bends all the thoughts about it and when it s deeply affected it will be intent the affections command the thoughts to goe after them deadness causes distâ—action and distraction increases deadness could you but look upon duties as the galleries of communion in which you walk with God where your Souls may be filled with those ravishing and matchless delights that are in his presence your Soul would not offer to stir from thence It is with the heart in duty as it is with those that dig for gold oare they try here and finding none try there and so go from place to place till at last they hit upon the rich vein and there they sit down If thy heart could but once hit the rich vein in duty it would dwell and abide there with delight and constancy O how I love thy law it is my meditation day and night Psal. 119. 97. The Soul could dwell day and night upon its knees when once its delights loves and desires are ingaged What 's the reason your hearts are so shufling especially in secret duties why are you ready to be gone almost as soon as you are come into the presence of God but because your affections are not ingaged 7. Help Mourn over the matter to God and call in assistance from Heaven when vain thoughts assault thy heart in duty When the messenger of Satan buffeted Paul by wicked injections as is supposed he goes to God and mourns over it before him 2 Cor. 12. 8. never slight wandring thoughts in duty as small matters follow every vain thought with a deep sigh turn thee to God with such words as these Lord I came hither to speak with thee and here a busie Devil and a vain heart conspiring together have set upon me O my God what an heart have I shall I never wait upon thee without distraction when shall I enjoy an hour of free communion with thee help me my God this once do but display thy glory before mine eyes and my heart shall quickly be recovered Thou knowest I came hither to enjoy thee and shall I goe away without thee See how the heart of thy poor child works towards thee strives to get near thee but cannot my heart is a ground come thou north wind blow south wind O for a fresh gale now â—rom thy Spirit to set my affections afloat couldst thou but thus affectionately bewail thy distractions to God thou mightest obtain help and deliverance from them He would say to Satan and thine imperious lusts as Ahashuerus said of Haman what will he force the Qâ—een before my face who are these that set upon my child in my work and presence 8. Help Look upon the success and sweetness of thy duties as very much depending upon the keeping of thy heart close with God in them These two things the success and sweetness of duty are as dear to a Christian as his two eyes and both of these must necessarily be lost if the heart be lost in duty Iob 35. 13. Surely God heareth not vanity neither doth the Almighty regard it the promise is made to an heart ingaged Ier. 29. 13. Then shall you seek me and find me when ye shall search for me with all your heart Well then when thou findest thy heart under the power of deadness and distraction say to thy Soul O what doe I lose by a careless heart now my praying times are the choicest parts the golden spots of all my time could I but get up this heart with God I might now obtain such mercies as would be matter for a song to all eternity 9. Help Look upon it as a great discovery of the sincerity or hypocrisie of your hearts according as you find them carefull or careless in this matter Nothing will starâ—le an upright hearâ— more than this What shall I give way to a customary wandring of heart from God shall the spot of the hypocrit appear upon my Soul they indeed can drudge on in the round of duty never regarding the frames of their hearts Ezek. 33. 31 32. but shall I doe so when men come into the presence chamber and the King is not there they bow to the empty chair O never let me be satisfied with empty duties never let me take my leave of a duty untill mine eyes have seen the King the Lord of hosts 10. Help Lastly 't will be of special use to keep thine heart with God in duties to consider what influence all thy duties havâ— into thine eternity These are your seed time and what you sow in your duties in this world you must look to reap the fruit of it in anâ—ther world Gal. 6. 7. 8. if you sow to the flesh of that you shall reap corruption but if to the spirit life everlasting O my Soul answer seriously wouldst thou be willing to reap the fruit of vanity in the world to come darest thou say when thy thoughts are roving to the ends of the earth in duty when thou scarce mindest what thou sayest or hearest now Lord I am sowing to the Spirit now I am providing and laying up for eternity now I am seeking for glory honour and immortaliy now I am striving to enter in at the strait gate now I am taking the kingdom of Heaven by an holy violence O such a consideration as this should makâ— the multitudes of vain thoughts that preâ—s in upon thy heart in duty to flie seven ways before it and thus I have shewn you how to keep your hearts in the times of duty 7. Season The seventh season calling for more than 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 one man is become a wolf a Tyger to anoâ—her thâ—y are as the Prophet complains Hab. 1. 14. as the fishes of the sea and as the creepâ—ng things that have no ruler over them and as wicked men are cruel and oppressive one to another so they conspire together to abuse and wrong the people of God as the same Prophet complains v. 13. the wicked devoureth the man that is more righteous than he Now when we are thus abused and wroâ—ged 't is hard to keep the heart from revengful motions to make it meekly and quietly to commit the cause to him that judgeth righteously to exercise no other affection but pity towards them that abuse us Surely the Spirit that is in us lusteth to revenge but it must not be so you have choice helps in the Gospel to keep down your hearts from such sinful motions against your enemies and to sweeten your imbitter'd Spirits the seventh case therefore shall be this 7. Case How a Christian may keep his heart from revengful motions under the greatest injuries and abuses from men The gospel indeed allows a liberty to vindicate our innocency and assert our rights but not to vent our corruptions and invade Gods right when
must measure our love not by a violent motion of it now and then but by the depth of the root and constancy of its actings because David was so passionately moved for Absalom â—oaâ— concludes that if he had lived and all the people dyed it would have pleased him well 2 Sam. 19. 7. but that was argued more like a Souldier then a Logician 2. Quer. If you indeed love the creature for its self if you make it your end and religion but a means then the conclusion is rightly drawn upon you But if you love the creature in reference to God and see nothing in it seperated from him though sometimes your affections offend in the excess this is consistent with sincere love to God To love the creature inordinately i. e. to put it in Gods room and make it a mans end this is the love of a carnal heart to love it immoderately that is to let out more affection to it then we ought is sometimes the sin of the best hearts 3. Quer. Have not many Souls feared as you do that when Christ and creatures should stand as competitors in some eminent tryal they should forsake Christ rather then the creature and yet when brought to that Dilemma have been able to cast all the world at their heels for Christ Many of the Martyrs had such fears and thus they were satisfied the prevalency of love is best seen at parting there may be more love to Christ in thy Soul then thou art now aware of and if God bring thee to such a pinch thou mayest see it 4. A fourth ground of these sad conclusions is from hence that we find our hearts sometimes more straitned in private then in publick duties Oh if my Soul were sincere its actings in duty would be uniform I fear I am but a Pharisee upon this ground 't is sad indeed we should at any time find our hearts straitned in private But 1. Quer. Do not all thine inlargements in duty whether publick or private depend upon the Spirit who is the Lord of influences and according as he gives out or holds back those influences so art thou inlarged or straitned And what if sometimes he please to give that in a publick which he with-holds in a private duty as long as thy Soul is satisfied in neither without Communion with God and the straitness of thy heart is indeed its burden doth that argue thee to be an hypocrite 2. Quer. Dost thou not make conscience of private duties and set thy self as before the Lord in them Indeed if thou live in the constant neglect or careless performance of them if thou art curious about publick and careless about private duties that would be a sad sign but when you have conscientiously performed and often met with God in them it will not follow you are insincere because that communion is sometimes interrupted Besides 3. Quer. May there not be something at sometimes in a publick which is wanting in a private duty to raise and advantage thine affections God mâ—y sometimes make use of the melting affections of them with whom thou hearest or prayest as petty instruments to move thy affections this advantage is wanting in private therefore from hence the case so standing no such inferrence can be drawn 5. Another ground is from those horrid injections of Satan with which the Soul is greatly perplexed by these I may see what an heart I have can grace be where these are Yes grace may be where such thoughts are though not where they are lodged and consented to dost thou cry out under the burden enter thy protest in Heaven against them strive to keep up holy and reverend thoughts of God then t is a rape not a voluntary prostitution 6. The last ground of these sad conclusions is the Lords long silence and seeming denyal of our long depending suits and prayers O if God had any regard to my Soul he would have heard my cryes before now but I have no answer from him therefore no interest in him But stay doubting Soul 1. Quer. Have not many Saints stumbled upon this stone before thee Psal. 31. 22. I said in my hast I am cut off from before thine eyes nevertheless thou heardest the voice of my supplication So the Church Lam. 3. 44. Thou coverest thy self with a cloud that our prayers should not pass through Ionah 2. 4. Then said I I am cast out of thy sight and may not you be mistaken in this matâ—er as well as they 2. Quer. Though Gods abhorring and final rejecting prayer be an argument of his abhorring the person that prayes yet dare we conclude so from a meere suspension of the answer God may bear long with his own elect that cry unto him day and night Luk. 18. 7. 3. Quer. Can you deny but that there are some signs appearing in your Souls even whilest God suspends his answer that argue your prayers are not rejected by him as 1 Though no answer come yet you are still resolved to wait you dare not say as that prophane wretch did 2 Kings 6. 33. This evil is of the Lord why should I wait for him any longer 2 You can clear and justifie God still and lay the reason and cause of his silence upon your selves So did David Psal. 22. 2 3. O my God I cry in the day time and thou hearest not and in the night and am not silent but thou art holy c. 3 The suspension of Gods answer makes you inquisitive into your own hearts what evils are there that obstruct your prayers So the Church Lam. 3. 8. He shutteth out my prayer and how doth this work you may see v. 40. Let us search and try our ways well then neither from hence may you conclude that God hath no love for your Souls And thus I have shewn you how to keep your hearts in a dark and doubting season from those desperate conclusions of unbelief God forbid any false heart should incourage it self from these things t is our unhappiness that when we give Saints and sinners their proper portions that each of them are so prone to take up the others part 11. Season The eleventh special season calling for this diligence to keep our hearts is when sufferings for Religion come to an height then look to your hearts Matth. 24. 8 9 10. All these are the beginning of sorrows and they shall deliver you up to be afflicted and shall kill you and ye shall be hated of all nations for my names sake and THEN shall many be offended When sufferings for religion grow hot then blessed is he that is not offended in Christ troubles are then at an height 1 When a mans neerest friends and relations forsake and leave him Micah 7. 5 6. 2 Tim. 4. 16. When a man is ingaged alone 2 When it comes to resisting to blood Heb. 12. 4. 3 When temptations are presented to us in our sufferings Heb. 11. 37. 4 When eminent persons for
