into bleffings and benefits, Pfalm cxix. 71. " Itis good for me that " I have been afflicted." Andfure, then, thou hast no reaſon to quarrelwith,but rather to admire that God ſhould concern himſelfſomuch in thy good, to use anymeans for the accompliſhing ofit. Philip. iii. 11. " Paulcouldbleſs God, ifby any

" means he might attain the refurrection ofthedead. My " brethren, (faith James) count it alljoywhen you fall into " divers temptations," Jam. i. 2, 3.

My father is about a deſign of love upon my foul, and do Iwell to be angry with him? All that he doth isinpursuance of, and in referenceto fome eternal glorious ends upon my foul. O itis myignorance ofGod's deſign, that makes me quarrel with him! he faith to theein this caſe, as to Peter, "What I do thou krow- " eftnotnow,but hereafter thou shalt know it."

How to keep the Heartfromdesponding Help. 2. Though God hath refervedto himselfa liberty ofafflicting his people,yethe hath tied up his own hands by promise, never to take away his loving-kindnessfrom them.

Can I look that ſcripture intheface with a repining,diſcontented ſpirit, 2 Sam. vii. 14. " I shall be his father,and he willbe myfon ;

" if he commit iniquity,I will chaftenhim with the rod of " men, and with the ſtripes ofthe children of men : Never- " theleſs, my mercy ſhall not depart away from him." Omy heart ! my haughtyheart! doft thou well to be diſcontented, whenGodhath giventhee the whole tree, with all the clufters ofcomfortgrowing on it, becauſehe ſuffers the wind to blowdownafew leaves ? Chriſtians have two forts of goods, thegoods ofthethrone, andthe goods of the footſtool ; moveables, and inmoveables : IfGod have fecuredtheſe, never let my heart be troubled at the loss ofthoſe ; indeed, ifhe had cut offhis love, or diſcovenanted my foul, I had reaſon to be caſt down ; butthis he hath not,nor can he do it.

Help 3. It is ofmarvellous efficacy to keep the heart from ſinking under affliction, to callto mind, that thine ownfather hath the ordering ofthem: Not a creature moves hand or tongue against thee,butbyhis permiſſion. Suppoſethe cupbe abitter cup, yet it is the cup which thy father hath given thee todrink; and canſt thou ſuſpectpoifon to be in that cup which he deliversthee ? Foolish man, put home the caſe tothineown heart,conſult with thine own bowels ; canst thou find in thy heart togivethy child that which would hurt, or undo him ?

No, thou wouldsſt as foon hurt thyselfas him ; " Ifthou then " being evil knoweſt how togive good gifts to thy children,'* howmuch more dothGod ? Matth vii, 11. The very confideration ofhis nature, a God oflove, pity, and tender mercies, or of his relation to thee as a Father, Husband, Friend, mightbeſecurity enough, ifhe had not ſpoken aword, to'quiet theeinthis cafe; andyetyouhavehis word too, Jer. xxv. 6. I willdoyou no hurt. You lie too near his heart to hurtyou ; nothinggrieves himmore thanyourgroundleſs and unworthyſuſe picions ofhisdeſigns do ; would it not grieve a faithfultenderheartedphyſician when he hath ſtudied the case ofhis patient, preparedthe moſt excellent receipts to ſave his life, to hear him cryout,O he hathundone me! he hath poifoned me ; becauſe it gripes and painshimin the operation ? O when will yoube ingenuous !

Help 4. God respects you as much in a low, as in a high condition; andthereforeit need notso much troubleyou to be made low : nay, to ſpeak home,he manifests more of his love, grace, andtenderneſs, in thetime ofaffliction, thanprofperity. As

in Times of Adversity.

Goddidnot at firſt chuſeyou becauſeyou were high, ſo he will not forſake you becauſe you are low : Menmaylookthy uponyou, and alter their reſpects, as your condition is alter. ed : When providence hathblaſted your estates, your ſummer friends maygrow ſtrange, as fearingyou may be troubleſome tothem ; but willGod do ſo ? No, no, " I will never leave

" thee, nor forſake thee," Heb. xiii. 5.

Indeed if adverſity andpovertycouldbaryou from acceſs to God, it were a fad condition ; but you may go to God as freely as ever. "My

"God (faiththe church) willhear me," Mic. vii. 7. Poor David, when ſtripped ofall earthly comforts, couldyet encourage himſelf in the Lord his God ; andwhycannot you ? Suppoſe yourhusband or childhad lost all at ſea, and ſhould cometo you in rags ; couldyou deny the relation, or refuſe to entertainhim ? Ifyou wouldnot, much less willGod : Whythen areye ſotroubled ? Though your conditionbe changed, your father's love and reſpects are not changed.

Help 5. Andwhat if by the loss of outward comforts, God willpreferveyour fouls from the ruining power of temptation ?

Sure then, you have little cause tofinkyour hearts byfuchfad thoughts about them.

Are not theſe earthly enjoyments the things that make men ſhrink and warp intimes of trial ? For the love of theſe many have forſaken Chriſt inſuch anhour,

Matth. xix. 22. " He went away forrowful, for he had great "poſſeſſions." And ifthis beGod'sdeſign, what have I done inquarrelingwith him about it ? We ſee mariners in a ftorm can throw over-board rich bales offilk, and precious things, to preſerve the veſſel and their lives with it, and everyone faith they act prudently ; we know it is uſual for foldiers ina city beſieged, to batter down, or burn the faireſt buildings without thewalls, inwhich the enemymay ſhelter in the ſiege ; and no mandoubtsbut itis wifelydone : Such as havegangrenedlegs or arms, can willingly ſtretch them out to be cut off, andnot only thank, butpay the chirurgeon for his pains : And muſt

Godonlybe repinedat, for cafting overwhatwill fink you in a ſtorm ? Forpulling downthat which would advantage your enemy in the fiege oftemptation ? For cutting offwhat would endanger your everlasting life ? O inconfiderate, ingrateful man! are nottheſe things, for which thou grieveſt, the very things thathave ruined thousands offouls ? Well, what Chrift doth inthis, thouknoweſt not now, but hereafter thou mayeſt,

Help 6. It would much ſtay the heart under adverſity, to confider, That God, by fuch humbling providences, may be accomplishingthat for which you havelong prayed and waited :

How to keep the Heartfrom desponding Andthouldyoube troubled at that ? Say, Chriftian, haft thou notmany prayers depending beforeGod upon ſuch accounts as thefe; thathe would keepthee from fin, diſcover to thee the emptineſs and infufficiency ofthe creature; that he wouldkill andmortify thy lufts, that thy heart may never find reſt in any enjoymentbut Chrift ? Why now, byfuch humbling and impoverishing ſtrokes,God may be fulfilling thy defire : Woudlft thou be keptfrom fin ? Lo, he hath hedgedup thy waywith thorns. Wouldst thou ſee the creatures vanity ? Thy affliction is a fair glafs to discover it ; for the vanity ofthe creature is never fo effectually and fenfiblydiſcovered, as in our own experience of it. Wouldſt thou have thy corruptions mortified ?

This is the way ; nowGod takes away the food and fewel thatmaintainedthem; for as proſperity begatand fed them, fo adverſity, when ſanctified, is ameans to killthem. Wouldft thouhavethyheart to reftno where but in theboſom ofGod?

What better way canftthou imagine providence ſhould take to

accomplish thy defire, than by pulling from under thyhead, that foft pillow of creature-delights on which thou reſtedſtbefore? And yetyou fretat this, peeviſh child,how doſt thou exerciſe thy Father's patience ? If he delay to answer thyprayers, thou art ready to ſayhe regards thee not; if he do that which really anſwers the ſcopeand main endofthem, but not in the way thou expectedſt, thou quarrelleſt with him forthat ; as if instead ofanſwering, hewere croſſing all thy hopes and aims ; is this ingenuous ? Is it not enough thatGod is ſo gracious todowhatthou defireft, but thou must be ſo impudent to expect he ſhoulddo it in theway which thou preſcribeſt.

Help 7. Again, Itmay ſtay thy heart, ifthou confider, That in these troubles, God is about that work, which ifthou didst

See the design of, thyfoul would rejoice. We, poor creatures, are bemiſted with much ignorance, and are not able to difcern how particular providences work towards God's end; and therefore, like Ifrael in the wilderneſs, are often murmuring,

Becauſe Providence leads us about inahowlingdefart, where we are expoſed to ſtraits ; though yet, then he led them, and is now leading us, by the right way, to a city of habitations.

Ifyou couldbut feehowGod,in his fecret counſel,hath exactly laid the whole plot and deſign ofthyfalvation, even tothe fmallestmeans and circumstances; thisway, andby theſe means fuch a one ſhall be faved, and byno other; fuch a numberof afflictions I appoint for this man, at this time, and in this order; they ſhall befal him thus, and thus they ſhall work for hiu : Could you, I ſay, butdifcern the admirable harmony of

The Heartkept from desponding in Times ofAdversity. 33 divinediſpenſations, their mutual relations to eachother, togetherwiththegeneralrefpect and influence they all have untothe laſt end; of all the conditions in the world, you would chuſe thatyou are now in, had you liberty to make your own choice.

Providence is like acurious piece of arras, madeup of athoufand threds, which fingle we know not what to make of, but put together, and ftitched up orderly, they reprefent abeautifulhiſtory to the eye. As God works all things according to thecounſel of his own will, ſo that the counſel of God hath ordained this as the beſtway tobring about thy falvation : Such aonehath a proud heart, ſo manyhumbling providences I appoint for him ; ſuch a one an earthly heart, ſo many impoveriching providences for him : Didyou but ſee this, I needfay nomore to ſupport the moſt dejected heart.

: Help 8.

Farther, It would much conduce to the fettlement of your hearts, to conſider, That by fretting and difcontent, you do yourselves more injury than all the afflictions you lie under could do; your own diſcontent is that which arms your troubles with a ſting ; it is you that make your burden heavy, by struggling under it.

Could you but lie quiet under thehandofGod, your condition would be much easier and fweeter than it is ; Impatiens aegrotus crudelem facit medicum.

This makes God lay on more ſtrokes , as a father will upona ſtubborn child that receives not correction .

Beſides, it unfits the foul to pray over its troubles, or take inthe ſenſe of that good whichGod intends by them : Afflic tion is a pill, which being wraptup in patience and quiet ſubmiſſion, may be easily ſwallowed; but diſcontent chews the pill, andſo imbitters the foul: God throws away fome comfort which he saw would hurt you, andyou will throw away your peace after it; he ſhoots an arrow which ſticks in your cloaths, and was never intended to hurt, but only to fright you from fin; andyou will thruſt it onward tothe piercing of your very hearts, bydeſpondencyanddiſcontent.

Help 9. Lastly, If all this will notdo, but thy heart, like Rachel, ſtill refuſes tobe comforted, or quieted, then confiderone thingmore, which, if ſeriously pondered, will doubtlessdo the work ; and that is this, Compare the condition thou art now in, and art so much diffatisfied with, with that condition others are, and thyself deferveft to be in: Others are roaring

in flames, howlingunder theſcourgeof vengeance,and amongſt them I deſerveto be. O my foul! is this hell ?

Is my coudition as bad as the damned ? Owhat would thousands now in

VOL . VII.

34 TheHeart kept fromdeſponding in Times ofAdverfity. hellgive, tochange conditions with me !

It is a famous in ſtance which * Dr Taylor gives us of the duke of Conde; I • have read (faith he) that when the duke of Conde had enter- ⚫ed voluntarily into the incommodities of areligious poverty,

•hewas oneday eſpied and pitiedby alord of Italy, who out ✔of tenderness, wiſhed him tobe morecareful and nutritive of • his perſon.

The good duke anſwered, Sir, be not troubled, • andthink not that I am ill provided of conveniencies, for I • ſendan harbinger before me, who makes ready my lodgings,

•and takes care that I be royally entertained.

The lord asked •him, who was his harbinger ? he answered, The knowledge of •myſelf, and the confideration of what I deſerve for my fins,

• which is eternal torments ; and when with this knowledge I • arrive at my lodging, how unprovided foever I find it, me- ⚫thinks it is ever better than Ideserve. Whydoththe living man complain ? And thus the heart may bekeptfromdeſponding, or repining under adverſity.

Season 3. • The third ſeaſon calling formore than ordinary •diligence to keep the heart, is the time of Zion's troubles :

• When the church, like the ſhip in which Chriſt and his difciples were, is oppreſſed, andready to perish, inthewaves of •perfecution ; then good fouls are ready to fink, and be ſhip- •wrecked too, upon thebillows of their own fears.

I confefs •moſt inenrather needthe ſpur, thanthe reins in this cafe, and yet ſome fit down as over-weighed with the ſenſe of the • church's troubles.

The loſs of the Ark coſt old Eli his life ; • the ſad poſture Jerufalem lay in, made good Nehemiah's

•countenance change in the midst of all the pleaſures and ac- ⚫commodations of the court, Neh. ii. 2. Ah ! this goes cloſe

• to honeft hearts .'

• But thoughGod allow, yea, command the moſt awakened • apprehenfionsof theſecalamities, and in" ſuch aday calls to mourning, weeping, andgirding with fackcloth," Ifa. xxii.

12. and ſeverely threatens the inſenſible, Amos vi. 1. yet it will not pleaſe him to fee you ſit like penſive Elijah under the <juniper-tree.

1 Kings xix. 4. " Ah Lord God! it isenough, " take away my life alfo." No, mourners in Zion you may,

⚫and ought to be ; but ſelf-tormentors you must not be ; •complain toGod you may, but tocomplain of God, though

•but by an unſuitable carriage, and the language of your ac- • tions, you must not.'

Cafe 3. The third cafethat comes next tobe ſpoken to, is this; How publicand tenderbearts may be relieved, andfup

* Great Exemp. p. 310.

How toJupportthe HeartunderZion's Troubles.

ported, when they are even over-weighed with the burdensome , fenfe of Zion's troubles?

' I grant, it is hard for him that pre- • ferreth Zion tohis chief joy, to keep hisheartthat it fink not •below thedue ſenſe of its troubles ; andyet this ought, and •maybedone by the use of ſuch heart-eſtabliſhing directions

• as theſe.'

Direction 1.

Settle this great truth in your hearts, that no trouble befals Zion, but by the permiffion of Zion'sGod; andhe permits nothing out of whichhe willnot bring muchgoodat last tohispeople.

There is truly aprinciple of quietneſs inthe permitting, as inthecommanding will of God. See it in David, 2 Sam. xvi.

10. " Lethim alone, it maybeGodhathbiddenhim :" And in Chriſt, Joha xix. 11. " Thou couldeſt have no power againft

" me, except it weregiventhee from above;" it ſhould much calm our ſpirits that it is the will ofGod to suffer it; and had he not fuffered it, itcouldnever have been as it is.

This very confideration quieted Job, Eli, David, andHezekiah; that the Lord did it, was enough tothem, andwhy ſhould it not be ſo to us ?

If the Lordwillhave Zion plowed as a field, and her goodly ſtones lie in the dust; if it be his pleaſure that Antichriſt ſhall rage yet longer, andwear out the faintsof theMost High ; if it be his willthat adayoftrouble, and of treading down, and of perplexity by the Lord God of hofts ſhall beupon the valley of viſion, that the wicked ſhall devour the manthat is more righteous than he, what are we that we ſhould conteſt with God ? Fit it is that we should be refignedupto thatwillwhencewe proceeded, and that he that made us ſhould diſpoſe of us as he pleaſeth : he may do what feemeth him good without our conſent: doth poor man ſtand upon equal ground, that he ſhould capitulate with hisCreator, orthatGod ſhould renderhiman accountofanyof his matters ?

It iseveryway as reasonablewebecontent,howeverGoddiſpoſe of us, as that we be obedient to whatever he commands us.

Butthen, if we pursue this argument further byconfidering thatGod's permiſſions do all meetat laſt in the real good of his people, thiswill much morequiet our ſpirits. Do the enemies carryawaythegood figs, eventhe beſt among the people, into captivity ? This looks like a ſad providence, but yetGod ſends them thither for their good, Jer. xxiv. 5.

DothGod take the Aſſyrian as a ſtaff in hishand, to beat his people with ? Thofe blows are ſmart, and make them cry ; but the end of his fo doing is, "That he may accomplish his whole work upon E2

HowtofupporttheHeartunder Zion's Troubles.

" mount Zion," Ifa. x. 12.

IfGodcan bring much good ou of the worſt, and greatest evil of fin, much moreout of temporal afflictions ; and it is as evident that he will, as thathe can do fo.

For it is inconſiſtent with the wisdom of a common agent topermitany thing, which he might prevent ifhe pleaſed, tocroſs his great deſign and end ; and can itbe imaginedthat the moſt wifeGod ſhould do ſo ?

Well then, as Luther told Melandthon, Definat Philippus efferectormundi;ſo ſay I to you ; Let infinite wisdom, power, and love, alone ; forby theſe all creatures are ſwayed, and actions guided, in reference tothe church: it is none of ourwork to rule the world, but to submit to him thatdoth; Non caeco impetuvolvuntur rotar, the motions ofprovidence are alljudicious, the wheels are full of eyes; it is enough that the affairs of Zion are in a goodhand.

Direction 2. Ponder this heart-ſupporting truth, in reference to Zion's trouble: Thathow many troubles foever are uponher, yet herKing is inher.

What ! hath the Lord forſaken his churches ? Hath he fold theminto the enemy's hand ? doth he not regard what evil befals them? that our hearts fink at this rate ?

Is it not too ſnameful an undervaluing of thegreatGod, and toomuch magnifying of poor, impotent men, to fear and tremble at creatures, whilft God is in the midst of us ? The church's enemies are many and mighty; let that be granted, yet that argument with which Caleb and Joſhua ſtrove to raiſe their own hearts, is of as much force now, as it was then : " The Lord is with us,

" fearthem not," Num.xiv. 9.

The hiſtorian tells us that whenAntigonus over heard his foldiers reckoning how many their enemies were, and ſo diſcouraging one another ; he ſuddenly ſteps in among them with this queſtion, 'And howmany

• (laid he) do you reckon me for ?"

Diſcouraged fouls, how manydoyou reckon the Lord for ? Is he not an over-match for all his enemies ?

Is not oneAlmighty more than many mighties? Doth his prefence ſtand for nothing with us ? " If God

" be for us, who can be againſt us ?" Rom.viii. 31.

Wha think you, was the reaſon of that great exploration Gideon made in Judges vi.? He queſtions, ver. 12, 13. he defires a fign, ver 17. and after that another, ver. 36. andwhat was theendof all this, but that he might be ſure the Lord was withhim, and that he mightbut write this mottoupon his enfign ? " The ſword of the Lord, and of Gideon."

So then, if youcan be well aſſured the Lord iswith his people, youwill get thereby above all your difcouragements andthathe is fo,

How tofupport the HeartunderZion's Troubles.

you need not, with him, defire a ſign from heaven; lo, you havea ſignbefore you, even their marvellous preſervation a midſt alltheir enemies. IfGodbenotwith his people, how is it theyare not swallowed up quick?

Do their enemies want malice, power, or opportunity ? No, but there is an inviſible handuponthem.

Well then, as it is, Exod. xxxiii. 14. lethis prefencegive usreſt; and though themountains be hurled into the ſea, though heaven and earth mingle together, fearnot,

Godis inthe midst of her, ſhe ſhall not be moved.

Direction 3.

Ponder the great advantages attending the people of God in an afflicted condition.

If a low and an afflicted ſtate in the world be really best for the church, then yourdejections are not only irrational, but ungrateful ; indeed, ifyou eſtimate the happiness of the churchby its worldlyeaſe, ſplendor, and profperity, then ſuchtimes will feembad for it; but if you reckon its glory to conſiſt in itshumility, faith, patience, and heavenly-mindedness, nocondition inthe world abounds with advantages for theſe, as an afflictedconditiondoth.

Itwas notperſecutions andprifons, bue worldlinefs and wan tonneſs, thatwas the poifonof the church: neitherwas it the earthly glory of its profeffors, but the blood of its martyrs, thatwas the feed of the church.

The power of godliness did never thrive better than in affliction, and never ran lower than intimes of greateſt profperity : when " we are leftapoorand

" an afflicted people, then we learn to truſt inthe name of the " Lord," Zeph. iii. 12.

What fayye, firs ? Is it indeed for the faints advantage tobeweaned from the love of, anddelight in, enſnaringworldly vanities ?

To be quickened, and prick ed forwardwith more haſte toheaven, tohave clearer diícove ries of their ownhearts, to be taught to pray more fervently, frequently, ſpiritually; to look and long forthe reſt tocome, more ardently ?

If theſe be for their advantage, experience teaches us, that no condition is ordinarily bleſſed with fuch fruits as theſe, like an afflictedcondition.

And isitwelldone, then, to repine and droop,becauſe your fatherconfults more the advantage of your fouls, than theplea fing of your humours ? Because he will bring you a nearerway toheaven thanyou are willing togo? Is this adue requital of his love, whois pleaſed ſo muchtoconcernhimself in yourwelfare which is morethanhe willdo forthousands in theworld, uponwhom he will not laya rod, orſpend an afflictionfor their good, Hof. iv. 17. Matth. xv. 14. But alas ! wejudge by ſenſe, andreckon things good or evil, according towhatwe, for the preſent, cantasteand feel inthem,

Howtofupport theHeartunderZion'sTroubles.

Direction 4. Take heed that you overlosk not themanyprecious mercies which the people of God enjoy amidst all their troubles.

Itis a pity that our tears, upon the account of our troubles, ſhould toblear and blind our eyes, that we should not fee our mercies andgrounds of comfort.

I will not inſiſt upon the mercy of having your lives givenyou for aprey, nor yet upon the manyoutward comforts, temporal conveniencies and accommodations, which you enjoy even above what Chriſt and his precious fervants, of whom the world was not worthy, ever had.

Butwhat ſay you topardon of fin? intereſt inChriſt ? the covenant of promiſe ? and an eternity of happiness, in the prefenceofGod after a fewdays are over ? O that ever a people entitled to ſuch mercies as theſe, ſhoulddroop under any temporal affliction, or be ſo much concerned for the frowns of men, and loſs of trifles ! you have not the ſmiles of great men, but you have the favour of the greatGod; you are, it maybe, caft back in your eſtates, but thereby furthered in ſpirituals.

You cannotlive ſobravely, plentifully, and easily, asbefore; but ſtill you may live as holy and heavenly as ever : will you then grieve ſo much for theſe circumſtantials, as to forget your ſubſtantials ?

Shall light troubles make you forgetweighty mercies ?

Remember the church's trueriches are laid out of the reach of all its enemies: theymaymake you poor, butnot miferable. What thoughGoddonot diftinguith, inhis outwarddiſpenſations,betwixt his own and others ? Yea, what though his judgments ſingleout the beſt, and ſpare the worſt ?

What though an Abel be killed in love, and aCain furvive in hatred ; a bloody Dionyfius die in hisbed, and a good Jofiah fail in battle ?

What though the belly of the wickedbe filled with hiddentreaſures, and the teeth of the faints broken with gravel-ſtones; yet ſtill here is much matter of praife; for electing love has diſtinguiſhed, though common providence did not; and whilst prosperityand impunitylay thewicked, even ſlaying and adverſity ſhall benefit and ſave the righteous.

Direction 5. Believe, that how low foever the church be plunged under the waters of adverſity, it shall affuredly rife again.

Fear not, for as fure as Chriſt aroſe the third day, notwithstanding the ſeal andwatch thatwas upon him ; ſo ſure thechurch ſhall arife out of all her troubles, and lift up its victorious head over allits enemies : thereisno fearof ruining that peoplewho thrive by their loſſes, and multiplyby being,

HowtofupporttheHeartunder Zion'sTroubles.

diminiſhed. Obe not too quick tobury the church before the isdead! ſtay till Chriſt hath tried his skill, before you give it up for loft .

The bush may be all in a flame, but ſhall never beconſuned, and that becauſe of the good willof him that dwelleth init.

Direction 6. Record the famous instances of God's careand tenderness over bis people in former ftraits.

Chriſt hath not fuffered it tobedevoured yet; for above theſe 1700 years the Chriſtianchurch hath lived in affliction, and yet it is not confumed: manyawave of perſecution hathgoneover it, and yet itisnotdrowned: manydeſigns toruin it, and hithertonone hath proſpered; this is not the firſt time that Hamans and Achithophelshave plotted its ruin ; that an Herodhath ſtretched out his hand to vex it: ſtill ithathbeen preferved from, ſupported under, or delivered out of all its troubles; and is it notasdear toGod as ever ? Is he not as able to ſave it now, as formerly? Thoughwe know notwhencedeliverance ſhouldarife,

" Yet the Lord knoweth how to deliver the godly out of temptations," 2 Pet. ii . 9.

Direction 7. If you can fetch nocomfort from any of the former arguments, then, in the laſt place, Try whether you cannot draw fome comfort out ofyour very troubles.

