A Saint Indeed, Dedication (1 of 3)

A Saint Indeed · Dedication (1 of 3)

The Epistle Dedicatory.

To my dearly beloved and longed for, the Flock of Jesus Christ in Dartmouth, over whom the Holy Ghost hath made me an Overseer: sound judgment, true zeal, and unstained purity is heartily wished.

My Dear Friends.

THere are three sad sights with which our eyes should continually affect our hearts. The (1) Is to behold in every place, so many prophane and dissolute ones who bear the very image of Sathan: the face of whose conversation plainly discovers, what they are, and whither they are going, Philip. 3. 18. 19. These look like themselves, the Children of wrath: The (2) is to see so many cursed hypocrites artificially disguising themselves, and with marvellous dexterity acting the parts of Saints, so that even a judicious eye may sometimes mistake the Similar Workings of the Spirit on them, for his saveing workings on others: to hear such a person conferring, praying; bewailing his corruptions, and talking of his experiences; would easily perswade a man to believe, that he hath the heart as well as the face of a sincere Christian: For Sic oculos, sic ille manus, sic ora ferebat. So the people of God doe speak, so they pray, and even so they open their conditions: these look like Saints, but are none. The (3) Is to see so many real Saints in whom the Spirit of truth is, who get through the impetuous workings of their corruptions, and neglecting of the watch over their hearts, doe often fall into such scandalous practises, that they look like hy pocrits though they are not so.

These are 3 sad sights indeed, and oh that my head were waters and mine eyes fountains of tears, that I might weep abundantly over them all!

For the first I would mourn heartily, considering that they (so continsing) must be damned eternally, 2 Thes. 1. 8, 9. 1 Cor. 6. 9.

For the second, I would both weep and tremble, considering that they (so abideing) must be damned doubly, Matth. 24. 51

And for the third, no less than any of the rest because, though they themselves may and shall be saved, yet their examples make fast the bonds of death upon both the former; Matth. 18. 7. 2 Sam. 12. 13. 14.

Alas! that ever they should shed the blood of others souls, for whom Christ shed his own blood! that ever they should be cruel to others, who have found Christ so kind to them! I know they dare not doe it directly and intentionally, but so it proves occasionally and eventually: suffer me here to digress a little, and expostulate with these prejudiced and hardned Souls, I will presently return to you again. O why doe you mischief your own Souls by other mens examples? because they stumble and break their shins, will you fall and break your necks? I desire all such as harden themselves by these things, and take up a good opinion of their own deplorable condition; would soberly consider and answer these three Queries.

1. Qu. Doth religion any way countenance or patronize the sinful practises of its professors, or doth it not rather impartially and severely condemn them? it is the glory of the Christian Religion that it is pure and undefiled, Jam. 1. 27. no doctrine so holy Psal. 19. 8. nor doth any make more provision for an holy life, Titus 2. 11, 12. Indeed there is a case wherein we may charge the evil practices of men upon their principles, but that is when their practices naturally flow from, and necessarily follow their principles: as for example, if I see a Papist sin boldly, I may charge it upon his principles, for they set pardons to sale, and so make way for looseness. If I see an Arminian …light the grace of God, and proudly advance himself, I may cry shame upon his principles, which directly lead to it: but can I doe so where such practices are condemned and provided against by their own avowed principles that commit them?

2. Qu. Is it not a most irrational thing to let fly at religion because of the scandalous ways of some, whilst in the mean time you wholy slight and overlook the holy and heavenly conversations of many others? are all that profess godliness loose and careless in their lives? no, some are an ornament to their profession, and the glory of Christ: and why must the innocent be condemned with the guilty? why the eleven for one Iudas?

3. Qu. If you condemn religion because of the scandalous lives of some that profess it: must you not then cast off all religion in the world and turn down-right Atheists? surely this is the consequent of it: for what religion is there, but some that profess it walk contrary to that their profession: and then as Constantine told the Novatian, you must set up your ladder and goe to heaven by your self.

But alas! it is not our printed apologies for religion, but the vi…ible reformations of its professors that must both salve its honour and remove those fatal stumbling blocks at which the blind world strikes and falls into eternal perdition.