temporal reward given him by God for that service even that his Children to the fourth Generation should sit upon the Throne of Israel And yet in these words Iehu is censured for an hypocrite though God approved and rewarded the work yet he abhorted and rejected the person that did it as hypocritical and wherein lay his hypocrisie but in this that he took no heed to walk in the ways of the Lord with his heart i. e he did all insincerely and for self-ends and though the work he did were materially good yet he not purging his heart from those unworthy self-designs in doing it was an hypocrite And Simon of whom we spake before though he appeared such a person that the Apostle could not regularly refuse him yet his hypocrisie was quickly discovered and what discovered it but this that though he professed and associated himself with the Saints yet he was a stranger to the mortification of heart sins Thy heart is not right with God Acts 8. 21. 'T is true there is a great difference among Christians themselves in their diligence and dexterity about heart-work some are more conversant and succesful in it then others are but he that takes no heed to his heart he that is not careful to order it aright before God is but a hypocrite Ezek. 33. 31 32. And they come unto thee as the people cometh and sit before thee as my people and they hear thy words but they will not do them for with their mouth they shew much love but their heart goes after their covetousness Here were a company of formal hypocrits as is evident by that expression as my people like them but not of them and what made them so their out-side was fair here were reverent postures high professions much seeming joy and delight in Ordinances thou art to them as a lovely Song yea but for all that they kept not their hearts with God in those duties their hearts were commanded by their lusts they went after their covetousness had they kept their hearts with God all had been well but not regarding which way their heart went in duty there lay the coare of their hypocrisie Object If any upright Soul should hence infer then I am an hypocrite too for many times my heart departs from God in duty do what I can yet I cannot hold it close with God Sol. To this I answer the very Objection carries in it it s own Solution Thou sayest do what I can yet I cannot keep my heart with God Soul if thou dost what thou canst thou hast the blessing of an upright though God sees good to exercise thee under the affliction of a discomposed heart There remains still some wildness in the thoughts and fancies of the best to humble them but if you find a care before to prevent them and opposition against them when they come grief and sorrow afterwards you will find enough to clear you from raigning hypocrisie 1 This fore-care is seen partly in laying up the word in thine heart to prevent them Psal. 119. 11. Thy word have I hid in mine heart that I might not sin against thee partly in our indeavours to ingage our hearts to God Ier. 30. 21. and partly in begging preventing grace from God in our on-sets upon duty Psal. 119 36. 37. 't is a good sign where this care goes before a duty And 2 't is a sweet sign of uprightness to oppose them in their first rise Psal. 119. 113. I hate vain thoughts Gal. 5. 17. The spirit lusteth against the flesh And 3 Thy after-grief discovers thy upright heart if with Hezekiah thou art humbled for the evils of thy heart thou hast no reason from these disorders to question the integrity of it but to suffer sin to lodge quictly in the heart to let thy heart habitually and uncontrolledly wander from God is a sad and dangerous symptom indeed 3. The beauty of our Conversation arises from the heavenly frames and holy order of our spirits there is a spiritual lustre and beauty in the conversation of Saints The righteous is more excellent than his Neighbour they shine as the lights of the world but whatever lustre and beauty is in their lives comes from the excellency of their spirits as the Candle within puts a lustre upon the Lanthorn in which it shines It is impossible that a disordered and neglected heart should ever produce a well-ordered conversation and since as the Text observes the issues or streams of life flow out of the heart as their fountain it must needs follow that such as the heart is the life will be hence 1 Pet. 2. 11 12. Abstain from fleshly lusts having your conversation hoâ—est * or beautiful * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek word imports So Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts His way notes the course of his life his thoughts the frame of his heart and therefore since the way and course of his life flows from his thoughts or the frame of his heart both or neither will be forsaken the heart is the womb of all actions these actions are virtually and seminally contained in our thoughts these thoughts being once made up into affections are quickly made out into suitable actions and practises If the heart be wicked then as Christ saith Matth. 15. 19. Out of the heart proceed evil thoughts murders adulteries c. Mark the order first wanton or revengeful thoughts then unclean or murderous practises And if the heart be holy and spiritual then as David speaks from sweet experience in Psal. 45. 1. My heart is inditing a good matter I speak of the things which I have made my tongue is as the pen of a ready writer Here 's a life richly beautified with good works some ready made I will speak of the things which I have made Others upon the wheel making king my heart is inditing but both proceeding from the heavenly frame of his heart Put but the heart in frame and the life will quickly discover that it is so I think it is not very difficult to discern by the duties and converses of Christians what frames their spirits are under take a Christian in a good frame and how serious heavenly and profitable will his converses and duties be what a lovely companion is he during the continuance of it 't would do any ones heart good to be with him at such a time Psal. 37. 30. 31. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment the law of his God is in his heart When the heart is up with God and full of God how dexterously and ingeniously will he winde in spiritual discourse improving every occasion and advantage to some heavenly purpose few words run then at the wast Spout And what else can be the reason why the discourses and duties of many Christians are become so frothy and unprofitable their communion both with God and one another
bitter cup yet 't is the cup which thy Father hath given thee to drink and canst thou suspect poison to be in that cup which he delivers thee foolish man put home the case to thine own heart consult with thine own bowels canst thou find in thy heart to give thy Child that which would hurt and undoe him no thou wouldst as soon hurt thy self as him If thou then being evil knowest how to give good gifts to thy children how much more doth God Math. 7. 11. the very consideration of his nature a God of love pity and tender mercies or of his relation to thee as a father husband friend might be security enough if he had not spoken a word to quiet thee in this case and yet you have his word too Ier. 25. 6. I will doe you no hurt You lye too near his heart to hurt you nothing grieves him more than your groundless and unworthy suspicions of his designs doe would it not grieve a faithful tender hearted Physician when he hath studied the case of his Patient prepared the most excellent receipts to save his life to hear him cry out Oh he hath undone me he hath poisoned me because it gripes and pains him in the operation O when will you be ingenious 4. Help God respects you as much in a low as in a high condition and therefore it need not so much trouble you to be made low nay to speak home he manifests more of his love grace and tenderness in the time of affliction than prosperity as God did not at first chuse you because you were high so he will not forsake you because you are low men may look shie upon you and alter their respects as your condition is altered when providence hath blasted your estates your summer friends may grow strange as fearing you may be troublesom to them but will God doe so No no I will never leave thee nor forsake thee Heb. 13. 5. indeed if adversity and poverty could bar you from access to God it were a sad condition but you may go to God as freely as ever my God saith the Church will hear me Micah 7. poore David when stript out of all earthly comforts could yet incourage himself in the Lord his God and why cannot you Suppose your husband or child had lost all at Sea and should come to you in raggs could you deny the relation or refuse to entertain him if you would not much less will God Why then are you so troubled though your condition be changed your fathers love and respects are not changed 5. Help And what if by the loss of outward comforts God will preserve your souls from the ruining power of temptation sure then you have little cause to sink your hearts by such sad thoughts about them Are not these earthly injoyments the things that make men shrink and warp in times of tryal for the love of these many have forsaken Christ in such an hour Matth. 19. 22. he went away sorrowful for he had great possessions and if this be Gods design what have I done in qâ—arrelling with him about it We see Marriners in a storm can throw over board rich bayles of silk and precious things to preserve the vessel and their lives with it and every one saith they act prudently we know 't is usual for Souldiers in a Citty besieged to batter down or burn the fairest buildings without the walls in which the enemy may shelter in the siege and no man doubts but ' its wisely done such as have gangrened leggs or arms can willingly stretch them out to be cut off and not only thank but pay the Chirurgion for his pains and must God only be repined at for catting over what would sink you in a storm or pulling down that which would advantage your enemy in the siege of temâ—tation for cutting off what would endanger your everlasâ—â—ng life O inconsiderate ingrateful man are not these things for which thou grievest the very things that have ruined thousands of Souls well what Christ doth in this thou knowest not now but hereafter thou mayest 6. Help it would much stay the heart under adversity to consider that God by such humbling providences may be accomplishing that for which you have long prayed and waited and should you be troubled at that say Christian hast thou not many prayers depending before God upon such accounts as these that he would keep thee from sin discover to thee the emptiness and insufficiency of the Creature that he would kill and mortifie thy lusts that thy heart may never find rest in any injoyment but Christ why now by such humbling and impoverishing strokes God may be fulfilling thy desire wouldst thou be kept from sin lo he hath hedged up thy way with thorns Wouldst thou â—ee the creatures vanity thy affliction is a fair glass to discover it for the vanity of the creature is never so effâ—ctually and sensibly discovered as in our own experience of it wouldst thou have thy corruptions mortified this is the way Now God takes away the food and fewel that maintain'd them for as prosperity begat and fed them so adversity when sanctified is a means to kill them Wouldst thou have thy heart to rest no where but in the bosom of God what better way canst thou imagine providence should take to accomplish thy desire than by pulling from under thy head that soft pillow of creature delights on which thou restedst before and yet thou fret at this peevish child how dost thou exercise thy Fathers patience if he delay to answer thy prayers thou art ready to say he regards thee not if he doe that which really answers the scope and main end of them but not in the way thou expectâ—dst thou quarrellest with him for that as if instead of answering he were crossing all thy hopes and aimes is this ingenious is it not enough that God is so gracious to doe what thou desirest but thou must be so impudent to exspect he should doe it in the way which thou prescribest 7. Help Again it may stay thy heart if thou consider That in these troubles God is about that work which if thou didst see the design of thy Soul would rejoyce We poor creatures are bemisted with much ignorance and are not able to discern how particular providences work towards Gods end and therefore like Israel in the wilderness are often murmuring because providence leads us about in a howling desart where we are expâ—sed to straits though yet then he led them and is now leading us by the right way to a City of habitations if you could but see how God in his secret Counsel hath exactly laid the whole plot and design of thy salvation even to the smallest means and circumstances this way and by these means such a one shall be saved and by no other such a number of afflictions I appoint for this man at this time and in this order they shall befall him thus and
