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
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
pleasant and prosperous Condition few yea very few of those that live in the pleasures and prosperity of this world escape everlasting perdition Matth. 19. 24. 't is easier saith Christ for a Cameâ— to pass through the eye of a needle than for a rich man to enter into the Kingdom of Heaven and security in a prosperous state Heaven and 1 Cor. 1. 26. not many mighty not many noble are called It might justly make us tremble when the Scripture tells us in general that few shall be saved much more when it tells us that of that rank and sort of which we are but few shall be saved When Ioshuah called all the Tribes of Israel to lot upon them for the discovery of Achan doubtless Achan feared when the Tribe of Iudah was taken his fear increased but when the family of the Zarhites was taken it was time then to tremble So when the Scripture comes so near us as to tell us that of such a sort of men very few shall escape 't is time to look about miror sâ— potest servari ali quis rectorum saith Chrisostome I should wonder if any of the Rulers be saved Oh how many have been Coached to Hell in the Chariots of earthly pleasures whilest others have been whipt to Heaven by the rod of affliction How few like the daughter of Tyre come to Christ with a gift how few among the rich intreat his favour 2. It may yet keep us more humble and watchful in prosperity if we consider that among Christians many have been much the worsâ—for it How good had it been â—ot some of them if they had never known prosperity when they were in a low condition how humble spiritual and heavenly were they but when advanced what an apparent alteration hath been upon their spirits 't was so with Israel when they were in a low condition in the Wilderness then Israel was Holiness to the Lord Ier. 2. 23. but when they came into Canaan and were fed in a fat pasture then We are Lords we will come no more unto thee ver 31. outward gains are ordinarily attended with inward losses as in a low condition their civil imployments were wonâ— to have a tang and savour of their duties so in an exalted condition their Duties commonly have a tang of the World He indeed is rich in Grace whose Graces are not hindred by his Riches there are but few Iehosaphats in the World of whom it s said 2 Chron. 17. 5 6. He had silver and gold in abundance and his heart was lifted up in the way of Gods commands Will not this keep thy Heart humble in prosperity to think how dear many godly men have paid for their Riches that through them they have lost that which all the World cannot purchase Then in the next place 3. Kâ—ep down thy vain heart by this Consideration That God values no man a jot the more for these things God vaâ—ues no man by outward excellencies but by inward Graces they are the internal ornaments of the Spirit which are of great price in Gods eyes 1 Pet. 3. 4 he despises all worldly glory and accepts no mans person but in every Nation he that feareth God and worketh righteousness is accepted of him Acts 1O 35. Indeed if the Judgment of God went by the same rule that mans doth we might value our selves by these things and stand upon them but as one said when dying I shall not appear before God as a Doctor but as a man tantus quisquis est quantus est apud Deum So much every man is and no more as he is in the judgement of God Doth thy heart yet swell and will neither of the former considerations keep it humble 4. Then Fourthly Consider how bitterly many persons have bewailed their folly when they came to dye that ever they set their hearts upon these things and heartily wish that they had never known them What a sad story was that of Pius Quintus who dying cryed out despairingly when I was in a low condition I had some hopes of Salvation but when I was advanced to be a Cardinal I greatly doubted it but since I came to the Popedome I have no hope at all Mr. Spencer also tells us a real but sad story of a rich oppressour who had sâ—taped up a great estate for his only Son when he came to dye he called his Son to him and said Son do you indeed love me the Son answered That nature besides his paternal indulgence obliged him to that then said the Father express it by this hold thy finger in the Candle as long as I am saying a Pater noster the Son attempted but could not endure it upon that the Father brake out into these expressions Thou canst not suffer the burning of thy finger for me but to get this wealth I have hazarded my soul for thee and must burn body and soul in Hell for thy sake thy pains would have been but for a moment but mine will be unquenchable fire 5. The Heart may be kept humble by considering of what a clogging nature earthly things are to a soul heartily engaged in the way to Heaven they shut out much of Heaven from us at present though they may not shut us out of Heaven at last If thou consider thy self under the notion of a stranger in this world traveling for Heaven and seeking a better Country thou hast then as much reason to be taken and delighted with these things as a weary Horse hath with a heavy Cloakbag there was a serious truth in that Atheistical scoff of Iulian when he took away the Christians estates and told them it was to make them fitter for the Kingdome of Heaven 6. Is thy Spirit for all this flatulent and lofty then urge upon it the consideration of that awful day of reckoning wherein according to our receipts of Mercies shall be our accompts for them And methinks this should awe and humble the vainest heart that ever was in the breast of a Saint Know for certain that the Lord records all the mercies that ever he gave thee from the beginning to the end of thy life Micah 6. 5. Remember O my people from Shittim unto Gilgal c. Yea they are exactly numbred and recorded in order to an account and thy account will be suitable Luke 12. 48. To whomsoever much is given of him much shall be required You are but Stewards and your Lord will come to take an account of you and what a great account have you to make who have much of this world in your hands what swift witnesses will your mercies be against you if this be the best fruit of them 7. It is a very humbling consideration That the Mercies of God should work otherwise upon my Spirits than they use to do upon the Spirits of others to whom they come as sanctified Mercies from the love of God Ah Lord what a sad consideration is this enough to lay me in the dust