Now there are two ways by which this may be effected. First, by convincing the consciences of professors of their miscarriages, and the evil and agravations of them. Secondly by medicateing the heart, and cleansing the fountain whence they proceed: in the first of these a worthy and eminent servant of Christ bath lately laboured, holding a clear Gospel glasse before the faces of professors which truly represents their spots and blemishes.See Gospel Glasse. If he that reads it, will consider, apply, and practise, it shall doubtless turn to his salvation, but if it turn to no good account to him that reads it; I know it shall turn to a testimony for him that wrote it. The second is a principal design of this small treatise, the subject whereof is exceeding weighty and of daily use to the people of God: though the manner of handling it be attended with many defects and weaknesses: every one cannot be excellent who yet may be useful.

I will exercise your patience no longer than whilst I tell you.

1. Why I published it to the view of the world.

2. Why I direct it particularly to you.

First for the publication of it, take this sincere and brief account, that as I was led to this subject by a special providence, so to the publication of it by a kind of necessity: the providence at first leading me to it was this, A dear and choyce friend of my intimate acquaintance being under much inward trouble upon the account of some special heart disorder, opened the case to me, and earnestly requested some rules and helps in that particular, whilst I was bending my thoughts to that special case, divers other cases of like importance (some of which were dependent upon that under consideration) occurred to my thoughts, and this scripture which I have insisted upon, presented it self asa fit foundation for the whole discourse, which being lengthned out to what you see: divers friends requested me to transcribe for their use; divers of the cases here handled: and some others begd me to publish the whole, to which I was in a manner necessitated to save the pains of transcribing, which to me is a very tedious and tiresome work: and just as I had almost finished the copy an opportunity presented (and that somewhat strangely) to make it publick. So that from first to last I have been carried beyond my first intentions in this thing.

Ob. If any say the world is even cloyed with books, and therefore though the discourse be necessary, yet the publication is needless.

Sol. 1. I answer, there are multitudes of books indeed, and of them many concern not themselves about root truths, and practical godliness, but spend their strength upon impracticable notions, and frivolous controversies: many also strike at root truths, and endeavour to undermine the power of godliness: and some there are that nourish the root, and tend to clear and confirm, to prepare and apply the geart truths of the gospel that they may be bread for souls to live and feed on: now, though I could wish, that those that have handled the pen of the scribe, had better imployed their time and pains then to obtrude such useless discourses upon the world, yet for books of the latter rank, I say, that when husbandmen complain of too much corn, let Christians complain of too many such books.

2. And if you be so highly conceited of your own furniture and ability, that such books are needless to you: if you let them alone they will doe you no hurt, and other poor hungry souls will be glad of them, and bless God for what you despise and leave.

Ob. If it be said that several of the cases here handled touch not your condition, I answer.

Sol. 1. That which is not your condition may be anothers condition. If you be placed in an easie, full, and prosperous state, and so have no need of the helps here offered to support your heart under pinching wants, others are forced to live by faith for every daies provision: If you be dandled upon the knee of providence, some of your Brethren are under its feat. If you have inward peace, and tranquility of Spirit, and so need not the Councels here given to ward off those desperate conclusions that poor afflicted souls are ready to draw upon themselves at such a time; yet it may be a word in season to them, and they may say as David to Abigail, blessed be thou of the Lord, and blessed be thy advice.

2. That may be your condition shortly, which is not your condition for present: say not thy Mountain stands strong, thou shalt never be moved: there are changes in the right hand of the most High, and then those truths which are little more esteemed than Hedge—fruits, will be as Aples of Gold in Pictures of Silver: In Jer. 10. 11. The Prophet there teaches the Jews (who then divelt in their own Houses) how to defend their Religion in Babylon, and what they should say to the Caldeans there, and therefore that verse is written in Caldee: So much for the reasons of its Publication: Next for the Dedication of it to you, I was induced thereto by the Consideration. (1.) Of the relation I have to you above all the people in the world: I look upon my gifts as yours; my time as yours, and all the Talents I am entrusted with as yours: It is not with you as with a woman whose Husband is dead, and so is freed from the Law of her Husband, the relation still continues, and so do all the mutual duties of it. (2.) By the consideration of my necessitated absence from you, I would not that personal absence should by insensible degrees, untwist (as usually it doth) the cord of friendship, and therefore have endeavoured (as absent friends use to do) to preserve and strengthen it by this small remembrance. It was Vespatian's answer to Apollonius when be desired access for two Philosophers: My Doors (said Vespatian) are alwaies open to Philosophers, but my very Breast is open to thee. I cannot say with him, my Doors are open for the free access of friends, being by a sad Providence shut against my self; But this I can say, my very breast is still open to you; you are as dear to me as ever. (3.) Another inducement (and indeed the main) was the perpetual usefulness and necessity of these truths for you, which you will have continual need of: and I know few of you have such happy memories to retain, and I cannot be alwaies with you to inculcate these things, but litera scripta manet; I was willing to leave this with you as a Legacy, as a testimony of sincere love for, and care over you: This may councel and direct you when I cannot: I may be rendred useless to you by a civil or natural Death; but this will out—live me, and Oh that it may serve your souls when I am silent in the Dust!