you could say in your on-sets upon duty as an holy one once did when he came off from duty Claudimini oculi mei claudimini c. be shut O my eyes be shut for it is impossible you should ever see such beauty and glory in any Creature as I have now seen in God You had need avoid all occasions of distraction from without for be sure you will meet enough from within intention of spirit in the work of God locks up the eve and eare against vanity When Marcellus entred the gates of Syracuse Archimides was so intent about his Mathematical Scheame that he took no notice of the Souldiers when they entred his very study with drawn swords a fervent cannot be a vagrant heart 3. Help Beg of God a mortisied fancy a working fancy saith one how much soever it be extold among men is a great snare to the Soul except it work in fellowship with right reason and a sanctified heart the phantasie is a power of the Soul placed between the senses and the understanding 't is that which first stirrs it self in the Soul and by iâ—s motion the other powers are stirred 't is the common shop where thoughts are first forged and framed and as this is so are they if imaginations be not first cast down 't is impossible that every thought of the heart should be brought into obedience to Christ 2 Cor. 10. 5. this fancy is naturally the wildest and most untameable power in the Soul Some Christians especially such as are of hot and dry constitutions have much to doe with it And truly the more spiritual the heart is the more 't is troubled about the vanity and wildness of it O what a sad thing it is that thy nobler Soul must lackey up and down after a vain roving fancy that such a begger should ride on horseback and such a Prince run after it on foot that it should call off the Soul from attendance upon God when it is most sweetly ingaged in Communion with him to prosecute such vanities as it will start at such times before it beg earnestly of God that the power of sanctâ—fication may once come upon it Some Christians have attained such a degree of Sanctification of their fancies that they have had mâ—ch sweetness left upon their 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 4. Help If thou wouldst keep thy heart from those vain excursions realize to thy self by faith the holy and awful presence of God in duties If the presence of a grave man will compose us to seriousness how much more the presence of an holy God thinkst thou thy Soul durst be so garish and light if the fence of a divine eye were upon it remember the place where thou art is the place of his feet Isai. 60 13. act faith upon the Omnisciency of God All the Churches shall know that I am hee that searcheth the heart and tryeth the reins and will give to every one of you according to your works Rev. 2. 23. all things are naked and open to the eyes of him with whom we have to doe Heb. 4. 12. realize his infinite holiness into what a serious composed frame did the sight of God in his holiness put the spirit of the Prophet Isai 6. 5. labour to get also upthy heart due apprehensions of the greatness of God such as Abraham had Gen. 18. 27. I that am but dust and ashes have taken upon me to speak to God And lastly remember the jealousie of God how tender he is over his worship Lev. 10. 3. And Moses said unto Aaron this is that the Lord spake saying I will be sanctified in them that come high me and before all the people I will be glorified A man that is praying saith Bernard should behave himself as if he were entring into the Court of Heaven where he sees the Lord upon his throne surrounded with ten thousand of his Angels and Saints ministring unto him When thou comest from a duty in which thy heart hath been toying and wandring thou mayest say verily God was in this place and I knew it not Suppose all the impertinencies and vaâ—ities which have past through thine heart in a duty were written out and interlined with thy petitions couldst thou have the face to present it to God should thy tongue but utter all the thoughts of thy heart in prayer would not men abhor thee why thy thoughts are vocal to God Psal. 139. 2. If thou wert petitioning the King for thy life would it not provoke him to see thee playing with thy bâ—ndstrings or catching every fly that lights upon thy cloaths whilst thou art speaking to him about such serious matters O think sadly upon that Scripture Psal. 87. 7. God is greatly to be feared in the assemblies of his Saints and to be had in reverence of all that are round about him Why did God descend in thundrings and lightnings and dark clouds upon Sinai Exo. 19. 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. 12. 28. 29. Let us have grace whereby we may serve him acceptably with reverence and godly fear for our God is a consuming fire present God thus before thee and thy vain heart will quikly be reduced to a more serious frame 5. Help Maintain a praying frame of heart in the intervals of duty What is the reason our hearts are so dull careless and wandring when we come to hear or pray but because there have been such long intermissions in our communion with God by reason whereof the heart is out of a praying frame if that spiritual warmth those holy impressions we carry from God in one duty were but preserved to kindle another duty it would be of marvellous advantage to keep the heart intent and serious with God To this purpose those intermediate ejaculations betwixt stated and solemn duties are of most sweet and excellent use by these one duty is as it were linked to another and so the Soul as it were wraps up it self in a chain of duties That Christian seldome misses his mark in solemn duty that shoots up many of these darts in the intervals of duty 't is an excellent commendation Christ bestows upon the spouse Cant. 4. 11. Thy lips O my spouse drop as the hony combe upon which text one gives this sweet note the hony comb drops actually but sometimes but it always hangs full of sweet drops ready to fall if our ejaculations were more our lamentations upon this account would be fewer 6. Help Endeavour to ingage and raise thy affections to God in duty if thou wouldst have thy distractions cured A dropping eye and a melting heart are seldom troubled as others upon this account When the Soul is intent about any work it gathers in its strength and
towards his people will bear a favourable as well as an harsh and severe construction why should not his people interpret it in the best sense And is not this such may he not have a design of love as well as of hatred in this dispensation may he not depart for a season and not for ever yea that he might not depart for ever you are not the first that have mistaken Gods ends in desertion Isai. 49. 14. Sion said the Lord hath forsaken me my God hath forgotten me was it so indeed nothing less v. 15. can a mother forget c. 2. Qâ—er Do you find the marks of an absolute total and final desertion upon your own Spirits that you are so apt to conclude yours to be such Do you find your heart inclined to forsake God have you lost your conscientious tenderness in point of sin if so Sad characters appear upon you indeed but if in this dark hour you are as tender of sin as ever as much resolved to cleave to God as ever I cannot I will not forsake God let him do what he will with me oh no I cannot If your hearts work thus it can be but a partial limited and temporary desertion by this he still keeps his interest in your hearts a sure sign he will return and visit you again 3. Quer. Is sence and feeling a competent judge of Gods actions and designs Or may a man safely rely upon its testimony after so many discoveries of the fallibility of it is this a sound argument if God had any love for my Soul if it were not quite gone I should feel it now as well as in former times but I cannot feel it therefore it s quite gone Do not you know the Sun still keeps on his course in the Heavens even in full and closs weather when you cannot see it and may it not be so with the love of God read Isai. 50. 10. may I not as well conclude in winter when the flowers have hid their beautiful heads under ground they are quite dead and gone because I cannot find them in December where I saw them in May 4. Quer. Think you the Lord cares not to break his childrens hearts and his own promise too hath he no more regard to either if he return no more these must be the consequents Isai. 57. 16 17. Heb. 13. 5. Well then from Gods carriage towards you either in â—ffliction or desertion no such discouraging heart sinking conclusions can be inferr'd Next let us see whether they may not be inferr'd from our carriage towards God and here the principal grounds of doubting are such as these 1. I have fallen again into the same sin from which I have formerly risen with repentance and resolution therefore my sinning is customary sinning a spot that is not the spot of Gods children hence the upright Soul trembles upon this t is ready to affirm that all its former humiliations for and oppositions unto sin were but acts of hypocrisie But stay poor trembling heart 1. Quer. If this be so how comes it to pass that Christ put such a favourable construction upon the Disciples sleeping the third time when he had as often reproved them for it Maâ—â—h 26. 40 41. And how is it that we find in Scripture so many promises made not only to the first sins but also to the backslidings of Gods people Ier. 3. 22. Hose 14. 4. 2. Quer. Is not your repentance and care renued as often as your guilt is renued Yea the oftner you sin the more you are troubled it is not so in customary sinning the rise whereof Bernard excellently discovers Lib. de Consâ— 1 saith he when a man p. 1109. accustomed to good sinneth grieviously it seems importable yea he seems to descend alive into hell 2 In process of time it seems not importable but heavy and betwixt importable and heavy there is no small descent 3 Next it becomes light his conscience smites but faintly and he feels not the stripes of it 4 Then there is not only a total insensibleness of it but that which was bitter and displeasing is now become sweet and pleasing in some degree 5 Then t is turned into custom and not only pleases but daily pleases Lastly custom is turned into nature he cannot be pull'd away from it but defends and pleads for it this is customary sinning this is the way of the wicked but the quite contrary is our condition 3. Quer. Are you sure from Scripture grounds that a good man may not relapse again and again into the same sin 'T is true as for gross sins they do not use to relapse into them David committed adultery no more Paul persecuted the Church no more Peter denyed Christ no more but I speak of ordinary infirmities Iobs friends were good men yet saith he Chap. 19. 3. These ten times have ye reproached me So then no such conclusions follow from this first ground of doubting 2. The second ground is the declining and withering of our affections to spiritual things O saith the upright Soul if ever I had been planted a right seed I should have been as a green olive tree in the house of my God but my branches wither therefore my root is naught But stay 1. Qâ—er May you not be mistaken about the decay of grace and fading of your affections What if they be not so quick and ravishing as at first may not that be recompensed in the spirituality and solidity of them â—ow 1 Phil. 9. I pray God your love may abound more and more in all judgment it may be more solid though not so ferverous or do you not mistake by looking forward to what you would be rather then backward to what once you were 't is a good note of Ames we discern the growth of grace as the growth of plants which we perceive rather crevisse quam crescere to have grown then to grow 2. Quer. But grant it be so indeed as you affirm must it needs follow that the root of the matter is not in you Davids last waies are distinguished from his first 2 Chr. 17. 3. and yet both first and last a holy man The Church of Ephesus is charged by Christ for leaving her first love and yet a golden Candlestick many precious Saints in that Church Rev. 2. 2 3 4. 3. A third ground of these sad conclusions is the excess of our affections to some creature injoyments I fear I love the creature more than God and if so my love is but hypocritical I sometimes feel stronger and more sensible motions of my heart to some earthly comforts then I do to heavenly objects therefore my Soul is not upright in me But stay Soul 1. Quer. May not a man love God more solidly and strongly then the Creature and yet his affections to the creatures be sometimes moved more violently and sensibly then toward God as rooted malice argues a stronger hatred then a sudden though more violent passion so we
Christian recover his first love how may the heart be preserved from unseasonable thoughts in duty how may a bosome sin be discovered and mortified c. Would not this have tended more to the credit of religion and comfort of your Souls O t is time to repent and be ashamed of this folly when I read what Suarez a Papist said who wrote many Tomes of disputations that he prised the time he set apart for the searching and examining of his heart in reference to God above all the time that ever he spent in other studies I am ashamed to find the professors of this age yet insensible of their folly shall the Conscience of a Suarez feel a relenting pang for strength and time so ill imployed and shall not yours this is it your Ministers long since warned you of your spiritual nurses were afraid of the rickets when they saw your heads only to grow and your hearts to wither O when will God beat oâ—r swords into plowshares I mean our disputes and contentions into practical godliness 2 Another cause of neglecting our heart hath been earthly incumbrances the heads and hearts of many have been filled with such a crowd and noise of worldly business that they have sadly and sensibly declined and withered in their zeal love and delight in God in their heavenly serious and profiâ—able way of conversing with man O how hath this wilderness intangled us our discourses and conferences nay our very prayers and duties have a tang of it we have had so much work without doors that we have been able to doe but little within It was the sad complaint of an holy one O saith he t is sad to think how many precious opportunities I have lost how many sweet motions and admonitions of the Spirit I have posted over unfruitfully and made the Lord to speak in vain in the secret illapses of his Spirit the Lord hath called upon me but my worldly thoughts did still lodge within me and there was no place in my heart for such calls of God surely there is a way of injoying God even in our worldly imployments Gâ—d would never have put us upon them to our loss Enoch walked with God and begat sons and daughters Gen. 5. 19. He walked with God but did not retire and seperate himself from the things of this life and the Angels that are imployed by Christ in the things of this world for the Spirit of the living creatures is in the wheels they are finite creatures and cannot be in a twoâ—old ubi at one time yet they lose nothing of the beatifical vision all the time of their administration for Matâ—h 18. 