thus they shall work for him could you I say but diâ—cern the admirable harmony of divine dispensations their mutual relations to each other together with the general respect and influence they all have into the last end of all the conditions in the world you would chuse that you are now in had you liberty to make your own choice Providence is like a curious piece of Arras made up of a thousand shreds which single we know not what to make of but put together and sticht up orderly they represent a beautiful history to the eye as God works all things according to the counsel of his own will So that counsel of God hath ordained this as the best way to bring about thy salvation such a one hath a proud heart so many humbling providences I appoint for him such a one an earthly heart so many impoverishing providences fâ—r him Did you but see this I need say no more to support the most dâ—â—â—cted 〈◊〉 8. Help Fâ—rther it would much conduce to the seâ—â—lement of your hearts to consider that by fretting and disconteâ—t you do your selves more injury than all the afflictions you lye under could doe Your own discontent is that which arms your troubles with a sting 't is you that make your burthen heavy by strugling under it could you but lye quâ—et under the hand of God your condition would be much easier and sweeter than it is impatiens aegrotus crudelem facit Medicum This makes God lay on more strokes as a Father will upon a stubborn child that receives not correctioâ— Besides it unfiâ—s the Soul to pray over its troubles or take in the sence of that good which God intends by them â—ffliction is a pill which being wrapt up in patience and quiet submission may be easily swallowed but discontent chews the pill and so imbitters the Soul God throws away some comfort which he saw would hurt you and you will throw away your peace alter it he shoots an arrow which sticks in your cloaths and was never intended to hurt but only to fright you from sin and you will thrust it onward â—o the piercing of your very hearts by despondency and discontent 9. Help Lastly it all this will not do but thy heart like Rachel still refuses to be comforted or quieâ—ed then consider one thing mâ—re which if seriously pondered will doubtless do the work and that is this compare the condition thou art now in and art so much dissatisfied with with that condition others are and thy self deservest to be in Othâ—rs are roaring in flames howling under the scourge of vengeance and amongst them I deserve to be O my Soul is this hell is my condition as bad as the damned O what would thousands now in Hell give to change conditions with me It is a famous instance which Doctor Tayler gives us of the Duke of Condey I have read saith he that when the Duke of Condey had entred voluntarily into the incâ—mmoditiâ—s of a religious poverty he was one day espied and pityed by a Lord of Italy who out of tenderness wished him to be more careful and nutritive of his person the good Duke answered Sir be not troubled and think not that I am ill provided of conveniences for I send an harbinger before me who makes ready my lodgings and takes care that I be royally entertained The Lord asked him who was his harbinger he answered the knowledge of my self and the consideration of what I deserve for my sins which is eternal torments and when with this knowledge I arrive at my lodging how unprovided soever I find it me thinks it is ever better then I deserve Why doth the living man complain and thus thâ— heart may be kept from desponding or repining under adversity 3. Season The third Season calling for more than ordinary dilligence to keep the heart is the time of Sions trouble when the Church like the ship in which Christ and his disciples were is oppressed and ready to perish in the waves of persecution then good Souls are ready to sink and be shipwrackt too upon the billows of their own fear I confess most men rather need the spur than the reyns in this case and yet some sit down as overweighed with the sence of the Churches troubles the loss of the Ark cost old Eli his liâ—e the sad posture Ierusalem lay in made good Nehemiahs countenance chang in the midst of all the pleasures and accommodations of the Court Neh. 2. 2. ah this goes close to honest hearts But though God allow yea command the most awakened apprehensions of these calamities and in such a day call to mourning weeping and girding with sackloth Isa. 22. 12. and severely threatens the insensible Amos 6. 1. yet it will not please him to see you sit like pensive Elijah under the Juniper trâ—e 1 Kiâ—g 19. 