what Christ and his precious servants of whom the world was not worthy ever had But what say you to pardon of sin interest in Christ the Covenant of Promises and an eternity of happiness in the presence of God after a few dayes are over O that ever a people intitled to sâ—ch mercies as these should droop under any temporal affliction or be so much concerned for the frowns of men and loss of trifles You have not the smiles of great men but you have the favour of the great God You are it may be cast back in your estates but thereby farthered in spirituals You cannot live so bravely plentifully and easily as before but still you may live as holy and heavenly as ever Will you then grieve so much for these circumstantials as to forget your substantials shall light troubles make you forget weighty mercies Remember the Churches true Riches are laid out of the reach of all its enemies they may make you poor but not miserable What though God do not distinguish in his outward Dispensations betwixt his own and others yea what though his Judgments single out the best and spare the worst what though an Abel be killed in love and a Cain survive in hatred a bloody Dioâ—ysius die in his bed and a good Iâ—siah fall in Battel What though the belly of the wicked be filled with hid Treasures and the teeth of the Saints broken with Gravel-stones yet still here is much matter of praise for electing Love hath distinguished though common Providence did not and whilest prosperity and impunity slay the wicked even staying and adversity shall benefit and save the righteous 5. Direct Believe that how low soever the Church be plunged under the waters of adversity it shall assuredly rise again Fear not for as sure as Christ arose the third day notwithstanding the Seal and Watch that was upon him so sure the Church shall arise out of all her troubles and lift up its victorious head above all its enemies there 's no fear of ruining that people that thrive by their losses and multiply by being diminished O be not too quick to bury the Church before she be dead stay till Christ hath tryed his skill before you give it up for lost the Bush may be all in a flame but shall never be consumed and that because of the good will of him that dwelleth in the Bush. 6. Direct Record the famous instances of Gods care and tenderness over his people in former straits Christ hath not suffered it to be devoured yet for above these 1600 years the Christian Church hath lived in affliction and yet it is not consumed many a wave of persecution hath gone over it and yet it is not drowned many designs to ruine it and hitherto none hath prospered this is not the first time that Hamans and Achitophels have plotted its ruine that an Herod hath stretcht out his hand to vex it Still it hath been preserved from supported under or delivered out of all its troubles and is it not as dear to God as ever is not he as able to save it now as formerly though we know not whence deliverance should arise Yet the Lord knoweth how to deliver the Godly out of temptations 2 Pet. 2. 9. 7. Direct If you can fetch no comfort from any of the former arguments then in the last place try whether you cannot draw some comfort out of your very trouble Surely this trouble of yours is a good argument of your integrity union is the ground of sympathy if you had not some rich adventure in that ship you would not tremble as you do when it is in danger besides this frame of spirit may afford you this argument that if you be so sensible of the Churches troubles Jesus Christ is much more sensible of and sollicitous about it than you can be and he will cast an eye of favour upon them that mourn for it Isa. 57. 18. 4. Season The fourth special Season of expressing our utmost diligence in keeping our hearts is the time of danger and publick distraction in such times the best hearts are but too apt to be surprised by slâ—vish fear it is not easy to secure the heart against distraction in times of common destruction if Syria be confederate with Ephraim how do the hearts of the house of David shake even as the trees of the wood which are shaken with the wind Isa. 7. 2. when there are ominous signs in the heavens on the earth distress of Nations with perplexity the Sea and waves roaring then the hearts of men fail for fear and for looking after those things which are comming on the earth Luke 21. 