10. their Angels even whilest they are imployed for them Behold the face of their father which is in heaven We need not lose our visions by our imployments if the fault were not our own alas that ever Christians who stand at the doore of eternity and have more work upon their hands then this poor moment of interposing time is sufficient for should yet be filling both our heads and hearts with trifles 3. Hence also I infer for the awakening of all that if the keeping of the heart be the great work of a Christian then there are but few real Christians in the world Indeed if every one that hath learned the dialect of Christianity and can talke like a Saint if every one that hath giâ—ts and parts and by the common assisting presence of the Spirit can preach pray or discourse like a Christian in a word if such as associate themselves with the people of God and delight in ordinances might pass for Christians the number then is great But alas to what a small number will they shrink if you judge them by this rule how few are there that make Conscience of keeping their hearts watching their thoughts judging their ends c. O there be but few closet men among professors t is far easier for men to be reconciled to any duties in religion then to these the prophane part of the world will not so much as touch with the outside of religious duties much less to this and for the hypocrit though he be polite and curious about those externals yet you can never perswade him to this inward work this difficult work this work to which there is no inducement by humane applause this work that would quickly discover what the hypocrit cares not to know so that by a general consent this heart work is left to the hands of a few secret ones and I tremble to think in how few hands it is II. Vse for Exhortation IF the keeping of the heart be so important a business if such choice advantages â—ccrew to you thereby if so many dear and precious interests be wrapt up in it then let me call upon the people of God every where to fall close to this work O study your hearts watch your hearts keep your hearts away with fruitless controversies and idle questions away with empty names and vain shews away with unprofitable discourse bold censures of others turn in upon your selves get into your closets and now resolve to dwell there you have been strangers to this work too long you have kept others vineyards too long you have trifled about the borders of religion too long this world hath deteined you from your great work too long will you now resolve to look better to your hearts will you haste and come out of the crowds of business and clamours of the world and retire your selves more then you have done O that this day you would resolve upon it Reader methinks I should prevail with thee all that I beg for is but this that thou wouldst step aside a little oftner to talk with God and thine own heart that thou wouldst not suffer every trifle to divert thee that thou wouldest keep a more true and faithful account of thy thoughts and affections that thou wouldst but seriously demand of thine own heart at least every evening O my heart where hast thou been to day whether hast thou made a rode to day if all that hath been said by way of induccment be not enough I have yet more motives to offer you and the first is this 1. Motive The studying observing and diligent keeping of your own hearts will marvellously help your understanding in the deep mysteries of Religion An honest well experienced heart is a singular help to a weak head such a heart will serve you in stead of a Commentary upon a great part of the Scriptures by this means you shall far better understand the things of God than the learned Rabbies and profound Doctors if graceless and unexperienced ever did you shall not only have a more clear but a more sweet perception and gust of them a man may discourse orthodoxly and profoundly of the nature and effects of faith the troubles and comforts of Conscience the sweetness of Communion with God that never felt the efficacy and sweet
and unmerciful towards those that are fallen but because they consider not themselves as the Apostle speaks Gal. 6. 1. why is their discourse so frothy and unprofitable when they meet is not this from the earthliness and vanity of their hearts My brethren these be the things that have spoiled Christian fellowship and made it become a dry and sapless thing so that many Christians are even weary of it and are ready to say with the prophet Ier. 9. 2. O that I had a Cottage in the wilderness c. That I might leave my people and go from them and with David Psal. 120. 6. My soul hath long dwelâ— with them that hate peace This hath made them long for the grave that they might goe from them that are not their own people to them that are their own people as the original of that text imports 2 Cor. 5. 8. But now if professors would study their own hearts more watch and keep them better all this would be prevented and the beauty and glory of communion again restored they would divide no more contend no more censure rashly no more when their hearts are in tune their tongues will not jarre how charitable pitiful and tender will they be one of another when every one is daily humbled under the evil of his own heart Lord hasten those much desired daies and bless these counsels in order to them 10. Mot. Lastly By this the comforts of the Spirit and precious influences of all Ordinances would be fixed and much longer preserved in your Souls than now they are Ah! what would I give that my Soul might be preserved in that frame I sometimes find it after an Ordinance aliquandò intromittis me domine in affectium multum inusuatum introrsus ad nescio quam dulcedinem c. Sometimes O Lord saith one of the fathers sweetly thou admittest me into the most inward unusual and sweet delights to I know not what sweetness which were it perfected in me I know not what it would be or rather what it would not be But alas the heart grows careless â—gain 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 would you live and how is it that these things remain no longer with us doubtless it is because we suffer our hearts to take cold again we should be as careful after an ordinance or duty to prevent this as one that comes out of an hot bath or great sweat is of going out into the chill air we have our hot and cold fits by turns and what is the reason but our unskilfulness and carelesness in keeping the heart T is a thousand pities that the ordinances of God as to their quickning and comforting effects should be like those humane ordinances the Apostle speaks of that perish in the using O then let me say to you as Iob. 15. 11. Doe the consolations of God seem small to you Look over these ten special benefits weigh them in a just ballance are they small matters is it a small matter to have thy weak understanding assisted thine endangered Soul antidoted thy sincerity cleered thy communion with God sweetned thy sails filled in prayer is it a small thing to have the decayed power of godliness again recovered all fatal scandals removed an instrumental fitness to serve Christ obtained the Communion of Saints restored to its primitive glory and the inflâ—ences of ordinances abiding in the Souls of Saints if these be no common blessings no small benefits then surely t is a great duty to keep the heart with all diligence The III. Vse for Direction THE next use shall be for direction to some special means for the keepiâ—g of the heart and here besides what hath been hinâ—ed in the explication of the duty page 9 10 11 12 13. to which I refer the reader and all those directions throughout the whole appropriated to particular cases and seasons I shall farther adde several other general means of excellent use to this end and the first is this 1. Means Would you thus keep your hearts as hath been perswaded then furnish your hearts richly with the word of God which is their best preservative against sin Keep the word and the word will keep you as the first receiving of the word regenerated your hearts so the keeping of the word within you will preserve your hearts Col. 3. 16. Let the word of Christ dwell richly in you let it dwell not tarry with you for a night and let it dwel richly or plentifully in all that is of it in its commands promises threats in all that is in you in your understandings memories consciences affections and then t wil preserve your hearts Psal. 119. 11. Thy word have I hid in mine heart that I might not sin against thee T is the sâ—â—pperiness of our hearts in reference to the word that causes so many slips in our lives Conscience cannot be urged or awed with forgotten truths but keep it in the heart and it will keep both heart and life upright Psal. 37. 31. The law of his God is in his heart none of his steps shall slide or if he doe the word will recover the straying heart again Maâ—th 26. 57. Then Peter remembred the words of Iesus and wept bitterly we never lose our hearts till they have first lost the efficacious and powerful impressions of the word 2. Mea. Call your hearts frequently to an account if ever you mean to keep them with God Those that put a stock into the hands of unfaithful or suspicious servants will be sure to make short reckonings with them the heart is deceitful above all things and desperately wicked Ier. 17. 9. O t is as necessary as sweet that we and our reins that is we and our secret thoughts confer together every night Psal. 16. 7. we should call our hearts to account every evening and say O my heart where hast thou been to day where have thy thoughts wandred to day what account canst thou give of them O naughty heart vain heart 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 wandring the less t will wander if every vain thought were retracted with a sigh every excursion of the heart from God with a severe check it would not dare so boldly and frequently to digress and step aside those actions which are committed with reluctancy are not committed with frequency 3. Mea. He that will keep his heart must take heed of plunging himself into such a multiplicity of earthly business as he cannot mannage without neglecting his main business It cannot be imagined he should keep his heart with God that hath lost himself in a wood of earthly business take heed you doe not pinch your Souls by gratiâ—ying the immoderate desires of your flesh
the view of the world 2. Why I direct it particularly to you First for the publication of it take this sincere and brief account that as I was led to this subject by a special providence so to the publication of it by a kind of necessity the providence at first leading me to it was this A dear and choyce friend of my intimate acquaintance being under much inward trouble upon the account of some special heart disorder opened the case to me and earnestly requested some rules and helps in that particular whilst I was bending my thoughts to that special case divers other cases of like importance some of which were dependent upon that under consideration occurred to my thoughts and this scripture which I have insisted upon presented it self asa fit foundation for the whole discourse which being lengthned out to what you see divers friends requested me to transcribe for their use divers of the cases here handled and some others begd me to publish the whole to which I was in a manner necessitated to save the pains of transcribing which to me is a very tedious and tiresome work and just as I had almost finished the copy an opportunity presented and that somewhat strangely to make it publick So that from first to last I have been carried beyond my first intentions in this thing Ob. If any say the world is even cloyed with books and therefore though the discourse be necessary yet the publication is needless Sol. 1. I answer there are multitudes of books indeed and of them many concern not themselves about root truths and practical godliness but spend their strength upon impracticable notions and frivolous controversies many also strike at root truths and endeavour to undermine the power of godliness and some there are that nourish the root and tend to clear and confirm to prepare and apply the geart truths of the gospel that they may be bread for souls to live and feed on now though I could wish that those that have handled the pen of the scribe had better imployed their time and pains then to obtrude such useless discourses upon the world yet for books of the latter rank I say that when husbandmen complain of too much corn let Christians complain of too many such books 2. And if you be so highly conceited of your own furniture and ability that such books are needless to you if you let them alone they will doe you no hurt and other poor hungry souls will be glad of them and bless God for what you despise and leave Ob. If it be said that several of the cases here handled touch not your condition I answer Sol. 1. That which is not your condition may be anothers condition If you be placed in an easie full and prosperous state and so have no need of the helps here offered to support your heart under pinching wants others are forced to live by faith for every daies provision If you be dandled upon the knee of providence some of your Brethren are under its feat If you have inward peace and tranquility of Spirit and so need not the Councels here given to ward off those desperate conclusions that poor afflicted souls are ready to draw upon themselves at such a time yet it may be a word in season to them and they may say as David to Abigail blessed be thou of the Lord and blessed be thy advice 2. That may be your condition shortly which is not your condition for present say not thy Mountain stands strong thou shalt never be moved there are changes in the right hand of the most High and then those truths which are little more esteemed than Hedge fruits will be as Aples of Gold in Pictures of Silver In Jer. 10. 