Surely this trouble of yours is a good argument of your integrity ; union is the ground of ſympathy ; if you had not fome rich adventure in that ſhip, you would not trembleas you do, when itisindanger : beſides, this frame of ſpirit mayafford you this argument, that if you are ſenſibleof thechurch'stroubles, JefusChrift is much moreſenſible of, andſollicitous about it, than youcanbe; andhe willhave an eye of favour uponthemthat mourn for it, Iſa. lvii. 18.

Season4.

Thefourth ſpecial ſeaſonofexpreſſing ourutmoſt 'diligence in keeping our hearts, is thetime of danger, and publicdistraction ; inſuch times the beſt hearts arebuttoo apt tobe furprized by ſlaviſh fear; it is not eafytoſecure the * heart againſt diſtractions in times of commondiſtraction.

If • Syriabe confederate with Ephraim, howdo the hearts of the *houſe of Davidſhake, even asthe trees of the wood, which are thaken with the wind ? Ifa. vii. 2. When there are ominous ſigns in the heaven; on the earth diſtreſs of nations,

'with perplexity; the sea and waves roaring, then thehearts ' of menfail for fear, and for looking after thoſe thingswhich are coming on the earth, Luke xxi . 25, 26.

Even aPaul *himselfmay "ſometimescomplain offightings within, when *" there are fears without," 2 Cor. vii. 5.

How tokeep theHeart from Fears.

But, my brethren, theſe things ought not tobe ſo, faints ſhould be of a more raiſed ſpirit :

So was David, when his heart was kept in agood frame, Pfal. xxvii. 1. " The Lord is

" mylight, and my ſalvation; whom ſhall I fear ?

The Lord " is the ſtrength of my life, of whom shall I be afraid ?" Let nonebut the ſervants of finbe the ſlaves of fear, let them that havedelighted in evil, fear evil; impius tantum metuit, quantum nocuit.

O let not that which God hath threatened as a Judgmentuponthe wicked, ever ſeize upon the breasts of the " righteous.

I will fend (faithGod) faintneſs into their hearts " inthe landof their enemies, and thefound of a ſhaking leaf

" ſhallchacethem," Lev. xxvi. 36.Owhat poor-fpirited men are theſe, to fly at a ſhaking leaf! which makes a pleaſant, and nota terrible noiſe; and is in itſelf akind of natural muſic :

But to a guilty confcience the whistling leaves aredrums and trumpets.

" ButGod hath notgivenusthe ſpirit of fear, bot " of love, andof afound mind," 2 Tim. i. 7. A found mind as it ſtands there inoppofition to the ſpirit of fear, is anunwounded confcience, pot infirmed by guilt: And this ſhould make a man as bold as a lion.

Iknow it cannot be faid of a faint, whatGod ſpake of Leviathan, thathe is made without fear: There is a natural fear in everyman, and itas impoſſible to bewhollyput off, as the body itself is: It is a perturbation of the mind, arising from the apprehension of approaching danger; and as long asdangers can approach us, we ſhall find ſome perturbations within us.

It is not my purpoſe to commend toyou a ſtoical apathy, nor yet to take you off from fuch a degree of cautional preventive fear as may fit you for trouble, andbe ſerviceable to your fouls; there isa provident fear that opens our eyes to foreſee danger, and quickens toa prudentandlawfuluſe ofmeans topreventit: Suchwas Jacob's fear, Gen. xxxii. 7, 9, 10. &c. Butit is the fearof diffidence

Iperfuade you tokeep your hearts from, that tyrannical paſſion which invades the heart in times of danger, diſtracts, weakens, and unfits the heart forduty ; drivesmenuponunlawful means, and brings a fnare with it.

Well, then, the fourth cafewill bè this :

Cafe 4. How a Chriftian may keep his heart from distracting and tormentingfears, in times ofgreat and threatening dangers.

Now there are fourteen excellent rules, orhelps, for the keepingtheheart from finful fear, whenimminentdangers threaten us: Andthe firſt is this,

How tokeep the Heartfrom Fears.

Rule 1. Look upon allthe creatures as in thehandofGod,who manages themin alltheir motions, limiting, restraining, and determining them allat his pleasure.

Get this truth well fettled by faith in your hearts, it will marvelloufly guard them againſt ſlaviſh fears. The first chapter of Ezekiel contains an admirable ſcheme, or draught of providence; there you may fee the living creatures who movethe wheels, viz. the great affairs and turnings of things herebelow, coming unto Chriſt, who fitsupon the throne, to receive new orders and inſtructions from him, ver. 24, 25, 26.

And in Rev. vi . you read ofwhite, black, and red horfes, which are nothing elsebut the inſtruments whichGod employs in executinghis judgments inthe world, as wars, peſtilence, and death: Butwhen theſe horſes are prancing, and trampling up anddown the world, here is that may quietour hearts, that Godhath the reins in his hand.

Wicked men are ſometimes Jike mad horles, they would ſtamp the people ofGod under their feet, but that the bridle of providence is in their lips,

Jobi. 11, 12. A lion at libertyis terrible to meet, but who is afraid of the lion in the keeper's hand ?

Rule 2. Remember that this God, in whofe hand all the creaturesare, is your Father, and is much more tender over you, than you are, or can be, over yourselves : " He that " toucheth you, toucheth the apple of mine eye," Zech. ii. 8.

Let me ask the moſt timorous woman, whether there be not a vaſt differencebetween the fight of adrawn fword in the hand of abloody ruffian, and theſameſword in the hand of her own tender husband ? As great adifference there isin looking upon creaturesby aneye of fenfe, and looking on themas inthehand of yourGodby an eye of faith ; that is a ſweet ſcripture to this purpoſe, Ifa. liv. 5. " Thy Maker is thy Husband, the " Lord of Hosts ishis name:" he is Lord of all the hosts of creatures inthe world : Who would be afraidto paſs through an army, though allthe foldiers ſhould turn their ſwords and gunstowards him, if the general of that armywerehis friend, or father ?

I have met with an excellent ſtory of a religious youngman, whobeing at ſea, with many other paſſengers, in agreat ſtorm, andtheybeinghalf dead with fear, heonly was obſerved tobe very cheerful, as if he had been but little concernedinthatdanger: One of themdemanding the reason of his chearfulness, O, (faid he) it is becauſe the pilot of the • ſhip is my father.'

Confider Chriſt, firſt as the King, and fupreme Lordover the providential kingdom, and then as your

VOL. VII.

How tokeeptheHeart fromFears.

Head, Husband, and Friend, and thou wilt quickly ſay, " Returnunto thy reſt, O my foul."

This truth will make you ceaſe trembling, and cauſe you to fing inthemidst of dangers.

Pfalm xlvii. 7.

The Lord is King of all the earth, fing ye

praiſewith underſtanding ;" (or, as the Hebrew word is,) " Everyone that hath underſtanding," viz. of this heart-reviving and eſtabliſhing doctrine of thedominion of our Father over all the creatures.

Rule 3. Urge uponyourhearts the express prohibitions ofChrift in this cafe : and let your heartsſtand in awe of the violations of them.

Hehath charged you not to fear, Luke xxi. 9. "Whenye " ſhall hear of wars and commotions, ſee that ye be not terri- " fied." And Phil. i. 28. " In nothingbeterrified byyour ad- " verſaries,"

Yea, in Matth. x. 26, 28, 31. and within the compaſs of fix verſes, our Saviour commandsus thrice, not to fearman. Doth every big word of prouddust and aſhes make thee afraid ? Doth the voice of aman make thee tremble ? and ſhall not the voice ofGod ?

If thou art of fuch a fearful and timorous ſpirit, how is it that thou feareſt not to difobey the flat commands of Jesus Chriſt ?

Methinks the command of Chriſt ſhould have as much power to calm, as the voice of a poor worm toterrify thy heart.

Ifa. li. 12, 13. " I, even I, am he " that comforteth you : Who art thou, that thou ſhouldeſtbe

" afraidof a man that ſhall die, andof the fon of man that " ſhallbe made asthegrass,andforgetteſt the Lord thyMaker ? "

Wecannot fear creatures ſinfully, till we have forgottenGod ; didwe remember whathe is, andwhathe hath ſaid, we ſhould notbe of fuch feeble ſpirits : Bring thy heart, then, to this dilemma intimes of danger ; if I let into myheart the flaviſh fear of man, I muſt let out the reverentialawe and fear ofGod; and dare I caft off the fear of the Almighty for the frowns of a man ? Shall I lift up proudduſt above the greatGod ? Shall

Irun upon a certain fin, to ſhunaprobable danger ? Okeep thy heart by this conſideration !

Rule 4. Remember how much needless trouble your vain fears havebrought upon you formerly, and how you have disquieted yourselves to no purpose.

Ifa. li. 13. "And haft feared continually becauſe of the op- " preffor, as if he were ready to devour ; and where is the fu- " ry of the oppreffor ?"

He ſeemedreadytodevour, but yet you are notdevoured : I havenot brought upon you the thing that ye feared ; you have waſtedyour ſpirits, difordered your fouls, andweakened your hands, and allthis to no purpoſe :

Howtokeep the Heart fromFears.

Youmighthaveallthis while enjoyedyourpeace, and poſſeſſed your fouls inpatience. And here I cannot but obſerve a very deep policy of Satan, managing adeſign against the foul by theſe vain fears :

I call them vain, in regardof the fruſtration of them by Providence ; but certainly they are not in vain, as to the end Satan aims at in raiſing them ; for herein he acts as foldiers uſe to do inthe ſiege of agarrifon, who on purpoſe to wear outthe befieged by conſtant watchings, and thereby unfit them to make reſiſtance when they ſtorin it in carneſt, do every nightgive them falſe alarms, which though theycome tonothing, yetdoth notably ſerve this furtherdeſignoftheenemy. O when will you beware of Satan's devices ?

Rule 5. Confider ſolemnly, That though the things you fear Shouldreallyfall out, yet there is more evil in yourownfear, than in the thing feared.

And that not onlyas the leaſt evil of ſin is worſe thanthe greatest evil of suffering; but as this ſinful fear hath really more torment and trouble in it, than is in that condition you are ſo much afraid of; fear is both amultiplying, and a tormenting paſſion; it repreſents troubles much greater than they are, and ſo tortures and wrecks the foul much worse thanwhen the ſuffering itſelf comes. So itwas with Iſrael at the Redſea, they cried out, and were fore afraid, till they put foot into thewater, and then a paſſage was opened through thoſe waters, which they thought wouldhavedrowned them. Thus it is with us; we looking through the glaſs of carnal fear, upon thewaters of trouble, the ſwellings of Jordan, cry out, O theyare unfordable ! we must needs periſh inthem : Butwhen we come into the midst of thoſe floods, indeed, we find the promiſemadegood; "God will make awaytoeſcape," 1 Cor. x. 13.

Thus it was with bleſſed Biiney,when he would make atrial, by putting his finger to the candle, andnot able to endure that, he cried out, •What, cannot I bear the burning of 6 a finger ? how then ſhall I be able to bear the burning of my

• whole body to-morrow ?"

And yet when that morrowcame, he could go chearfully into the flames, with that ſcripture in his mouth, Ifa. xliii. 1, 2, 3. " Fear not, for I have redeem- " ed thee :

I have called thee by thy name, thou art mine; " when thou paſſeſt through the waters, I will be with " thee ; when thou walkeſt through the fire, thou ſhalt not " be burnt."

Rule 6. Consult themany precious promises whichare written for yoursupport and comfort in alldangers.

How tokeep theHeart from Fears.

Theſe are your refuges, to whichyou may Ayandbe ſafe; " When the arrows of danger flyby night, and deſtruction

" waſteth at noon-day." There are particularpromiſes ſuited to particular caſes and exigencies; and there are general promiſes, reachingall cafes and conditions: Such are theſe, Rom. viii. 28.

" All things ſhall worktogether for good," &c. And Ecclef. viii. 12. "Though a finnerdo evil an hundred times, and his

" days be prolonged, yet it ſhall be well with themthat fear " the Lord," &c. " Could you but believe the promiſes,

" your hearts ſhould be eſtabliſhed," 2 Chron. xx. 29. Could you but pleadthem withGod, as Jacobdid. Gen. xxxii. 12.

" Thou faidſt, I will surelydo thee good," &c. they would relieve you in everydiſtreſs.

Objection. But that promisewas madeperfonally, and by name tohim, fo are not theſe tome.

Answer. If Jacob'sGodbe yourGod, you have as good an intereſt in them as he had.

The church, a thousand years after that tranſaction betwixt God and Jacob, applied that whichGod ſpake tohim, as if it had been ſpoken to themſelves, Hof. xii. 4. " He found him in Bethel, and therehe

" ſpake with us."

Rule 7. Quiet yourtrembling heartsby recordingand confulting yourpast experiences of thecare andfaithfulness ofGod in formerdiſtreſſes.

Theſe experiencesare food for your faith inawilderneſscondition, Pfal. lxxiv. 14. By this David kept his heart in time of danger, 1 Sam. xvii. 37. and Paul his, 2 Cor. i. 10. was ſweetly anſweredby Silentiarius, whenone told him that It his enemies way-laid him to take away his life, Si Deusmei curam non habet, quid vivo ?

IfGodtake no care of me, how have I eſcaped hitherto ? You mayplead with God old expe. riences toprocure new ones; for it is in pleading withGod for new deliverances, as itis inpleading for new pardons. Now mark how Moſes pleads on that account with God, Num. xiv.

19. " Pardon, I beſeech thee, the iniquityof this people, as " thou hast forgiven them from Egypt until now." He doth not ſay asmen do, Lord, this is the first fault, thou hast not been troubledbefore to ſign their pardon : But, Lord, becauſe thouhaſt pardoned them ſooften, I beſeech thee pardon them once again. So in new ſtraits, Lord, thou hast often heard, helped, and ſaved in formerfears ; therefore now help again, for with thee there is plenteous redemption, and thine arm is not ſhortened.

How tokeep the Heartfrom Fears.

Rule 8. Bewellfatisfiedthat you are in theway ofyour duty , andthat willbeget holy courage in times of danger.

" Who will harm you, it you be followers ofthat which is "good ?"

1 Pet. iii . 13.

Or, if any dare attempt it, you " mayboldly commit yourſelves toGod in well-doing,"

I Pet. iv. 19.

Itwas this confideration that raiſed Luther's ſpirit aboveall fear : • In the cause ofGod (ſaidhe) I ever am, and ever ſhall be ſtout;' herein I aſſume this title, Gedo nulli, a good cauſe will bear up a man's ſpirit bravely. Hear the faying of a heathen, to the ſhame of cowardly Chriſtians :

When the emperor VeſpaſianhadcommandedFluidius Priſcas 'notto come tothe fenate; or ifhe did, toſpeak nothingbut

' what he would have him ; the ſenatorreturnedthis noble an- ' ſwer, That as he was a fenator, it was fit he ſhould be at ' the fenate ; andif being there he were required to give his

'advice, he would ſpeak freely that which his confcience com- ' mandedhim ; the emperor threatening, that then he ſhould

' die; he answered, Did I ever tell you that I was immortal ?

'Do you what you will, and I willdo what I ought ; it is in ' your power to put me to death unjustly, and inme todie

' conſtantly.'

Righteouſneſs is a breaſt plate, thecauſe ofGod will pay all your expences ; let them tremblewhomdanger findsoutofthe wayofduty.

Rule 9. Getyour confciences ſprinkledwith the blood of Chrift fromallguilt, and that willfet your hearts aboveallfear.

It is guilt upon the confcience that ſoftens and cowardizes our ſpirits : "The righteous are bold as a lion," Prov. xxviii.

Itwas guilt in Cain's confcience that made him cry, "Everyone that meets me ſhall layme," Gen. iv. 14. A guilty confcience is more terrified with conceiteddangers, than a pure confcience is with real ones. A guilty ſinner carries a witneſs against himself inhis ownbofom.

It was guiltyHerod criedout, " John Baptiſt isriſenfrom the dead."

Such a conſcience is the devil's anvil, on which he fabricates all thoſe ſwords and ſpears, with which the guilty ſinner pierces and woundshimself; guilt is todanger, what fire is togun-powder ; amanneed not fear to walk among many barrelsof powder, ifhehave no fire about him .

Rule 10. Exerciſe holytruft in times of great distress.

Make it your buſineſs totrustGod with your lives and comforts, and then your hearts will be atreſt about them.

So did * Char. of Wisdom, p. 358.

Howtokeep theHeart from Fears.

David, Pfal.lvii. 3. " At what time I am afraid, I will truſt in " thee;" q d. Lord, if at any timea ſtorm riſe, I will make bold toſhelter me from itunder the covert of thy wings . Go toGodby acts of faith and truſt, and neverdoubt but hewill ſecure you.

Ifa. lxii. 3. " Thou wilt keep him in perfect peace, whoſe mind is ſtayed on thee, becauſe he truſteth in " thee." God takes it well when thou comeſt to him thus ;

Father, my life, my liberty, or eſtate, are hunted after, and I cannotſecure them ; O let me leave them in thy hand : "The poorleavethhimself withthee;" and doth his God fail him ?

No, " thou art the helper of the fatherless," Plal. x. 14. that is, thou art the helper of thedeſtitute one, that hath none to gotobutGod. Andthat is a ſweet ſcripture, Pfal. cxii. 7.

"He shall not be afraid of evil tidings, his heart is fixed, " truſting in the Lord;" he doth not ſay, hisear ſhall be privilegedfromthe report of evil tidings he may hear as fad tidings as other men, but his heart ſhall be privileged from the terror of thoſe tidings, " his heart is fixed."

Rule 11. Confult thehonour of religion more, and your perfonalfafetyless.

Is it for the honour of religion, think you, that Chriſtians ſhouldbe as timorous as hares, to ſtart at every found ?

Will not this tempt the world tothink, that whatever you talk, yet your principles are no betterthan other mens ? Owhat miſchief maythe diſcoveries of your fears before them do!

It was a noble ſaying of Nehemiah, chap. vi. 11. "Should fuch aman " as I flee? Andwho, being as I am, would fee ?" Were it not better you ſhoulddie, than that the world ſhould be prejudiced against Chriſt by your example ?

For, alas! how apt is the world, who judge more by what they fee in your practices, than bywhat theyunderſtand of your principles, to conclude from your timorouſneſs, thathow much foever you commend faith, and talk of afſurance, yet you dare truſt to theſe things no more than they, when it comes to the trial. O let not your fears lay ſuch a ſtumbling-block before the blind world.

Rule 12. He that will fecure his heart fromfear, must first fecurethe eternal interest of hisfoul in the hands of Jesus Chrift.

When this isdone, then you may say, Now world, do thy qworst.

You will not be very follicitous about a vile body, when you are once aſſured it ſhall be well toall eternity with your precious fouls.

" Fearnot them (faith Chriſt) that can " kill the body, andafter that, have no more that theycando."

The affured Chriſtian may ſmile with contempt upon all his

How tokeep theHeartfrom Fears.

enemies, and ſay, Is this the worſt thatyou cando?

What ſay you, Chriſtians ? Are you aſſured that your fouls are ſafe, that within a few moments of your diſſolution they ſhallbe receivedbyChriſt into an everlasting habitation ?

Well, if you be ſure of that, never trouble yourſelves about the inſtrumeats andmeans of yourdiffolution.

Objection . O, but a violent death is terrible to nature!

Answer. Butwhat matter is it, when thy foul is inheaven, whether it were let out at thy mouth, orat thy throat ? Whetherthy familiar friends, or barbarous enemies, ſtandaboutthy deadbody, and cloſe thine eyes ?

Alas ! it is not worth the making ſo much ado about ; Nihil corpus fentit in nervo cum animafit in coelo, thy foul ſhall not be ſenſible in heaven how thybody is uſed on earth; no, it ſhall be ſwallowed up in life.

Rule 13. Learn to quench allflavish creature-fears, in the reverentialfear ofGod.

This is a cure bydiverſion : It is a rare piece of Chriſtian wisdom to turn thoſe paſſions of the foul which moſt predominate into ſpiritual channels ; toturn natural anger into ſpiritual zeal, natural mirth into holy cheerfulness, and natural fear into anholy dread and awe ofGod. This methodof cureChrift preſcribes in that forementioned place, Matth. x. like towhich is that in Iſa. viii. 12, 13. fearnot theirfear ; but how shall wehelp it ? Why, " ſanctify the Lord of Hosts himself, and let

" him be your fear, and yourdread."

Natural fear maybeallayed for the preſent by natural reaſon, or the removal of the occaſion, but then it is but like a candle blown out with a puff of breath, which is easilyblown in again ; but if the fear of God extinguiſh it, then it is like a candle quenched inwater, which cannot easily be rekindled.

Rule 14. Lastly, Pour out those fears to God in prayer, whichthedevil and yourown unbelief pour in upon you in times ofdanger.

Prayer is the beſt out-let to fear; where is the Chriſtian that cannotfet hisprobatum eft to this direction ? Iwillgiveyou the greateſt example in the world toencourageyou in the uſeof it, even the example of Jeſus Chriſt, Markxiv. 32. When the hourofhisdanger anddeathdrewnigh, hegets into thegarden, ſeparates from the diſciples, and there wrestles mightily with God in prayer, even unto an agony: in reference to which the apottle faith, Heb. v. 7.

Whoin in thedays of his fleſh, when "he had offered up prayers and ſupplications, with ſtrong cries

"and tears, tohim that was able to ſave him from death, and **was heard in that he feared."

He was heard as to ſtrength "

HowtokeeptheHeartfromFears. andfupport to carry him through it, though not as to deliver ance, or exemption from it.

Now, O that theſe things might abide with you, and be reduced to practice in theſe evildays, that many trembling fouls may be eſtabliſhed by them.

Seafon 5.

The fifth ſeaſon to excite this diligence inkeepingtheheart, is a time of ſtraits and outward pinching wants; although at fuch times we should complain toGod, and not ' of God, (the throne ofgracebeing erected for atimeofneed,

Heb. iv. 16.) yet when the waters of relief run low, andwant •begins to pinch hard,howprone are the best hearts to diſtruſt the fountain! when the meal in the barrel, and the oilin the * cruiſe are almoſt ſpent, our faith and patience arealmoſt ſpent

* too. Now it is difficult tokeepdown the proud and unbeliev ingheart in anholy quietude and ſweet fubmiffion at the foot

• of God.

It is an eaty thing to talk of truſtingGod for daily bread, while we have a full barn or purſe; but to ſay, asthe prophet, Hab. iii. 17. " Though the fig tree ſhould not blof- " fom, neither fruitbe in the vine, &c. yet will I rejoice in *" the Lord:" ſurely this is not eaſy.'

The fifth cafe there fore ſhallbe this :

Cafe 5. How a Christian may keep his heart from distrusting God, or repining against him, when outward wants are either feltorfeared.

This caſedeſerves tobe ſeriouslypondered, andeſpecially to be ſtudiednow, fince itfeems tobe thedeſign of providenceto empty thepeople ofGodoftheir creature-fulneſs, andacquaint themwiththoſe ſtraitswhich hithertothey have been altogether trangers to.

Now, to ſecure the heart from the afore-mentioned dangers attending this condition, theſe following confiderations, through thebleſſings of the Spirit, may prove effectual. And the firſt isthis :

Confideration 1. That ifGod reduce youto traits andneceffities, yethedeals no otherwise therein with you, thanhebathdone withsome of the choicest and holiest men that ever lived.

Your condition is not fingular; though you have hitherto been ſtrangers towants, other faints havedaily converſed, and been familiarly acquaintedwith them.

Hear what bleffed Paul ſpeaks, notof himself only, but in the name of other faints reduced to like exigencies, 1Cor. iv. 11. " Even to this prefent

" hourwe both hunger andthirſt, and are naked and buffeted, " and haveno certain dwelling-place." To ſee ſuch a man as Paulgoingup and down the world with anaked back, and

How to keep theHeart from repining, &c.

emptybelly, andnot a houſe to put his head in, one thatwas fo far above thee ingraceand holiness, one thatdid more fervice forGod inaday, than perhaps thou haft done in all thy days, and yet you repine as if hardly dealt with !

Have you forgot what neceffities and ſtraits even aDavid hath fuffered?

How great were his ftraits and neceffities ?

I Sam. xxv. 8.

"Give, I pray thee (faith he to Nabal) whatsoever cometh to " thyhand, to thy ſervants, and to thy fon David."

RenownedMuſculus wasforced todig in the town-ditch for amaintenance. FamousAintworth (as I have been credibly informed) was forcedto fell the bedhe lay on to buy bread.

But what ſpeak I of, theſe ? Behold a greater thananyof them, eventhe SonofGod, "who is theheir of all things, andbywhom the "worlds were made;" yet ſometimes wouldhave been glad of any thing, having nothing to eat, Mark xi. 12, 13."Andonthe

" morrow, when they were come from Bethany, he was hungry; and ſeeing a fig tree afar off, having leaves, he came,

"ifhaply he might find [any thing) thereon."