25 26. even a Paul himself may sometimes complain of fightings within when there are fears without 2 Cor. 7. 5. But my Brethren these things ought not to be so Saints should be of a more raised Spirit â—o was David when his heart was kept in a good frame Psal. 27. â— The Lord is my light and my salvation whom shall I fear the Lord is the strength of my Life of whom shall I be afraid let none but the servants of sin be the slaves of fear let them that have delighted in evil fear evil impius tantum metuit quantum nocuit O let not that which God hath threatned as a Judgment upon the wicked ever seize upon the breasts of the righteous I will send saith God faintness into their hearts in the land of their enemies and the sound of a shaking leaf shall chase them Lev. 26. 36. O what poor spirited men were these to fly at a shaking leaf which makes a pleasant and not a terrible noise and is in it self a kind of natural musick but to a guilty Conscience the whistling leaves are Drums and Trumpets but God hath not given us the spirit of fear but of love and of a sound mind 2 Tim. 1. 7. A sound mind as it stands there in opposition to the spirit of fear is an unwounded Conscience not infirm'd by guilt and thâ—s should make a man as bold as a Lyon I know it cannot be said of a Saint what God spake of Leviaâ—han that he is made without fear there is a natural fear in every man and it 's as impossible to be wholly put off as the body it self is 't is a perturbaâ—tion of the mind rising from the 〈◊〉 of approaching danger and as 〈…〉 can approach us we shall find some perturbations within us 'T is 〈◊〉 my purpose to commend to you a 〈◊〉 apathy nor yeâ— to take you off frâ—m 〈◊〉 â— degree of cautional prevenâ—veâ—car as may fit you for troubles and be â—erviceable to your souls There is â—â—rovident â—ear that opens our eyes to 〈◊〉 danger and quickens to a prudent and â—â—wful use of means to preveâ—â— it Such was Iacobs fear Gen. 32. 7 9 10 c. but it is the fear of diffidence I perswaâ—e you to keep your hearts from that Tyrannical passion which invades the heart
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
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
when I consider 1 that their mercies have greatly humbled them the higher God hath raised them the lower they have laid themselves before God Thus did Iacob when God had given him much substance Gen. 32. 5 10 And Iacob said I am not worthy of the least of all thy mercies and all the truth which thou hast shewed thy servant for with my staff 〈◊〉 passed over this Iordan and now am become two Bands And thus it was with holy David 2 Sam. 7. 18. When God had confirmed the Promise to him to build him an house and not reject him as he did Saul he goes in before the Lord and saith who am I and what is my Fathers house that than hast brought me hitherto and so indeed God required Deut. 26. 5. when Israel was to bring to God the first fruits of Canaan they were to say A Syrian ready to perish was my father c. Do others raise God the higher for raising them and the more God raises me the more shall I abuse him and exalt my self Oh what a sad thing is this 2 others have freely ascribed the glory of all their injoyments to God and magnified not themselves but him for their mercies So David 2 Sam. 26. 26. Let thy name be magnified and the house of thy servant be established He doth not fly upon the mercy and suck out the sweetness of it looking no farther than his own comfort no he cares for no mercy except God be magnified in it So Psal. 18. 2. when God had delivered him from all his enemies the Lord saith he is my strength and my rock he is become my salvation They did not put the Crown upon their own heads as I do 3 The mercies of God have been melting mercies unto others melting their Souls in love to the God of their mercies So Hannah 1 Sam. 2. 1. when she received the mercy of a Son my soul saith she rejoyceth in the Lord not in the mercy but in the God of the mercy And so Mary Luke 1. 46. My soul doth magnify the Lord my spirit rejoyceth in God my Saviour the word signifies to make more room for God Their hearts were not contracted but the more inlarged to God 4 the mercies of God have been mighâ—y restraints to keep others from sin So Ezra 9. 