To hasten now to a conclusion, I have only these three requests to you, which I carnestly beseech you not to deny me; Yea, I charge you, as ever you hope to appear with comfort before the great Shepherd, do not dare to slight these requests. (1.) Above all other studies in the world, study your own hearts: waste not a minute more of your precious time about frivolous and sapless controversies: it is repoted even of Bellarmine (how truely I examine not) quod à studiis scholasticae theologiae averteretur ferè nauseabundus, Fuligattus in vita Bellarm.quoniam succo carebant liquidae pietatis, (i. e.) …e turned with loathing from the study of School Divinity, because it wanted the sweet juice of piety: I had rather it should be said of you as one said of Caput regulatum illi defuit, cor bonum non defuit.Swinckfeedius (He wanted a regular head, but not an honest heart) then that you should have regular heads, and irregular hearts: My dear Flock, I have according to the grace given me, laboured in the course of my ministry among you, to feed you with the heart—strengthening bread of practical doctrine, and I do assure you, it is far better you should have the sweet and saving impressions of Gospel-Truths, feelingly, and powerfully conveighed to your hearts; then only to understand them by a bare ratiocination, or a dry syllogistical inference: Leavetrifling studies to such as have time lying on their hands, and know not how to imploy it: Remember you are at the door of Eternity, and have other work to do; those hours you spend upon heart-work in your closets, are the golden spots of all your time, and will have the sweetest influence into your last hour: Never forget those Sermons I preached to you upon that subject, from 2. Kings 20. 2. 3. Heart work is weighty and difficult work, an error there may cost you your souls: I may say of it, as Augustine speaks of the Doctrine of the Trinity, Nihilo facilius aut periculosius erratur; a man can erre in nothing more easily, or more dangerously: O then, study your hearts. (2.) My next request is, that you will carefully look to your Conversations, and be accurate in all your waies, hold forth the Word of life: be sure by the strictness and holiness of your lives, to settle your selves in the very consciences of your enemies. Remember that your lives must be produced in the great day, to judge the world. 1 Cor. 6. 2. Oh then what manner of persons ought you to be! You have many eyes over you, the Omniscient eye of God, that searches the heart and reins, Rev. 2. 23. The vigilant eye of Satan, Job 1. 7, 8. The envious eyes of enemies, that curiously observe you, Psal. 5. 8. The quick and observant eye of Conscience, which none of your actions escape, Rom. 9. 1.

Oh then be precise, and accurate in all manner of conversation: keep up the power of godliness in your Closets and Families, and then you will not let it fall in your more publick imployments, and converses in the world: I have often told you, that it is the honour of the Gospel, that it makes the best Parents and Children; the best Masters and Servants; the best Husbands and Wives in the world.

My third and last request is, that you pray for me: I hope I can say, and I am sure some of you have acknowledged, that I came at first among you, as the return and answer of your Prayers: And indeed so it should be, see Luke 10. 2. I am perswaded also, I have been carried on in my work by your prayers: 'tis sweet when 'tis so, see Ephes. 6. 18, 19. And I hope by your prayers to receive yet a farther benefit, even that which is mentioned, Heb. 13. 18, 19. Philem. 22. And truely 'tis but equal you should pray for me, I have often prayed for you: Let the Pulpit, Family, and Closet witness for me: and God forbid I should sin against the Lord in ceasing to pray for you.