11. The Prophet there teaches the Jews who then divelt in their own Houses how to defend their Religion in Babylon and what they should say to the Caldeans there and therefore that verse is written in Caldee So much for the reasons of its Publication Next for the Dedication of it to you I was induced thereto by the Consideration 1. Of the relation I have to you above all the people in the world I look upon my gifts as yours my time as yours and all the Talents I am entrusted with as yours It is not with you as with a woman whose Husband is dead and so is freed from the Law of her Husband the relation still continues and so do all the mutual duties of it 2. By the consideration of my necessitated absence from you I would not that personal absence should by insensible degrees untwist as usually it doth the cord of friendship and therefore have endeavoured as absent friends use to do to preserve and strengthen it by this small remembrance It was Vespatian's answer to Apollonius when be desired access for two Philosophers My Doors said Vespatian are alwaies open to Philosophers but my very Breast is open to thee I cannot say with him my Doors are open for the free access of friends being by a sad Providence shut against my self But this I can say my very breast is still open to you you are as dear to me as ever 3. Another inducement and indeed the main was the perpetual usefulness and necessity of these truths for you which you will have continual need of and I know few of you have such happy memories to retain and I cannot be alwaies with you to inculcate these things but litera scripta manet I was willing to leave this with you as a Legacy as a testimony of sincere love for and care over you This may councel and direct you when I cannot I may be rendred useless to you by a civil or natural Death but this will out live me and Oh that it may serve your souls when I am silent in the Dust To hasten now to a conclusion I have only these three requests to you which I carnestly beseech you not to deny me Yea I charge you as ever you hope to appear with comfort before the great Shepherd do not dare to slight these requests 1. Above all other studies in the world study your own hearts waste not a minute more of your precious time about frivolous and sapless controversies it is repoted even of Bellarmine how truely I examine not quod à studiis scholasticae theologiae averteretur ferè nauseabundus quoniam succo carebant liquidae pietatis i. e. â—e turned with loathing from the study of School Divinity because it wanted the sweet juice of piety I had rather it should be said of you as one said of Swinckfeedius He wanted a regular head but not an honest heart then that you should have regular heads and irregular hearts My dear Flock I have according to the grace given me laboured in the course of my ministry among you to feed you with the heart strengthening bread of practical doctrine and I do assure you it is far better you should
then to keep the hear is carefully to preserve it from sin which disorders it and maintain that spiritual and gracious frame which fits it for a life of communion with God and this includes these fix acts in it 1. First frequent observation of the frame of the heart turning in and examining how the case stands with it this is one part of the work Carnal and formal persons take no heed to this they cannot be brought to confer with their own hearts there are some men and women that have lived forty or fifty years in the world and have scarce had one hours discourse with their own hearts all that while 't is an hard thing to bring a man and himself together upon such an account but Saints know those Soliloquies and self-conferences to be of excellent use and advantage The Heathen could say anima sedendo quiescendo fit sapiens the Soul is made wise by fitting still in quietness though Bankrupts care not to look into their Books of accompt yet upright hearts will know whether they go backward or forward Psal. 77. 6. I commune with mine own heart The heart can never be kept until its case be examined and understood 2. It includes deep humiliations for heart evils and disorders thus Hezekiah humbled himself for the pride of his heart 2 Chron. 32. 26. Thus the people were ordered to spread forth their hands to God in Prayer in a sense of the Plague of their own hearts 1 Kings 8. 38. Upon this account many an upright heart hath been laid low before God O What an heart have I they have in their confessions pointed at the heart the pained place Lord here is the wounds here is the Plague-sore it is with the heart Well kept as it is with the eye which is a fit emblem of it if a small dust get into the eye it will never leave twinkling and watering till it have wept it out So the upright heart cannot be at rest till it have wept out its troubles and poured out its complaints before the Lord. 3. It includes earnest Supplications and instant Prayer for heart-purifying and rectifying Grace when sin hath defiled and disordered it so Psal. 19. 12. Cleanse thou me from secret faults and Psal. 86. 11. Unite my heart to fear thy Name Saints have always many such Petitions depending before the Throne of Grace this is the thing which is most pleaded by them with God when they are praying for outward mercies happily their spirits may be more remiss but when it comes to the heart-case then they intend their spirits to the utmost fill their mouths with Arguments weep and make supplication Oh for a better heart Oh for a heart to love God more To hate Sin more to walk more evenly with God Lord deny not to me such a heart what ever thou deny me Give me an heart to fear thee love and delight in thee if I beg my bread in desolate places 'T is observed of holy Mr. Bradford that when he was confessing sin he would never give over confessing until he had felt some brokeness of heart for that sin and when praying for any Spiritual mercy would never give over that suite till he had got some relish of that mercy that 's the third thing included in keeping the heart 4. It includes the imposing of strong ingagements and bonds upon our selves to walk more accurately with God and avoid the occasions whereby the heart may be induced to sin Well composed advised and deliberate Vows are in some cases of excellent use to guard the heart against some special sin So Iob 31. 1. I made a covenant with mine eyes by this means holy ones have over-awed their souls and preserved themselves from desilement by some special heart-corruptions 5. It includes a constant holy jealousie over our own hearts quick-sighted self-jealousie is an excellent preservative from sin he that will keep his heart must have the eyes of his soul awake and open upon all the disorderly and tumultuous stirrings of his affections if the affections break loose and the passions be stirred the Soul must discover and suppress them before they get to an height O my Soul dost thou well in this My tumultuous thoughts and passions where is your Commission State viri quae causa viae quive est is in armis Virg. Happy is the man that thus ieareth alwaies Prov. 28. 14. By this fear of the Lord it is that men depart from evil shake off security and preserve themselves from iniquity he that will keep his heart must feed with fear rejoyce with fear and pass the whole time of his sojourning here in fear and all little enough to keep the heart from Sin 6. And lastly To add no more it includes the realizing of Gods Presence with us and setting the Lord alwaies before us this the people of God have found a singular means O keep their hearts upright and awe them from sin when the eye of our Faith is fixed upon the eye of Gods Omniscience we dare not let out our thoughts and affections to vanity Holy Iob durst not suffer his heartto yeild to an impure vain thought and what was it that moved him to so great a Circumspection Why he tells you Iob 31. 4. Doth he not see my waies and count all my steps Walk before me saith God to Abraham and be thou perfect Gen. 17. 1. Even as Parents use to set their Children in the Congregation before them knowing that else they will be toying and playing so would the heart of the best man too were it not for the eye of God In these and such like particulars do gracious souâ—s express the care they have of their hearts they are as careful to prevent the breaking loose of their corruptions in times of temptation as Sea-men are to binde fast the Guns that they break not loose in a storm as careful to preserve the sweetness and comfort they have got from God in any duty as one that comes out of an hot Bath or great sweat is of taking cold by going forth into the chill aire this is the work and of all works in Religion it is the most difficult constaâ—t and important work 1. 'T is the hardest work Heart-work is hard work indeed To shuffle over Religious-Duties with a loose and heedless Spirit will cost no great pains but to set thy self before the Lord and tye up thy loose and vain thoughts to a constant and serious attendance upon him this will cost thee something to attain a facility and dexterity of language in Prayer and put thy meaning into apt and decent expressions is easie but to get thy heart broken for sin whilst thou art confessing it melted with free grace whilst thou art blessing God for it to be really ashamed and humbled through the apprehensions of Gods infinite holiness and to keep thy heart in this frame not onely in but after Duty will surely cost thee some groans and travelling
pains of soul to represse the outward acts of sin and compose the external part of thy life in a laudable and comely manner is no great matter even carnal persons by the force of common principles can do this but to kill the root of corruption within to set and keep up an holy Government over thy thoughts to have all things lye straight and orderly in the heart this is not easie 2. 'T is a Constant work the keeping of the heart is such a work as is never done till life be done this labour and our life end together It is with a Christian in this business as it is with Sea-men that have sprung a Leake at Sea if they tug not constantly at the Pump the water encreases upon them and will quickly sink them 't is in vain for them to say the work is hard and we are weary There is no time or condition in the life of a Christian which will suffer an intermâ—ssion of this work It is in the keeping watch over our hearts as it was in the keeping up of Moses his hands whilst Israel and Amalek were fighting below Exod. 17. 12. No sooner do Moses his hands grow heavy and sink down but Amalek prevails You know it cost David and Peter many a sad day and night for intermitting the watch over their own hearts but a few minutes 3. 'T is the most important business of a Christians life without this we are but Formalists in Religion all our Professions Gifts and Duties signifie nothing My Son give me thine Heart Pro. 23. 26. God is pleased to call that a gift which is indeed a debt he will put this honour upon the Creature to receive it from him in the way of a gift but if this be not given him he regards not what ever else you bring to him there is so much only of worth and value in what we do as there is of Heart in it Concerning the Heart God seems to say as Ioseph of Benjamin If you bring not Benjamin with you you shall not see my face Among the Heathens when the Beast was cut up for sacrifice the first thing the Priest lookt upon was the Heart and if that were unsound and naught the Sacrifice was rejected God rejects all duties how glorious soever in other respects offered him without a heart He that performs duty without a heart viz. heedlesly is no more accepted with God then he that performs it with a double heart viz. hypocritically Isa. 66. 3. And thus I have briefly opened the nature of the Duty what is imported in this phrase Keep thy heart 2. Next I shall give you some rational account why Christians should make this the great business of their lives to keep their hearts The importance and necessity of making this our great and main business will manifestly appear in that 1. The honour of God 2. The sincerity of our profession 3. The beauty of our conversation 4. The comfort of our Souls 5. The improvement of our graces and 6. Our stability in the hour of temptation are all wrapt up in and dependent on our sincerity and care in the management of this work 1. The Glory of God is much concerned therein heart-evils are very provoking evils to the Lord. The Schools do well observe that outward sins are majoris infamiae sins of greater infamy but heart-sins are majoris reatus sins of deeper guilt How severely hath the Great God declared his wrath from Heaven against heart-wickedness The great Crime for which the old World stands indicted Gen. 6. 5 6 7. is heart-wickedness God saw that every imagination or fiction of their heart was onely evil and that continualiy for which he sent the dreadfullest Judgment that was ever executed since the World began And the Lord said I will destroy man whom I have created from the face of the earth both man and beast and the creeping things and the fowls of heaven for it repenteth me that I have made man v. 7. We find not their murders adulteries blasphemies though they were defiled with these particularly alledged against them but the evils of their hearts yea that which God was so provoked by as to give up his peculiar Inheritance into the enemies hand was the evil of their hearts Ier. 4. 