Well then, herebyGod hath ſet no mark of hatred upon you, neither can you infer the want of love from the wantof bread. When thy repiningheart puts thequeſtion, Was there everanyforrow like unto mine? Ask theſe worthies, and they will tell thee, though they did not complainand fret as thou doſt, yet theywere driven to asgreat ftraits as thou art.

Confid. 2.

IfGod leave you not in this neceſſitous condition without a promise, youhave no reason to repineordefpondunder it.

Thatisafadcondition indeed, towhichno promiſebelongs.

I remember Mr Calvin, upon theſe words, Ifa. ix. 1. " Neverthe- " leſs thedimneſs thall not be ſuch aswasin her vexation,"

. folvesthedoubt, inwhat ſenſethe darkness ofthe captivitywas not ſogreat, as the leſſer incurfions made byTiglath Pelefer.

In the captivity the city was deſtroyed, and the templeburnt with fire, therewas no comparison in the affliction; butyet the darkness ſhould not be ſuch, andthe reaſon (faith he) is this,

Huic certam promiffionem eſſe additam, cum in prioribus nulle effet; (i. e.) therewasacertain promiſe madeto this, but none totheother.

It is better be as low ashell withapromife, than inparadife without one. Even the darkness of hell itſelfwould be comparatively no darkneſs at all, were there but a promise to enlighten it. Now God hath left many fſweet promiſes for the faith of his poor people to feed on in this condition : ſuch are these

VOL. VII.

How tokeep the Heart from repining, &c.

Pfal.xxxiv. y, ro. " O fear the Lord, ye his faints, for there " is no want to them that fear him ; the lions do lack and fof- " fer hunger, but they that fear the Lord ſhallwant nothing

" that isgood."

Pfal. xxxiii. 18, 19. " The eye of the Lord " isupon the righteous, tokeep them alive in famine."

Pfal.

Ixxxiv. 11. "No good thing willhewith-hold from them that " walkuprightly." Rom. viii. 32. "He that ſparednot his own

Son, but delivered him up for us all, how shall he not with " him alſo freely give us allthings ?"

Ha. xli . 17. "When the poor and the needy ſeek water, andthere is none, and their tongue faileth for thirst, I the Lord will hear them, I the "Godof Ifrael will not forſake them."

Here you fee, firſt, their extreme wants, water being puteven for the neceſſaries of life. ( 2. ) Their certain relief, I the Lord willhear them ; in which it is ſuppoſed that theycry untohim intheir ſtraits; and " he hears their cry, Having therefore theſe promiſes, why ſhould not your diftruſtful hearts conclude like David's, Pfal. xxiii. 1. "The Lord

" is myShepherd, I ſhall not want."

Objection. But thesepromises imply conditions ; if theywere abfolute, they wouldafford more fatisfaction.

Solution. What are thoſe tacit conditions you ſpeak of, but theſe: ( 1.) That either he will fupply or fanctify your wants :

(2.) That you ſhall have ſo much asGod fees fitfor you. And doth this trouble you ?

Would you have the mercy whether ſanctified or no ? Whether God fees it fit for you or no ? Methinks the appetites of ſaints after earthly things mould not be ſoravenous, to ſeize greedilyuponanyenjoyment, not caring how they have it.

But oh, whenwantspinch, andwe fee notwhence ſupplies fhouldcome, then our faith inthe promiſe ſhakes, and we, like murmuring Ifrael, cry, " He gave bread, can he give water al- " fo?" O unbelieving hearts ! When did his promiſe fail ?

Who ever trusted them, andwas aſhamed ? May notGod upbraid thee with thine unreasonable infidelity ; as Jer. ii. 31 .

"Have I been awilderneſs unto you ?" &c.

Or as Chriſt faid tothediſciples, " Since Iwas with you, lacked ye any thing ?"

Yea, mayyou not upbraid yourſelves, may you not ſay with

good old Polycarp, Theſe many years I have ſerved Chrift, and toundhim a good master.

Indeed he may deny what your wantonneſs, but not whatyour real wants callfor. Hewillnot regard the cry ofyourlufts, nor yet deſpiſe the cryofyour faith; though he will not indulge andhumour your wanton appetites, yethewillnot violatehis own faithful promifes. Theſe promifes

How tokeep theHeart from repining, &c.

are your beſt ſecurity for eternal life ; and it is ſtrange if they ſhould not fatisfyyoufor dailybread : remember ye the words of the Lord, and folace your hearts with them amidſt allyour wants.

It is faid of Epicurus, that in thedreadful fits of the cholic, he often refreſhed himself, Ob memoriam inventorum, bycallingtomind his inventions in philoſophy : and of Poffidonius the philoſopher, that in agreat fit of the ſione he ſolacedhimself with difcourſes of moral virtue : and when the pain twinged him, he would ſay, Nihil agis, dolor; quamvisfismoleftus, nunquamconfitebor te effemalum : O pain, thoudoſtnothing ; though thou art a little troubleſome, I will never confeſs theetobeevil.

If uponſuch grounds as theſe they could fupport themselves under ſuch grinding and racking pains, and evendelude their diſeaſes by them, how much rather ſhould the precious promiſes ofGod, and the ſweet experienceswhich have gone along ſtep by step with them, make you to forget all your wants, and comfortyou in every ſtrait.

Confid. 3. If it be badnow, it mighthave beenworſe ; hath Goddenied theethecomforts of this life? He might have denied thee Christ, peace, andpardonalfo, and then thy cafe had been woful indeed.

You knowGod hath done to to millionsin the world : how many fuch wretched objects may your eyes behold every day, that have no comfort in hand, nor yet in hope, are miferable here, and will be ſo to eternity; that have a bitter cup, and nothing to ſweeten it; no, not so much as anyhope that itwill be better.

But it is not ſowith you, though you be poor in this world, " yet rich in faith, and heirs of the king.

" domwhich God hath promiſed," Jam. ii. 5. O learn to fet ſpiritual riches over against temporal poverty. Balance all your preſent troubleswithyour ſpiritual privileges. Indeed ifGod had denied your fouls the robes ofrighteouſneſs tocloath them, the hidden manna to feed them, the heavenly manfions to receive them ; if your fouls were left deſtitute as well as your bodies, you might wellbe penſive; but this confideration hath enough to bring the confidering ſoul to reſt under any outward ſtrait.

It was bravely faid by Luther, when want began to pinch him, Let us be contented with our hard fare (faid he), fordonotwe feaft with angels upon Chriſt, the bread of life?"

AndbleſſedbeGod(faithPaul) who hath abounded to us in " all ſpiritualbleſſings," Eph. i. 3 .

Confid. 4. This affliction, thoughgreat, is not fuch an efflic-. tion, but God hath fargreater, withwhichhe chastises thedearly belovedof hisfoul in this world; and ſhould he remove this,

How tokeeptheHeartfrom repining, &e, and inflict thoſe, you would account your preſent ſtate avery comfortable ſtate, andbleſsGod to be as now you are.

Whatthink ye, firs ? ShouldGod remove yourpreſent troubles, fupply all your outward wants, give you the defire of yourhearts in creature-comforts, but hide his face from you, ſhoot his arrows intoyour souls, and cauſethe venom of them todrink upyour ſpirits ?

Should he leave you but afewdays to the buffeting of Satan, and his blafphemous injection; ſhouldhehold youreyesbut a few nightswalking with horrors ofconfcience, toſſing toand fro till the dawning of theday: ſhouldhe lead you through the chambers of death, thew you the viſions of darkness ; and make his terrors ſet themselves in array against you: Then tell me if youwould not count ita choice mercytobeback again inyour former neceſſitous condi tion, with peace of confcience; and count bread and water, withGod's favour, a happy ſtate ? O then, take heed of repining. SaynotGoddeals hardly with you, leſt you provoke him to convince you, by your own ſenſe and feeling, thathe hathworſe rods than theſe for unſubmiſſiveand froward children.

Conſid. 5. If itbe badnow, it willbe bettershortly.

Okeep thy heart by that confideration : the meal inthebar rel is almoſt ſpent; well, be it ſo, why ſhould that troubleme, if I am almoſt beyond the need and use of all theſe things.

The traveller hath ſpent almoſt all his money, butathilling of two left : well, faith he, though my money be almoſt ſpent, yetmy journey is almoſt finiſhed too ; I am near home, and then I shallbe fully ſupplied.

Ifthere beno candles in the houſe, yet it is a comfort tothink that it is almoſt day, andthen therewill be no need of candles.

I am afraid, Chriſtian, thou miſreckoneſt thyself, when thou thinkeſt thy proviſion is almoſt ſpent, and you have agreatway to travel ; many years tolive, and nothing to live upon ; itmaybe not half ſo manyas thou ſuppoteft; inthis be confident, ifthy proviſion be ſpent, either freſh ſupplies are coming, though thon ſeeſt not fromwhence, or thou artnearer thy journey's end than thou reckoneſt thyſelf tobe.

Deſponding ſoul, doth itbecome aman or woman travelling uponthe road to that heavenly city, and almoſt arrived

L there, within afewdays journeyof his Father's houſe, where all his wants ſhallbe ſupplied, to take on thus about a little meat, drink, or cloaths, which he fears he hall want by the way?

It was a noble ſaying of the forty Manters, famous in theEcclefiaftical tory,whenturned out naked in, a froſty night tobe ſtarvedtodeath, with theſe words they comforted one another, δριμμυς ο χειμων, &c. The winter indeed is ſharp and

How tokeep the Heartfromrepining, &c.

cold, butheavenis warm and comfortable ; here we ſhiver for cold, but Abraham's boſom will make amends for all.

Objection 1. But Imay die forwant.

Solution. ( 1.) Whoeverdid ſo ? When were the righteous forſaken? (2.) If ſo, yourjourneyisended,andyou fullyſupplied.

Object . 2. But Iamnot sure of that; were Ifure ofheaven, it were another matter.

Sal. Are you not fure of that?

Then you haveother matters to trouble yourſelves about than theſe: methinks theſe ſhouldbe the least of all your cares : Idonot find that ſouls perplexed and troubled about the want of Chriſt, pardon of fin, &c. are usually very anxious, or follicitous about theſe things. He that ſeriously puts ſuch queſtions as theſe, What ſhall I do to be ſaved ? How ſhall Iknow my fin is pardoned ? doth notusuallytrouble himselfwith, " What ſhall I eat, what

" ſhall I drink, or wherewith ſhall I be cloathed ?"

Confid. 6. Dothit become the children ofsuch a Father todiftruft his all-fufficiency, orrepine atany ofbis difpenfations?

Do you well to queſtion his careand loveupon every new exigence ? Say, haveyou not beenashamedof this formerly ?

Hath not your Father's ſeaſonable provifions for you in former ſtraits, put you to the blush, and made you refolve never ta queſtion his love and care any more? and yet will you renew your unworthy fufpicions of himagain?

Diſingenuous child! reaſon thuswith thyfelf; If I periſh forwant of what is good andneedful for me, it muſt either bebecauſe myFatherknows not mywants, or hath not wherewith to ſupplythem: or clſe regards not whatbecomes of me. Whichof theſeſhall Icharge upon him? Not the firft; for, Mark vi. 32.

MyFather " knows what I have need of;" my condition is nothid from him: northe ſecond, " For the earth is the Lord's, and the " fulness of it, Pfal. xxiv. 1. His name is God all-fufficient,

Gen. xvii 1. Not the laſt, for, asa father pitieth his chil- " drea, ſo the Lord pitiesthem that fear him," Pfal: ciii. 13.

" The Lord is exceeding pitiful, andoftender mercy," Jam.v.

II. " Hehears theyoung ravenswhenthey cry," Job xxxviii.

41. andwill he not hear me ? " Confider (faith Chrift) the " fowls of the air," Matth . vi. 26.

Not the fowls at thedoor, thatare everyday fed by hand, but the fowls of the air, that havenone toprovide for them. Doth he feed and cloath his

" enemies, andwillhe forget his children? He heard the very cryof Whmael indiſtreſs, Gen. xxi. 17. O my unbelieving heart ! doft thou yetdoubt ? RememberHagar andthe child.

Confid. 7. Yourpovertyis notyourfin, butyour affliction on-

How tokeep theHeart from repining, &c. ly! if byfinful means you havenot brought it uponyourselves? and if it be but an affliction, it may be borne the easierforthat.

It is hard indeed to bear an affliction coming upon us as the fruitand punishmentof fin; when men are under trouble upon that account, they uſe to ſay, O ! if it were but a ſingle afflictioncomingfrom the hand ofGod by wayof trial, I could bear it, but I havebroughtit upon myſelf by fin, itcomes as the pu nishment of fin; the marks of God's diſpleaſure are upon it; itis theguilt within that troubles and galls more, than the want without.

But it is not ſo here, and thereforeyou have no reaſon tobe caſtdown under it.

Objection. But though there be no fling ofguilt, yet this conditionwants not other ſtings : As first, the difcredit of religion ;

I cannot comply with mine engagements in theworld, and thereby religion is hke to suffer.

Solution. Itis well you have an heart todiſcharge every duty, yet if God diſable you by providence, it isno difcredit to your profeſſion, becauſe youdonot that which you cannot do, ſo longas it is your defire and endeavour todo whatyou can and ought to do ; and inthis caſeGod's will is, that lenity and forbearance be exerciſed towards you, Deut. xxiv. 12, 13 .

Object. 2. But it grieves me to behold the neceffities of others whom Iwas wont to relieve and refresh, but now cannot.

Sol. If you cannot, it ceaſes to be your duty, andGod accepts thedrawing out of your foul to the hungry in compaſſion anddefire to help them, though you cannot draw forth a full purſe torelieve and ſupply them .

Object. 3. But Ifindfuch a condition full of temptations, a foreclog in theway toheaven.

Sol. Every condition in the worldhath itsclogs and attending temptations ; and were you in a profperous condition, you might there meetwith more temptations and fewer,advantages than now you have: For though I confefs poverty hath its temptations as well as profperity, yetI am confident profperity hathnot thoſe excellent advantages that povertyhath: Forhere you have an opportunity to difcover the fincerity of your love toGod, when you can live upon him, and find enough in him, and conſtantly follow hin, even when all external inducements andmotives fail.

And thus I have ſhewed you how to keep your hearts fromthe temptations and dangers attending a poor and low condition in the world, when want pinches, and the heartbegins to fink, then improve andbleſsGod for theſe helps tokeep it.

Howto keep theHeart from wandering inDuty

Season 6.

The fixth ſeaſon of expreffing this diligence in keeping the hourt, is the ſeaſon ofduty ; when we draw nigh

: toGodin public, private, or ſecret duties, then it is time to look to the heart ; for the vanityoftheheartſeldomdiſcovers

•itſelf morethan at ſuch times. How oftdoth the poor foul ary out, O Lord! how fain would I ſerve thee, but vain

⚫thoughts will not let me; Icame toopenmyheart to thee, to 'delightmy foul in communion with thee, but my corruptions

، 6 have ſet upon me: Lord, call off theſe vain thoughts, and • ſuffer them notto proſtitute thefoulwhich iseſpouledtothee,

' before thy face.'

The fixth cafe then is this, Cafe6. How the heart maybe kept from distractions by vain thoughts, in the time of duty.

There isa twofolddiſtraction or wandering of theheart in duty :

(r.) Voluntary and habitual, Pfilm lxxviii. 8. " They " ſet not their hearts aright, and their ſpirit was not ſtedfait

" withGod."

Tais is the case of formalifts, and it proceeds from the want of an holybent and inclination of theheart to God; their hearts are under the powerof their luft, andtherefore it is nowonder they go after their luſt, even when they are aboutholy things, Ezek. xxxiii. 31.

(2.) Involuntary and la mented distractions, Rom. vii. 21-24 . " I find then a law,

" thatwhen I woulddogood, evil is preſent with me ;Owretch- " ed man that I am," &c.

This proceeds not from the wans of aholybent and aim, butfrom the weakness and imperfection of grace. And inthis caſe the foul maymake the like com-, plaintagainst its own corruptions that Abijah did against Jeroboam, 2 Chron. xiii. 6, 7. " Yet Jeroboam the fon of Nebat

" is riſenup against his lord, when Rehoboam was young and " tender-hearted, and could not withſtand him, and thereare

" gathered untohim vain men, the children of Belial." Grace hath dominion, but luſts are mutinous and feditious, during the infancy thereof. But it is not my buſineſs to thew you how theſe diſtractions come into the heart, but rather how to getandkeep them out of the heart : in order whereunto take theſetenfollowinghelps.

Help 1. Sequeſter yourſelves from allearthly employments, and fet apart fome time for folemn preparation to meetGod in duty: You cannot come reeking hot outofthe world intoGod's preſence, butyou will find a tang of it in your duties : It is withtheheartafew minutes ſince plunged in the world, now atthefeet ofGod, juſt as with the ſea after a ſtorm, which ſtill continues working, muddy, and diſquiet, thoughthe wind be laid, and ſtorm over : Thy heart must have some time to fettle.

How to keep theHeartfromwanderinginDuty.

There arefew musicians that can takedowna lute or viol, and playpreſentlyupon it, without ſome time to tune it; there are few Chriftians can preſently fay, as Pfalm lvii. 7. "OGod, my

" heart isfixed, it is fixed." O when thou goeſt toGod in anyduty, take thy heart aſide, and ſay, O my foul, Iam now addreſſing myſelf to the greatest work that ever a creature was employedabout : I am going into the awfulprefenceofGod aboutbufineſs of everlasting moment.

Oh my foul, leave trifing now, becompoſed, watchful, ferious, this is no common-work ; it is God-work, foul-work, eternity-work.

I am now going forth bearing feed, which will bring forth fruit to life or death in the world to come; pauſe awhileuponthy ſins,wants, troubles; keep thy thoughts awhile on theſe before thou addreſs thyself to duty.

David firft muſed, and then ſpake with his tongue, Pfal. xxxix. 3, 4.

SoPfal. xlv. 1. " My heart is inditing," &c.

Help 2. Having compofed thy heartby previous meditation, preſently feta guardupon thyſenſes: Howoftenare poor Chriſtians indanger of loſing the eyes of their mind by thoſe of theirbody; for thisJob covenanted with his ſenſes, chap. xxxi .

1. for thisDavid prayed, Pfal. cxix. 37. "Turn away mine "eyes frombeholdingvanity, and quickenthou mein thyway."

This may ferve to expound that myſtical Arabian proverb, which advifes to ' thut the windows that the houſe maybe

⚫light :

Itwere excellent ifyou could fay inyour onfets upon duty, as an holy man oncedid, when he came off fromduty:

Claudimini, oculimei, claudimini, &c. ' Be ſhut, O mine eyes, * be ſhut: for it is impoſſible you ſhould ever fee ſuch beauty

* andglory in any creature, as Ihave now ſeen inGod.

You had need avoid all occafions of diſtraction from without, for be fure youwill meet enough from within.

Intention of ſpirit in thework of God, locks up the eye and ear againſt vanity.

WhenMarcellus entered thegates ofSyracufe, Archimedes was fo intent about his mathematical ſcheme, that he tookno notice of the foldiers when they entered his very ſtudy with drawn ſwords ; a fervent cannotbe a vagrant heart.

Help 3. Beg of God a mortified fancy. A working fancy, faithone, how much ſoever itbe extolledamong men, isagreat ſnare tothe foul ; except it work infellowshipwith rightreafon, and a ſanctified heart : The phantaſy is a power of the foul placed between the ſenſes and the underſtanding, itis thatwhich firſt ſtirs itſelf in the foul, andbyits motions the otherpowers are ſtirred ; it is the common ſhop where thoughts are firſt forgedandframed, andasthis is, ſoare they; if imaginations

How tokeep the Heartfrom wanderingin Duty.

benot firſt caftdown, it is impoffiblethat everythought of the heart ſhouldbe brought into obedience to Chrift, 2 Cor. x. 5.

This fancy isnaturally the wildestandmoſt untameable power inthe foul.

Some Chriſtians, eſpecially fuch as are of hot and dry constitutions, have much todowith it.

And truly, the more ſpiritual the heart is, the more it is troubled about the vanity and wildness of it. Owhat a fad thingit is! that thynobler foul muſt lackeyup anddown after avainand roving fancy, that ſuch abeggar ſhould rideou horfeback, and fuch a prince run after on foot; thatit ſhould call offthe foul fromattendance uponGod, when it is moſt ſweetly engaged in communion with him, to proſecute ſuch vanities as itwill ſtart at ſuch times before it ! beg earnestly of God that the power of ſanctification may once come upon it.

Some Cariftians have atrained ſuch adegree of ſanctification of their م fancies, that theyhave hadfuch ſweetneſs leftupontheir hearts by the ſpiritual workings of it in the night-ſeaſon : When thy fancy is more mortified, thy thoughts will be more orderly and Fixed.

Help 4. If thou wouldst keep thy heart from those vain excursions, realize to thyself by faith, the holyand awful prefence ofGodin duties.

If the prefence ofagraveman will compoſeus to feriouſneſs, how much more the prefence of an holyGod ? Thinkeſt thou thy foul durſt be ſo gay and light, if the ſenſe of a divine eye wereupon it ? Remember the place where thou art is theplace ofhis feet, Ifa. Ix. 13. act faith uponthe omniſciency ofGod.

" All the churches ſhall know that I am he that ſearcheth the " heart, trieth the reins, and I will give to every one of you

" according toyour works," Rev. ii. 23. "All things are na- "kedandopen to the eyes of him withwhom wehave tode,"

Heb. iv. 12.

Realize his infinite holiness ; into what a ſerious, compoſed framedidthe fight ofGod, in his holineſs, put the Spiritof the prophet ? If. vi. 5. Labour alſo to get upon thy heart due apprehenfions of the greatness ofGod, fuch as Abraham had, Gen. xviii. 27. " I thatambutduſt and aſhes have takenupon me to ſpeak to God." And lastly, remember the jealousy ofGod, howtenderhe is over his worſhip, Lev.

Χ. 3. "AndMoſes ſaid to Aaron, This is that the Lord ſpake, " faying, Iwillbe fanctified in themthat come nigh me, and " before all the people Iwillbe glorified."

Aman that ispraying (faith Bernard) ſhould behave him- ' felf as if hewere entering into the courtofheaven, wherehe

VOL . VII .

How tokeep theHeartfrom wandering in Duty.

• fees the Lord upon his throne, furrounded with tenthouſand * of his angels and faints miniſtring unto him.'

When thou comeſt from aduty in which thy heart hath been toying and wandering, thou mayeſt ſay, Verily,God was in thisplace, and I knew it not.

Suppoſe all the impertinencies and vanities which have paft through thine heart in duty were written out, and interlinedwith thypetitions, couldeft thou have the face to preſent it toGod ? Should thy tongue but utter all the thoughts of thy heart in prayer, would not menabhor thee ? Why, thy thoughts are vocal toGod, Pfal. cxxxix. 2.

If thou wert petitioningthe king for thy life, would it not provoke him to fee thee playingwith thybandſtrings, or catching at every flythat lights upon thy cloaths, whilft thou art ſpeaking to him about ſuch ſerious matters ? O think fadly upon that fcripture, Pfal.

Ixxxvii. 7. " God is greatlyto be feared in the affemblies of his " ſaints, andto be had inreverence of all themthat are round

" about him." Whydid Goddeſcend in thunderings and lightnings, and dark clouds upon Sinai? Exod. xix. 16-18. Why did the mountains ſmoke under him ?

The people quake and tremble round about him, yea, Moſes himself not exempted ? but to teach the people that great truth, Heb . xii. 28, 29.

" Let us have grace whereby we may ſerve him acceptably, " with reverence and godlyfear, for our God is aconfuming

" fire!"

PreſentGod thus before thee, and thy vain heart will quicklybe reduced to a more ſerious frame..

Help 5. Maintain a prayingframe of heart in the intervals ofduty.

What is the reaſon our hearts are ſo dull, careless, and wandering, whenwecome to hear or pray, but becauſe there have been fuchlong intermiſſions in our communionwith

God; byreaſonwhereof the heart is out of a praying frame ?

If that ſpiritual warmth, thoſe holy impreſſions we carryfrom God in one duty, were but preſerved to kindle another duty, it would be of marvellous advantage to keep the heart intentand ferious with God.

To this purpoſe thoſe intermediate ejaculations,betwixt ſtated and folemn duties, are of moſt ſweet and excellent uſe ; by theſe one duty is, as itwere, linked to another, and ſothefoul, as itwere, wraps up itſelf in a chain of duties.

That Chriſtianſeldom miſſes his mark in folemn duty, that ſhoots up many of theſe darts in the intervals of duty.

It is an excellent commendation Chriſt beſtows upon the ſpouſe, Cant. iv. 11. "Thy

" lips, O my fpouſe, drop as the honey-comb." Upon which textone gives this ſweetnote ; The honey-comb drops actually but fometimes, but italways hangs full of fwect drops ready

How tokeep the Heart fromwandering inDuty.