Yea, Friends, your own interest may perswade to it: what mercies you obtain for me, redound to your own advantage, if God preserve me, it is for your use and service: the more gifts and graces a Minister hath, the better for them that shall wait on his Ministry: the more God gives in to me, the more I shall be able to give out to you. I will detain you no longer, but to entreat you to accept this smal testification of my great love, and have recourse to it, according as the exigencies of your condition shall require: Read it consideringly, and obediently; Iudge it not by the dress and stile, but by the weight and savour of what you read. 'Tis a good rule of Bernard, in legendis libris, non quaeramus scientiam sed saporem, (i. e.) in reading Books, regard not so much the science, as the savour: That it may prove the savour of life unto life to you, and all those into whose hands it shall come, is the hearty desire of

Your loving and faithful Pastor, JOHN FLAVELL. From my Study at Ley in Slapton, Octob. 7. 1667.

p. 1Prov. 4. 23.

Keep thy heart with all diligence, for out of it are the issues of Life.

THe Heart of man is his worst part before it be regenerate, and the best afterwards; It is the seat of Principles, and fountain of Actions. The eye of God is, and the eye of the Christian ought to be, principally fixed upon it.

The greatest difficulty in Conversion is to win the heart to God▪ and the greatest difficulty after Conversion is to keep the heart with God. Here lies the very pinch and stress of Religion; here's that that makes the way to life a narrow way, and the Gate of Heaven a straight Gate. Direction and help in this great work, is the scope and summe of this Text; wherein we have.

1. An Exhortation, Keep thy he are with all diligence.

2. The Reason or Motive inforcing it, For out of it are the issues of Life.

In the Exhortation I shall Consider,

p. 21. The Matter of the Duty.

2. The manner of performing it.

1. The Matter of the Duty; Keep thy Heart. Heart is not here taken properly for that noble part of the Body which Philosophers call the primum vivens, & ultimum moriens; the first that lives, and the last that dies; but by Heart in a Metaphor, the Scripture sometimes understands some particular noble facultie of the Soul, in Rom. 1. 21. it is put for the understanding part, their foolish Heart (i. e.) their foolish understanding was darkened. And Psal. 119. 11. It is put for the Memory, Thy Word have I hid in my Heart. And Iohn 1. 3. 20 It is put for the Conscience, which hath in it both the light of the Understanding, and the recognitions of the Memory: If our heart Condemn us, (i. e.) if our Conscience; whose proper Office it is to condemn. But here we are to take it more generally for the whole Soul or inner Man; for look what the Heart is to the Body, that the Soul is to the Man: and what Health is to the Heart; that Holiness is to the Soul: Quod sanit as in corport, id sanct it as in corde. The state of the whole Body depends upon the soundness and vigour of the Heart, and the everlasting state of the p. 3whole man upon the good or ill condition of the Soul.

And by keeping the Heart understand, the diligent and constant use and improvement of all holy Means and Duties to preserve the Soul from sin, and maintain its sweet and free communion with God.

**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.Lavater in loc. will have the word taken from a besieged Garrison, begirt by many Enemies without, and in danger of being betrayed by treacherous Citizens within, in which danger the Souldiers upon pain of death are commanded to watch: and whereas the expression, (keep thy heart) seems to put it upon us as ourwork; yet it doth not imply a sufficiency or ability in us to do it; we are as able to stop the Sun in its course, or make the Rivers run backward, as by our own skill and power to rule and order our hearts: we may as well be our own Saviours, as our own Keepers, and yet Solomon speaks properly enough, when he saith, keep thy p. 4Heart, because the duty is ours, though the power be Gods. A Natural man hath no power, a gracious man hath some; though not sufficient, and that power he hath depends upon the exciting and assisting strength of Christ; Gratia gratiam postulat, Grace within us is beholding to Grace without us, Iohn 15. 5. Without me ve can do nothing. So much of the matter of the Duty.

2. The Minner of performing it, is With all diligence; the Hebrew is very Emphatical foreign cum omni custodia, keep with all keeping; q. d. keep, keep; set double Guards, your hearts will be gone else: And this vehemency of expression with which the duty is urged, plainly implies how difficult it is to keep our Hearts, and how dangerous to let them go.