14. O Ierusalem wash thine heart from wickedness that thou maist be saved how long shall vain thoughts lodge within thee The wickedness and vanity of their thoughts God took special notice of and because of this the Caldean must come upon them as a Lion from his thickets v. 7. and tear them to pieces For the very sin of thoughts it was that God threw down the faln Angels from Heaven and keeps them still in everlasting chains to the judgment of the great day by which expression is not obscurely intimated some extraordinary judgment to which they are reserved as prisoners that have most irons laid upon them may be supposed to be the greatest Malefactors and what was their sin Why onely spiritual wickedness for they having no bodily Organs could act nothing externally against God Yea meer heart-evils are so provoking that for them he râ—jects with indignation all the duties that some men perform unto him Isa. 66. 3. He that killeth an Oxe is as if he flew a man he that sacrificeth a lamb as if he cut off a dogs neck he that offereth an oblation as if he offered swines blood he that burneth incense as if he blessed an Idol In what words could the abhorrence of a Creatures actions be more fully expressed by the holy God Murder and Idolatry are not more vile in his account than their Sacrifices though materially such as himself appointed and what made them so the following words inform us Their soul delighteth in their abominations To conclude such is the vileness of meer heart-sins that the Scriptures sometimes intimate the difficulty of pardon for them So in the case of Simon Magus Acts 8. 21. his heart was not right he had vile thoughts of God and the things of God the Apostle bids him repent and pray if perhaps the thoughts of his heart might he forgiven him O then never slight heart-evils for by these God is highly wronged and provoked and for this reason let every Christian make it his work to keep his heart with all diligence 2. The sincerity of our profession much depends upon the care and conscience we have in keeping our hearts for it 's most certain that a man is but an hypocrite in his profession how curious soever he be in the externals of Religion that is heedless and careless of the frame of his heart you have a pregnant instance of this in the case of Iehu 2 King 10. 31. But Jehu took no heed to walk in the ways of the Lord God of Israel with his heart That Context gives us an account of the great service perform'd by Iehu against the house of Ahab and Baal as also of a great
grace are planted in the heart and the deeper they are radicated there the more thriving and flâ—urishing grace is in Eph. 3. 17. we read of being rooted in Grace Grace in the heart is the root of every gracious word in the mouth and of every holy work in the hand Psal. 116. 10. 2 Cor. 4. 13. 't is true Christ is the root of a Christian but Christ is Origo originans the originating root and grace Origo originata a root originated planted and influenced by Christ according as this thrives under divine influences so the acts of grace are more or less fruitful and vigorous Now in a heart not kept with care and diligence these fructifyâ—ng influences are stopt and cut off multitudes of vanities break in upon it and devour its strength the heart is as it were the pasture in which multitudes of thoughts are fed every day a gracious heart diligently kept feeds many precious thoughts of God in a day Psal. â—39 17. How precious are thy thoughts to me O God! how great is the sum of them if I should count them they are more in number than the sand and when I awake I am still with thee And as the gracious heart seeds and nourishes them so they refresh and feast the heart Psal. 63. 5 6. My soul is filled as with marrow and fatness whilest I think upon thee c. But in the dis-regarded heart swarms of vain and foolish thoughts are perpetually working and justle out those spiritual Idea's and thoughts of God by which the Soul should be refreshed Besides the careless heart makes nothing out of any Duty or Ordinance it performs or attends on and yet these are the Conduits of Heaven from whence Grace is watred and made fruitful a man may go with an heedless spirit from Ordinance to Ordinance abide all his dayes under the choicest teachings and yet never be improved by them for heart neglect is a leak in the bottom no heavenly influences how rich soever abide in that Soul Matth. 13. 3 4. The heart that lies open and common like the high-way free for all passengers when the Seed fell on it the fowls came and devoured it Alas it is not enough to hear unless we take heed how we hear a man may pray and never the better unless he watch unto prayer In a word all Ordinances Means and Duties are blessed unto the improvement of Grace according to the care and strictness we use in keeping our hearts in them 6. Lastly The stability of our Souls in the hour of temptation will be much according to the care and Conscience we have of keeping our hearts the careless heart is an easy prey to Satan in the hour of temptation his main Batteries are raised against that Fort-royal the Heart if he win that he wins all for it commands the whole man and alas how easy a Conquest is a neglected heart 't is no more difficult to surprise it than for an enemy to enter that City whose Gates are open and unguarded 't is the watchful heart that discovers and suppresses the temptation before it come 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 of the Object or that power it hath to work upon and provoke our corrupt nature which is either done by the real presence of the object or else by Speculation when the object though absent is held out by the phantasy before the Soul 2 Then follows the motion of the sensitive appetite which is stirred and provoked by the phantasy representing it as a sensual good as having profit or pleasure in it 3 Then there is a consultation in the mind about it deliberating about the likeliest means of accomplishing it 4 Next follows the election or choice of the Will 5 And lastly The desire or full engagement of the Will to it all this may be done in a few moments for the debates of the Soul are quick and soon ended when it comes thus far then the heart is won Satan hath entred victoriously and displayed his Colours upon the Walls of that Royal Fort but had the Heart been well guarded at first it had never come to this height the temptation had been stopt in the first or second act and indeed there it 's stopt easily for it is in the motions of a tempted Soul to sin as in the motion of a stone falling from the brow of an Hill it 's easily stopt at first but when once it 's set a going Vires acquirit eundo and therefore it 's the greatest wisdom in the world to observe the first motions of the heart to check and stop sin there the motions of sin are weakest at first a little care and watchfulness may prevent much mischief now which the careless heart not heeding is brought within the power of temptation as the Syrians were brought blindfold into the midst of Samaria before they knew where they were By this time Reader I hope thou art fully satisfied how consequential and necessary a work the keeping of thy heart is it being a duty that wraps up so many dear interests of the Soul in it 3. Next according to the method propounded I proceed to point out those special Seasons in the life of a Christian which require and call for our utmost diligence in keeping the heart for though as was observed before the Duty binds ad semper and there be no time or condition of life in which we may be excused from this work yet there are some signal seasons critical hours requiring more than a common vigilance over the heart And the first 1. Season Is the time of prosperity when Providence smiles upon us and dandles us upon her knee Now Christian keep thy heart with all diligence for now 't will be exceeding apt to grow secure proud and earthly Rara virtus est humilitas honorata saith Bernard to see a man humble under prosperity is one of the greatest rarities in the World Even a good Hezekiah could not hide a vain glorious temper under this temptation and hence that Caution to Israel Deut. 6. 10 11 12. and it shall be when the Lord thy God shall have brought thee into the land which he sware to thy fathers to Abraham Isaac and Jacob to give thee great and goodly Cities which thou buâ—ldest not and houses full of all good things which thou filledst not c. Then beware lest thou forget the Lord and indeed so it fell out for Iesurun waxed fat and kicked Deuâ— 32. 15. Now thâ—n the first case will be this viz. 1. Case How a Christian may keep his heart from pride and carnal security under the smiles of providence and confluence of Creature comforts There are seven choice helps to secure the heart from the dangerous snares of prosperity the first is this 1. To consider the dangerous insnaring temptations attending a
thou yet doubt Remember Hagar and the Childe 7. Conâ—id Your poverty is not your sin but your affliction only if by sinful means â— oâ— have not brought it upon your selves and if it be but an affliction it may be born the easier for that 'T is hard indeed to bear an affliction coming upon us as the fruit and punishment of sin when men are under trouble upon that account they use to say O! if it were but a single affliction coming from the hand of God by way of tryal I could bear it but I have brought it upon my self by sin it comes as the punishment of sin the marks of Gods displeasure are upon it 't is the guilt within that troubles and galls more than the want without But it is not so here and therefore you have no reason to be cast down under it Object But though there be no sting of guilt yet this condition wants not other stings as first the discredit of Religion I cannot comply with mine engagements in the world and thereby Religion is like to suffer Sol. 'T is well you have an heart to discharge every duty â—et if God disable you by Providence 't is no discredit to your profession because you do not that which you cannot do so long as it is your desire endeavour to do what you can and ought to do and in this case Gods will is that lenity and forbearance be exercised towards you Deâ—t 24. 12 13. 2 Object But it grieves me to behold the necessities of others whom I was want to relieve and refresh but now cannot Sol. If you cannot it ceases to be your duty and God accepts the drawing out of your soul to the hungry in compassion and desire to help them though you cannot draw forth a full purse to relieve and supply them 3. Obj. But I find such a condition full of temptations a sore clog in the way to Heaven Sol. Every condition in the World hath its clogs and attending temptations and were you in a prosperous condition you might there meet with more temptations and fewer advantages than you now have For though I confess poverty hath its temptations as well as prosperity yet I am confident prosperity hath not those excellent advantages that poverty hath for here you have an opportunity to discover the sincerity of your love to God when you can live upon him find enough in him and constantly follow him even when all external inducements and motives fail And thus I have shewed you how to keep your hearts from the temptations and dangers attending a poor and low condition in the World when want pinches and the heart begins to sink then improve and bless God for these helps to keep it 6. Season The sixth Season of expressing this diligence in keeping the heart is the Season of Duty when we draw nigh to God in publick private or secret Duties then 't is time to look to the heart for the vanity of the heart seldome discovers it self more than at such times How oft doth the poor soul cry out O Lord how fain would I serve thee but vain thoughts will not let me I came to open my heart to thee to delight my soul in communion with thee but my corruptions have set upon me Lord rare off these vain thoughts and suffer them not to prostitute the soul which is espoused to thee before thy face The sixth Case then is this 6. Case How the heart may be kept from distractions by vain thoughts in the time of Duty There is a two-fold distraction or wandring of the heart in Duty 1 voluntary and habitual Psalm 78. 8. They set not their hearts aright and their spirit was not stedfast with God This is the case of Formalists and it proceeds from the want of an holy bent and inclination of the heart to God their hearts are under the power of their lusts and therefore 't is no wonder they go after their lusts even when they are about holy things Ezek 33. 31. 2 Involuntary and lamented distractions Râ—m 7. 21 24. I finde then a law that when I would do good evil is present with me O wretched man that I am c. This proceeds not from the want of a holy bent and aim but from the weakness and imperfection of grace And in this case the soul may make the like câ—mplaint against its own corruptions that Abijah did against Ieroboam 2 Chro. 13. 6 7. Yet Ieroboam the son of Nebat is risen up against his Lord when Reâ—oboham was young and tender-hearted and could not withstand them and there are gathered unto him vain men the children of Belial Grace hath a dominion but lusts are mutinous and seditious during the infancy thereof But it is not my business to shew you how these distractions come into the heart but rather how to get and keep them out of the heart in order whereto take these ten following Helps 1. Help Sequester your selves from all earthly imployments and set apart some time for solemn preparation to meet God in duty you cannot come seeking hot out of the world into Gods presence but you will find a tang of it in your duties it is with the heart a few minutes since plunged in the world now at the feet of God just as with the sea after a storm which still continues working muddy and disquiet though the wind be laid and stâ—rm over thy heart must have some time to settle There are few Musicians that can take down a lure or viol and play presently upon it without some time to tune it there are few Christians can presently say as Psal. 57. 7. O God my heart is fixed it is fixed O when thou goest to God in any duty take thy heart aside and say O my Soul I am now addressing my self to the greatest work that ever a Creature was imployed about I am going into the awful presence of God about business of everlasting moment Oh my Soul leave trifling now be composed watchful serious this is no common work 't is God work Soul work Eternity work I am now going forth bearing seed which will bring forth fruit to life or death in the world to come pause a while upon thy sins wants troubles steep thy thoughts a while in these before thou address thy self to duty David first mused and then spake with his tongue Psal. 39. 3 4. So Psal. 45. 1 my heart is enditing c. 2. Help Having composed thy heart by previous meditation presently set a guard upon thy senses how often are poor Christians in danger of loosing the eyes of their mind by those of their body for this Iob covenanted with his senses Chap. 31. 1. for this David prayed Psal. 119. 37. turn away mine eies from beholding vanity and quickâ—n thou me in thy way this may serve to expâ—und that mystical Arabian proverb which advises to shut the windows that the house may be light 't were excellent if