4. Ah Lord God! it is enough take away my life also no mourners in Sion you may and ought to be but self tormentors you must not be complain to God you may but to complain of God though but by an unsuitable carriage and the language of your actions you must not 3. Case The third Case that comes next to be spoken to is this How publick and tender hearts may be relieved and supported when they are even overweighed with the burdensom sence of Sions troubles I grant it is hard for him that preferreth Sion to his chief joy to keep his heart that it sink not below the due sence of its troubles and yet this ought and may be done by the use of such heart establishing directions as these 1. Direct Settle this great truth in your hearts that no trouble befalls Sion but by the permission of Sions God and he permits nothing out of which he will not bring much good at last to his people There is as truly a principle of quietness in the permitting as in the commanding will of God See it in David 2 Sam. 16. 10. let him alone it may be God hath bidden him and in Christ John 19. 11. thou couldst have no power against me except it were given thee from above it should much calm our spirits that it is the will of God to suffer it and had not he suffered it it could never have been as it is This very consideration quieted Iob Eli David Hezekiah that the Lord did it was enough to them and why should it not be so to us if the Lord will have Sion plowed as a field and her goodly stones lye in the dust if it be his pleasure that Antichrist shall rage yet longer and wear out the Saints of the most high if it be his will that a day of trouble and of treading down and of perplexity by the Lord God of hosts shall be upon the valley of vision that the wicked shall devour the man that is more righteous than he what are we that we should contest with God fit it is that we should be resigned up
is both a multiplying and a tormenting passion it represents troubles much greater than they are and so tortures and wracks the Soul much worse than when the suffering it self comes So it was with Israel at the red Sea they cryed out and were sore afraid till they put â—oot into the water and then a passage was opened through thoâ—e waters which they thought would have drowned them Thus it is with us we looking through the glass of carnal fear upon the waters of trouble the swellings of Iordan cry out Oh they are unfoordable we must needs perish in them but when we come into the midst of those Floods indeed we find the Promise made good God will make a way to escape I Câ—r 10. 13. Thus it was with blessed Bilâ—â—â— when he would make a tryal by putting his finger to the Candle and not able to endure that he cryed out What â—â—nnâ—t I bear the burning of a finger how tâ—en shall I be able to bear the burning of my whole body to morrow and yet when that morrow came he could go chearfully into the flames with that Scripture in his mouth Isa. 43. 1 2 3. Fear not for I have redeemed thee I have called thee by thy name thou art mine when thou passest through the waters I will be with thee when thou walkest through the fire thou shall not be burnt 6. Rule Consult the many precious promises which are written for your support and comfort in all dangers These are your Refuges to which you may flye and be safe when the arrows of danger fly by night and destruction wasteth at noon day There are particular Promises suâ—ted to particular Cases and exigencies and there are general Promises reaching all Cases and Conditions such are these Rom. 8. 28. All things shall work together for good c. And Eccl. 8. 12. Though a sinner do evil an hundred times and his daâ—es be prolonged yet it shall be well with them that fear the Lord c. Could you but believe the Promises your hearts should be established 2 Chr. 20. 29. Could you but plead them with God as Iacob did Gen. 32. 12. Thou saidst I will surely do thee good c. they would relieve you in every distress Object But that proâ—ise was made personally and by name to him so are not these to me Answ. If Iacobs God be your God you have as good an interest in them as he had The Church a thousand years after that transaction betwixt God and Iacob applyed that which God spake to him as if it had been spoken to themselves Hos. 12. 1. He found him in Bethel and there he spake with us 7. Rule Quiet your trembling hearts by recording and consulting your past experiences of the care and faithfulness of God in former distresses These experiences are food for your Faith in a wilderness condition Psal. 74. 14. By this David kept his heaâ—t in time of danger I Sam. 17. 37. and Paul his 2. Cor. 1. 10. It was sweetly answered by Silentiarius when one told him that his enemies way-laid him to take away his life Si Deus mei curam non habet quid vivo if God take no care of me how have I escaped hitherto you may plead with God old experiences to procure new ones for it is in pleading with God for new deliverances as it is in pleading for new pardons Now mark how Moses pleads on that account with God Numb 14. 19. Pardon I beseech thee the Iniquity of this people as thou hast forgiven them from Egypt until now He doth not say as men do Lord this is the first fault thou hast not been troubled before to sign their pardon but Lord because thou hast pardoned them so often I beseech thee pardon them once again So in new straits Lord thou hast often heard helpt and saved in former fears therefore now help again for with thee there is plenteous redemption and thine arm is not shortned 8. Rule Be well satisfied that you are in the way of your duty and that will beget holy courage in times of danger Who wiâ—â— harm you if you be followers of that which is good 1 Pet. 3. 