59. tofall : If our ejaculations were more, our lamentations upon. this account would be fewer Help 6. Endeavour to engage and raise thy affections toGod in duty, if thou wouldst have thy distractions cured.

Adrooping eye, and a melting heart, are ſeldom troubled as others are upon this account : When the soul is intentupon any work, it gathers in its ſtrength, andbends all the thoughts about it ; andwhen it isdeeply affected, itwill be intent: the affections command the thoughts to go after them ; deadneſs caufes diſtraction, and diſtraction increaſes deadneſs : Could youbut look upon dutiesas the galleriesof communioninwhich you walk with God, where your fouls maybe filled with thoſe raviſhing and matchless delights that are in his preſence, your foul would not offer to ftir from thence.

It is with the heart in duty, as it is with those that dig for golden ore ; they try here, and finding none, try there ; and ſo go from place toplace, till at laſt they hit upon the rich vein, and there they fitdown.

If thy heart could butonce hit the rich vein induty, it would dwell and abide there with delight andconftancy.

" O how I love thy law, it is iny meditation "day and night ! " Pfal. cxix. 97. The foul could dwellday andnightuponits knees,when once its delights, loves, anddefires are engaged. What isthe reaſonyour heartsareſo ſhuffling, eſpecially in ſecret duties ? Why are you ready to be gone, almoſt as foon as you are come into the prefence of God, butbecauſe your affections are not engaged?

Help 7. Mourn over the matter toGod, and callin afſiſtance fromheaven, when vain thoughts affault thy heart in duty.

When the meſſenger of Satan buffeted Paul by wicked injections, as is ſuppoſed, he goes toGod, andmourns over it before him, 2Cor. xii. 8, never, flight wandering thoughts in duty as ſmall matters : follow every vain thought with a deep. figh, turn thee toGod, with ſuch words as theſe ; Lord, Icame hither to ſpeak with thee, and here abutydevil andavain heart conſpiringtogetherhave ſetupon me. OmyGad ! what an heart have I ? Shall Ineverwaitupon thee withoutdiſtraction ! whea ſhall I enjoy anhour of free communion with thee ?

Help me, myGod, this once; dobut diſplay thyglorybefore mine eyes, and myheart ſhall quickly be recovered : Thou knoweſt Icame hither to enjoythee, and ſhall Igo away without thee ?

See, how the heart of thy poor child works towards thee ! ſtrives to getnear thee, but cannot : Myheart is a-ground, " comethou

專 north-wind, blow fouth-wind; " O for a fresh galenowfrom H 2

How tokeep theHeart fromwanderingin Duty. thySpirit, to fet my affections a-float ! Couldſt thou but thus affectionately bewail thy diſtractions toGod, thou mightest obtain help and deliverance from them : He would say to Satan, and thine imperious lufts, as Ahafuerus faid of Haman, What, wil he force the queen before my face ?

Who are theſe, that ſet upon my child in mywork and prefence ?"

Help 8. Look upon the fucceſs and sweetness of thyduties, as very much depending upon the keeping of thy heart clofe withGod in them Theſe two things, the ſucceſs and sweetness of duty, are as dear to a Chriſtian as his two eyes; andboth of theſe muſt neceffarily be loft, if the heartbe loft in duty.

Job xxxv. 13.

Surely, God heareth not vanity, neither doth the Almighty regard it."

The promise is made to an heart engaged, Jer. xxix. 13. " Then thall ye ſeck me, and find me, when yeſhall

" fearch for me with all your hearts. "

Well, then, when thou findest thy heart under the power of deadness and diſtraction, ſay to thy foul, O what do I loſeby a careless heart now! my praying times are the choiceſt parts, the golden ſpots of allmy time: Could I but get up this heart withGod, I might now obtain fuch mercies as would be matter for a fong to all eternity.

Help 9. Look upon it as a great discovery of the fincerity or hypocrify ofyour hearts, according as youfind them careful, or careless, in this matter .

Nothing will fſtartle an upright heart more than this : What, ſhall I give way to a cuſtomarywandering of heart fromGod!

Shall theſpotof the hypocrite appear upon my foul ? They indeedcandrudge on in the roundof duty, never regarding the frames of their hearts, Ezek xxxiii. 31, 32. but ſhall Ido fo ?

Whenmencome into the preſence chamber, andthe king isnot there, theybow to the empty chair. O never let me be fatisfied with emptyduties ! never let me takemyleave of aduty,

" until mine eyes have ſeen the king, the Lordof hofts."

Help 10. Lastly, It willbe ofspecial use tokeep thine beart with God in duties, to confider what influence all thy duties have into thy eternity.

Theſe are your feed-times, and what you fowin your duties in this world, you must look toreap the fruits of it in another world, Gal. vi. 7, 8.

If you fow tothe fleſh, of thatyou ſhall reap corruption; but if to the Spirit, life everlasting. O my foul, anſwer feriously, wouldft thoube willing to reap the fruit ofvanity, in the world tocome ?

Daraſt thou ſay, when thy thoughts are roving tothe ends of the earth in dury, when

How to keepthe Heart from revengefulMotions .

thou ſcarce mindeſt what thou ſayeſt orheareft; now, Lord, I amſowing to the Spirit ; now Iam providing, andlayingup for eternity ; now Iam seeking for glory, honour, and'immortality ; now I am striving to enter in at the ſtrait gate; now I am taking the kingdom ofheaven by an holyviolence ? O fuch aconfideration as this ſhould make the multitudes of vain thoughts that preſs in upon the heartinduty, to flyſevenways before it. And thus Ihave ſhewn you how to keep your hearts inthe times of duty.

Season 7.

The feventh feafon calling for morethan common diligence to keep the heart, is, when we receive injuries, and ' abuſes from men.

Such is the depravedneſs and corruption ' of man in his collapſed ſtate, that homo homini lupus, oneman

' is become a wolf, a tyger, to another : They are, as the prophet complains, Hab. i. 14. " As the fiſhes of the ſea, and as " the creeping things, thathave no ruler over them;" andas

•wicked men are cruel and oppreffive one to another, ſo they ' conſpire together to abuſe andwrong the people ofGod, as 'the ſame prophet complains, ver. 13. "The wicked devour-

" eththe man that is morerighteous than he." Now when • we are thus abuſed and wronged, itishard to keep the heart

* from revengeful motions ; to make it meekly and quietly to commit thecauſe tohimthatjudgeth righteoufly ; to exerciſe noother affection butpitytowards them that abuſe us. Surely the fpirit that is in us luſteth to revenge, butit mustnotbe

' fo; youhave choice helps in the goſpel tokeep down your * hearts from fuch ſinful motions against your enemies, andto ſweeten your imbittered ſpirits.'

The ſeventh case, then, ſhall be this,

Cafe 7. How a Chriſtian may keephisheart from revengeful motions, under the greatest injuries and abusesfrom men.

The goſpel, indeed, allows a liberty to vindicate our intocency, and affert our rights, but not to ventour corruptions, and invade God's right.

When, therefore, thou findeſt thy heartbegintobe inflamedby revengeful motions, preſentlyapplythe following remedies; and the firſt is this,

Remedy 1. Urge upon thy heart the fevere prohibitions of revenge by the law of God. Remember that this is forbidden fruit, howpleasant and luscious foever itbe toour vitiated appetites.

O, faith nature, revenge is ſweet : O but, faithGod, the effectsthereof ſhallbe bitter. How plainly hathGod interdicted this fleſh-pleaſing ſin, Prov. xx. 22. " Say not, I will recom- " pence evil." Prov. xxiv. 29. " Say not I will do to to him as " he hath done to me." Rom.xii. 17. "Recompence tono

How tokeep theHeartfrom revengeful Motions.

" man evil for evil. "

And ver. 19. "Avenge not yourſelves, "but rather give place towrath."

Nay, that is not all; but Prov. xxv. 21. " If thine enemy hunger, feed him ; ifhe

" thirſt, give him drink."

The word feed him, as critics obſerve, ſignifies tofeedchearfully, and tenderly, as birds do their young ones : The fcripture is a great friend to the peaceand tranquillity of human ſociety, which can never be preſerved, if revengebe notdepoſed.

Itwaswont to be an argument urged by the Chriftians to prove their religion tobe ſupernatuaraland pure, that forbids revenge, which is ſo ſweet to nature; and verily it is a thouſand pities ſuch an argument ſhould be loft.

Well, then, awe your hearts with the authority of God in theſe ſcriptures, and when carnal reaſon faith, mine enemy deſerves to be hated, let confcience reply, butdoth God deferve tobe diſobeyed ?

Thus, and thus, hath he done, and ſo he hath wronged me; but what hathGod done, that I should wrong him ? If he dare be fo bold to break the peace, ſhall I be fo wicked to break the precept ?

If he fears not to wrong me, shall not I fear towrong God ? O let the fear of God's threatnings repreſs ſuch finful motions.

Remedy 2. Set before your eyes the most eminent patterns of meekness andforgiveness, that your jouls may fall in lovewith them.

This is the way to cut off thoſe common pleas of the flesh for revenge: As thus, no man would bear ſuch an affront :

Yes, fuch and fuch have borne as bad and worse.

I ſhall be reckoned a coward, a fool, if I paſs by this : No matter, as long as I follow the examples ofthe wiſeſt, and holiest ofmen; never did any fuffer more, and greater abuſes from men, than

Chriſt did, and never did any carry it more peaceably, and forgivingly, Ifa. liii. 7. "Hewas oppreſſed, andhe was afflicted, yet " he opened not his mouth; he was brought as a lamb to the laughter," &c.

This pattern of our Lord the apoſtle fets before you for your imitation, 1 Pet. ii. 21, 22, 23.

Foreven hereunto are you called, becauſeChriſt alſo fuffered forus, leavingus an example that we should follow his ſteps : Who whenhe was reviled, reviled not again ; when he ſuffered,

*" he threatened not, but committed himſelf to him thatjudg- " eth righteoufly."

To be of a meek, forgiving ſpirit, is Chriſt-like, God-like; "then ſhall you be the children of

" your Father, which is inheaven ; for he maketh his fun to " riſe upon the evil and upon the good, and ſendeth rain on " the juſt and unjust," Matth. v. 45

How eminently, alſo, did this Spirit of Chriſt reſt upon his apoſtles ?

Never were.

How tokeep the Heartfrom revengefulMotions.

there ſuch menupon earth for true excellency of ſpirit.

None were ever abuſed more, or fuffered their abuſes better. " Being " reviled(fay they) we bleſs ; being perfecuted, we ſuffer it;

" being defamed, we intreat," I Cor iv. 12, 13 Mr Calvin, though a man of a quick ſpirit, yethad attained fuch adegree of this Christ-like forgiveness, that when Luther had uſed fome opprobrious language of him, the good man ſaid no more but this, ' Although he ſhould call me devil, yet I will

*acknowledgehim tobe aneminent ſervant of Jeſus Chrift. '

I have oftenheard it reported of holy Mr. Dod, thatwhen one, enraged at his cioſe, convincing doctrine, picked a quarrelwith him, ſmote him on the face, anddaſhed out two ofhis teeth; this meek fervant of Chriſt ſpit out the teeth and blood intohis hand, andſaid, See, here,you haveknocked out two of my teeth, and thatwithout any juſt provocation ; but on condition I mightdo your foul good, I would give you leave to daſh outall the reſt.

Here is the excellency of a Chriſtian's ſpirit, above all theattainments ofmoral heathens : Though they were excellent at many other things, yet theycould never attain this forgiving ſpirit.

Itis the first office ofjustice, faidTully, to hurt no body, unleſs firſt provoked by an injury ; whereupon Lactantius, O'quam fimplicem veramquefententiam, duorum verboram adjectione, corrupit ! What a daintyfentence ſpoiled theorator, by adding those two laſt words ! Strivethen for this excellency of ſpirit, which is the proper excellency of Chriſtians; do fome fingular thing that others cannotdo, and then you will have a teftimony in their confciences.

When Moſes out-did the magicians, theywere forced toconfefs the finger ofGodinthat buſineſs.

Remedy 3.

Confider well the quality of the person that hath wronged thee ; either he is a good man, or a wicked man, that hathdone thee the injury : If he be agood man, there is light andtenderness in his confcience, and that will bring him at laſt toa fenfeof the evil he hath done; however, Chriſt hath forgiven him greater injuries than theſe, and why ſhouldſt not thou ?

Will not Chriſt upbraid him, with any of thoſe wrongs done to him, but frankly forgive him all ; and wilt thou take himby the throat for ſome petty abuſe that he hath done to thee ?

Or is he a wicked man ? If ſo, trulyyou have more need to exerciſe pity, than revenge towards him, and that upon a double account : For, (1.) He is beſide himself, ſoindeed is everyunconverted finner, Luke xv. 17.

Should you go into Bedlam, andthere hear one rail at you, another mock you, and a third

How tokeep the Heart from revengefulMotions. threatenyou ; would you ſay, Iwill be revengeduponthem?

No, you would rather go away pitying them. Alas, poor creatures! they are out of theirwits, andknow not what theydo.

Beſides, (2.) There is a day coming, if they repent not, when they willhave more miſery than you can find inyour hearts towith them; you need not ſtudy torevenge,God's vengeanceſleepeth

`not, and will ſhortly take place upon them, and is not that enough ? Have they not an eternity of miſery coming ? If they repent not, this must bethe portion of their cup ; and if ever theydo repent, they will be ready to makeyou reparation.

Remedy 4. Keep down thy heart by this confideration, that by revenge thou canst butfatisfy a lust, but by forgiveness thou

Shalt conquer a lust.

Suppoſe byrevengethou ſhouldſt deſtroyoneenemy, I will ſhew thee how, by forgiving, thou ſhalt conquer three, thine own luſt, the devil's temptation, and thine enemy's heart ; and is not this a moreglorious conqueſt ?

Ifbyrevenge thou overcomethine enemy, yet (as Bernard (aith) Infelix victoria, ubi fuperans virum fuccumbit vitio : Unhappy victory, when, by overcoming another man, thou art overcome by thineown corruption. But this way you may obtain a glorious conqueſt indeed.

What an honourable, and dry victory, did David this wayobtain over Saul, 1 Sam. xxiv. 16, 17. " And it came to " paſs, whenDavid had made an end of ſpeaking theſe words,

" that Saul lifted up his voice, and wept; and he faid toDa- " vid, thou art more righteous than I."

It must be a verydilingenuous nature indeed, upon which meekneſs and forgiveness will not work ; a ſtony heart, which this fire will not melt.

To this ſenſe is that, Prov. xXV. 21 .

" If thine enemyhunger, feed him; if he thirſt, give him " drink ; for in ſodoing thou shaltheap coals of fire upon his

" head."

Some willhave it a fin-puniſhing fire, but others a heart-melting fire. Tobe fure itwill either melt hisheart, or aggravate his misery.

Auguſtine thinks that Stephen's prayer for his enemies was the great means of Paul's converfion.

Remedy 5. Seriously propound this question to thy own heart, baveIgotany goodby the wrongs and injuries received, or have

Inot ?

If they havedone you no good, turn the revenge upon yourſelves : O that I ſhouldhave fuch abad heart, that can get nogood out of fuch troubles ! O that my ſpirit ſhould be ſo unlike to Chriſt's!

The patience and meekness of other Chriftians, have turned all the injuries thrownat them intoprecious ſtones ; the fpirits of others have been raised inbleſſing

How to keep theHeart from revengeful Motions.

God, when theyhave been loaded with reproaches from the world, they have bound them as an ornament to their necks.

Superbus fio (faid Luther) quodvideo nomen peſſimum mihi crefcere.

I could even be proud upon it, that I have abad name among wicked men.

To the ſame purpoſe Jerom ſaidſweetly, Gratias ago Deomeo quod dignus ſum quem mundus oderit ; I thank myGod that I am worthy to be hated of the world.

Thus their hearts were provoked by injuries to magnifyGod, andbleſs him for them; if it work contrary with me, I have cauſeenough tobe filled with felf-difplicency.

If you have got any goodby them ; if the reproaches and wrongs you have received, have made you ſearch your hearts themore, watch your ways the more narrowly ; if theirwrongingyou, has made you fee how you have wrongedGod, then letme ſay for them, as Pauldidhimself, Prayforgive themthis wrong.

What, can you not find an heart to forgive one that hath beeninſtrumental of fomuchgoodto you ? That is ſtrange ! whatthough theymeant it for evil ? yet if God hath turned it togood, you have no more reaſon to rage against the inſtrument thanhe hadwho received a wound fromhis enemy which only brake, and let outthatimpoſthume which otherwife had been hisdeath.

Remedy 6.

It is of excellent use to keep the heartfrom revenge, to look up, and eye thefirst cause by which all our troubles are ordered.

This will calm and meekenour fpirits quickly : never did a wicked tongue try the patience of afaint, more than David's was triedbythatrailing Shimei ; yet the ſpiritof this goodman was not at all poisoned with revenge, though he goes along curfing, and caſting ſtones at him, all the way.

Yea, though Abiſhai offeredDavid, if he pleafed, the headof thatenemy ; yettheking faid, " What have I to do with you, ye fons of " Zureiah ?

So let him curſe, becauſe the Lord hath faidun४८to him, curſe David: who then ſhall ſay, Wherefore haft

" thoudone fo?"

Itmaybe,Goduſes him as his rod, to lam me, becauſe I, by my fin, madehisenemies toblafpheme him ; andſhall I be angry with the rod ? How irrational were that ?

This alſowas it that quieted Job; hedoth not rail, andvow revengeupon the Chaldeans and Sabeans, but eyes God as the orderer of thoſe troubles, and is quiet; " The Lord hath ta- " ken away, bleſſed be his name, Job i. 21 .

Objection, Butyou will ſay, To turn aside the right ofaman,

VOL. VII.

How tokeep theHeartfrom revengefulMotions. tofubvert aman in his cause, the Lordapproveth not, Lam. ii.

36.

Answer. True : but though itfallnot under his approving, yet itdoth under his permitting will, and there is a great argument for quiet ſubmiſſion in that ; nay, he hath not only the permitting, but the ordering of all thoſe troubles. Did we fee more of an holyGod, we shouldſhew leſs of a corrupt nature infuch trials.

Remedy 7. Confiderhow you dailywrongGod, and you will not beso easily inflamed with revenge againstothers that have wrongedyou.

You are dailygrieving, andwrongingGod, andyet he bears, forgives, and will not take vengeanceuponyou; and will you be ſoquick in avenging yourſelves upon others ? O what a ſharp and terrible rebuke isthat ! Mat. xviii. 32, 33. " O thou

" wicked and flothful ſervant ; I forgave thee all thatdebtbe- " cauſe thou defireſt me, ſhouldſt not thou alſo have had com- " paffion on thy fellow ſervant, even as I had pity on thee ?"

None ſhouldbe ſo filled with bowels of pity, forbearance, and mercy, to fuch as wrong them, as thoſe ſhould be that have experienced the riches of mercy themſelves : methinks themercyof God to us ſhould melt our very bowels into mercy over others; it is impoſſible we can be cruel toothers, exceptwe forget how kind Chriſt hath been to us.

Thoſe that have found mercy, ſhould ſhew mercy : if kindness cannot work, methinks fear ſhould. " If ye forgive notmen their treſpaſſes,

" neither will your Father forgiveyou your trefpaffes," Matth. vi. 15.

Remedy 8. Laſtly, Let the confideration of the day of the Lord, whichdraweth nigh, with-hold your hearts from anticipating it by acts of revenge.

Why are you ſo quick ? Is notthe Lord athand, to avenge all his abuſed ſervants ? "Be patient, therefore, my brethren,

" unto the coming of the Lord.

Behold the husbandman " waiteth, &c.

Be je alſo patient, for the coming of the " Lorddraws nigh: Grudge notone againstanother, brethren,

" left ye be condemned.

Behold the Judge ſtandeth at the " door," Jam. v. 7, 8, 9.

This text affords three arguments againſt revenge :

(1.) The Lord's near approach.

(2.) The example of the husbandman's patience.

(3.) The danger we drawupon ourſelvesby anticipatingGod's judgment ; Vengeance ismine, faith the Lord; he will diſtribute juſtice more equally, and impartially, thanyou can : they who believe they have a -

How tokeep theHeartfrom revengefulMotions.

God toright them, willnot somuchwrongthemselves, as avenge theirown wrongs .

Objection 1. But flesh andblood are not able to bearfuchabuses.

Solution. If you reſolve to confult flesh and blood in ſuch caſes, anddono more but what that will enable you to do; never pretend to religion: Chriſtians muſt do fingular, and fupernatural things.

Object. 2. But if Iput up fuch abuses, Ishall be reckoneda fool, and every one willtrample upon me.

Sol. (1.) You maybe reckoned ſo among fools, but God and good men, will account it your wisdom, and the excellency of your ſpirits.

(2 ) It must be abaſe ſpirit indeed, that will trampleuponameek, and forgiving Chriſtian : and thus learn to keep your hearts from revenge under all provocations.

Season 8.

The next ſeaſon inwhich we are in dangerof • loſing our hearts, is, whenwe meet with great croſſes, and provocations; then ſinful paſſion is apt totranſport the heart.

• Itisthe fault of manygood men to be of haſty and quick • ſpirits, when provoked, though theydare not concoct anger

' intomalice; for that would be anote of wickedneſs : yetare ' they very incident to ſudden anger, which is a ſign of weak- * neſs.' * Beza, in the life of Calvin, obſerves, ' that he was of 6 akeenand haſty ſpirit; and he that writes the life of the great Cameron †, ſaith, that his angerwas foon Airred towards ' hisnear and familiar friends, but then he would easilydepoſe

، it, and acknowlege his weakneſs.'

Alas ! when provocations and trials of our patience come, we know not what ſpirit we are of.

The eight caſe, therefore, is this, Cale 8. How the heart maybekept meek and patient under great croffes andprovocations.

There are three forts of anger, natural, holy, and finful anger.

(1.) Natural, which isnothing elsebut themotion of the irafcible appetite towards an offenſive object ; and this in itſelf isno fin, they are propaſſions, rather than paſſions; the infelicities, rather than the ſins of nature, asJerom calls them.

Reaſon, faith Plutarch, is thedriver, the foul is the chariot, and the two horſes that draw iton in all its motions, are the concupifcibleandiraſcible appetites; whilst theſe are rightly managedby reaſon, they are notonly lawful, butveryuseful tothe foul. Godwould not haveustobe ſtupid and inſenſate, though

} *Bez. in Vit. Cal. p. 100.

† Icon Cameronis, !

How tokeepthe Heart from revengefulMotions. hewouldhave us tobe meek, andpatient. In Eph. iv. 26. he allows the natural motion, but forbids the ſinful exorbitancy.

(2.) Holy anger, which is a pure flame, kindledby anheavenly ſpark of love toGod, and in ſcripture is called zeal, which is, as one faith, the dagger which love draws in God's quarrel.

Such was Lot's against the Sodomites, and that of Mofes against the idolatrous Ifraelites.

When Servetus con. demned Zuinglius for his harſhneſs, his anſwer was, In aliis manfuetus ero, in blafphemiis in Chriftum, non ita ; Inother caſes Iwill bemild, but inthe cause of Chriſt, not fo.

That which the worldcalls moderation and mildneſs here, isinGod's account ſtupidity and cowardliness ; neither of theſe are that which I am now perfuading you to keep your hearts againft.

But, (3.) There is a finful paffion, that is the thing which endangersyou. Now angerbecomes ſinful when it is either causeless, Matth. v. 22. or exceſſive ; and thateither in meaſure, or time, exceeding the value of the impulfive cauſe, be itmore tranfient, or abiding; yet it is a ſin, and it is matter of humiliation beforeGod. Now the means to keep the heart from it under provocations, are theſe:

Means 1. Get low and humble thoughts of yourſelves, and then you will have meek spirits, and peaceable deportments towards others.

Thehumble, is everthe patientman ; pride is the root of paſſion; a lofty will be a ſurly ſpirit : bladdersblown up with wind, will not lie cloſe together; but prick them, and youmay pack a thouſand in a little room : "Only by pride cometh con- " tention," Prov. xiii. 10. When we over rate ourſelves, then we think we are unworthily treated byothers, and that provokes ; and here, by the way, take notice of one great benefit of acquaintance with your own hearts, even the meekening and calmingofyour ſpirits Chriſtian, methinks,thou wouldstknow

ſo much of thyſelf, that it is impoſſible any ſhould lay thee lower, or have baſer thoughts of thee, than thou hast of thyſelf.

Some render the original of that text, Hab. ii. 5. thus :

" The proud man is as he that tranfgreffeth by wine ;" and drunkards, you know, are quarrelſome. Oget more humility, and that will bring you more peace.