2. The Reason or Motive quickning to this Duty is very forcible and weighty, For out of it are the issues of life. That is, it is the Source and Fountain of all vital actions and operations; Hinc Fons boni & peccandi or go, saith Ierom; it is the Spring and Original both of good and evil-as the spring in a Watch that sets all the Wheels in motion. The Heart is the Treasury, the Hand and Tongue but p. 5the Shops, what is in these came from thense; the hand and tongue alwaies begins where the heart ends. The heart contrives, and the members execute, Luke 6. 46. A good man out of the good treasury of his heart bringeth forth good things, and an evil man out of the evil treasury of his heart bringeth forth evil things; for out of the abundance of his heart his mouth speaketh. So then, if the heart erre in its work, these must needs miscarry in theirs; for heart-errors are like the errors of the first concoction which cannot be rectified afterwards: Or like the mis-placing and inverting of the stamps and letters in the Press, which must needs cause so many errata's in all the Copies that are printed off. O then! how important a Duty is that which is contained in the following Proposition?

Doct. That the keeping and right managing of the heart in every condition, is the great business of a Christians life.

What the Philosopher saith of waters is as properly applicable to hearts, suis terminis difficilé continentur; 'tis hard to keep them within any bounds: God hath set bounds and limits to them, yet how frequently do they transgress. not only the bounds of Grace and Religion, but p. 6even of Reason and common Honesty; Hic labor hoc opus est, this is that which affords the Christian matter of labour, fear and trembling to his dying day. 'Tis not the cleansing of the hand that makes a Christian, for many a Hypocrite can shew as fair a hand as he, but the purifying, watching, and right ordering of the heart; this is the thing that provokes so many sad complaints, and costs so many deep groans and brinish tears. 'Twas the pride of Hizekiah's heart that made him …ye in the dust mourning before the Lord, 2 Chron. 32. 26. 'Twas the fear of Hypocrisie invading the heart, that made David cry, Let my heart be sound in thy Statutes that I be not ashamed, Psal. 119. 80. 'Twas the sad experience he had of the Divisions and Distractions of his own heart in the Service of God, that made him pour out that Prayer, Psal. 86. 11. Unite my heart to fear thy Name.

The Method in which I shall improve the Point, shall be this.

1. First I shall inquire what the keeping of the heart supposes and imports.

2. Secondly, Assign divers Reasons, why Christians must make this the great work and business of their lives.

3. Thirdly, Point at those special seasons p. 7which especially call for this diligence in keeping the heart.

4. Fourthly and fastly, apply the whole in several uses.

1. What the keeping of the Heart supposes and imports.

To keep the heart necessarily supposes a previous work of Sanctification; which hath set the heart right by giving it a new Spiritual bent and inclination, for as long as the heart is not set right by Grace, as to its habitual frame, no Duties or Means can keep it right with God. Self is the Poise of the unsanctified heart, which By asses and moves it in all its designs and actions; and as long as it is so, it is impossible that any external means should keep it with God.

Man by Creation was of one constant uniform frame and tenour of Spirit, held one straight and even course; not one thought or faculty ravell'd or disorder'd, his minde had a perfect illumination to understand and know the will of God, his will a perfect compliance therewith, his sensitive appetite and other inferiour powers, stood in a most obedient subordination.

Man by degeneration is become a most disordered and rebellious Creature, p. 8contesting with, and opposing his Maker, as the first cause, by self dependance; as the chiefest good, by self-love; as the highest Lord, by self will; and as the last end, by self-seeking; and so is quite disordered, and all his acts irregular: His illuminated understanding is clouded with ignorance, his complying will, full of rebellion and stubbornnesse; his subordinate powers, casting off the dominion and government of the superiour faculties.

But by Regeneration, this disordered Soul is set right again; Sanctification being the rectifying, and due framing, or as the Scripture phrases it, the renovation of the Soul after the Image of God, Eph. 4. 24. in which, self dependance is removed by Faith; self-love, by the love of God; self will, by subjection and obedience to the Will of God; and self-seeking, by selfdenyal. The darkned understanding is again illuminated, Eph. 1. 18. the refractory will sweetly subdued, Psal. 110. 3. the rebellious appetite, or concupiscence, gradually conquered, Rom. 6. 7. per tot. And thus the Soul which sin had universally depraved, is again by grace restored and rectified.

This being presupposed, it will not be difficult to apprehend, what it is to keep p. 9the heart, which is nothing else but the constant care and diligence of such a renewed man, to preserve his soul in that holy frame to which Grace hath reduced it, and daily strives to hold it.