13. Or if any dare attempt it you may boldly commit your selves to God in well-doing 1 Pet. 4 19. ' I was this consideration that raised Luthers Spirit above all fear In the cause of God said he I ever am and ever shall be stout herein I assume this Title Cedo nulli 2 good cause will bear up a mans spirit bravely Hear the saying of a Heathen to the shame of cowardly Christians When the Emperour Vespasian had commanded Fluidius Priscus not to come to the Senate or if he did to speak nothing but what he would have him The Senator return'd this noble Answer That as he was a Senator it was fit he should be at the Senate and if being there he were required to give his advice he would speak freely that which his Conscience commanded him the Emperour threatning that then he should dye He answered Did I ever tell you that I was immortel Do you what you will and I will do what I ought it is in your power to put me to death unjustly and in me to dye constantly Righteousness is a Breast-plate the Cause of God will pay all your expences let them tremble whom danger finds out of the way of Duty 9. Rule Get your consciences sprinkled with the blood of Christ from all guilt and that will set your hearts above all fear 'T is guilt upon the conscience that softens and cowardizes our spirits The righteous is bold as a Lion Prov. 28. 1. 'T was guilt in Cains Conscience that made him cry every one that meets me will stay me Gen. 4. 14. A guilty Conscience is more terrified with conceited dangers than â— pure Conscience is with real ones A guilty sinner carries a witness against himself in his own bosom 'T was guilty Heâ—od cryed out Iohn Baptist is riseâ— from the dead Such a conscience is the Devils Anvil on which he fabricates all those Swords and Spears with which the guilty sinner pierces and wounds himself Guilt is to danger what fire is to Gun-powder a man â—eed not fear to walk among many barrels of Powder if he have no fire about him 10. Rule Exercise holy trust in times of great distress Make it your business to trust God with your lives and comforts and then your hearts will be at rest about them So did David Psal. 57. 3. At what time I am afraid I will trusâ—â—n thee q. d. Lord it at any time a storm rise I will make bold to shelter from it under the Covert of thy wings Go to God by acts of faith and trust and never doubt but he will secure you Isa. 62. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteâ—h in thee God takes it well when thou comest to him thus Father my life my
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
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
heart and is not this a more glorious conquest if by revenge thou overcome thine enemy yet as Bernard saith inselix victoria ubi superans virum succumbit vitio unhappy victory when by overcoming another man thou art overcome by thine own corruption but this way you may obtain a glorious conquest indeed What an honourable and dry victory did David this way obtain over Saul 1 Sam. 24. 16 17. And it came to pass whon David had made an end of speaking these words that Saul lift up his voice and wept and he said to David thou art more righteous than I. It must be a very diâ—-ingenious nature indeed upon which meekness and forgiveness will not work a stony heart which this fire will not melt To this sense is that Prov. 25. 21. If thine enemy hunger feed him if he thirst give him drink for in so doing thou shalt heap coals of fire upon his head Some will have it a sin punishing fire but others an heart melting fire to be sure t will either melt his heart or aggravate his misery Augustin thinks that Stevens prayer for his enemies was the great means of Pauls conversion 5. Rem Seriously propound this question to thy own heart have I got any good by the wrong and injuries received or have I not It they have done you no good turn the reveng upon your selves O that I should have such a bad heart that can get no good out of such troubles O that my Spirit should be so unlike to Christs the patience and meekness of other Christians have turnâ—d all the injuries thrown at them into precious stones the Spirits of others have been raised in blessing God when they have been loaded with reproaches by the world they have bound them as an ornament to their necks Superbus fio said Luther quod video nomen pessimum mihi crescere I could even be proud upon it that I have a bad name among wicked men to the same purpose Ierome sweetly Gratias ago Deo meo quod dignus sum quem mundus oderit I thanke my God that I am worthy to be hated of the world thus their hearts were provoked by injuries to magnifie God and bless him for them if it work contrary with me I have cause enough to be filled with self displacency If you have got any good by them if the reproaches and wrongs you have received have mâ—de you search your hearts the more waâ—ch your ways the more narrowly if thâ—â—r wâ—onging you have made you see how you have wronged God then let me say for them as Paul did for himself pray fâ—rgive them this wrong What can you not find an â—eart to forgive one that hath 〈◊〉 instrumental of so much good to you thaâ—â—s strange what though they meant it for evil yâ—t if God have turned it to good you have no more reason to rage against the instrument then he had who received a wound from his enemy which only brake and let out that impostume which otherwise had been his death 6. Râ—m 'T is of excellent use to keep the heart from revenge to look up and eye the first cause by which all our troubles are ordered This will calm and meeken our Spirits quickly never did a wicked tongue try the patience of a Saint more than Davids was tryed by that railing Shimei yet the Spirit of this good man was not at all poiâ—oned with revenge though he goes along cursing and casting stones at him all the way yea though Abishai offered David if he pleased the head of that enemy but the King said What have I to doe with you ye sons of Zerviah So let him curse because the Lord hath said unto him curse David Who shall then say wherefore hast thou done so it may be God uses him as his rod to lash me because I by my sin made his enemies to blaspheme him and shall I be angry with the rod how irrational were that this also was it that quieted Iob he doth not rail and vow revenge upon the Caldeans and Sabeans but eyes God as the orderer of those troubles and is quiet The Lord hath taken away blessed be his name Job 1. 