Means 2. Be often fweetening your spirits in communion with God, and they will not safily be intermitted with wrath towards men.Aquiet confcience never produced an unquiet conversation : the peace ofGoddoth βραζευειν, rule in the heart, as an umpire,

How tokeep theHeart from revengefulMotions.

in appeaſing ſtrifes ; for ſomuch that word, Col. iii. 15. imports, Wrath and ſtrife are hugely oppoſite to the frame and temperof a ſpiritual heart, becauſe inconſiſtent with the delight and contentment of thatdove-like ſpirit which loves aſedateandquiet breast. O ! faith the foul that feeds upon the ſweet communion of the ſpirit, ſhall the ſparks of provocations now catch inmypaſſions, and raiſe ſuch a ſmoke in my foul, as will

: offend, anddrive away the Comforter from me ?

This is fo effectual a remedy againſt paſſion, that I durſt almoſt venture, inaChriſtian of a haſtynature, to make long fuffering a fign of communion with God.

Seest thou ſuch a Chriſtian quiet and calm under provocations, it is very like his foul feeds upon ſuch ſweetneſs inGod as he is loath to leave; and on the other fide, ſeeſt thou a Chriſtian turbulent and clamourous, doubtleſs, all is not well within ; his ſpirit is like abone outof joint, which cannot move without pain and trouble.

Means 3. Get due apprehenfions of the evil nature and effects offinful anger :

Ira furor brevis; anger is a short madness, (faith one ;) Ira animae febris, (faith another;) anger is the feverof the foul; It is the interregnumand eclipse of reaſon,

(faithathird).

The effects of it are alfo very fad.

(1.) " Itgrieves the Spirit of God," Eph. iv. 30. baniſhes him from that breast inwhich itrages, andtumultuates : God is theGod of peace; the prefence andcomforts ofGod are only enjoyed inacalm .

It is a goldennote one gives upon the forecitedtext,Goddoth notuſuallybleſs with peace of confcience, ſuchas make no conſcienceof peace. (2.) It gives advantage to the devil, Eph. iv. 26, 27.

Satan is an angry anddiſcontented ſpirit, and finds no reſt but in reſtleſs hearts ; he lives like the falamander, in fires of contention ; he beſtirs himself when theſpirits are in a commotion; ſometimes he fills the heart with revengeful thoughts, ſometimes he fills the lips, and inflames thetonguewith indecent language ; even a meek Moſes ſometimes ſpeaks unadviſedly with his lips.

(3.) Itdif-tunesthe ſpirit for duty ; upon this account the apostle diffuades hufbands and wives from jarring carriages and contentions, that their prayers be not hindered, 1 Pet. iii. 7.

All acts of worſhip must be ſuitable to the object of worship ; butGod is the Godof peace, the God of love.

(4.) To mention no more, itdifparages the Chriſtian religion.

How wouldPlato andPythagoras ſhame us, if they were now living ?

Chriſt was a lamb for meekneſs, and doth itbecomehis followers to be like prayers

How tokeep theHeartfrom revengefulMotions. lions ? O keep yourhearts, or you will at once lofe not only your own peace, but the credit of religion .

Means 4. Confider how sweeta thing it is to a Christian to conquerhis corrupcions, andcarry away the spoils of them.

" He that is flowto anger is betterthanthe mighty ; andhe " that ruleth his ſpirit, than he that taketh a city," Prov. xvi.

32.

Is there any content in venting a paſſion ? How much more in mortifying it ? When thou comeſt, ina calm mood, orupon adeath-bed to review thy life, how comfortable then will itbe, to reflect upon the conqeſts thou hast got by the fear ofGod, over the evil propenfions of thineownheart ! Itwas amemorable ſaying of Valentinian the emperor, whenhe came todie: •Amongst all myconqueſts (ſaid he) there is but one that now comforts me; and being asked what that was, he

• anſwered, I have overcome my worſt enemy, mine own • naughty heart.'

Means 5. Shame yourselves by fetting before you those eminentpatterns that have been most excellent for meekness.

Above all, compare your ſpirits with the Spirit of Chriſt ; " Learn of me (faith he), for I am meek and lowly," Matth. xi. 29.

Chriſt was meek and lowly, but Iam proud and paffionate; it was the high commendation of Mofes, Numb. xii.

3. "Now the man Moſes was meek above all the men of the " earth : and this was the man that knew God to face."

It is faidof Calvin and Urfin, that theyboth were of choleric natures, but yet hadfo learnedthe meekness of Chriſt, as not to utter one word, under thegreateſt provocation, unbeſeeming religion. When I read the pretty ſtories of the very heathens, that never hadthe advantages that we have, how the Pythagoreans, whatever feuds had been amongthem in theday, would huth all, by ſending to each other this meſſage, The fun is almostfet ; and that of Plato to his ſcholar, Iwould beat thee, if Iwerenot angry.

When I readwhat lenity and tenderneſs Lycurgus ſhewed to an infolent fellow that had struck out one of his eyes ; I am ashamed to ſee how much Chriſtians are out-ſhot by heathens ; who, by meer moral arguments and precepts, had thus meekened their ſpirits, andconquered their paſſions.

The dim light of naturecould teach Seneca to ſay, That angerwill hurt amanmorethan the offence; for there isacertain bound inthe offence, but I know not how far mine anger will carryme. is a ſhame that theſe men who come ſo far behind us in means andadvantages, ſhouldſo farout-ftripusinmeekneſs andpatience.

It Means 6. Lally, Avoid all irritating occafions.

How tokeep the Heartfromyielding to Sin.

He that will not hear the clapper, muſt not pull the rope :

" Grievous words ſtir up anger," faith Solomon, Prov. xv. 1.

Do not only pray, and reſolve againſt it, but get as far as you can out of the way of it; it is true ſpiritual valour, to run as faſt, and far as we can, out of fin's way: If you can but avoid anger in its firſt riſe, there is no great fear of it afterwards; for it is not with this fin as it is with other fins ; other fins grow to their full ſtrength by degrees, their firſt motions arethe weakeſt ; but this ſin is born inits full ſtrength, it is ſtrongest at first ; withſtand it then, and it falls before you.

Thus learn tokeepyour hearts when provocations arife.

Seafony. The ninth ſeaſon of exerting ourgreateſt diligence, • Is, the critical hour of temptation, wherein Satan lays cloſe ſiege to the fort-royal of a Chriſtian's heart, and often furprizes it forwantof watchfulneſs : to keep the heart now, is

⚫no leſs a mercy thanaduty; few Chriſtians are ſo well skilled .

' indetecting fallacies, and retorting the arguments bywhich • Satanuſes todraw them to fin, as to come off ſafe in thoſe

' encounters. " Watch and pray (faith our Lord) leſt ye enter • into temptation," Mark xiv. 38.

Even an eminent David, and awiſe Solomon, haveſmarted for their carelessness, at ſuch a time as this . The ninth cafe therefore ſhall be this,

Cafe 9. How a Chriſtian, when strongly follicited by the devil tofin, may keep his heart from yielding to the temptation.

Nowthere are fix ſpecial arguments bywhich Satanfubtilly infinuates and winds in the temptation ; in all which I ſhall offerthee ſome help forthe keeping of thy heart; and the firſt is this:

Argument 1. The firſt argument isdrawn from the pleaſure of fin: O (faith Satan) here is pleaſure to be enjoyed : the temptation comes with asmiling countenance, and charming voice : what, artthou ſo phlegmatic and dull a foul, as not to feel the powerful charmsof pleaſure ? Who can with-hold himfelf from ſuchdelights ?

Nowthine heart maybekeptfrom the danger of this temptation, by retorting this argument ofpleaſure uponthe tempter; which isdone twoways.

1. Thou telleſt me, Satan, that ſin is pleaſant; be it ſo :

But are the gripes of confcience, and the flames of hell ſotoo ?

Is itpleaſant to feel the wounds and throbs of confcience ?

If fo, why didPeter weep ſo bitterly ? Matth. xxvi. 75. Whydid David cry out of broken bones ? Pfal. li.

I hear what thou fayeft of the pleaſure of fin, and I have read what David hath

1 72 How tokeep the Heart fromyielding to Sin. faidof theterrible effects of ſin inhis Pfal. to bring toremembrance, Pfal . xxxviii. ver. 2. " Thine arrows ſtick faſt in me,

" and thyhand preſſeth me fore:" ver. 3. " There is no " ſoundneſs inmy fleſh becauſe ofthineanger; neither is there

"For any reſt in my bones,becauſeof my fin:" ver.4.

" mine iniquities are gone over minehead as an heavy burden; " they are too heavy for me :" ver. 5. " My wounds ſtink,

" and are corrupt, becauſe of my foolishness :" ver. 6.

" I am troubled, I amboweddown greatly, I go mourning all " the day long :" ver. 7. " My loins are filled with a loath- " ſome diſeaſe, and there is no foundneſs inmy fleſh " ver. 8.

" I am feeble and fore broken, I have roaredby reafonof the " diſquietneſs of myheart.

Here I ſee the true face of ſin; if I yield to thy temptation, Imuſt either feel theſepangs ofconfcience, or the flamesof hell.

2. What talkeſt thou of thepleaſure of fin, when, by experience, I know there is more true pleaſure in the mortification, than canbe in the commiſſion of fin ? O how sweet is it topleaſeGod, to obey confcience, to preſerve inward peace !

Tobe able to ſay, in this trial, I have discovered the fincerity of myheart ; now I know I fear the Lord, now I fee that I truly hate fin.

Hath fin any ſuchdelight as this? This will choak that temptation.

Arg. 2. The ſecond argument is drawn from the ſecrefyof fin: O (faith Satan) this fin will never diſgrace thee abroad, none ſhall know it.

This argument may be retorted, andthe heart ſecuredthus : thou fayeft, none ſhallknow it; but, Satan, canſt thou find a placevoid of the divine preſence for me to fin in ?

Thus Job fecured his heart from this temptation, Job xiii. 4. " Doth he " not see my ways, and count all my ſteps ?"

Therefore he makes a covenant with his eyes, ver. 1.

Afterthe ſame manner Solomon teacheth us to retort this temptation, Prov. v. 20,

21. " And why my son wilt thou be raviſhed with a ſtrange " woman, and embrace the boſom of a ſtranger ?

For the ways ofman are before the eyes of the Lord, and he ponder- " eth all his goings." Whatif I hide itfrom the eyes of all the world for the preſent ? Icannot hide it fromGod; and thetime isathand, when all theworld ſhallknow it too; for the word affures me, Luke viii. 17. "Thatwhat nowisdone inſecret, ſhall

" be proclaimed as upon the houſe-top." Befides, is notmyconſcience as a thouſand witneſſes ? Do I owe no reverence tomyſelf?

Could the heathen man ſay, Turpe quid aufurus, tefine teste time ; Whenthou art temptedtocommit fin, fear thyself

How to keep theHeartfrom revengefulMotions.

withoutanyother witneſs : Andfhall not I be afraid to finbeforemineownconfcience, which always hath areproof in its mouth, or apen in its hand, to recordmy moſt ſecret actions?

Arg. 3. The third argument bywhich Satan temptethto inistakenfrom the gain and profit arifing out of it: whyfo nice and fcrupulous? it isbut to ſtretch confcience a little, and thou mayeſt make thyself: nowis thy opportunity !

Theheart may be kept from falling into this dangerous fnare, by retortingthe temptationthus : But what profit will itbe, ifaman ſhould gain thewholeworld, and loſe his own foul ? Or what ſhall amangive inexchange for his foul ? Shall

Ihazard thee for allthe goodthat is inthis world ? There is animmortal ſpirit dwelling in this fleſhly tabernacle, ofmore valuethan all earthly things, which must live to all eternity, when this world ſhall lie in white ashes. Afoul forwhich Jeſus Chriſt ſhed his precious and invaluable blood. Iwas ſent intothis world to provide for this foul; indeedGod hath alfo committed tome the care of mybody, but, (as * onehappily expreſſes it) withthisdifference;amafter commits two things to a fervant, the child and the child's cloaths; will the maſter thank theſervant, ifhe plead, I have kept the cloaths, butIhave neglectedthe life ofthe child?

Arg. 4. Thefourth argument isdrawn from the ſmallneſs ofthe fin; it is but a little one, a ſmall matter, a triffe ; who wouldſtandupon ſuch niceties ?

This argumentmaybe retorted threeways.

1. But is the majeſtyof heaven a little one too? If Icommit this fin, Imustoffend andwrong agreatGod, Ifa. xl. 15,

16, 17,22.

2. Is there any littlehellto torment littlefinners in? Are notthe leaſt ſinhers there filled with the fulness of wrath ? O there isgreatwrath treaſuredup for fuch as the worldcounts little finners.

3. The lefs the fin, the leſs theinducement tocommit it :

What, ſhall I break withGod for a trifle ? Deſtroy my peace, woundmyconfcience, grieve the Spirit, and all this for nothing ? Owhat madneſs is this !

Arg. 5. Afifth argument isdrawn from the grace ofGod, andhopes ofpardon: Come,God will paſsby this as an infirmity, hewillnot beextreme to mark it.

But ſtay, myheart;

VOL. VII.

K *Goſpel-Glaſs, P. 3.

74 How to keep the Heartfrom revengeful Motions.

1. Where do I find a promise ofmercy to preſumptuous fin ners ? Indeed for involuntary ſurpriſals, unavoidable and lamented infirmities, there isapardon ofcourſe; but where is the promife to a daring ſinner, that fins upon prefumption of pardon ? Pauſe awhile, mysoul, uponthat ſcripture, Numb. xv. 27,---30. " And ifa foul ſin through ignorance, thenhe

" ſhallbring a ſhe-goat, ofthe first year for a fin offering, &c.

" But the foul that doth oughtpreſumptuously, the fame re- " proacheth the Lord, andthat foul ſhallbe cut offfrom a- " monghis people."

2. IfGod be a God offomuch mercy, how can I abuſe ſo good aGod ? ſhall I take ſo glorious an attribute as the mercy ofGod is, and abuſe itunto fin ? Shall I wrong him becauſe he is good ? Or ſhouldnot ratherthe goodness of God leadme to repentance ? Rom. ii. 3. "There is mercy with " thee that thou mayeſt be feared," Pfal. cxxx. 4.

Arg. 6. Lastly, Sometimes Satan encourages to fin from the examples ofgoodandholy men;thus, andthus theyhave finned and been restored, therefore this may confiſt with grace, and thou be ſaved nevertheless. The danger of this temptation is avoided, and the heart ſecured,by retortingthe argument theſethree ways :

1. Though goodmenmaycommitthe ſame ſin materially, which I am tempted to, yet did ever any good man venture to fin, upon ſuch a ground and encouragement as this ?

2. DidGod record theſe examples for my imitation, or for my warning ? Are they not fet up as ſea-marks, that Imight avoid the rocks upon which they ſplit ? 1 Cor. x. 6. " Now

" theſe were ourexamples, to the intent that we should not " luft after evilthings, as they alſo lufted ."

3. Am I willingto feelwhatthey felt for fin ? O, I darenot follow them in the ways offin ! quia meveftigia terrent ; Left

God ſhouldplunge me intothe deeps ofhorror, intowhichhe caftthem .

Thus learn tokeep your hearts, inthe hour oftemptation, from fin.

Seafon 10.

The tenth ſpecial ſeaſon tokeep the heartwith alldiligence, is the timeofſpiritual darkneſs anddoubting, when it iswith the ſoul, as itwas with Paul in his dangerous voyage, neither fun, nor moon, nor ſtar appears for ma- ' ny days : When by reaſon ofthe hidings of God's face, the • prevalency ofcorruption, and the inevidence of grace, the • foul is even ready to give up all its hopes and comforts for * loft; to draw fadanddefperate conclufions upon itſelf; to

How to keep the Heart from yielding to Sin.

call its former comforts vain delufions ; its grace hypocrify.

When the ſerene and clear heavens are overcast with dark clouds, yea, filled with thunders, and horribletempefts, when

* thepoor penſive foul fits down andweeps forth this fad la- ' mentation, " Myhope is periſhed from the Lord !" Now to • keepthe heartfrom ſinking inſuch aday as this, to enable

* it to maintainits own fincerity, is a matter ofgreat difficul 6 ty.

The tenth cafe then willbe this :'

Cafe 10. How the people of God, in dark anddoubtingfeafons, maykeep theirheartsfrom entertaining fuch fad conclufions about their estates, asdestroy theirpeace, andunfit themfor their duty.

There are two general heads, towhich the groundsofdoubting our finceritymay be reduced. (1.) God'scarriage towards the foul, either inthe time offome extraordinary affliction, or of fome long and ſaddeſertion. Or, (2.) The foul's carrriage towards God : And here it usually argues against the truth ofits own graces, either (1.) From its relapſes into the fame ſins, from which, it hath formerly riſen with ſhame and forrow. Or, (2.) From the ſenſible declining of its affections fromGod. Or, (3.) From the excess ofthe affections towards creature-comforts and enjoyments. Or, (4.) From its enlargements in public, and often ſtraitnings inprivate duties.

Or, (5.) From fome horrid injections ofSatan, with which the foul is greatly perplexed. Or, laſtly, FromGod'sfilence, and ſeeming denial ofits long depending ſuits and prayers.

Theſe are the common grounds ofthoſe ſad conclufions :

Now in order to the eſtabliſhment andſupport ofthe heart in this condition, it will be neceſſary, 1. That you beacquainted with ſomegeneraltruths, which have a tendencyto the fettlement ofa trembling and doubting foul.

2. Thatyoube rightly inſtructed about the forementioned, particulars, which arethegrounds ofyour doubting.

The general truths requifite for poor doubting fouls to be acquainted with, are theſe :

1. That every working and appearance of hypocrify dothnot preſently prove theperson in whom it is, to bean hypocrite. You muſt carefully distinguish between the prefence and predominancy ofhypocrify : There are remains ofdeceitfulneſs in the best hearts ; David and Peter had fadexperience of it ; yet the + ſtanding frame andgeneralbentof the heartbeing upright, it didnotdenominate them hypocrites.

How to keep the Heart from yielding to Sin.

2. That we ought as well tohearwhat can befaidforus as against us . Itis the fin of uprighthearts ſometimes touſe an over-rigid, and mercileſs feverity against themselves : They donot indifferently confider the cafe oftheirown fouls : It is in this cafe, as Solomon ſpeaks in another, Prov. xiii. 7.

" There is that maketh himſelfrich, and yet hath nothing ; " andthere is that maketh himself poor, and yet hath great

" riches."

It is the damning fin ofthe ſelf-flattering bypocrite, tomake his conditionbetter than itis: And it is the fin and folly offome uprightones, to maketheir conditionworfe thanindeedit is. Why shouldyoube ſuchenemies to your own peace ? To read over the evidences of God's lovetoyour fouls, as aman doth a book whichhehas a mind toconfute ?

Why do you ſtudy to find evaſions, toturn offthoſe comforts which areduetoyou ? It is faid ofJoſeph, thathe wasminded toput away his eſpouſed Mary, not knowing that that holy thingwhichwas conceived in her, was by the Holy Ghost:

And thismaybeyour cafe. Andathird truth isthis :

3. That many a faint hath charged and condemned himself for that, which God will never charge him with, narcondemn bimfor. "Whyhaft thou hardenedourheartsfromthyfear,"

(faith the church) Ifa. Ixiii. 17. andyet the verſebeforema nifeſts, that their hearts were not ſo hardened: GodlyBrad. ford wrote himself an hypocrite, a painted ſepulchre; yet doubtless God acquittedhim ofthatcharge.

4. Every thing which is aground of grief to the people of God, is notafufficient ground of questioning their fincerity.

There aremanymore things to trouble you, than there is to ſtumble you : Ifupon every flip andfailing through infirmity, you should queſtion all that everwaswroughtuponyou, your life mustbe made up of doubtings and fears : You can never attain a fettled peace, nor live that life of praise and thankfulneſs, the goſpel calls for.

5. Thefoul isnot at all timesfit topafs judgment upon its own condition . To be fure inthe darkday of deſertion,when the foul is benighted ; and in the ſtormyday of temptation, when the foul is ina hurry, it is utterly unfit tojudge its eſtate; " Examine your hearts uponyour beds, andbe ſtill,"

Pfal. iv. This is rather a ſeaſon for watching and refifting, than forjudging anddetermining.

6. That every breach of peace with God, is not a breach of covenant with God. The wife hath manyweakneſſes and failings, oftengrieves and diſpleaſes her husband; yet in the main is faithful, andtrulyloveshim: Theſe failings maycauſe

How to keep the Heart from yielding to Sin.

kim to alter his carriage, butnotto withdraw his love, or denyhis relation. " Return, O backfliding Ifrael, for I am

"marriedunto you."

7. Lastly, Whatever yourfin, or trouble be, itshould rather driveus toGod, than fromGod. " Pardon my fin, for it is

" great," Pfal. xxv. 11. Suppoſe itbe true, thatthou haſt ſo andſo ſinned, that thou art thus long and fadly deferted :

Yet it is a falſe inference, that therefore thou ſhouldſt be difcouraged,as ifthere were no help forthee inthyGod. When you havewelldigested theſe ſeven eſtabliſhing truths, if ſtill thedoubt remain, then confider, what may be replied to the particular grounds oftheſe doubts. As, 1. You doubt, and are ready to conclude, the Lord hath noregardor love for your ſouls, becauſe ofſome extraordinaryaffliction which is come upon you : But Iwould nothave thy foul ſotoconclude, till thou be able fatisfactorily to an ſwertheſe three queſtions.

Question 1. Ifgreat troubles and afflictions be marks of God'shatred, why ſhould not impunity and conftant profperity be tokens ofhis love ? For contrariorum contraria eft ra tis& confequentia ? of contrary things, there is a contraryrea fonandconfequence: Butis this ſo indeed ? or faith not the ſcripture quite otherwise ? Prov. i. 32. " The profperity of " fools destroys them." So Pfal. xxxvii. 5.

Quest. 2. Dare Idraw the fame conclufion upon all others thathave been as much, yea more afflicted than myſelf? If this argument conclude against thee, then ſo itdoth againſt every one in thycondition ; yea, the greater the affliction of any child ofGod hath been, the more ſtrongly the argument ſtillconcludes : And then woe to David, Job, Heman,Paul, andall thathave been afflicted as they were.

Quest. 3. HadGod exempted you only from thoſe troubles, which all other his people feel, would not thathave been a greatergroundofdoubting toyou than this ? Eſpecially fince theſcripture faith, Heb. xii. 8. " Ifyebe without chaftenings,

"whereof all are partakers, then are ye bastards, and not "fons."

Ohhow is ourFather putto itby froward children ! Ifhe afflicts, then one cries, heloves me not: Ifhe exempt from afflictions, others queſtionhis love upon that ground.

Surely you have otherworkto do, under the rod, than this.

2. Or do you raſhly infer, the Lord hath no love for you, becausehe hides his face from you ; that your condition is miferable, becauſe dark and uncomfortable ? Before you draw

How to keep the Heart from yielding to Sin. ſuchraſh conclufions, ſeewhat anſweryou can give totheſe four following queries .

Query 1. Ifany action ofGod towards his people will bear afavourable, as well as aharsh and fevere construction, wby fhouldnot his people interpret it in the best sense ? And is not this ſuch ? May he not have adeſign of love, as well as of hatred, in this diſpenſation ? May he not depart for a feaſon, and not for ever; yea, that he might not depart for ever ? You are not the firſt that have mistaken God's ends in deſertion.

Ifa.xlix. 14. " Sion faid, the Lord hath forfaken me, myGod " hath forgotten me:" Was it ſo, indeed ? Nothing leſs.

Ver. 15. " Can a mother forget," &c.

Query 2. Doyoufind the marks of an abfolute, total, and final defertion upon your own spirits, that you are so apt to concludeyours to befuch? Doyou find your hearts inclined to forſake God ? Have you lost your confcientious tenderneſs in point of fin ? If ſo, ſad characters appear upon you indeed; but if in this dark hour you are as tender of fin as ever, as much refolved to cleave to God as ever ; I cannot, I will not forſakeGod, lethim dowhathe will withme : O no, I cannot.

Ifyour hearts workthus, itcan be but a partial, limited, and temporarydeſertion ; by this he ſtill keeps his intereſt in your hearts, a ſure ſign he will return, and viſityou again.

Query 3. Is fenfe and feeling a competent judge ofGod's actions and defigns ? Or may aman ſafely relyupon its teftimony, after ſomany discoveries ofthe fallibilityofit ? Is this afoundargument ? IfGod had any love for my foul, if itwere notquitegone, Iſhouldfeel it now, as well as informer times ; butI cannot feel it, therefore it is quite gone. Do you not know the fun ſtill keeps on his courſe in the heavens, even in dull and cloſe weather, when you cannot ſee it ? Andmay it not be fo with the love ofGod ? Read Ifa. 1. 10. May not I aswell conclude inwinter, when the flowers have hid their beautiful heads under ground, they are quite dead, and gone, becauſe I cannot findthem in December, where I saw them in May?

Query 4. Think you the Lord cares not to break his children'shearts, andhis own promiſetoo ? Hathhe no moreregard toeither ? Ifhe return no more, theſe mustbe the confequents,

Ifa. Ivii. 16, 17. Heb . xiii. 5 .