supernatural things 2. Ob. But if I pack up such abuses I shall be reckoned a fool and every one will trample upon me Sol. 1 You may be reckoned so among fools but God and good men will account it your wisdom and the excellency of your Spirits 2 It must be a base Spirit indeed that will trample upon a meek and forgiving Christian and thus learn to keep your hearts from revenge under all your provocations 8. Season The next season in which we are in danger of losing our hearts is when we meet with great crosses and provocations then sinful passion is apt to transport the heart 't is the fault of many good men to be of hasty and quick spirits when provoked though they dare not concoct anger into malice for that would be a note of wickedness yet are they very incident to sudden anger which is a sign of weakness Beza in the life of Calvin observes that he was of a keen and hasty spirit and he that writes the life of great Cameron saith that his anger was soon stirred towards his near and familiar friends but then he would easily depose it and acknowledg his weakness alas when provocations and tryals of our patience come we know not what Spirits we are of The eighth Case therefore is this 8. Case How the heart may be kept meek and patient under great crosses and provocations There are three sorts of anger natural holy and sinfull anger 1 Natural which is nothing else but the motion of the irascible appetite towards an offensive object anâ— this in it self is no sin they are propassions rather than passions the infelicities rather than the sins of nature as Ierome calls them reason saith Plutarch is the driver the Soul is the Chariot and the two horses that draw it on in all its motions are the concupiscible and irascible appetites whilst these are rightly managed by reason they are not only lawful but very useful to the Soul God would not have us to be stupid and insensate though he would have us to be meek and patient in Eph. 4. 26. He allows the natural motion but forbids the sinful exorbitancy 2 Holy anger whâ—ch is a pure flame kindled by an heavenly spark of Love to God and in Scripture is called zeal which is as one saith the dagger which love draws in Gods quarrel Such was Lots against the Sodomites and that of Moses against the Idolatrons Israelites when Servetus condemned Zwinglius for his harshness his answer was in aliis mansuetus ero in blasphemiis in Christum non ita in other cases I will be mild but in the cause of Christ not so That which the World calls moderation and mildness here is in Gods account stupidity and cowardliness neither of these are that which I am now perswading you to keep your hearts against But 3 There is sinfull passion that 's the thing which endangers you Now anger becomes sinful when 't is either Causeless Matth. 5. 22. or excessive and that either in measure or time exceeding the value of the impulsive cause be it more transient or abideing yet 't is a sin and is matter of humiliation before God Now the means to keep the heart from it under provocations are these 1. Means Get low and humble thoughts of your selves and then you will have meek Spirits and peaceable deportments towards others The humble is ever the patient man pride is the root of passion a lofty will be a surly spirit bladders blown up with wind will not lye close together but prick them and you may pack a thousand in a small room only by pride cometh contention Prov. 13. 10. When we over-rate our selves then we think we are unworthily treated by others and that provokes and here by the way take notice of one great benefit of acquaintance with your own hearts even the meekning and calming of our Spirits Christian methinks thou shouldst know so much by thy self that 't is impossible any should lay thee lower or have baser thoughts of thee than thou hast of thy self Some render the original of that text Hab. 2. 5. Thus the proud man is as he that transgresseth by wine and drunkards you know are qâ—arelsome O get more humility and that will bring you more peace 2. Means Be often sweetning your spirits in communion with God and they will not easily be imbittered with wrath towards men A qâ—iet Conscience never produced an unquiet conversation the peace of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rule in the heart as an Umpire in appeasing strifes for so much that word Col. 3. 15. imports wrath and strife are hugely opposite to the frame and temper of a spiritual heart because inconsistent with the delight and contentment of that Dove-like spirit which loves a sedate and quiet breast O saith a Soul that feeds upon the sweet Communion of the Spirit shall the spâ—rkles of provocations now catch in my passions and raise such a smoke in my Soul as will offend and drive away the comforter from me this is so effectual a remedy against passion that I durst almost venture in a Christian of an hasty nature to make long suffering a sign of Communion with God Seest thou such a Christian quiet and calm under provocations 't is very like his soul feeds upon such sweetness in God as he is loath to leave and on the other side seest thou a Christian turbulent and clamorous doubtless all is not well within his Spirit is like a bone out of joynt which cannot move withâ—ut pain and trouble 3. Mea. Get due apprehensions of the evil nature and effects of sinful anger Ira furor brevis anger is a short madness saith one Ira animae febris saith another angâ—r is the feaver of the Soul 't is the interregnum and eclipse of reason saith a third The effects of it also are very sad 1 It grieves the spirit of God Eph. 4. 30. Banishes him from that breast in which it rages and tumultuates God is the God of peace the presence and comforts of God are only injoyed in a calm ' â—is a golden note one gives upon the forecited text God doth not usually bless with peace of Conscience such as make no conscience of peace 2 It gives advantage to the Devil Eph. 4. 26 27. Satan is an angry and discontented Spirit and finds no rest but in restless hearâ—s he lives like the Salamander in fires of contention he bestirs himself when the Spirits are in a commotion sâ—metimes he fills the heart with revengeful thoughts sometimes he fills the lips and inflames the tongue wiâ—h undecent language even a meek Moses sometimes spake unadvisedly with his lips 3 It dis-tunes the Spirit for duty upon this account the Apostle disswades husbands and wives from jarring carriages and contentions that their prayers be not hindred 1 Pet. 3. 7. All acts of worship must be sutable to the object of worship but God is the God of peace
profession turn aside and desert the cause of Christ 2 Tim. 2. 19. 5 When God hides his face in a suffering hour Ier. 17. 17. 6 When Satan falls upon us with strong temptations to question the grounds of our sufferings or the Souls interest in Christ Now t is heard to keep the heart from turning back and the steps from declining Gods ways The eleventh question then shall be this 11. Case How the heart may be kept from relapsing under the greatest sufferings for religion If the bitterness of sufferings at any time cause thy Soul to distaste the way of God and take up thoughts of forsaking it stay thine heart under that temptation by propounding these 8. questions solemnly to it 1. Quest. What reproach and dishonour shall I pour upon Christ and religion by deserting him at such a time as this This will proclaim to all the world that how much soever I have boasted of the promises yet when it comes to the tryal I dare hazard nothing upon the credit of them and how will this open the mouths of Christs enemies to blaspheme O better I had never been born then that worthy name should be blasphemed through me shall I furnish the triumphs of the uncircumcised shall I make mirth in Hell O if I did but value the name of Christ as much as many a wicked man values his own name I would never endure to see it exposed to such contempt will proud dust and ashes venture death yea Hell rather then a blot upon their name and shall I venture nothing to salve the honour and reputation of Christ 2. Quest. Dare I violate my conscience to save my flesh who shall comfort me when conscience wounds me What comfort is there in life liberty or friends when peace is taken away from the inner man when Constantius threatned to cut off Samosatenus his right hand if he would not subscribe somewhat that was against his conscience he held up both his hands to the messenger that was sent saying he shall cut off both rather then I will do it farewel all peace joy and comfort from that day forward â—ad Zimri peace that slew his master said Iezebel so say I here had Iudas peace had Spira peace and shall you have peace if you tread in their steps O consider what you do 3. Quest. Is not the publick interest of Christ and religion infinitely more then any private interest of my own T is a famous passage that of Terentius Captain to Adrian the Emperour he presented a petition to Adrian that the Christians might have a temple by themselves to worship God apart from the Arrians the Emperour tore his petition and threw it away bidding him to aske somewhat for himself and it should be granted but he modestly gathered up the pieces of his petition again and told him if he could not be heard in Gods caâ—se he would never ask any thing for himself Yea even Tully though an Heathen could say ne immortalitatem quidem contra rem publicam he would not accept even of immortality it self against the Common-wealth O if we had more publick we should not have such cowardly spirits 4. Qu. Did Iesus Christ serve me so when for my sake he exposed himself to far greater sufferings than can be before me His sufferings were great indeed he suffered from all hands in all his offices in every member not only in his body buâ— in his Soul yea the suffâ—rings of his Soul were the very Soul of his sufferings witness the bloody sweat in the garden witness the heart melting and heaven rending outcry upon the crâ—ss My God my God why hast thou forsaken me and yet he flinched not he endured the cross despising the shame Alas what are my sufferings compared with Christs he hath drunk up all that vinegar and gall that would make my suffeâ—ings bitter When one of the Martyrs was asked why he was so merry at his death Oh said he it is because the Soul of Christ was so heavy at his death did Christ bear such a burden for me with unbroken patience and constancy and shall I shrink back for momentary and light affictions for him 5. Qu. Is not eternal life worth the suffering of a moments pain If I suffer with him I shall raign with him O how will men venture life and limb for a fading crown swim through seas of blood to a throne and will I venture nothing suffer nothing for the Crown of Glory that fadâ—th not away my dog will follow my horses heels from morning to night take many a weary step through mâ—re and dirt rather then leave me though at night all he gets by it is but bones and blows If my Soul had any true greatness any sparks of generosity in it how would it despise the sufferings of â—he way for the glory of the end how would it break down all difficulties before it whilâ—st by an eye of faith it sees the forerunner who is already entred standing as it were upon the walls of Heaven with the Crown in his hand saying he that overcometh shall inherit all things come on then my Soul come on there is eternal life laid up for them that by patient continuance in well doing seek for glory honour and immortality Rom. 2. 7. 6. Qu. Can I so easily cast off the socieâ—y and company of the Saints and give the right hand of fellowship to the wicked How can I part with such lovely companions as these have been how often have I been benefited by their counsels Ezra â—0 3. how oâ—ten refreshed warmed and quickned by their company Eccles. 4. 10 11. How often have I fasted and prayed with them what sweet counsel have I taken with them and gone to the house of God in company and shall I now shake hands with them and say farewell all ye Saints for ever I shall never be among you more come drunkards swearers â—â—asphemers persecutors you shall be my everlasting companions O rather let my body and Soul be rent a sunder then that ever I should say thus to the excellent of the earth in whom is all my delight Quest. 7. Have I seriously considered the terrible Scripture Comminations against back-sliders O my heart darest thou turn back upon the very points of such threatnings as these Ier. 17 5 6. Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord for he shall be like the Heath in the Desart and shall not see when good cometh i. e. the curse of God shall wither him root and branch And Heb. 14. 26 27. If we sin wilfully after we have received the knowledge of the truth there remaineth no more Sacrifice for sins but a certain fearful looking for of Iudgement and fiery indignation which shall devour the adversaries And again verse 38. If any man draw back my soul shall have no pleasure in him as if he should say take