For though grace hath in great measure rectified the Soul, and given it an habitual and heavenly temper; yet Sin often actually discomposes it again; so that even a gracious heart is like a musical Instrument, which though it be never so exactly tuned, a small matter brings it out of tune again; yea hang it aside but a little and it will need setting again, before you can play another Lesson on it: even so stands the case with gracious hearts; if they are in frame in one duty, yet how dull, dead and disordered, when they come to another: and therefore every duty needs a particular preparation of the heart, Iob 11. 13. If thou prepare thine heart, and stretch out thy hands towards him: Well 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 p. 10how 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: 'tis 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 p. 11heart 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 p. 12evenly 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. 'Tis 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, p. 13must 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, p. 14and 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 sou…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, consta…t, and important work.

1. 'Tis 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 p. 15loose 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 onelyonly in, but after Duty; will surely cost thee some groans, and travelling pains of soul: to represse the outward acts of sin, and compose the external part of thy life in a laudable and comely manner is no great matter, even carnal persons by the force of common principles can do this; but to kill the root of corruption within, to set and keep up an holy Government over thy thoughts, to have all things lye straight and orderly in the heart, this is not easie.

2. 'Tis a Constant work, the keeping of the heart is such a work, as is never done till life be done; this labour and our life end together: It is with a Christian in this business as it is with Sea-men, that have sprung a Leake at Sea, if they p. 16tug not constantly at the Pump, the water encreases upon them and will quickly sink them: 'tis in vain for them to say the work is hard, and we are weary: There is no time or condition in the life of a Christian, which will suffer an interm…ssion of this work: It is in the keeping watch over our hearts, as it was in the keeping up of Moses his hands, whilst Israel and Amalek were fighting below, Exod. 17. 12. No sooner do Moses his hands grow heavy and sink down, but Amalek prevails: You know it cost David and Peter many a sad day and night for intermitting the watch over their own hearts but a few minutes.

3. 'Tis the most important business of a Christians life; without this we are but Formalists in Religion: all our Professions, Gifts and Duties, signifie nothing: My Son give me thine Heart, Pro. 23. 26. God is pleased to call that a gift, which is indeed a debt; he will put this honour upon the Creature to receive it from him in the way of a gift, but if this be not given him he regards not what ever else you bring to him: there is so much only of worth and value in what we do, as there is of Heart in it: Concerning the Heart, God seems to say as p. 17Ioseph of Benjamin, If you bring not Benjamin with you, you shall not see my face. Among the Heathens when the Beast was cut up for sacrifice, the first thing the Priest lookt upon was the Heart, and if that were unsound and naught, the Sacrifice was rejected. God rejects all duties (how glorious soever in other respects) offered him without a heart: He that performs duty without a heart, viz. heedlesly, is no more accepted with God then he that performs it with a double heart, viz. hypocritically, Isa. 66. 3. And thus I have briefly opened the nature of the Duty, what is imported in this phrase, Keep thy heart.

2. Next, I shall give you some rational account, why Christians should make this the great business of their lives, to keep their hearts?

The importance and necessity of making this our great and main business, will manifestly appear in that, 1. The honour of God. 2. The sincerity of our profession. 3. The beauty of our conversation. 4. The comfort of our Souls. 5. The improvement of our graces: and 6. Our stability in the hour of temptation, are all wrapt up in, and dependent on our sincerity and care p. 18in the management of this work.