21. Object But you will say To turn aside the right of a man to subvert a man in his cause the Lord approveth not Lam. 3. 36. Ans. True but though it fall not under his approving yet it doth under his permitting will and there is a great argument for quiet submission in that nay he hath not only the permitting but the ordering of all those troubles did we see more of an holy God we should shew less of a corrupt nature in such tryals 7. Rem Consider how you daily wrong God and you will not be so easily inflamed with revenge against others that have wronged you You are daily grieving and wronging God and yet he bears forgives and will not take vengeance upon you and will you be so quick in avenging your selves upon others O what a sharp and terrible rebuke is that Matth. 18. 32 33. O thou wicked and slothful servant I forgave thee all that debt because thou deâ—iredst me shouldst not thou also have had compassion on thy fellow servant even as I had pity upon thee None should be filled with bowels of pity forbearance and mercy to such as wrong them as those should be that have experienced the riches of mercy themselves methinks the mercy of God to us should melt our very bowels into mercy over others 't is impossible we can be cruel to others except we forget how kind Christ hath been to us those that have â—ound mercy should shew mercy if kindness cannot work methinks fear should If ye forgive not men their trespasses neither will your Father forgive your trespasses Matth. 6. 15. 8. Rem Lastly let the Consideration of the day of the Lord which draweth nigh withhold your hearts from anticipating it by acts of revenge Why are ye so quick is not the Lord at hand to aveng all his abused servants Be patient therefore my brethren unto the coming of the Lord Behold the husbandman waiteth c. Be ye also patient for the coming of the Lord draws nigh grudg not one against another brethren least ye be condemned Behold the judge standeth at the door Iam. 5. 7 8 9. This text affords three arguments against reveng 1 The Lords near approach 2 The example of the husbandmans patience 3 The danger we draw upon our selves by anticipating Gods judgment vengeance is mine saith the Lord he will distribute justice more equally and impartially than you can they that believe they have a God to right them will not so much wrong themselves as to avenge their own wrongs 1. Ob. But flesh and bloud is not able to bear such abuses Sol. If you resolve to consult flesh and blood in such cases and do no more but what that will enable you to do never pretend to Religion Christians must do singular and
the God of love 4 To mention no more itâ— disparages the Christian Religion How would Plato and Pythagor as shame us if they were now living Christ was as a lamb for meekness and doth it become his followers to be like Lyons O keep your hearts or you will at once lose not only your own peace but the câ—edit of religion 4. Mea. Consider how sweet a thing it is to a Christian to conquer his corruâ—tions and carry away the spoils of them He that is slow to anger is better than the mighty and he that ruleth his spirit than he that taketh a City Prov. 16. 32. Is there any content inventing a passion how much more in mortifying it when thou comest in a calm mood or upon a death-bed to review thy life how comfortable then will it be to reflect upon the conquests thou hast got by the fear of God over the evil propensions of thine own heart 't was a memorable saying of Valentinian the Emperour when he came to dye among all my Conquests said he there is but one that now comforts me and being asked what that was he answered I have overcome my worst enemy mine own naughty heart 5. Mea. Shame your selves by setting before you those eminent patterns that have been most excellent for meekness Aboâ—â— all compare your spirits with the spâ—rit of Christ Learn of me saith he for I am meek and lowly Matth. 11. 29. Christ was meek and lowly but I am proud and passionate it was the high commendation of Moses Numb 12. 3. Now the man Moses was meek above all the men of the earth and this was the man that knew God face to face 'T is said of Calvin and Vrsin that they both were of cholerick natures but yet had so learned the meekness of Christ as not to utter one word under the greatest provocation unbeseeming Religion When I read the pretty stories of the very Heathens that never had the advantages we have how the Pythagorians what ever fewds had been among them in the day would hush all by sending to each other this message the Sun is almost set and that of Plato to his Scholar I would beat thee if I were not angry When I read what lenity and tenderness Lycurgus shewed to an insolent fellow that had struck out one of his eyes I am ashamed to see how much Christians are out shot by Heathens who by meer moral arguments and precepts had thus meekned their Spirits and conquered their passions the dim light of nature could teach saneca to say that anger will hurt a man more than the offence for there is a certain bound in the offence but I know not how far mine anger will carry me 'T is a shame that these men who come so far behind us in means and advantages should so far outstrip us in meekness and patience Means 6. Lastly Avoid all irritating occasions He that will not hear the Clapper must not pull the Rope grievous words stir up anger saith Solomon Prov. 15. 