Well, then, from God's carriage towards you, either in af fliction, or defertion, no ſuchdiscouraging,heart-ſinking conclufions canbe inferred. Next, let us fee whether theymay

How to keep the Heart from desperate Conclusions.

notbe inferred from ourcarriage towards God ; and here the principal grounds ofdoubting are fuch as theſe :

1. I have fallen again into the ſame ſin from which Ihave formerly riſen with repentance and reſolution ; therefore my finning is cuſtomary finning ; a ſpot that is not the ſpot of God's children.

Hence the upright foul trembles ; uponthis itis ready to affirm, that all its former humiliations for, and oppoſitions unto fin, were but acts ofhypocrify. But ſtay, poor tremblingheart.

Query 1. If this beſo, how comes it to pass that Chrift put fuch a favourable conſtruction upon the disciplesfleeping the thirdtime, when he had as often reproved them for it ?

Matth. xxvi. 40,41. and how is itthatwe find in fcripture ſomanypromiſes made to God's people, not onlyupon their firſt ſins, but upon their backflidings alfo ? Jer. iii. 22. Hof. xiv. 4

Query 2. Is not your repentance and care renewed as oftenasyour guilt is renewed ? Yea, the oftener you fin, the more you are troubled; itis not ſo incustomary ſinning, the riſe whereof * Bernard excellently diſcovers.

1. (Saith he) When amanaccustomed to good, finneth grievouſly, it seems inſupportable, yea, he seems to defcend alive into hell.

Inproceſs oftime it feems notinſupportable, butheavy ; and betwixt inſupportable and heavy, there is no ſmall defcent.

3.Next itbecomes light, his conſcienceſmitesbut faintly, and hefeels not the fſtripes ofit.

4. Then there is not only a total inſenſibleneſs ofit,butthat which was bitter anddifpleafing, is now become ſweet, and pleafing, inſome degree.

Thenit isturned into cuſtom, and not only pleaſes, butdaily pleaſes.

Lastly, Cuſtom isturned into nature ; he cannotbe pulled away from it, but defends and pleads for it : This is cuſtomary finning,this is the wayofthewicked; butthe quite contrary is your condition.

Query 3. Are youfure, fromfcripture grounds, that good menmay not rel pse again, and again, into the famefin ? It is true, as for groſs ſins, theydo not uſe to relapfe intothem :

David committed adultery no more : Paul perfecuted the church no more : Peter denied Chriſt no more : But I ſpeak of ordinary infirmities.

Job's friends were good men, yet (faithhe) chap. xix. 3. "Theſe ten times have ye reproach- " ed me." So, then, no ſuch conclufions follow from this firſt ground ofdoubting.

* Lib. de Confc. p. 109.

80 How to keep the Heartfrom desperate Conclufions.

2. The fecond ground is the declining and withering of our affections tospiritual things. O! (faith the upright foul) ifeverIhadbeenplanted arightfeed,Iſhouldhave been as a greenolive-treein the houſe of myGod ; but my branches wither, thereforemyroot isnaught.

But ftay, Query 1. May you not be mistaken about the decay. of grace, and fading ofyour affections ? What if they are not : to quick and ravishing as at firſt, maynotthatbe recompenfed in the ſpirituality and ſolidity ofthem now? Phil. i. 9. "I "prayGodyour love mayabound more and more in alljudg- " ment:" It maybe morefolid, though not foferverous ; or doyou not mistake,bylooking forward towhatyou wouldbe, rather than backward to what once you were? Itis a good noteofAmes, wedifcern the growth ofgrace, as thegrowth of plants, which we perceive rather Greviſſequam crefcere, tohave. grown, than to grow.

Query 2. But grant it befo indeed, asyou affirm, must it needsfollow, that the root of the matter is not inyou ? David's laft ways are diftinguished from his firſt, 2 Chron. xvii. 3. andyetboth firſt and laſtaholyman. The church ofEphefus is chargedby Chrift forleaving her first love, andyet a golden candlestick, manyprecious faints inthat church, Rev. ii. 2,

3,4.

3.A third ground oftheſefad conclufions, is,the exceſs of your affections to ſome creature-enjoyments. I fear, I love thecreaturemorethanGod; and iffo, myloveisbut hypocritical: I ſometimes feel stronger, and more ſenſible motions of my heart to earthly comforts, than I do to heavenly objects, therefore myfoulis not upright in me. But ſtay, foul, Query 1. May notamanloveGod morefolidly, andstrongly, than the creature, andyet his affections to the creature be sometimes moved more violently, and fenfibly, than towardsGod ? As rooted malice argues a ſtronger hatred, than a fudden, though more violent paſſion : Sowe must meaſure our love, notbyaviolent motionofit,now and then, butby the depth of the root, and conſtancy of its actings.

Becauſe Davidwas ſo paffionately moved forAbfalom, Joab concludes,

that ifhe had lived, and all the people died, " itwouldhave " pleaſed him well," 2 Sam. xix. 7. But that was argued more like a foldier,than a logician.

Query 2. If you indeed love the creaturefor itself, if you make it your end, and religion but a means, then the conclufion is rightly drawn uponyou.

But ifyou love the creature J

How to keep the Heartfrom desperate Conclufions. 81 inreference toGod, and fee nothing init feparatedfromhim, though ſometimes your affections offend in the exceſs ; this is confiftentwith fincere love to God.

To love the creature inordinately,(..)toput it inGod's room, andmake it aman's end; this is the love ofa carnalheart; to love it immoderately,that is, to let out more affection to itthanwe ought, is fometimes the fin ofthe besthearts.

Query3. Havenot manyfoulsfeared, asyou do, that when Chriftandcreaturesshallstand as competitors infome eminent trial, they shouldforsake Christ rather than thecreature; and yet when brought to that dilemma, have been able to castall the world at their heels for Christ ? Many of the martyrs hadſuch fears, andthey were fatisfied; the prevalencyoflove isbeſt ſeenat parting; there maybe more love to Chriſt in thy foul, than thou art now aware of; and ifGod bring thee toſuch apinch, thou mayeſt ſee it.

4.Afourth ground oftheſe ſad concluſions, isfrom hence, thatwe find our hearts ſometimes more ſtraitned in private, thanin publicduties. Ol ifmy soul werefincere, its actings indutywouldbe uniform. Ifear I am but a Phariſee upon this ground. Itis ſad, indeed,we shouldatanytime findour hearts ſtraiternedin private. But, Query 1. Do not all thine enlargements in duty, whether public, or private, depend upon the Spirit, who is the Lord ofinfluences ; and according as he gives out, or helds back thoſe influences, ſo art thou enlarged, or traitened? And what iffometimes he pleaſestogive that in a public, whichhe with-holds inaprivate duty, as long as thy foul is ſatisfied in neither,withoutcommunion withGod, and the ſtraitneſs of thyheart is indeed its burden ? Deth that argue theetobean hypocrite?

Query 2. Doft thou not make conscience ofprivate duties, andjet thyself as before the Lord in them ? Indeed, if thou live in the couſtant neglect, or c.releſs performance ofthem ; ifthou art curious about public, and careless about private duties,thatwouldbe afad fign: butwhenyou have confcientiouflyperformed,and oftenmetwithGod inthem, it will not followthatyou are infincere,becauſe that communion is ſome times interrupted.

Besides, Query 3. May there not be something, at fometimes, in a public, which is wanting in a private duty, to raise and advantage thine affections ? God may ſometimes make use of themeltingaffectionsofthemwithwhomthou heareſt, orpray-

VOL. VII.

82 How to keep the Heart from desperate Conclufions. eft, as petty inſtruments to movethy affections ; this advantage is wanting in private; therefore fromhence(the caſe ſo ſtanding) no fuch inference canbe drawn.

5. Anothergroundisfrom thoſe horrid injections ofSatan withwhichthe foul is greatly perplexed ; by theſe I may fee what an heart I have : Can grace be where thoſe are ?

Yes,grace may be where ſuch thoughts are, though not wherethey are lodged,and conſentedto. Doſtthou cry out under the burden ? Enter thy proteſt in heaven against them, ſtrive tokeep up holy andreverend thoughts ofGod; then it is violence, not avoluntaryproſtitution.

6. The laſt ground oftheſe ſad concluſions, is,the Lord's long filence, and feeming denial ofour long depending ſuits, andprayers. O ifGod had any regard tomy foul,he would haveheardmy cries before now ! But Ihaveno anſwer from him, thereforeno intereſtin him. But ſtay,doubting foul,

Query 1. Havenot manyfaintsstumbledupon thisstone, before thee ? Pfal. xxxi. 22. "I saidin my haſte, Iam cut off

" from beforethineeyes : nevertheless thou heardeſt the voice " ofmy ſupplication." Sothe church, Lam. iii. 44. "Thou

" covereſt thyself with a cloud, that our prayers ſhouldnot " paſs through." Jonah ii. 4. "Then faid I, I am castoutof thy fight." Andmay notyoubemistaken inthis matter, as :well as they ?

Query 2. ThoughGod's abhorring, andfinal rejectingprayer, bean argument ofbis abhorring the perfon that prays ;yet dare we conclude fo from a mere fufpenfion of the answer ? God may bear long with his own elect, that cry unto him day and night, Luke xviii. 7.

Query 3. Canyou deny but that there aresomefigns appearing in yourfouls, even whilst Godfufpends his answer, that argue yourprayersare not rejected by him ? As, (1.) Though no an1wer come, yet you are still reſolved to wait : You dare not ſayas that profane wretch did, 2 Kings vi. 33. " This evil is

" ofthe Lord, why should I wait forhim any longer ?" (2.) You can clear and justify God ſtill,andlaythe reafon and cauſe ofhis filence uponyourſelves. So didDavid, Pfal. xxii.

" O myGod, I cry in theday time, andthou hearest " not; andinthenight, andamnot filent,butthou artholy,"

&c.

(3.) The ſuſpenſion ofGod's anſwer makesyou inquifitive intoyourownhearts, what evils are there that obſtructyour

2, 3 prayers. So the church, Lam. iii. 8. " He ſhutteth out my " prayer :" And how doth this work ? You may fee,ver. 40.

" Let us ſearch and try our ways."

Well, then, neither

How to keep the Heartfrom Backfliding.

from hence may you conclude that God hath no love for your fouls.

AndthusI have ſhewn youhow tokeep your hearts, in a dark anddoubting ſeaſon,from thoſe deſperate conclufions of unbelief. Godforbidany falſe heart ſhould encourage itſelffrom theſe things ; it is our unhappineſs

Caution. thatwhenwe give faints and finners their proper portions, thateach ofthem are ſo prone to take upthe other's part.

Seafon11.Theeleventh ſpecial ſeaſoncallingforthisdiligence to keep your hearts, is, when ſufferings for religion come to 'an height, then look to your hearts, Matth. xxiv. 8, 9, 10.

" Allthese arethebeginningofforrows, andthey ſhall deliver you up to be afflicted, and ſhall kill you ; and ye ſhallbe hated ofall nations for my name's fake ; and then ſhall manybeoffended." When fufferings for religion grow hot, thenbleſſed ishe that isnot offended inChriſt, troubles are

*then at anheight. (1.) When a man's nearest friends and ' relations forſake and leave him, Mic. vii. 5,6. 2Tim. iv. 16.

When a man is engaged alone. (2.) When it comes to refifting toblood, Heb. xii. 4. (3.) When temptations are preſented to us in our fufferings, Heb, xi. 37. (4.) When eminentperſons forprofeſſionturn aſide, anddefertthecauſe

' of Chriſt, 2 Tim. ii. 19.

(5.) When God hides his facein aſufferinghour, Jer. xvii. 17. (C.) When Satan falls upon ' us with strong temptations, to question the grounds of our

' fufferings, or the foul's intereft in Chriſt : Now it is hard to keep the heart from turning back, and the ſtepsfrom decliningGod's ways." The eleventhqueſtion,then, ſhall be this :

Cafe 11. How the heart may be kept from relapsing under thegreatest fufferings for religion? If the bitterness of fufferings atany time cauſe thy soul to diſtaſte the way ofGod, and take up thoughts of forſaking it; ſtaythineheart under thattemptation, bypropounding theſe eight queſtionsſolemnly toit, Question 1. What reproach and dishonourshall Ipour up on Chrift, and religion, by deserting him at fuch a time as this ? This will proclaim to all the world, that how much foever I have boasted of the promiſes, yet, when it comes to the trial, I darehazard nothing upon the credit ofthem: And howwill this open the mouths of Chriſt's enemies to blafpheme ? O better had Inever been born, thanthat worthy name ſhouldbeblafphemed thro' me ! ShallI furnish the thi

How to keep the Heart from Backfliding. umphsofthe uncircumcised? ShallImake mirth inhell!Q ifIdidbut valuethe name ofChriſt, as much asmany awick edmanvalues hisown name,Icould neverendure to fee itexpoſedtofuch contempt ! Willproudduft and aſhes venture death, yea, hell, ratherthan ablot upon theirnames ? And ſhall Iventure nothing to ſalvethe honourand reputation of Chrift?

Queſt. 2. Dare Iviolate my conscience to fave my flesh?

WhoShallcomfort mewhen confcience wounds me ? What comfortis there inlife, liberty, or friends, whenpeaceis takenawayfromthe inner man ? When Conftantius threatened to cutoffSamofatenus'sright-hand, if he would not ſubſcribe fomewhat thatwas againsthis conſcience, heheldupbothhis handsto the meſſenger that was ſent, faying, he ſhall cut off both, rather thanIwilldo it: Farewel allpeace, joy, andcomfort, from thatday forward. " Had Zimripeace, that flew his

"mafter?" ſaidJezebel. Soſay Ihere, had Judaspeace ?Had Spira peace? And ſhallyou have peace, ifyoutread intheir ſteps ? O conſiderwhat you do!

Queſt. 3. Is not the public interest of Christ and religion, infinitely more than any private interest of my own? It is a famous paſſage,'that ofTerentius,captaintoAdrian the emperor, he preſentedapetitionto Adrian, thattheChriftians might have atempleby themſelves, to worship God apart fromthe Arians : The emperor tore his petition, andthrew it away, bidding him to aſk ſomething for himſelf, and it ſhouldbe granted. But he modestly gathered up the pieces ofhis petition again, and told him, Ifhe couldnotbeheard inGod's cauſe, he would never aſk anything for himself."

Yea, evenTully, though an heathen, couldfay, Ne immortalitatemquidem contra rempublicam ; he would not accepteven of immortality itſelf, against the commonwealth. O ifwe had more public, we should not have ſuch cowardly ſpirits !

Queſt. 4. Did Jesus Chriftferve mefa, when,for my fake, he exposed himself to far greater sufferings than can be, beforeme? His fufferings were great indeed, he ſuffered from allhands, inallhis offices, in every member, notonlyinhis body, butin his foul ; yea, the ſufferings ofhis foul werethe veryfoul ofhis fufferings : Witneſs the bloody ſweat in the garden; witneſs that heart-melting, andheaven-rending outeryupon thecroſs, " MyGod, my God, why haſt thou forfaken me?" And yet he flinched not, "he endured the "croſs, deſpiſing the ſhame." Alas! what are my fufferings, comparedwith Chriſt's ? He hath drankupall that vinegar

How to keep the Heartfrom Backsliding.

andgallthatwould makemyfufferings bitter. When one of themartyrswas asked why he was ſo merry at hisdeath ? O, faidhe, it isbecauſe the foul ofChriſt was ſoheavyathisdeath.

DidChriſt bear ſuch aburden for me, with unbroken patience, andconftancy ; andſhall I ſhrinkback from momentary, and lightafflictions, forhim ?

Queſt. 5. Is not eternal life worth the suffering of a moment's pain ? If I ſuffer with him, I ſhall reign with him.

Ohow will men venture life and limb for afading crown, fwim through ſeas ofblood to a throne! and will I venture nothing ? ſuffernothing forthe crown ofglorythatfadethnot away? Mydogwillfollow myhorse'sheels from morning to night, takemanyaweary ſtep through mireanddirt, rather than leave me, though at night all he gets by it isbutbones, andblows: Ifmyfoul had anytrue greatneſs, any ſparks of generofityinit, how would itdeſpiſethefufferingsoftheway, for the glory ofthe end? how would it breakdown alldifficulties before it? whilſt, byan eye of faith, it fees the forerunner, who is already entered, ſtanding, as itwere, uponthe walls of heaven, with the crownin hishand, faying, "He that overcometh ſhall inherit all things." Come on, then, myfoul, comeon, there is eternal life laid upforthem that, bypatientcontinuance in well-doing, ſeek forglory, honour, and immortality, Rom. ii. 7.

Question6. Can Iso easily caft offthefocietyand company of the faints, andgive the right-hand offellowship tothe wicked?

Howcan I part with ſuch lovely companions as theſe have been? How often have I beenbenefited by their counſels ?

Ezrax. 3. how often refreshed, warmed, and quickened by their company ? Eccl. iv. 10, 11. how often have I faſted and prayedwith them ? What ſweet counſel have I taken with

them, andgone to thehouſeofGodincompany ? And ſhall I now shakehands with them, and ſay, Farewel all ye faints, for ever; I ſhall never be amongyou more: Come drunkards, ſwearers, blafphemers, perfecutors, you ſhallbe myeverlasting companions ? Orather let mybody andfoulbe rent aſunder, thanthat everI ſhould ſay thus to the excellentofthe earth, in whom is allmydelight.

Queſt. 7. Have Iferiously confidered the terriblefcripturecomminations against backsliders ? O my heart ! darest thou turn thyback upon the very point of ſuch threatenings as theſe? Jer. xvii. 5, 6. " Thus faith the Lord, curſed be the " manthat truſteth inman, and maketh fleſh his arm ; and "whoſe heartdeparteth from the Lord; for he ſhall be like

How tokeep the Heartfrom Backsliding.

*" theheathinthedefart, andſhall notfee whengoodcometh,"

(i. e.) The curſe of God ſhall witherhim rootand branch.

And Heb. x. 26, 27. " If we ſin wilfully, afterwe have receivedthe knowledge ofthe truth, there remaineth no more

" ſacrificeforfins,butacertain fearful looking forofjudgment, " andfiery indignation, which ſhall devour the adverſaries."

And again, ver. 38. " Ifany man drawback, my foul ſhall " havenopleaſure in him:" As ifhe ſhould ſay,

Take him world, takehim, devil, for your own, I have nodelight in • him .' O who dare drawback,whenGodhas hedgedup the waywith ſuch terrible threats astheſe !

، Queſt. 8. Can Ilook Chriſt in theface, at the day ofjudg ment, if Idefert him now ?

" He that is aſhamed of me and ofmywords, in this adul- "terous and finful generation, ofhim ſhall the Son ofman

" be ashamed whenhe cometh in the glory ofhisFather, with " theholyangels," Mark viii. 38. Yet a little while, andyou ſhallfee the ſignofthe Sonof man coming inthe clouds of heaven, withpower and greatglory; the last trumpſhallfound, thedead, both ſmall and great, even all that fleep in the duſt ſhall awake, andcomebeforethatgreatwhite throne, onwhich

Chrift ſhall fit in thatday. And now do but imagine thou faweſt thetrembling knees, and quivering lips ofguilty finners ; imagine thou heardeſt the dreadful ſentence ofthe

Judgeupon them, " Go, ye curſed," &c. andthen a cry. Oh! theweeping, wailing, and wringing ofhands, that there ſhall be. Wouldstthou defert Chriſt now, toprotract a poor, miſe. rable life on earth? Ifthe word ofGod be true, ifthe ſayings of Chriſtbe fealed and faithful, this ſhall be the portion ofthe apoſtate.

It is aneaſy thing to ſtop the mouth ofconſcience now, but will it be eaſy to ſtop the mouth of the Judge then ? Thus keep thy heart, that it depart not from the livingGod.

Season 12. Thetwelfth ſeaſonof looking diligently to our hearts, andkeepingthem with greatest care, isthe timeoffickneſs :

When a child ofGod draws nigh to eternity, when ⚫there arebut afew fands more in the upper part ofhis glaſs to run down ; now Satan bufily beſtirs himself; of him it may be ſaid, as ofthe natural ferpent, nunquam nifi mori- < ensproducitur in longum ; he is never ſeen at his full length

•tilldying : Andnow his great deſign, fince he cannotwin the foul fromGod, is to diſcourage, andmake itunwilling to go to God, though the gracious foul, with Jacob, ſhould

< thenrouſeup itſelfupon a dyingbed, and rejoice that the

How to encourage the Heart against Death.

marriage-dayof the Lamb isnow almoſt come ; though it •ſhouldthen ſay, with dying Austin, vivererenuo ut Chrifto

*vivam ; I deſpiſe life tobe with Chriſt. Or as dying Milius, 'when one aſkedhim, whether hewerewillingto die ?Ofaid

• he, illus eft nolle mori, qui nolit ire ad Chriftum ; lethim be unwilling todie, who is unwilling to go toChrift.

ButO!

•what ſhrinking fromdeath ? What loathneſs todepart, may •ſometimes (indeedtoo frequently) be obſerved in the people

•ofGod? How loath are ſome of them to take deathby the •coldhand? Iffuch aliberty were indulged to us, not tobe

• diffolved till we diffolve ourſelves; whenſhould we ſaywith St. Paul, " I defire to bediſſolved ?" Wellthen,the lastcafe ſhallbethis .

Cafe 12. How thepeople ofGod, intimes offickness, may get their hearts loosefrom all earthly engagements, andperfuade them into a willingness to die.

Andthere are ſevenarguments, whichI ſhallurge uponthe people ofGodat ſuch atime as this, to make them chearfully entertain the meſſengers ofdeath, and die, as well as live, like ſaints . Andthe first is this :

Argument 1. First, The harmleſness of death to the people ofGod. Though it keeps its dart, ithath lost its ſting : Afaint

(to allude to that, Ifa. xi. 8.) " May play upon the hole ofthe "afp, andput his hand into the cockatrice's den." Death is the cockatrice, or aſp,the grave is his hole or den;afaintneed notfear toputhis hand boldly into it : It hath leftand loft its ſting inthe ſides ofChriſt, 1 Cor. xv. 55. "O death! where

" is thy ſting ?" Why art thou afraid, O faint, that this fickneſsmaybe thy death, as long as thou knoweſt that the death ofChrift is the death ofdeath ? Indeed, ifthoudidſtdie in thy fins,asJohn viii. 21. ifdeath, as aking, did reign over thee,

Rom. v. 14. Ifitcouldfeedupon thee, as the liondoth upon the preyhe hath taken, as Pfalm xlix. 14. If" hell followed

" thepalehorſe," as itis, Rev. vi. 8. thenthou mightest well ſtartle and ſhrink baekfrom it ;butwhenGodhath put away thy fins from thee, " as far as the east isfrom the weſt," Pfal. ciii. 12. as long as there is no other evil left indeath, for thee to encounter with, but bodilypain ; as long as the ſcriptures repreſent it tothee underſuchharmleſs and eaſy notions, as the putting offthycloaths, 2 Cor. v. 2." And lying down to fleep

"uponthybed," Ifa. Ivii. 2. Why ſhouldſt thoube afraid?

There is as much difference betwixt death to the people of God, and others, asbetwixt the unicorn's horn, when it is up-

How to encourage the Heart against Death. on thehead ofthat fierce beaft, and whenit is inthe apothe cary's ſhops, where it ismade falubrious and medicinal.

Ang. 2. Thy heart may bekeptfrom shrinking back atfuch atimeas this,by confidering theneceffity ofdeath, in order to the fullfruition ofGod.

Whether thou art willing todieorno, Iaffure thee there is nootherway toobtainthefull fatisfaction of thy foul, and complete itshappiness; tillthehand ofdeath do thee thekind officetodraw aſide the curtainofthe flesh, thy foul cannot fee

God: This animal life ſtands betwixt him and thee, 2 Cor.v.

6. " Whilst we are athomeinthe body, we are abſent from " the Lord."

Thybody must be refined and caft into anew mould, elſe that new wine ofheavenly glor, wouldbreak it.

Paul inhis highest rapture, 2Cor.xii. 4. whenheheard things unutterable, was thenbut as a ſtander-by, alooker on, notad mitted intothe company as one of them ; but as the angels areinour aſſemblies, ſowas Paul in that glorious affembly above, and nootherwise ; and yet even for this he must, as it were,betakenoutofthebody, uncloathed for a little time, to haveaglimpse ofthatglory, andthenput onhis cloaths again.

Othen ! who would notbe willing to die for a full fight and enjoyment ofGod? Methinks thy foul ſhould look and figh like a priſoner, through thegrates ofthis mortality ; " O that " I had wings like adove, then wouldI fly away, and be at " reft:" Moſt men need patience to die, but a ſaint that underſtands what death admits him to,ſhould ratherneedpatience to live; methinks he ſhould often look out, and liften ona death-bedforhis Lord's coming ; andwhen he receives the newsof his approaching change, ſhould say, " The voice

" ofmybeloved! behold,he cometh leaping overthe moun " tains, ſkipping overthe hills," Cant. ii. 8.