1. The Glory of God is much concerned therein; heart-evils are very provoking evils to the Lord. The Schools do well observe, that outward sins are majoris infamiae, sins of greater infamy, but heart-sins are majoris reatus, sins of deeper guilt. How severely hath the Great God declared his wrath from Heaven against heart-wickedness? The great Crime for which the old World stands indicted, Gen. 6. 5, 6, 7. is heartwickedness; God saw that every imagination (or fiction) of their heart was onelyonly evil, and that continualiy: for which he sent the dreadfullest Judgment that was ever executed since the World began: And the Lord said, I will destroy man whom I have created from the face of the earth, both man and beast, and the creeping things, and the fowls of heaven, for it repenteth me that I have made man, v. 7. We find not their murders, adulteries; blasphemies, (though they were defiled with these) particularly alledged against them; but the evils of their hearts: yea, that which God was so provoked by, as to give up his peculiar Inheritance into the enemies hand, was the evil of their hearts, Ier. 4. 14. O Ierusalem, wash thine heart p. 19from wickedness that thou maist be saved, how long shall vain thoughts lodge within thee? The wickedness and vanity of their thoughts God took special notice of; and because of this the Caldean must come upon them as a Lion from his thickets, v. 7. and tear them to pieces. For the very sin of thoughts it was that God threw down the faln Angels from Heaven, and keeps them still in everlasting chains to the judgment of the great day; by which expression is not obscurely intimated some extraordinary judgment to which they are reserved, as prisoners that have most irons laid upon them, may be supposed to be the greatest Malefactors: and what was their sin? Why, onelyonly spiritual wickedness, for they having no bodily Organs could act nothing externally against God. Yea, meer heart-evils are so provoking, that for them he r…jects with indignation all the duties that some men perform unto him, Isa. 66. 3. He that killeth an Oxe, is as if he flew a man, he that sacrificeth a lamb, as if he cut off a dogs neck, he that offereth an oblation, as if he offered swines blood, he that burneth incense, as if he blessed an Idol. In what words could the abhorrence of a Creatures actions be p. 20more fully expressed by the holy God; Murder and Idolatry are not more vile in his account than their Sacrifices, though materially such as himself appointed: and what made them so? the following words inform us, Their soul delighteth in their abominations.

To conclude, such is the vileness of meer heart-sins, that the Scriptures sometimes intimate the difficulty of pardon for them. So in the case of Simon Magus, Acts 8. 21. his heart was not right, he had vile thoughts of God, and the things of God, the Apostle bids him repent and pray, if perhaps the thoughts of his heart might he forgiven him. O then never slight heart-evils! for by these God is highly wronged and provoked, and for this reason, let every Christian make it his work to keep his heart with all diligence.

2. The sincerity of our profession much depends upon the care and conscience we have in keeping our hearts; for it's most certain, that a man is but an hypocrite in his profession how curious soever he be in the externals of Religion, that is heedless and careless of the frame of his heart: you have a pregnant instance of this in the case of Iehu, 2 King. p. 2110. 31. But Jehu took no heed to walk in the ways of the Lord God of Israel with his heart. That Context gives us an account of the great service perform'd by Iehu against the house of Ahab and Baal, as also of a great 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 p. 22God, Acts 8. 21.—'Tis 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 p. 23hence 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, its 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. 'tis a good sign where this care goes before a duty, And (2) 'tis a sweet sign of uprightness to oppose them in their first rise, p. 24Psal. 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 p. 25conversation ho…est, * or beautiful * foreign 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 p. 26king, 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! 'twould 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 become as a dry stalk, but because their hearts are neglected. p. 27Surely this must be the reason of it, and verily it is an evil greatly to be bewailed, for as by this Christian-fellowship is become a sapless thing, so the attracting beauty that was wont to shine from the Conversations of the Saints upon the faces and consciences of the world, (which if it did not allure and bring them in love with the ways of God; yet at least left a testimony in their consciences of the excellency of those men and their way) this is in a great measure lost, to the unspeakable detriment of Religion.

Time was, when Christians did carry it at such a rate, that the world stood at gaze at them, as that word, 1 Pet. 4. 4. imports,foreign their life and language was of a different strain from others, their tongues discovered them to be Galileans where ever they came; but now since vain speculations, and fruitless controversies have so much obtained, and heart-work, practical godliness so much neglected among Professors, the case is sadly altered, their discourse is become like other mens: if they come among you now, they may (to allude to that, Acts 2. 6.) Hear every man speak in his own language. And p. 28truly I have little hope to see this evil redressed, and the credit of Religion again repaired; till Christians fall again to their old work, till they ply heartwork closer: when the salt of heavenly mindedness is again cast into the Spring, the streams will run clearer and sweeter.

4. The comfort of our Souls doth much depend upon the keeping of our hearts, for he that is negligent in attending his own heart, is (ordinarily) a great stranger to assurance, and the sweet comforts flowing from it.