1. Do not only pray and resolve against it but get as far as you can out of the way of it 't is true Spiritual Valour to run as fast and as far as we can out of sins way if you can but avoid anger in its first rise there is no great fear of it afterwards for it is noâ— with this sin as it is with other sins other sins grow to their full strength by degrees their first motions are the weakest but this sin is born in its full strength 't is strongest at firâ—t withstand it then and it falls before you Thus learn to keep your hearâ—s when provocations arise Season 9. The ninth Season of exerting our greatest diligence is the Crittical hour of temptation wherein Satan layes close Siege to the Fort-Royal of a Christians heart and often surprizes it for want of watchfulness to keep thy heart now is no less a Mercy than a Duty few Christians are so well skilled in detecting the fallacies and retorting the arguments by which Satan uses to draw them to sin as to come off safe in those encounters Watch and Pray saith our Lord lest ye enter into temptation Mark 14. 38. Even an emineâ—t David and a wise Solomoâ— have smarted for their carelesness at such a time as this The ninth Case therefore shall be this Case 9. How a Christian when strongly sollicited by the Devil to sin may keep his heart from yielding to the temptation Now there are six special Arguments by which Satan subtilly insinuates and winds in the temptation in all which I shall offer thee some help for the keeping of thy heart and the first is this Arg. 1. The first Argument is drawn from the pleasure of sin O saith Satan here is pleasure to be enjoyed the temptation comes with a smiling countenance and charming Voice What art thou so flegmatick and dull a soul as not to feel the powerful charms of pleasure who can with-hold himself from such delights Now thine heart may be kept from the danger of this temptation by retorting this Argument of pleasure upon the Tempter which is done two waies 1. Thou tellest me Satan that sin is pleasant be it so but are the gripes of Conscience and the flames of Hell so too Is it pleasant to feel the wounds and throbs of Conscience if so Why did Peter weep so bitterly Matth. 26. 75. Why did David cry out of broken bones Psal. 51. I hear what thou sayest of the pleasure of sin and I have read what David hath said of the terrible effects of sin in his Psalm to bring to remembrance Psal. 38. verse 2. Thine Arrows stick fast in me and thy Hand presseth me sore ver 3. There is no soundness in my flesh because of thine anger neither is there any rest in my bones because of my sin verse 4. For mine iniquities are gone over mine head as an heavy burden they are too heavy for me verse 5. My wounds stink and are corrupt because of my foolishness verse 6. I am troubled I am bowed down greatly I go mourning all the day long verse 7. My loyns are filled with a loathsom Disease and there is no soundness in my flesh Verse 8. I am feeble and sore broken I have roared by reason of the disquietness of my heart Here I see the true face of sin if I yield to thy temptation I must either feel these pangs of Conscience or the flames of Hell 2. What talkest thou of the pleasure of sin when by experience I know there is more true pleasure in the mortification than can be in the commission of sin O how sweet is it to please God to obey Conscience to preserve inward Peace to be able to say in this tryal I have discâ—vered the sincerity of my heart now I know I fear the Lord now I see that I truly hate sin Hath â—in any such delight as this this will choak that temptation Arg. 2. The second Argument
is drawn from the Secresy of sin O saith Satan this sin will never disgrace thee abâ—oad none shall know it This Argument may be retorted and the heart secured thus Thou sayest none shall know it but Satan canst thou find a place void of the Divine Presence for me to sin in Thus Iob secured his heart from this temptation Iob 31. 4. Doth he not see my waies and count all my steps therefore he makes a Covenant with his eyes verse 1. After the same manner Solomon â—eaches us to retort this temptation Prov. 5. 20. 21. And why my Son wilt thou be ravished with a strange Woman and embrace the bosome of a stranger For the waies of man are before the eyes of the Lord and he pondereth all his goings What if I hide it from the eyes oâ— all the world for the present I cannot hide it from God and the time is at hand when all the world shall know it too for the Word assures me Luke 8. 17. That what is done now in secret shall be proclaimed as upon the house top Besides is not my Conscience as a thousand witnesses Do I owe no reverence to my self could tâ—e Heathen man say turpe quid assurus te sine teste time when thou art tempted to commit sin fear thy self without any other witness and shall not I be afraid to sin before mine own Conscience which alwaies hath a reproof in its mouth or a pen in its hand to record my most secret actions Arg. 3. The third Argument by which Satan tempteth to sin is taken from the gain and profit arising out of it Why so nice and scrupulous 't is but stretch Conscience a little and thou maist make thy self Now is thy opportunity The heart may be kept from falling into this dangerous snare by retorting the temptation thus But what profit will it be if a man should gain the whole world and lose his own soul or what shall a man give in exchange for his soul Mat. 16. 