Arg. 3. Another argument perfuading to this willingness, isthe immediate fucceſſion of a more excellent and glorious life.

It isbut awink, and you ſhall fee God: Your happineſs ſhall notbe deferred till the reſurrection; but as foon as the body isdead, the gracious foul is fwallowedup in life, Rom. viii. 10, 11. When once you have loofedfrom this fhore, in a few moments, your fouls willbe wafted over upon the wings ofangelstothe other ſhore ofa glorious eternity. Phil. i. 23.

" I desire to be diſſolved, and tobe with Chrift."

Did the fouland body die together, as Berilius taught; or didthey fleeptill the refurrection, as others have groundleflyfancied; ithad been a madneſs for Paul to defire a diffolution for the

How to encourage the Heartagainst Death.

enjoymentofChrift : For ifthis were ſo,he enjoyed more of Chriftwhilst his fouldwelt in its fleſhly tabernacle, than he ſhould out ofit.

There are buttwo ways ofthe foul's living, knownin fcrip ture, viz. the life offaith, andthe life of vision, 1 Cor. v.

5. Thosetwo divide alltime;both preſent and future; betwixt them, 1 Cor. xiii. 12. Ifwhen faith fails, fight ſhouldnot im-' mediately ſucceed, what would become ofthe unbodiedfoul ?

But bleffed be God this great heart-eſtabliſhing truth is evidently revealed in fcripture, Lukexxiii. 43. Youhave Chrift's promife, John xiv. 3. "I willcome andreceive youto myſelf."

Owhat a change will a few moments make upon your condition? Rouſe up, dying faint; when thy foul is come out à little further ; when it ſhall stand likeAbraham at its tentdoor, the angels ofGod shall foon be with it: thefouls ofthe elect are, as it were, put out to the angels tonurſe, andwhen theydie, theſe angels carry them home again to their Father's houſe: ifanangel were cauſed to fly ſwiftly to bring a faint the anfwer ofhis prayer, Dan. ix. 22. how much morewill theangels come poftfromheavento receive and transfer the prayingfoulitſelf?

Arg. 4. Farther, It may much conduce to thy willingness to die, to confider, that by death,God oftentimes hides hispeople out ofthe way of alltemptations and troubles upon earth,Rev. xiv. 13.

Write,fromhenceforth,Bleſſedare the deadwhich die inthe Lord."

It is God's usualway, when ſome extraordinary calamities arecoming upon the world, to ſet his peopleoutofharms way before-hand, Ifa. lvii. 1. "Merciful

"menare taken away from the evil to come:", So Mic. vii. 2. when ſuch an evil time comes as is there deſcribed, " That theyallly inwaitforblood,andeveryman hunts his brother with anet:" God,by an act offavour; houſes his people before-hand.

Doſt thou knowwhat evil maybein the earth, which thou artſo loath to leave ? ThyGod removes thee for thygreat advantage ; thou artdisbandedbydeath,andcalledoff thefield; otherpoor faintsmuſt ſtand to it, andendure a great fightofafflictions.

It isobſerved thatMethuselahdiedthe very year beforethe flood; Augustine, a littlebefore theſackingofHippo ; Pareus, juftbefore thetaking ofHeidelburgh : Luther obſerves, that allthe apostles diedbefore the deftruction ofJerufalem : and Lutherhimselfdied before the wars broke out inGermany. It maybe the Lord fees the tender heart cannot endure to feethe

VOL. VII.

How to encourage the Heart against Death. miſery, or bearthe temptations that are coming, and therefore willnow gather thee to thy grave in peace; and yet wilt thou

وم cry, O fpare me a little longer ?

Arg. 5. Ifyet thyheart hang back, consider the great advantage you willhave by death, above all that everyou enjoyed on earth ; and that, (1.) As to yourcommunion withGod :

(2.) As to your communion with faints.

1. Foryourcommunion withGod: thetime ofperfecting that isnow come:thy foul ſhallſhortly ſtandbefore the face ofGod, and have the immediate emanations andbeamings forth ofhis glory upon it; here thy foul is remote from God, the beams ofhis glory ſtrike it but obliquely andfeebly, but ſhortly it will be under the line, and therethe fun ſhallstand ſtill, as it did inGibeon; there ſhallbe no cloudings, nor declinings ofit. O how shouldthis fillthy foul with defires ofbeing uncloathed !

2. As for the enjoyment of ſaints, here indeed we have fellowship with them of the lower form; but that fellowship is ſodiſſweetenedby remaining corruptions, thatthere is no fatisfaction in it: as it is thegreatest plague that canbefal an hypocrite to live in a pure church, ſo it is the greatestvexation totheſpirit of a faint, tolive in acorrupt and diforderedchurch; butwhen death hath admitted you into thatglorious affembly of the ſpirits of juſt men made perfect, you shallhave the defire ofyour hearts; here you cannot fully cloſe with one another ; yea, you cannotfully cloſe with your own fouls. O what difcords, jarrings, cenſurings are here ? What perfect, bleffed harmonythere ! In heaveneach faint loves another as himself, they are altogether lovely. O my foul, haſte thee away from the lion'sdens, from the mountains ofBether, from divided faints, tothoſe mountains ofmyrrh,and hills offrankincenſe : thou artnow going unto thine own people, as the apoſtle's phrafe imports, 2 Cor. v. 8.

Arg. 6. Ifall this will not do, Confider what heavy burdens death will ease thyshoulders of.

In this tabernacle we groan, being burdened, (1.) With bodily diſtempers ; how true do we find that of Theophraftus,

The foul pays a dear rent for the tenement itnow lives in ?

But glorified bodies are clogged with no indifpofitions ; death is thebeſtphyſician ; it will cure thee ofalldiſeaſes at once.

(2.) With the indwelling of fin; this makes us groan from the very bowels, Rom. vii. 24. "But he that is dead, is free

" from fin," Rom. vi. 7.

Hathjuftification destroyed its damningfower, andſanctification its reigning power ? Soglorifi-

How to encourage the Heart against Death.

cation deſtroys its very being and exiſtence.

(3.) We groan under temptations here, but as foon as we are out ofthebody, we are out of the reach oftemptation : when once thou artgot into heaven, thou mayeſt ſay, Now Satan, I am there where thou canſt not come ; for as the damned in hell are malo obformati, ſo fixed in fin andmiſery, that their condition cannot be altered ; fo glorified ſaints are bono confirmati, ſo fixed in holineſs andglory, that theycannotbe ſhaken.

(4.) Here we groan under various troubles, and afflictions, but thenthedays ofourmourning are are ended. God ſhallwipe away all tears from our eyes. O then let us haſte away, that we may be at reſt.

Argument 7. Ifſtill thou linger, like Lot in Sodom, then, laftly, examine all the pleas and pretences for a longer time on earth. Why art thou unwilling to die?

Objection 1. OIhavemanyrelations inthe world, Iknow notwhatwillbecomeofthem when I am gone.

Solution. If thou art troubled about their bodies, and outward condition, why should notthat word fatisfythee,Jer, xlix. 11. Leave thy fatherleſs children to me, I will keep them

" alive, and let thy widows trust in me."

Luther, in his last will and testament, hath this expreffion, Lord, thou haft givenmewife and children, Ihave nothing to leave them,but ' Icommit them unto thee. O Father of the fatherless, and 'judge ofwidows,Nutri,ferva, doce ; nourish, keep, andteach

' them.'

Or, art thou troubled for their fouls ? Thou canft not convert them, ifthou ſhouldſt live, and God can make thy prayers and counſels to live, and take place upon themwhen thou artdead.

Objection 2. I would fain live to do God more ſervice in the world.

Solution , Well, but ifhe haveno more ſervice for thee to dohere, why ſhouldſt thou not ſay with David, " If he have

" no delight to uſe me any farther, here am I, lethimdowhat " ſeemeth him good." In this world thou hast no more to do, buthe is callingthee to an higher ſervice and employment in heaven; andwhatthou wouldstdo for himhere, he can do that byotherhands.

Objection 3. I am notyet fully ready, I am not as abride, completely adorned for the bridegroom.

Solution . Thyjustification is complete already, though thy fanctificationbe not ſo ; and thewayto make it ſo, is to die ; fortillthen it willhave its defects, and wants.

M 2

Why Saints walkſo unfruitfully.

Objection 4. Obut I wantaſſurance; ifIhad that, Icould diepreſently.

Solution. Yea, there it ſticks, indeed; but then confider, that an hearty willingness to leave all theworld tobe freed from fin, and be with God, is the next way to that defired aſſurance; no carnal perſonwas ever willing to die upon this ground.

Andthus I have finiſhed thoſe caſes which ſo nearly con cernthepeopleofGod, inthe ſeveral conditions of their life, andtaught them how to keep their hearts inall.

I shallnext applythewhole.

I. Ufe, of information.

FOU have heard, that the keeping of the heart is the Y great work of a Chriſtian, in which the very foul and lite ofreligion conſiſts, and without which all otherduties are ofnovalue with God: hence, then, I ſhall infer, to the conſternation ofhypocrites, and formal profeffors,

1. That the pains and labours which many perfons have taken in religion, are but lost labour andpains, to nopurpose,

Juch as will never turn toaccount.

Many great ſervices havebeen performed, manyglorious works arewrought by men, which yetare utterly rejected by God,and ſhallnever ſtand upon record, in order to an eternal acceptation,becauſe they tooknoheed tokeepthei hearts with Godinthoſeduties : this isthat fatal rock, upon which thouſands of vain profeffors have ſplit themſelves eternally : they are curious about the externals of religion, but regardless of their hearts . O how manyhours have fome profeffors ſpent in hearing, praying, reading, conferring ! and yet, as to the main endofreligion, as good they had fat ſtill, anddonenothing; for all this fignifies nothing, the great work, I mean heart-work, being all the while neglected.

Tell me, thou vainprofeffor,when didit thou ſhed a tear for the deadneſs, hardneſs, unbelief, or earthlineſs of thy heart ? Thinkeſt thou fuch an eaſy religion can fave thee ? If ſo, we may invert

Chrift'swords, and say, " Wide is the gate, and broad is the "way, that leadeth to life, and many there be that go in " thereat." Hear me, thou ſelf-deludinghypocrite, thou that haft put offGod with heartless duties, thou that hast, acted inreligionas ifthouhadſtbeenbleſſingan idol, thatcouldſtnot ſearch and diſcover thy heart; thou thathaſt offered toGod but the ſkin ofthe ſacrifice,notthe marrow, fatandinwards of

Why Saints walkſo uncomfortably.

it; howwiltthou abide the coming ofthe Lord ? How wilt thouholdup thy head before him, when he ſhall fay, O thou

I diſſembling, falfe-hearted man ! how couldſt thou profeſs religion? With what face couldst thou fo oftentell me that thou lovedft me,when thou knewest all the while, inthine own confcience, that thine heart was notwith me ? O tremble to thinkwhata fearfuljudgment it is to be given over toa heedleſs, and careleſs heart ; and then to have religious duties, inftead of a rattle, to quiet and ſtill the confcience !

2. Hence, alſo infer, for the humiliation, even of upright hearts, That unless the people of GodSpendmore time andpains about theirhearts, than generally andordinarily theydo, theyare never like to doGod muchfervice, orbe owners of much comfort in this world.

ImayſayofthatChriſtianthat is remiſs and careleſs inkeeping hisheart,asJacobfaidofReuben, " Thou shaltnotexcel."

Itgrieves me to ſeehow manyChriſtians there are that go up anddowndejected, and complaining, that live at a poor, low rate, both ofſervice and comfort ; and how can they expect it ſhouldbe otherwise, as long as theylive at fuch a carelessrate?

Ohow little of their time is ſpent inthecloſet,in ſearching, humbling, andquickening their hearts ?

You say your hearts are dead, anddoyouwonder they are ſo, as long as you keepthem not with thefountain of life ? If your bodies hadbeen dieted as your fouls have been, they wouldhavebeendead too ; never expect better hearts, tillyou takemorepains with them: Quifugit molam,fugitfarinam; he thatwill nothave thesweat, must not expect thesweet of religion.

O Chriſtians ! I fear your zeal and ſtrength have run in the wrong channel ; I fear most of us may take up the Church's complaint, Cant. i. 6. " They have made methe keeperofthe

"vineyards, but mine own vineyard have I not kept." Two things haveeatenupthetime and ſtrength ofthe profeſſors of this generation, and ſadly diverted them from heart-work:

(1.) Fruitless controverfies ſtarted by Satan, I doubt not, to this very purpoſe, to take us off from practical godlineſs, to make us puzzle ourheads, whenwe ſhouldbe ſearching our hearts. Ohow little have we mindedthat ofthe apostle, Heb. xiii. 9. " It is a good thing that the heart be eſtabliſhedwith grace, and not with meats ;" (i. e.) with disputes and con. troverfies about meats, " which have not profited them that have been occupied therein." howmuch better is it to fee men live exactly, than to

Why Saints walk Jo uncomfortably. hear them dispute fubtlely ! Theſe unfruitful queſtions, how have they rended the churches, waſted time and ſpirits, and called Chriſtians offfrom their main buſineſs, from looking to their own vineyard ? What think ye, firs ? Had it not been better ifthequeſtions agitated among thepeople ofGod, oflate days, had been ſuch as theſe ? How ſhall a mandifcern the ſpecial,from thecommonoperations ofthe Spirit ? Howmay a foul diſcernits firſtdeclinings fromGod ? How may a backſliding Chriſtian recover his first love ? How may the heart be preſerved from unſeaſonable thoughts induty ? How may a boſom fin be discovered,and mortified, &c. Would not this have tendedmoreto the creditofreligion, andcomfort ofyour fouls ?O it is timetorepentandbeashamedofthis folly !When

I read what Suarez, a Papiſt, ſaid, whowrote many tomes of difputations, that he prizedthetime hefetapart forthe fearchingand examiningofhis heart, in reference toGod, above all the time that everhe ſpent in other ſtudies ; I am ashamed to findthe profeffors of this age yet yet infen inſenſible of their folly.

Shall the confcience of a Suarez relenting pang for ſtrength and time ſo ill employed, and ſhall notyours ? This is it your miniſters long ſince warned you of; your ſpiritual nurſes were afraid ofthe rickets, when they saw yourheads only to grow, and your hearts to wither. O when willGod beat our ſwords into plow-fhares ! I mean, our difputes and contentions into practical godlineſs.

(2.) Another cauſe of neglecting our hearts, hath been earthly incumbrances ; the heads and hearts of many have been filledwith fuch acrowd and noiſe of worldly buſineſs, that they have ſadly and ſenſibly declined and withered intheir zeal, love, and delight in God; in their heavenly, ferious, and profitableway ofconverfingwith man.

Ohowhath this wilderneſs entangledus ! ourdiſcourſesand conferences, nay, our very prayers and duties, have a tang of it : we have had so much work without doors, that wehave been able to do but little within.

Itwas the fad complaint of an holy one *, O (faith he) it is ſad tothink how manypre- • cious opportunities I have loft ; how many ſweet motions

⚫andadmonitions ofthe Spirit I have paffedover unfruitfully, and made the Lord to speak in vain: inthe ſecret illapſes of • his Spirit the Lord hath called upon me, but my worldly thoughts did ſtill lodge within me, and there was noplace

*within myheart for fuch calls of God."

Surely, there is a wayofenjoyingGod, even in our worldly employments ;God * Mr. Strong.

Why Saints walk ſo uncomfortably.

would never have put us upon them to our lofs; " Enoch " walked with God, andbegat fons anddaughters," Gen. v.

19. He walked with God, but did not retire and ſeparate him- •ſelffrom the things of this life : and the angels, that are employedby Chrift in the things ofthis world, (for the fpirit of the livingcreatures is in the wheels) they are finite creatures, andcannotbe in a twofold ubi atonetime ; yet they loſe nothing ofthe beatifical vifion, all the timeoftheir adminiſtrati. on; for Matth. xviii. 10. " Their angels (even whilft they

" are employed forthem) beholdthe faceof their Fatherwhich " is inheaven." We need not loſe our viſions by our employments, ifthe fault were not our own. Alas! that ever

Chriſtians, who stand at the door of eternity, andhave more work upon theirhands than this poor moment of interpofing time is ſufficient for, ſhould yet be filling both their heads and hearts with trifles.

3. Hence alſo I infer, for the awakening of all, That if the keeping ofthe heart be thegreat work ofa Christian, then there arebutfew real Chriſtiaus in the world.

Indeed ifeveryonethat hath learned the dialect of Chriftianity, and can talk like a faint; ifevery one that hath gifts andparts, and by the common affifting prefence ofthe Spirit canpreach, pray, or difcourſe like a Chriſtian ; in a word, if ſuch as aſſociate themſelves with the people ofGod, anddelight inordinances, may paſs for Chriſtians, the number then is great.

But, alas ! towhat a ſmall number will they ſhrink, if you judge themby this rule ! how few are there that make confcience ofkeeping theirhearts, watching their thoughts, judging their ends, &c. O there be but few cloſet men among profeffors ! It is far eaſier formen to be reconciled to any duties in religion than to theſe : The profane part ofthe world will not ſomuch as touch with the outſide of religious duties, much leſswith this ; and for the hypocrite, though he be polite and curious about thoſe externals, yet you can never perfuade him to this inward work, this difficult work, to which there is no inducement byhuman applause ; this work, that would quicklydiscover whatthe hypocrite cares not toknow; ſo thatby a general confent, this heart-work is left to the handsof a few secret ones, and I tremble to think in how few hands it is.

II. Ufe, for exhortation.

Ifthekeeping of the heart beso important a business ; iffuch choice advantages accrue toyou thereby ifso many dearand

Why Saints walk fo uncomfortably 1 . precious interests be wrapt up in it, then let me call upon the people ofGod every where to fall close to this work.

Oſtudyyourhearts,watch your hearts, keep your hearts awaywith fruitless controverfies, andallidle questions ; away withemptynames andvain ſhews ; awaywithunprofitable difcourſeandbold cenſures ofothers; turn inupon yourſelves; get into your cloſets, andnow reſolve todwell there.

You havebeenſtrangersto this worktoo long; youhavekept others vineyards too long; you have trified abouttheborders ofreligiontoo long; this worldhathdetainedyou from yourgreat worktoo long; willyou now reſolve to look better to your hearts? Willyouhafte andcome out of the crowds ofbuſineſs, and clamours of the world, and retireyourſelves more than you havedone ? Othat this day youwouldrefolve upon it !

Reader, methinks I ſhouldprevail withthee: All that Ibeg for is but this, that thou wouldſt ſtep aſide a little oftener to talkwithGod, andthine ownheart; thatthou wouldst not fuffer everytrifle todivert thee; that thou wouldft keepamore true andfaithful accountofthy thoughts and affections ; that thouwouldstbut ſeriouflydemandof thisthy own heart, at leaſteveryevening,Omy heart,where haftthoubeento-day?

Whither haft thou madea road to-day ? Ifallthat hath been faidbyway ofinducement be not enough,Ihave yet more motives to offer you. Andthe firſt is this :

1. Motive. Theftudying, obferving, anddiligentkeepingof your own hearts, will marvellously helpyour understanding in thedeep mysteries of religion.

Anhonestwell-experiencedheart, is a fingular help to a weakhead; fuch a heart will ſerveyou instead ofa commenta ryuponagreat part ofthe fcriptures: Bythis means youſhall farbetter understandthe things ofGod, thanthelearnedRabbiesandprofounddoctors (ifgraceleſs and unexperienced) ever did; you shall not only haveamoreclear,but a more ſweet preception and guſtofthem : Amanmay difcourſe orthodoxlyandprofoundlyofthe nature andeffects of faith, the troubles and comforts ofconfcience, the ſweetneſs ofcommunion withGod, that never felt the efficacy and ſweet impreffions oftheſe things upon his own ſpirit : but O how dark anddry aretheſe notions, compared withhis upon whoſe heart they have been acted! When ſuch aman reads David's Pfalms, or Paul's epiſtles, there he finds his own objections made and anfwered. O, faithhe, theſeholymen fpeak my very heart :

Theirdoubts were mine, their troubles mine, and their experiences mine. I remember Chryfoftome,fpeakingto his peo

Why Saints walk fo unfruitfully.

pleofAntioch about fome choice experiences, uſed this expreffion: Sciunt initiatiquid dico : Thoſe that are initiated, knowwhat Iſay: Experienceis the beſtſchooimaſter. Othen, ſtudyyour hearts, keep your hearts!

2 Motive. Thestudy and observation ofyour own hearts willantidote you against the dangerous and infecting errors of the timesandplacesyou live in.

Forwhatthinkyou is thereaſon, that ſo manyprofeſſors in Englandhave departed from thefaith,giving heedto fables ; that ſo manythousandshave been ledawayby the error ofthe wicked; that Jeſuits and Quakers, who have fown corrupt doctrine, havehadſuch plentiful harveſts among us, but becauſethey have met with a company of empty notional profeffors, that never knewwhat belongs to practical godliness, and the ſtudy oftheirown hearts...

Ifprofeffors didbut give diligenceto ſtudy, ſearch,andwatch theirownhearts,they would have that ιδιον περιγμον, that ſteadfaſtneſsoftheirown, that Peter ſpeaks of, 1 Pet. iii. 17. and thiswould ballaſtand ſettle them, Heb. xiii. 9. Suppoſe a fubtlePapiſt ſhould talk to fuch, ofthe dignity and meritof good works; could he ever work the perfuafion ofit into that heart, thatisconfcious to itſelfofſo much darkness, deadneſs , diſtraction, and unbelief, attending its beſt duties? It is agood rule,

Non est disputandum de gustu : Thereis no diſputing against taſte.

What a man hath felt and tasted, one cannotbeat him offfrom thatby argument.

3 Motive. Your careand diligence in keepingyour hearts, will prove oneof the best evidences of yourfincerity.

Iknow no external act ofreligion that differences the found Fromtheunfound profeffor : It is wonderful toconfider how far hypocrites go in all external duties ; how plauſibly they canorderthe outward man, hiding all their indecenciesfrom theobſervations ofthe world.

Butthen, theytakenoheed to their hearts ; they are not in Tecretwhatthey appear to be in public : And before this trial nohypocrite can ſtand.

It is confeſſed, theymayin a fit, un der a pang upon adeath-bed, cry out of the wickedneſs of their hearts ; but alas ! there is no heed to be taken to theſe extortedcomplaints. In our law, no credit is to be given to the teftimonyofone upon the rack, becauſe itmaybefuppofedthat the extremity of the torture maymake him ſay any thing to be eaſed. But ifſelf-jealoufy, care, and watchfulneſs, be the dailyworkings andframes ofthyheart, it ſtronglyargues

VOL . VII.

Why Saints walkſo unfruitfully. the fincerityof it: For what but the ſenſe ofadivine eye; whatbut the real hatred of fin as fin, could put thee upon thoſe ſecret duties, which lie out ofthe obſervation of allcreaturės?

Ifthen itbe adeſireable thing inthine eyes, to have a fair teſtimonyofthine integrity, andtoknow of a truth, that thou feareftGod; then ſtudythine heart, watch thy heart, keep thyheart.

4 Motive. How fruitful, sweet, and comfortable would all ordinances andduties be to us, if our hearts were betterkept?

Owhat precious communion might youhave withGod, e very time you approach him, ifyour heartswere but in frame!

Youmight then ſay with David,Pfal. civ. 35. "My medita- "tionofhim shallbe ſweet."

That which loſes all our com forts in ordinances and more ſecretduties,is the indiſpoſedneſs ofthe heart : A Chriſtian whoſe heart is in a good frame, gets the ſtart of all others that come with him in that duty : They ſtrivehard toget up their hearts toGod, now trying this argument uponthem, andthen that, to quicken and affect them, and ſometimes go away as bad as they came : Sometimes the duty is almoſt ended before theirhearts begin to ſtir or feel anywarmth,quickening, or power from it : But allthis while thepreparedheart is at its work ;this is he that ordinarilygets the firſt fight of Chrift in a fermon, the firſt ſeal from Chriſt in a facrament, the firſt kiſs from Chriſt in ſecret prayer.

I tellyou, and I tellyoubut what I llave felt, that prayers and ſermons would appear to you other manner of things than theydo, didyou but bring better orderedhearts untothem; youwouldnotgo awaydejected and drooping. O this hath been a loft day, a loft duty to me ! ifyou had not lost your hearts, ithad notbeen ſo.

Ifthenthe comfort of ordinances beſweet, look toyour hearts, keep your hearts.