13. Seeing thou our God hast given us such a deliverance as this should we again break thy Commandments ingenious Souls have felt the force of the obligations of love and mercy upon them 5 to conclude the mercies of God to others have been as oyle to the wheels of their obedience and made them fitter for service 2 Chro. 17. 5. Now if mercies work contrarily upon my heart what cause have I to be afraid that they come not to me in love I tell you this is enough to damp the Spirit of any Saint to see what sweet effects they have had on others and what sad effects on him 2. Season The second special Season in the life of a Christian requiring more than a common diligence to keep his heart is the time of adversity when providence frowns upon you and blasts your outward comforts then look to your hearts keep them with all diligence from repining against God or fainting under his hand for troubles though sanctified are troubles still even sweet bryar and holy thistle have their prickeles Ionah was a good man and yet how pettish was his heart under affliction Iob was the Mirrour of patience yet how was his heart discomposed by trouble you will find it as hard to get a composed spirit under great afflictions as it is to fix Quicksilver Oh the hurries and tumults which they occasion even in the best hearts well then the second Case will be this 2. Case How a Christian under great afflictions may keep his heart from repining or desponding under the hand of God Now there are nine special helps I shall here offer to keep thy heart in this condition and the first shall be this To work upon your hearts this great truth 1. That by these cross Providences God is faithfully pursuing the great design of electing love upon the Souls of his people and orders all these afflictions as means sanctified to that end Afflictions fall not out by Casualty but by Counsel Iob 5. 6. Eph. 1. 11. by this Counsel of God they are ordained as means of much spiritual good to Saints Isai. 27 9. By this shall the iniquity of Iacob be purged c. Heb. 12. 10. But he for our profit c. Rom. 8. 28. all things work together for good they are Gods workmen upon our hearts to pull down the pride and carnal security of them and being so their nature is changed they are turnâ—d into blessiâ—gs and benefits Psal. 119 71 It is good for me that I have been afflicted And sure then thou hast no reason to quarrel with but rather to admire that God should concern himself so much in thy good to use any means for the accomplishing of it Philip. 3. 11. Paul could bless God if by any means he might attain the resurrection of the dead my brethren saith Iames count it all joy when you fall into divers temptations 1 Iam. 2. 3. My father is about a design of love upon my soul and do I well to be angry with him all that he doth is in pursuance of and reference to some eternal glorious ends upon my Soul O 't is my ignorance of Gods design that makes me quarrel with him he saith to thee in this case as to Peter What I do thou knowest not now but hereafter thou shalt know it 2. Help Though God hath reserved to himself a liberty of afflicting his people yet he hath tyed up his own hands by promise never to take away his loving kindness from them Can I look that Scripture in the face with a repining diâ—contented spirit 2 Sam. 7. 14. I will be his father and he shall be my Son if he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men nevertheless my mercy shall not depart away from him O my heart my naughty heâ—rt dost thou well to be discontented when God hath given thee the whole tree with all the clusters of comfort growing on it because he suffers the wind to blow down a few leaves Christians have two sorts of goods the goods of the throne and the goods of the foot stoole moveables and immoveables if God have secured these never let my heart be troubled at the loss of those indeed iâ— he had cut off his love or discovenanted my Soul I had reason to be cast down but this he hath not he cannot do 3. Help It is of marvellous efficacy to keep the heart from sinking under affliction to call to mind that thine own father hath the ordering of them not a Creature moves hand or tongue against thee but by his permission Suppose the cup be a
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
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
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
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.