26. O my soul my precious soul shall I hazard thee for all the good that is in this world There is an immortal spirit dwelling in this fleshly Tabernacle of more vâ—lue than all earthly things which must live to all eternity when this world shall lye in white ashes A soul for whiâ—h Jesuâ— Christ shed his precious and invaluable blood I was sent into this world to provide for this soul indeed God hath also committed to me the care of my body but as one happily expresses it with this difference a Master commits two things to a Servant the Child and the Childs cloaths will the Master thank the Servant if he plead I have kept the cloaths but I have neglected the life of the Chilâ— Arg. 4. The fourth Argument is drawn from the smalness of the sin 'T is but a little one a small matter a trifle who would stand upon such niceties This Argument may be retorted three waies 1. But is the Majesty of Heaven a little one too If I commit this sin I must offend and wrong a great God Isa. 40. 15 16 17 22. 2. Is there any little Hell to torment little sinners in Are not the least sinners there filled with the fulness of wrath O there is great wrath treasured up for such as the world counts little sinners 3. The less the sin the less the inducement to commit it What shall I break with God for a trifle destroy my peace wound my Conscience grieve the Spirit and all this for nothing Oh what madness is this Arg. 5. A fifth Argument is drawn from the Grace of God and hopes of pardon Come God will pass by this as an infirmity he will not be extream to mark it But stay my heart 1. Where do I find a promise of mercy to presumptuous sinners indeed for involuntary surprisals unavoidable and lamented infirmities there is a pardon of course but where is the promise to a daring sinner that sins upon a presumption of pardon Pause a while my soul upon that Scripture Numb 15. 27 30. And if a Soul sin through ignorance then he shall bring a She-Goat of the first year for a Sin-offering c. But the Soul that doth ought presumptuously the same reproacheth the Lord and that soul shall be cut off from among his people 2. If God be a God of so much mercy how can I abuse so good a Gâ—d Shall I take so glorious an attribute as the mercy of God is and abuse it unto sin shall I wrong him because he is good or should not rather the goodness of God lead me to repentance Rom. 2. 4. There is mercy with thee that thou maiest be feared Psal. 130. 4. Arg. 6. Lastly Sometimes Satan incourages to sin from the examples of good and holy men thus and thus they have â—â—nned and been restored therefore this may consist with grace and thou be saved nevertheless The danger of this temptation is avoided and the heart secured by retorting the argument these three ways 1. Though good men may commit the same sin materially which I am tempted to yet did ever any good man venture to sin upon such a ground and incouragement as this 2. Did God record these examples for my imiâ—ation or for my warning are they not set up as â—ea marks that I might avoid the rocks upon which they split 1 Cor. 10. 6. now these were our examples to the intent we should not lust after evil things as they also lusted 3. Am I willing to feel what they felt for sin O I dare not follow them in the ways of sin quia me vestigia terrent Least God plunge me into the deeps of horrour into which he cast them Thus learn to keep your hearts in the hour of temptation to sin 10. Season The tenth special season to keep the heart with all diligence is the time of spiritual darkness and doubting when it is with the Soul as it was with Paul in his dangerous voyage neither sun nor moon nor star appears for many days when by reason of the hidings of Gods face the prevalency of corruption and the inevidence of grace the Soul is even ready to give up all its hopes and comforts for lost to draw sad and desperate conclusions upon it self to call its former comforts vain delusions its grace hypocrisie When the serene and clear Heavens are overcast with dark clouds yea filled with thunders and horrible tempests when the poor pensive Soul sits down and weeps forth this sad lamentation my hope is perished from the Lord now to keep the heart from sinking in such a day as this to enable it to maintain its own sincerity is a matter of great difficulty The tenth Case then will be this Case 10. How the people of God in dark and doubting seasons may keep their hearts from entertaining such sad conclusions about their estates as destroy their peace and unfit them for their Duty There are two general heads to
this willingness is the immediate succession of a more excellent and glorious life 'T is but wink and you shall see God your happiness shall not be deferred till the Resurrection but as soon as the body is dead the gracious soul is swallowed up in Life Rom. 8. 10 11. When once you have loosed from this shore in a few moments your souls will be wafted over upon the wings of Angels to the other shore of a glorious eternity Phil. 1. 23. I desire to be dissolved and to be with Christ Did the Soul and body dye together as Beryllus taught or did they sleep till the resurrection as others have groundlessly fancied it had been a madness for Paul to desire a dissolution for the injoyment of Châ—ist For if this were so he injoyed more of Christ whilst his Soul dwelt in its flâ—shly Tabernacle then he should out of it There are but two waies of the Souls living known in Scripture viz. the life of faith and the life of vision 1 Cor. 5. 