5 Motive. Acquaintance withyour own hearts would be a fountain of matter to you inprayer.

Aman, that is diligent in heart-work, and knows the ſtate ofhis own foul, will have a fountain-fulness ofmatter tofupplyhim richly in all his addreſſes toGod ;his tongue ſhallnot faulter and makepaufeforwantof matter ; Pfal. xlv. 1. " My

" heart is inditing a good matter:" Or, as Montanus renders the original, myheart isboiling up good matter, like a living ſpring, that is ftillbubbling up fresh water ; and then my tongue is as the pen ofa ready writer: Others muftpumptheir memories, rack their inventions, and areoften at a loſs, when theyhavedone all;but ifthouhavekept,andfaithfully studied

Agood Heart the best Mark of Sincerity.

thineown heart, itwill be with thee (as Job ſpeaks in another caſe) like bottles full ofnew wine,that want vent, which are readyto burſt: As holy matter flows plentifully, ſo more feelingly and ſweetly from ſuch aheart. When a heart-experienced Chriſtian is mourning before God over ſome ſpecial heart-corruption, wrestling withGodfor the fupply of fome ſecialp inwardwant, he ſpeaks not as other mendo, thathave learned topray by rote ; their confeffions and petitions are ſqueezedout ; hisdrop freely, like pure honeyfrom the comb:

It is ahappineſs thento be with or nearſuch a Chriſtian.

I remember Bernard, havinggivenrules to prepare theheartfor prayer, concludes them thus, Et cum talis fueris, momento mei; and (faith he) When thy heart is inthis frame, then rememberme.

6Motive. By this thedecayedpower of religion will be recovered again among profeffors, which is the most defireable fight in this world.

Othat I might live to ſee that day, when profeſſors ſhall notwalk in a yain ſhew, when they ſhall pleaſe themſelves no morewith a nameto live, being ſpirituallydead ! When they ſhallbe no more (as many ofthem now are) acompany offrothy, vain, and unferious perſons, but the majestic beams of holineſs ſhining from their heavenly and ſerious converfations, ſhall awe the world, and command reverence from all thatare aboutthem ; whenthey ſhallwarm the hearts ofthoſe thatcome nighthem, ſo that men ſhallſay,Godis intheſe men of a truth .

Well, ſuch atime mayagainbeexpected,according tothat promiſe, Ifa. lx. 21. " The people ſhall be all righteous."

But tillwe purſue cloſer to this great work of keeping our hearts, Iam out ofhopes to fee thoſe bleſſed days ; I cannot expect better times, tillGod gives better hearts.

Doth itnot grieve you to fee what aſeorn religion ismade inthe world ? what objects of contempt and ſcorn the profeffors of it are made in the world?

Profeffors, Wouldyou recoveryour credit ? Would you againobtainanhonourable teftimonyinthe confciences ofyour veryenemies ? Then, keep yourhearts, watch your hearts : it is the looſeneſs, frothineſs, and earthlineſs of your hearts thathath made your lives fo; andthis hathbroughtyou underthecontempt ofthe world ; you firſt lost your fights of God, and communion with him, thenyour heavenlyand feriousdeportmentamongmen,andbythat, your intereſt intheir

Agood Heart the best Mark of Sincerity. confciences : O then, for the credit ofreligion,forthehonour ofyour profeſſionkeep your hearts !

7 Motive. By diligence in keeping ourhearts, weshouldpre vent, and remove the fatalscandals andstumbling-blocks out of the way of the world.

" Woe to the world (faith Chriſt) because of offences !"

Matth. xviii. 7. Doth not ſhame cover your faces ? Do not your hearts bleed within you, to hear of the ſcandalous mifcarriages ofmanylooſe profeffors ? Could you not, like Shem and Japhet, gobackward with a garment to cover the ſhame ofmanyprofeffors ? How is that worthy name blafphemed !

Jam. ii. 7. 2 Sam. xii. 13, 14. the hearts of the righteous fadened, Pfal xxv. 3. Ezek. xxxvi. 20. bythistheworldis fear fully prejudiced against Chriſt and religion, thebonds ofdeath made faſt upon their fouls ; thoſethat have ageneral loveand liking to the ways ofGod, ſtartled andquite drivenback, and thus foul-blood is ſhed : woe to the world!

Yea, how are the confciences of fallen profeſſors plunged, andevenoverwhelmedinthe deeps oftrouble ?God inwardly excommunicating their ſouls from all comfortable fellowship with himself, and the joys of his falvation; infinite are the miſchiefs that comeby the ſcandalous lives ofprofeſſors.

Andwhat is the true cauſe and reaſon of all this, but the neglecting of their hearts ? Were our hearts better kept, all thiswouldbe prevented.

Had David kept his heart,hehad notbrokenhis bones : a negligent and careleſs heart muſtofneceſſity produce adiſorderly and ſcandalous life.

I thankGod for the freedom and faithfulneſs of a * reverend brother, in ſhewing profeſſors their manifold miscarriages ; and from my heart do wiſh, that when theirwounds havebeen thoroughly ſearchedby that probe,Godwould be pleafedtoheal themby this plaiſter. O profeſſors ! ifever you willkeep religion ſweet; ifever youhope to recover the credit of it intheworld,keep your hearts ; either keep your hearts, or loſe your credit ; keep your hearts, or loſe yourcomforts : keep your hearts,left yeſhedfoul-blood. What words can expreſs the deep concernments, the wonderful conſequences ofthis work! Every thingputs a neceſſity, a folemnity, abeautyupon it.

8 Motive. An heart wellkept will fityouforany condition God cafts you into, or anyferuice he hath to use you in.

He that hath learnthow tokeep his heart lowly, is fit for profperity;andhethatknowshowtouseandapply it to fcrip- *Goſpel-Glaſs.

AgoodHeart the best Mark of Sincerity

ture-promiſes, and ſupports, is fitto pafs through anyadverſity: he thatcandeny the pride and felfishness ofhisheart,is fittobe employed in any fervice forGod. Suchamanwas

Paul,hedidnot only ſpend his time in preaching toothers, in keeping others vineyards, but he looked tohimſelf, kept his ownvineyard ; 1 Cor. ix. 27. " Leſt whenIhave preached to "others, I myselfſhouldbe a caſt-away." Andwhat an eminent inftrument was he forGod ? He could turn his hand to anywork; he could dexterously manage both an adverſe and

profperous condition : " I know howto abound, and how to " fufferwant. Letthe people deifyhim it moves himnot, un- "leſs to indignation.

Letthem ſtonehim,hecanbear it; If "aman purge himselffrom theſe(faith he," 2Tim. ii. 21.)

" he ſhall be a veſſel unto honour, ſanctifiedand meet for the "maſter's ufe,andpreparedunto every goodwork."

First, Theheart mustbe purgedandthen it isprepared for anyſervice ofGod. When the heart ofIfaiah was purified, whichwas thething ſignified bythetouching ofhislips with acoal fromthe altar, Ifa. vi. 7. thenhewas fit forGod'swork:

"Heream I, ſend me," ver. 8. A man that hath not learned tokeep his heart, puthim upon any ſervice forGod, and if it be attendedwith honour, it ſhall ſwell up and over-top his ſpirit; ifwith fuffering, itwill exanimate and finkhim .

Jeſus Chriſt had an inſtrumental fitneſs for his Father's work above all the ſervantsthat everGodemployed: hewaszealous inpublic work for God; ſo zealous, that ſometimes he forgot to eat bread,yea, that his friendsthought he hadbeen befideshimself: butyet he ſocarried onhis public work, as not to forget his own private communionwithGod: andtherefore you read, Matth. xiii. 23. that whenhe had been labouring all day, yet, after thathe went up to amountain apart to pray, andwastherealone. O let the keepers of the vineyards look totheirown vineyard: We shall neverbeſo inſtrumental to thegood ofothers,aswhen we are moſt diligent about our own fouls.

9Motive. If the people ofGod would more diligently keep their hearts, how exceedingly would the communion offaints be therebysweetened.

Howgoodly thenwouldbethytents,O Jacob! andthytabernacles,O Ifrael ! Then it isprophefied oftheJews, Zech . viii.23. "Menwouldſay, wewillgo withyou ; forwe have

"heardthatGodisamong you." It is the fellowship your fouls have with the Father, and with the Son, that draws outthedefires ofothers afterfellowshipwith you, I John i. 3. I tellyou,

AgoodHeart the best Mark of Sincerity iffaints wouldbe perfuaded totake morepains, and ſpendmore time abouttheirhearts, therewould quickly be ſuch a divine luftre upon the face of their converſations,thatmen would accountitno ſmall privilege tobewith or nearthem.

It is the pride, paſſion, and earthlineſs ofour hearts that have ſpoiled Chriſtian fellowship.

Whence is it, that when Chriſtians meet,they are often jarring and contending ? but onlyfromtheirunmortifiedpaffions:whence aretheiruncharitable cenſures oftheir brethren ? but onlyfrom felf-ignorance :

Whyare they ſorigidand unmercifultowards thoſethatare fallen? butbecauſethey confider not themſelves, as the apostle ſpeaks, Gal. vi. 1. Why is their discourſe ſofrothy andunprofitablewhentheymeet? isnotthis fromtheearthlineſs and vanityoftheir hearts ?

Mybrethren,theſe be thethings thathave ſpoiled Chriſtian fellowship, and made it become adry and ſapleſs thing ; ſo that many Chriſtians are even weary ofit, and are ready to ſaywith theprophet, Jer. ix. 2. "O that Ihada cottage inthe

" wilderneſs, &c. that I might leave mypeople and go from " them!" And with David, Pfalm cxx. 6. " My soul hath

" long dweltwith them thathatepeace."

This hath made them long for thegrave thatthey mightgofromthem that are not their own people, tothemthat are theirown people, as the original of that text imports, 2 Cor. v. 8.

But now if profeſtors would ſtudy their own hearts more, watch andkeepthem better, all this would be prevented ; and the beauty and glory ofcommunion again restored : they woulddivide no more, contendno more, cenſure raſhly no more ; when their hearts are in tune, their tongues will not jar; how charitable, pitiful and tender will they be ofone another, when every one is daily humbled underthe evils ofhis ownheart.

Lord, haſten thoſe much-defired days, and bleſs theſe counſels in order to them !

10 Motive, Lastly,By this thecomforts ofthe Spirit, andprecious influence ofallordinances, wouldbefixed, and much longer prefervedinyourfouls than now theyare.

Ah! what would I give, that my soul mightbe preferved inthatframe I ſometimes find itafter an ordinance ? Aliquando intromittis me, Domine, in affectum multum inusitatum, introrfus adquam nefcio dulcadinem, &c. Sometimes, O Lord,

(faithoneofthe Fathers ſweetly)thou admitteſt me into the moſt inward, unusual and ſweet delights, to I know-not-what

Sweetness, which were it perfected inme, Iknow not what it

AgoodHeart is the best Mark of Sincerity would be, or rather, what it would notbe.

But, alas ! the heart grows careleſs again, and quickly returns, like water removed from the fire, to its native coldneſs. Could you but keep thoſe things for ever in your hearts, what Chriſtians would you be, what lives wouldyou live ? and how is it that theſethings remainnolongerwith us? Doubtless it isbecauſe we fuffer our hearts to take cold again; we shouldbe as careful after an ordinance or duty, to prevent this, as one that comes out of ahotbath, or great ſweat, is ofgoing out into thechill air. We have our hot and cold fits by turns ; and what is the reaſon, but our unſkilfulneſs and careleſſneſs in keeping the heart ?

Itis a thouſand pities,that the ordinances ofGod, as to their quickeningandcomforting effects, ſhould be like thoſe humanordinancesthe apostleſpeaksof, thatperiſh intheuſing.

Othen, letme ſayto you,as Job xv. 11. " Do the confolati- " ons ofGod ſeem ſmalltoyou ?" Look over theſe ten ſpecial benefits ; weighthemin ajuſtbalance;arethey ſmallmatters ?

Is it a ſmall matter to have thyweak underſtanding affifted ?

Thy endangered foul antidoted, thy fincerity cleared, thy communionwithGodſweetened, thy fails filled in prayer ? Is it aſmall thing tohave the decayedpower of godlineſs again recovered, all fatal ſcandals removed, an inſtrumental fitneſs to ſerve Chriſt obtained, the communion offaints reſtored to its primitive glory, and the influences of ordinances abiding in the fouls offaints ? Iftheſebenocommonbleſſings, no ſmall benefits, then, ſurely, it is agreat dutytokeepthe heart with alldiligence.

The III. Usefor direction .

The next uſe ſhall be for direction to ſome ſpecial means for the keeping ofthe heart . And here, beſides what hath beenhintedinthe explication ofthe duty at the beginning of thisdiscourse, towhich Ireferthe reader, and all thoſe directions throughout the whole, appropriated to particular cafes and ſeaſons; I ſhall farther add ſeveral other general means of excellent uſe tothis end.

And the firſt is this :

I Means. Wouldyou thus keep your hearts as hathbeenperfuaded? Thenfurnishyour hearts richly with the word of God, which is their bestpreſervative against fin.

Keep the word, andthe word will keepyou: as the firſt receiving ofthe word regeneratedyour hearts, ſothe keeping ofthe word withinyou will preſerve your hearts : Col. iii.

16. " LetthewordofChriftdwell richly inyou:" let itdwell, nottarrywithyou for a night, andlet itdwell richlyorplen

Choice Means to keep the Heart. tifully; inall that isofit, initscommands,promifes, threats; inallthat is in you, inyour understanding, memories, conſciences, affections, and then it will preſerve your hearts ;

Pfalm cxix. 11. " Thy wordhave Ihid in mine heart, that I might not fin against thee."

It is the flipperineſs of our hearts in referenceto theword,that cauſes ſomany flips inour lives. Confcience cannot be urged or awedwith forgotten truths ; but keep it inthe heart, and it willkeep both heart and lifeuprght; Pfalm xxxvii. 31. " The law of hisGodis

"inhis heart: none ofhis ſteps ſhall flide;" or ifhedo, the wordwill recover the ſtrayingheart again; Matth. xxvi. 57.

" Then Peter remembered the words of Jefus, and wept " bitterly." Wenever loſe our hearts, till theyhave firſt loft the efficaciousand powerful impreſſion oftheword.

2 Means. Callyour hearts frequently toan account, ifever youmean to keep them with God.

Those that put a ſtock intothe hands of unfaithful or fufpiciousſervants,willbeſure tomake ſhort reckonings with them;

" The heart is deceitful, above allthings,anddefperatelywick- " ed," Jer. xvii. 9. O it is as neceſſary as ſweer, that we andour reins, thatis,we andour ſecretthoughts, ſhould confer together every night,Plalm xvi. 7. We shouldcall our hearts to account every evening, and ſay, O my heart! Where haft thoubeentoday ? Where have thy thoughts been wandering today? What an account canstthougiveofthem ? O naughty heart! vainheart! couldst thou not abide by the fountain of delights? Is there better entertainment with the creature than with God ? The oftner the heart meets with rebukes and checks for wandering, the leſs it willwander: If every vain thought were retracted with a figh, every excurſion ofthe heart from God with a ſevere check, it would not dare fo boldly and frequently to digreſs and ſtep afide; thoſe actions whichare committedwith reluctancy, are not committedwith frequency.

3 Means. He that will keep his heart, must take heed of plunging himself intofuch a multiplicity of earthly business, as he cannot manage without neglecting his main business.

It cannot be imagined he ſhouldkeep his heart withGod, that hath loft himself in awood ofearthlybuſineſs : Takeheed you do notpinch your fouls, by gratifying the immoderate defires of your fleſh. I wish many Chriſtians could trulyfay whatan*heathenoncedid!

Ido notgive,but onlylendmy- :

* Seneca.

Choice Means to keep the Heart. ſelftobuſineſs.' It is faidGermanicusreignedintheRomans hearts ; Tiberius only intheir provinces.

Though the world beinyourhands, let it notjuſtle Chriſt out ofyour hearts...

Take heed, Chriſtian, leſtthy ſhop ſteal awaythy heart from thy cloſet ; God never intended earthly employments for a ſtop,but rather for a ſtep to heavenly ones. Olet not Ariſtippus theheathen, arife injudgment against thee, who faid,

He would rather neglect his means, than his mind , his farm, than his foul.

Ifthy ſhip be overladen, thou must caftfome over-board : Morebuſineſs than thou canst well manage, is likemore meat thanthou canst welldigeſt, which will quickly make a fickly foul.

4Means. He that means tokeep his heart, must carefully obferve itsfirstdecliningsfromGod, andstop it there.

He that will findhis houſe ingoodrepair, muſt ſtop every chinkas foon as diſcoverd ; and he that will keep his heart, muſt notlet a vain thoughtbe long neglected ; the ferpent ofheart-apoftacy isbeſt killed inthe egg ofa ſmall remiſſion.

Oh! ifmanypoor decayed Chriftians hadlooked totheirhearts intime, theyhadnever come tothat ſad paſs they now are ?

Wemay ſay ofheart-neglects, as the apostle doth ofvainbablings; that they increaſe to more andmore ungodlineſs.

Nemo repentefit turpiſſimus ; little fins neglected, will quickly become great and masterleſs : The greatest crocodile once lay inan egg ; the greatest oak was oncebut an acorn. The firingofa ſmalltrain ofpowdermay blow up all, by leading to agreater quantity.

Men little think what a proud, vain wanton, or worldly thought maygrow to : Beholdhow great a matter a little fire kindles !

5Means. Take heed of losing the liveliness andsweetness of your communion with God, left thereby your hearts be loofed off fromGod.

The heart is an hungryand reſtleſsthing; itwillhave fomething to feedupon; ifit enjoy nothing fromGod, itwillhunt for fomething among the creatures, and there it often lofes it ſelf, as well as its end.

There is nothing more engages the heart to aconftancyandevenneſs inwalking withGod, than the ſweetneſs which it taſtes therein : As the Gauls, when once they tafted the ſweet wine ofItaly, could never be fatiffiedtilltheyconquered the country where it grew.

It is true, confcience of dutymay keep the heart from neglecting it, butwhen there is nohigher motive, it drives on deadly, and is filled with diſtractions ; that which we delight

VOL . VII,

-гоб Choice Means to keep the Heart. in, we are neverweary of, as is evident in the motions ofthe heart to earthly things,where the wheels beingoiled with delight, run nimbly, and have oftenneed oftrigging; the motions oftheheartupwardwouldbe as free, ifits delight inheavenlythings were as great.

6 Means. Habituate thy heart to ſpiritual meditations, if thou wouldst have it free from those burdensome diverſions.

By this means you will get a facility anddexterity inheartwork : It is pity thoſe ſmallerportions ofourtime betwixt ſolemnduties ſhould lie upon our hands, and be rendereduſeleſs to us. O learn to fave, and be goodhusbands upon your thoughts .

To this purpoſe a neat author * ſpeaks ; Theſe parentheſes, which happen tocomebetweenthe morefolemn paſſages (whether buſineſs or recreations) ofhuman life, are wont to be loſt by moſt men for want ofa due value for them, and even by good men, for wantof ſkill to preſerve them ; for though theydo not properly deſpiſe them, yet theyneglect, or loſe them, for want ofknowinghowto reſcue them, or what to do with them : But although grains

•offand and aſkes be, apart, butofa defpicable ſmallneſs, and liable to be ſcattered and blown away, yet the ſkilful artificer, by a vehement fire, brings numbers of thoſe to afford

⚫him that noble ſubſtance, glaſs, by whoſe helpwe may both * ſee ourſelves, and our blemishes lively repreſented (as in • looking-glaſſes) anddiſcern celestial objects (aswith the telefcopes) and with the fun beams kindle diſpoſed materials (as ⚫with burning-glaſſes) : So when theſe little fragments, or parcels oftime,which ifnot carefully looked to, would be

•diffipated and Ioft, come to be managed by a ſkilful con- •templator, and to be improvedby the celestial fire of deve- '' tion, theymay be ſo ordered as to afford us both looking

• glaſſes to dreſs our fouls by, and proſpectives to diſcover heavenlywondersand incentives to inflame our hearts with zeal:

Thus farhe, Something ofthat nature Ihave under hand, for a publie benefit, ifGod give life to finifh, and opportunity toproduce it: Certainlythis is a great advantage for the keeping ofthe heart with God.

IV. Use of confolation.

Ishall now cloſe the whole with a word or two ofcon folation toalldiligent and ſerious Chriſtians, that faithfullyand cloſelyplyheart-work ; that are groaning andweeping in fecret

* Boyle's occafional reflect. p. 9. 10.

Choice Means to keep the Heart.

over the hardneſs, pride, earthlineſs, and vanity of their hearts; thatare fearing and trembling over the experienced deceitfulnefs and falſeneſs of them, whilst other vain profeffors eyes are abroad, theirtime and ſtrength eaten upby fruitleſs diputes andearthly employments, or, at best, by a cold and formal performance ofſome heartleſs andemptyduties.

Poor Chriſtian! I have three things to offerthee, in order to thy ſupport and comfort; and, doubtless, either of them alone, mixed with faith, is ſufficient to comfort thee over all the trouble thou hast with thine ownheart .

I Comfort. This argues thy heart to be upright and honeft, whatever thy gifts and abilites are.

Itis uprightness ofheart will comfort theeupon a deathbed; 2Kings xx. 2, 3. " Thenhe turned his face to the wall,

" and prayed to the Lord, ſaying, remember now, O Lord, " how I havewalked before thee in truth, and with a perfect

" heart," &c.

I am really of his mind, who faid,fi mihi daretur optio, eligerem Chriftiani ruftici fordidiſſimum & maxime agreste opusprae omnibus victoriis & triumphis Alexandri aut Caefaris ; mightI have my wish, I wouldprefer the moſt deſpicable and fordid work of arustic Chriſtian, before all the victories andtriumphs ofAlexander or Caefar ; yea, let me add, before alltheelaboratedduties and excellent gifts ofvain profeffors; before the tongues ofmenand angels.

It will fignify more to mycomfort, toſpend oneſolitaryhour in mourning before the Lord over heart-corruption, than many hours in a feeming zealous, but really dead performance of common duties with the greatest enlargements and richest embellishments ofparts andgifts.

Bythis verythingChriſtdiſtinguishesthe formaland ferious Chriſtian,Matth. vi. 5. The one is for the ſtreet and ſynagogue, for the obſervation and applauſe ofmen,but the other is a cloſet-man . he drives on a home-trade a heart-trade.

Never be troubled then for the want ofthoſe things that aman mayhaveandbe eternallydamned; but ratherbleſs God for thatwhich nonebut the favourites anddarlings ofheavenhave.

Manyaone isnowinhell thathad a betterhead than thine ; and manyaonenow inheaven that complained of as bad aheart as thine.

2 Comfort. Know further for thy comfort, thatGodwould never leave thee underso manyheart-troubles and burdens ifhe intend not thyrealbenefit thereby.

108.

Choice Means to keep the Heart.

Thou artoftencrying out, Lord! why is it thus ? Why go Imourning all the day, having forrow in my heart? Thus long have Ibeen exerciſedwith hardness of heart, and to this dayhave not obtained a broken heart. Many years have I beenpraying and ſtriving againstvain thoughts, yetam ftill infeſted and perplexedwith them. O when ſhall Iget abetter heart ! I have been intravail, and brought forthbutwind; I have obtained, no deliverance, neither have the corruptions ofmy heart fallen.

I have brought this heart manytimes to prayers, fermons and facraments, expecting and hoping for a cure from them, and still my fore runneth, and ceaſeth not.

Penſive foul! Letthis comfort thee; thy Goddeſigns thy benefit, evenby theſe occafions of thy fad complaints.

For (1.) Hereby he would letthee feewhatthy heartbynature is and was, and therein take notice how much thou artbeholding to freegrace.

He leaves thee under theſe exerciſes of ſpirit, that thou mayſt lie, as with thy face, uponthe ground, admiring that ever the Lord ofglory ſhouldtake ſo vile a creature intohis boſom. Thy baſe heart, ifit be good for nothing elfe, yet ferves to commend and ſet offthe unſearchable riches of free grace, (2.) This ſerves to beat thee off continually from refting, yea, or but glancing upon thine own righteoufneſs or excellency.

The corruption of thy heart, working in all thy duties, makes thee ſenſibly to feel that the bed is too ſhort, and the coveringtoo narrow.

Were it not for thoſereflections thou hast after duties, uponthe dulneſs and distractions ofthine heart in them ; how apt wouldſt thoube to fall in love with, and admire thine own performances and enlarge ments ? For ifnotwithstanding theſe, thou hastmuch to do with thepride ofthy heart, how much more ; ifſuch humbl ing andſelf-abafſing confiderations werewanting. And, laſtly, this tends tomake thee the more compaffionate and tender towards others: Perhaps thou wouldst have little pity for thediſtreſſes and foul-troubles ofothers, ifthouhadſt leſs experienceof thine own.

3 Comfort. To conclude ; God will shortly put a bleffed end to all these troubles, cares andwatchings.

Thetime is coming, when thy heart ſhallbe asthouwouldst haveit ; whenthou shalt be diſchargedofall theſe cares, fears, andforrows, and never cry out, O my hard, my proud, my vain, myearthly heart any more ! When all darkneſs ſhallbe baniſhedfrom thine understanding ; andthou shalt clearlydif coverall truths in God, that crystal ocean oftruth : When

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