thou art troubled about their bodies and outward condition why should not that word satisfy thee Ier. 49. 11. Leave thy fatherless children to me I will keep them alive and let thy Widows trust in me Luther in his last Will and Testament hath this expression Lord thou hast given me wife and children I have nothing to leave them but I commit them unto thee O Father of the fatherless and judge of widows nutri serva doce nourish keep and teach them or art thou troubled for their Souls thou canst not convert them if thou shouldst live and God can make thy prayers and counsels to live and take place upon them when thou art dead 2. Obj. I would fain live to doe God more service in the world Sol. Well but if he have no more service for thee to doe here why shouldst thou not say with David if he have no delight to use me any farther here am I let him doe what seemeth him good in this world thou hast no more to doe but he is calling thee to an higher service and imployment in Heaven and what thou wouldest doe for him here he can doe that by other hands 3. Obj. I am not yet fully ready I am not as a bride compleatly adorned for the bridegroom Sol. 1. Thy justification is compleat already though thy sanctification be not so and the way to make it so is to dye for till then it will have its defects and wants 4. Obj. O but I want assurance if I had that I could dye presently Sol. 1. Yea there it sticks indeed but then consider that an hearty willingness to leave all the world to be freed from sin and be with God is the next way to that desired assurance no carnal person was ever willing to dye upon this ground And thus I have finished those cases which so nearly concern the people of God in the several conditions of their life and taught them how to keep their hearts in all I shall next apply the whole I. Vse of Information YOU have heard that the keeping of the heart is the great work of a Christian in which the very Soul and life of Religion consists and without which all other duties are of no value with God hence then I shall infer to the consternation of hypocrites and formal Professors 1. That the pains and labours which many persons have taken in religion is but lost labour and pains to no purpose such as will never turn to account Many great services have been performed many glorious works are wrought by men which yet are utterly rejected by God and shall never stand upon record in order to an eternal acceptation because they took no heed to keep their hearts with God in those duties this is that fatal rock upon which thousands of vain professors split themselves eternally they are curious about the externals of religion but regardless of their hearts O how many hours have some Professors spent in hearing praying reading conferring and yet as to the main end of religion as good they had sate still and done nothing for all this signifies nothing the great work I mean heart work being all the while neglected tell me thou vain professor when didst thou shed a teare for the deadness hardness unbelief or earthliness of thy heart thinkst thou such an easie religion can save thee if so we may invert Christs words and say wide is the gate and broad is the way that leadeth to life and many there be that goe in thereat hear me thou self deluding hypocrit thou that hast put of God with hartless duties thou that hast acted in religion as if thou hadst been blessing an Idol that could not search and discover thy heart thou that hast offered to God but the skin of the sacrifice not the marrow fat and inwards of it how wilt thou abide the coming of the Lord how wilt thou hold up thy head before him when he shall say O thou dissembling false hearted man how couldst thou profess religion with what face couldst thou so often tell me thou lovedst me when thou knewest all the while in thine own conscience that thine heart was not with me O tremble to think what a fearful judgment it is to be given over to a heedless and careless heart and then to have religious duties in stead of a rattle to quiet and still the Conscience 2. Hence I also infer for the humiliation even of upright hearts that unless the people of God spend more time and pains about their hearts then generally and ordinarily they do they are never like to do God much service or be owners of much comfort in this World I may say of that Christian that is remiss and careless in keeping his heart as Iacob said of Reuben Thou shalt not excel It grieves me to see how many Christians there are that go up and down dejected and complaining that live at a poor low rate both of service and comfort and how can they expect it should be otherwise as long as they live at such a careless rate O how little of their time is spent in the closet in searching humbling and quickning their hearts You say your hearts are dead and doe you wonder they are so as long as you keep them not with the fountain of life if your bodies had been diated as your Souls have been they would have been dead too never expect better hearts till you take more pains with them qui â—ugit molam fugit farinam he that will not have the sweat must not expect the sweet of Religion O Christians I fear your zeal and strength hath run in the wrong chaâ—nel I fear most of us may take up the Churches complaint Cant. 1. 6. They have made me the keeper of the Vineyards but mine own Vineyard have I not kept Two things have eaten up the time and strength of the Professors of this Generation and sadly diverted them from heart work 1 Fruitless controversies started by Sathan I doubt not to this very purpose to take us off from practical godliness to make us puzzle our heads when we should be searching our hearts O how little have we minded that of the Apostle Heb. 13. 9. T is a good thing that the heart be established with Grace and not with meats i. e. with disputes and controversies about meats which have not profited them that have been occupied therein O how much better is it to see men live exactly then to hear them dispute subtilly these unfruitful questions how have they rendred the Churches wasted time and spirits and called Christians off from their main business from looking to their own vineyard what think you Sirs had it not been better if the questions ventilated among the people of God of late days had been such as these how shall a man discern the special from the common operations of the Spirit how may a Soul discern its first declineings from God how may a backsliding
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