5. those two divide all time both present and future betwixt them 1 Cor 13. 12. If when faith fails Sight should not immediately succeed what should become of the unbodied Soul but blessed be God this great heart-establishing truth is evidently revealed in Scripture Luke 23. 43. â—ou have Christs promise Iohn 14. 3. I will come and receive you to my self O what a change will a few moments make upon your condition rouse up dying Saint when thy Soul is come out a little farther when it shall stand like Abraham in its tent door the Angels of God shall soon be with it the Souls of the elect are as it were put out to the Angels to nurse and when they dye these Angels carry them home again to their fathers house if an Angel were caused to fly swiftly to bring a Saint the answer of his prayer Dan. 9. 21. How much more will the Angels come post from Heaven to receive and transfer the praying Soul it self 4. Arg. Farther It may much conduce to thy willingness to dye to consider that by death God oft times hides his people out of the way of all temptations and troubles upon earth Rev. 14. 13. Write from henceforth blessed are the dead that dye in the Lord. T is Gods usual way when some extraordinary calamities are coming upon the world to set his people out of harms way before hand Isai. 57. 1. Merciful men are taken away from the evil to come So Mich. 7. 1 2. When such an evil time comes as is there described That they all lye in wait for blood and every man hunts his brother with a net before that God by an act of favour houses his people before hand dost thou know what evil may be in the earth which thou art so loath to leave thy God removes thee for thy great advantage thou art disbanded by death and called off the field other poor Saints must stand to it and endure a great fight of afflictions T is observed that Methusala dyed the very year before the flood Augustin a little before the sacking of Hippo. Paereus just before the taking of Heidelberg Luther observes that all the Apostles dyed before the destruction of Ierusalem and Luther himself before the wars brake out in Germany it may be the Lord sees thy tender heart cannot endure to see the misery or bear the temptations that are coming and therefore will now gather thee to thy 〈◊〉 in peace and yet wilt thou cry O spare me a little longer 5. Arg. If yet thy heart hang back consider the great advantage you will have by death above all that ever you enjoyed on earth And that 1 As to your communion with God 2 As to your communion with Saints 1. For your communion with God the time of perfecting that is now come thy Soul shall shortly stand before the face of God and have the immediate emanations and beamings forth of his glory upon it here thy Soul is remote from God the beams of his glory strike it but obliquely and feebly but shortly it will be under the line and there the sun shall stand still as it did in Gibeon there shall be no cloudings nor declineings of it O how should this wrap thy Soul with desires of being uncloathed 2. As for the injoyment of Saints here indeed we have fellowship with them of the lower form but that fellowship is so dissweetened by remaining corruptions that there is no satisfaction in it as it is the greatest plague that can befall an hypocrite to live in a pure Church so t is the greatest vexation to the Spirit of a Saint to live in a corrupt and disordered Church But when death hath admitted you into that glorious assembly of the Spirits of just men made perfect you shall have the desire of your hearts here you cannot fully close one with another yea you cannot fully close with your own Souls O what discords jarrings censurings are here what perfect blessed harmony there in Heaven each Saint loves another as himself thâ—y are altogether lovely O my Soul hast thee away from the Lyons dens from the mountains of Bether from divided Saints to those mountains of Myrhe and hill of Frankinsense thou art now going to thine own people as the Apostles phrase imports 2. Cor. 5 8. 6. Arg. If all this will not doe Consider what heavy burdens death will ease thy shoulders of In this Tabernacle we groan being burdened 1 With bodily distempers how true do we find that of Theophrastue the Soul pays a dear rent for the tenement it now lives in but glorified bodies are clogged with no indispositions death is the best Physician it will cure thee of all diseases at once 2 With the indwelling of sin this makes us groan from the very bowels Rom. 7. 24. But he that is dead is free from sin Rom. 6. 7. Hath justification destroyed its damning power and sanctification its Raigning power so glorification destroyes its very being and existence 3 We groan under temptations here but as soon as we are out of the body we are out of the reach of temptation when once thou art got into Heaven thou mayest say now Sathan I am there where thou canst not come for as the damned in Hell are malo obfirmati so fixed in sin and misery that their condition cannot be altered so glorified Saints are bonâ— confirmati so fixed in holiness and glory that they cannot be 〈◊〉 4 Here we groan under varioâ—â— trâ—ubles and afflictions but then the days of our mourning are ended God shall wipe away all tears from our eyes O then let us hast away that we may be at rest 7. Arg. If still thou linger like Lot in Sodom then lastly examine all the pleas and pretences for a longer time on earth Why art thou unwilling to dye 1. Object O I have many relations in the World I know not what will become of them when I am gone Sol. 1. If
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.