I wish many Christians could truly say what a Heathen once did I doe not give but only lend my self to my business T is said Germanicus reigned in the Romans hearts Tyberius only in their Provinces though the world be in your hands let it not justle Christ out of your hearts Take heed Christian least thy shop steal away thy heart from thy closet God never intended earthly imployments for a stop but rather for a step to heavenly ones O let not Aristippus the Heathen arise in judgement against thee who said he would rather neglect his means then his mind his farm then his Soul 〈◊〉 thy ship be overladen thou must cast some over-bord more business then thou canst well mannage is like more meat then thou canst well digest which will quickly make a sickly Soul 4. Mea. He that means to keep his heart must carefully observe its first declinings from God and stop it there He that will keep his house in good repair must stop every chinke assoone as discovered and he that will keep his heart must not let a vain thought be long neglected the serpent of heart Apostasâ—e is best killed in the egge of a small remission O if many poor decayed Christians had lookt to their hearts in time they had never come to that sad pass they now are we may say of heart neglects as the Apostle doth of vain bablings that they increase to more and more ungodliness nemo repentè fit turpissimus little sins neglected will quickly become great and masterless the greatest Crocodile once lay in an egge the greatest oake was once but an acorn the firing of a small train of powder may blow up all by leading to a greater quantity men little think what a proud vain wanton or worldly thought may grow to behold how great a matter a little fire kindles 5. Mea. Take heed of loseing the liveliness and sweetness of your communion with God least thereby your hearts be loosed off from God The heart is an hungry and restless thing it will have something to feed upon if it enjoy nothing from God it will hunt for something among the creatures and there it often loses it self as well as its end there is nothing more engages the heart to a constancy and evenness in walking with God then the sweetness which it tasts therein as the Gauls when once they tasted the sweet wine of Italy could never be satisfied till they conquered the countrey where it grew T is true Conscience of duty may keep the heart from neglecting it but when there is no higher motive it drives on deadly and is filled with distractions that which we delâ—ght in we are never weary of as is evident in the motions of the heaâ—t to earthly things where the wheels being oyled with delight run nimbly and have often need of trigging the motions of the heart upward would be as free if its delight in heavenly things were as great 6. Mea. Habituate thy heart to spiritual meditations if thou wouldst have it freed from thosâ— burdensome diversions By this means you will get a facillity and dexterity in heart work t is pity those smaller portions of our time betwixt solemn duties should lye upon our hands and be rendred useless to us O learn to save and be good husbands upon your thoughts to this purpose a neat Authour speaks these Parentheses which happen to come between the more solemn passages whether business or recreations of humane life are wont to be lost by most men for want of a due value for them and even by good men for want of skill to preserve them for though they doe not properly despise them yet they neglect or lose them for want of knowing how to rescue them or what to doe with them but although grains of sand and ashes be a part but of a â—eâ—picable smalness and lyable to be scatâ—â—red and blown away yet the skilful artificer by a vehement fire brings numbers of these to afford him â—hat noble substance glass by whose help we may both see ourselves and our blemishes lively represented as in looking glasses and discern caelestial objects as with Tellescopes and with the sun beams kindle disposed materials as with burning glasses so when these little fragments or parcels of time which if not carefully lookt to would be dissipated and lost come to be managed by a skilful Contemplator and to be improved by the caelestial fire of devotion they may be so ordered as to afford us both looking glasses to dress our Souls by and prospectives to discover heavenly wonders and incentives to inflame our hearts with zeal thus far he Something of that nature I have under hand for a publick benefit if God give life to finish and opportunity to produce it certainly this is a great advantage for the keeping of the heart with God IV. Vse for Consolation I Shall now close the whole with a word or two of consolation to all dilligent and serious Christians that faithfully and closely ply heart work that are groaning and weeping in secret over the hardness pride earthliness and vanity of their hearts that are fearing and trembling over the experienced deceitfulness and falsness of them whilest other vain professors eyes are abroad their time and strength eaten up by fruitless disputes and earthly imployments or at best by a cold and formal performance of some heartless and empty duties poor Christian I have three things to offer thee 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 own heart 1. Comfort This argues thy heart to be upright and honest what ever thy other gifts and abillities are T is uprightness of heart will comfort thee upon a death-bed 2 Kings 20. 2 3. Then he turned his face to the wall and prayed to the Lord saying remember now O Lord how I have walked before thee in truth and with a perfect heart c. I am really of his mind who said si mihi daretur optio eligerim christiani rustici sordidissimum maxime agreste opus prae omnibus victoriis triumphis Alexandri auâ— Caesaris might I have my wish I would prefer the most despicable and sordid work of a rustick Christian before all the victories and triumphs of Alexander or Cesar. Yea let me adde before all the elaborated duties and excellent gifts of vain professors before the tongues of men and Angels it will signifie more to my comfort to spend one solitary hour in mourning before the Lord over heart corruption then many hours in a seeming zealous but really dead performance of common duties with the greatest inlargements and richest embellishments of parts and gifts By this very thing Christ distinguishes the formal and serious Christian Matth. 6. 5. The one is for the street and Synagogue for the observation and applause of men but the other is a closet
man he drives on a home trade a heart trade never be troubled then for the want of those things that a man may have and be eternally damned but rather bless God for that which none but the favorites and darlings of heaven have many a one is now in hell that had a better head then thine and many a one now in Heaven that complained of as bad an heart as thine 2. Com. Know farther for thy comfort that God would never leave thee under so many heart troubles and burdens if he intended not thy real benefit thereby Thou art often crying out Lord why is it thus why goe I mourning all the day having sorrow in my heart thus long I have been exercised with hardness of heart and to this day have not obtained a broken heart many years have I been praying and striving against vain thoughts yet am still infested and perplexed with them O when shall I get a better heart I have been in travel and brought forth but wind I have obtained no deliverance neither have the corruptions of my heart fallen I have brought this heart many times to prayers sermons Sacraments expecting and hoping for a cure from them and still my sore runneth and ceaseth not Pensive Soul let this comfort thee thy God designs thy benefit even by these occasions of thy sad complaints For 1. Hereby he would let thee see what thy heart by Nature is and was and therein take notice how much thou art beholding to free-Grace He leaves thee under these exercises of Spirit that thou mayest lye as with thy face upon the ground admiring that ever the Lord of Glory should take such a Toad so vile a Creature into his bosome thy base heart if it be good for nothing else yet serves to commend and set off the unsearchable riches of Free-Grace 2. This serves to beat thee off continually from resting yea or but glancing upon thine own righteousness or excellency the corruption of thy heart working in all thy duties makes thee sensible to feel that the bed is too short and the covering too narrow Were it not for those reflections thou hast after duties upon the dulness and distractions of thine heart in them how apt wouldst thou be to fall in love with and admire thy own Performances and Inlargements For if notwithstanding these thou hast much to do with the pride of thy heart how much more if such humbling and self-abasing considerations were wanting And lastly this tends to make thee the more compassionate and tender towards others Perhaps thou wouldst have little pity for the distresses and soul troubles of others if thou hadst less experience of thine own Com. 3. To conclude God will shortly put a blessed end to all these troubles cares and watchings The time is coming when thy heart shall be as thou wouldst have it when thou shalt be discharged of these cares fears and sorrows and never cry out Oh my hard my proud my vain my earthly heart any more when all darkness shall be banished from thine understanding and thou shalt clearly discover all truths in God that chrystal Ocean of truth when all vanity shall be purged perfectly out of thy thoughts and they be everlastingly ravishingly and delightfully entertained and exercised upon that supream Goodness and infinite excellency of God from whom they shall never start any more like a broken Bâ—w And as for thy pride passion earthliness and all other the matters of thy complaint and trouble it shall be said of them as of the Egyptians to Israel Stand still and see the salvation of God these corruptions thou seest to day henceforth thou shalt see them no morâ— for ever when thou shalt lay down thy weapons of prayers tears and groans and put on the Armour of light not to fight but to triumph in Lord when shall this blessed day come How long How long Holy and True My soul waiteth for thee Come my Beloved and be thou like a Roe or a young Hart upon the Mountains of Bether Amen FINIS Courteous Reader these books following are printed for and sold by Robert Boulter at the Turks head in Bishâ—psgate Street near the Great James AN exposition with practical notes and observations on the five last Chapters of the Book of Iob By Ioseph Caryl in quarto An expoâ—ition upon the first eighteen verses of the first Chapter of the Gospel of S. Iohn by Iohn Arrowsmith D. D. in quarto Schola Wintoniâ—nsiâ— phrases Latinae the Latine phrases of Winchester School corrected and much augmented in this fifth edition by H. Robinson D. D. A Cloud of Witnessâ—s or the Sufferers Mirrour made up of the Swan like songs and other choice passages of several Martyrs and Confessors to the end of the sixteenth Cenâ—uâ—y in their Treatises Speeches Letters Prayers by T. M. M. A. in Octavo Judicious and select essays and observations upon â—he first invention of Shipping Invasive War the Navy Royal and sea service by Sir Walter Rawleigh Sips of Sweetness or Consolation for weak believers A Treatise discoursing of the sweetness of Christs carriage toward all his weak members by Iohn Durant A Treatise of death the lâ—st enemy to be destroyed shewing wherein its enmity consisteth and how it is destroyed by Râ—â—hard Baxter See Gospel Glasse Fuligattus in vita Bellarm. Caput regulatum illi defuit cor bonum non defuit * I say constant for the reason added in the Text extends the duty to all the states and conditions of a Christians life and makes it bind ad semper If the heart must be kept because out of it are the issues of life then as long as these issues of life do flow out of it we are obliged to keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great Exemp p. 310. Char. of Wisdom p. 358. Bez. in Vit. Cal. p. 109. Icon. Cameronis Gospel Glass p. 3. Caution Mr. Strong Gospel glass Seneca Boyles occasional reflect pag. 9. 10.