Indeed, if the Antinomian Doctrin were true, which teaches you to reject all marks and signs for the trial of your conditions, telling you it is onelyonly the spirit that immediately assures you by witnessing your adoption directly without them, then you might be careless of your hearts, yea, strangers to them, and yet no strangers to comfort: but since both Scripture and experience do confute this dotage, I hope you will never look for comfort in that unscriptural way. I deny not but it is the work and office of the Spirit to assure you, and yet do confidently affirm, that if ever you attain assurance in the ordinary way wherein God dispences it, you must take pains p. 29with your own hearts, you may expect your comforts upon easier terms; but I am mistaken, if ever you enjoy them upon any other: Give all diligence; prove your selves: this is the Scripture way. I remember Mr. Roberts in his Treatise of the Covenant, tells us, That he knew a Christian who in the infancy of his Christianity, so vehemently panted after the infallible assurance of God's love, that for a long time together he earnestly desired some voyce from Heaven; yea, sometimes walking in the solitary fields, earnestly desired some miraculous voyce from the Trees and stones there; this, after many desires and longings was denied him; but in time, a better was afforded in the ordinary way of searching the word, and his own heart. An instance of the like nature the learned Gerson gives us, Of one that was driven by temptation upon the very borders of desperation, at last being sweetly settled and assured, one asked him, How he attained it? He answered, Non ex nova aliqua revelatione, &c. Not by any extraordinary revelation, but by subjecting his understanding to the Scriptures, and comparing his own heart with them. The Spirit indeed assures by witnessing p. 30our adoption, and he witnesseth two ways. (1) Objectively, (i. e.) by working those Graces in our Souls which are the Conditions of the Promise, and so the Spirit and his Graces in us are all one; the Spirit of God dwelling in us, is a mark of our Adoption. Now the Spirit cannot be discerned in his essence, but in his operations; and to discern these is to discern the Spirit; and how these should be discerned without serious searching and diligent watching of the heart, I cannot imagine. (2) The other way of the Spirits witnessing is effectively, (i. e.) by irradiating the Soul with a grace-discovering light, shining upon his own work; and this in order of nature follows the former work: he first infuses the grace, and then opens the eye of the Soul to see it. Now since the heart is the subject of that infused grace, even this way of the Spirits witnessing also includes the necessity of keeping carefully our own hearts: for (1) A neglected heart is so confused and dark, that the little grace which is in it is not ordinarily discernable: the most accurate and laborious Christians, that take most pains, and spend most time about their hearts, do yet finde it p. 31very difficult to discover the pure and genuine workings of the Spirit there: how then shall the Christian which is (comparatively) negligent and remiss about heart-work, be ever able to discover it? Sincerity which is the quaesitum, the thing sought for, lies in the heart like a small piece of Gold in the bottom of a River, he that will find it must stay till the water be clear and settled, and then he shall see it sparkling at the bottom; and that the heart may be clear and setled, how much pains and watching care and diligence will it cost?

2. God doth not usually indulge lazy and negligent Souls with the Comforts of Assurance, he will not so much as seem to patronize sloth and carelesness, he will give it, but it shall be in his own way: his Command hath united our care and comfort together; they are mistaken that think the beautiful Child of Assurance may be born without pangs: Ah, how many solitary hours have the people of God spent in heartexamination? How many times have they looked into the Word, and then into their hearts? Sometime they thought they discovered sinceri…y, and p. 32were even ready to draw forth the triumphant conclusion of Assurance, then comes a doubt they cannot resolve, and dashes all again; many hopes and fears, doubtings and reasonings they have had in their own breasts, before they arrived at a comfortable settlement.

To conclude, Suppose it possible for a careless Christian to attain Assurance, yet it's impossible he should long retain it; for it is with those whose hearts are big with the joys of Assura…ce, as with a pregnant woman subject to miscarriages; if extraordinary care be not used, it is a thousand to one if ever she imbrace a living Child: So 'tis here, a little pride, vanity, carelessness, dashes all that for which thou hast been labouring a long time in many a weary duty. Since then the joy of our life, the comfort of our souls, rises and falls with our diligence in this work; keep your hearts with all diligence.

5. The improvement of our Graces depends on the keeping of our hearts; I never knew Grace thrive in a negligent and careless Soul; the habits and roots of grace are planted in the heart; and the deeper they are radicated there, the more thriving and fl…urishing grace is: in Eph. p. 333. 17. we read of being rooted in Grace: Grace in the heart is the root of every gracious word in the mouth, and of every holy work in the hand, Psal. 116. 10. 2 Cor. 4. 13. 'tis true, Christ is the root of a Christian; but Christ is Origo originans, the originating root and grace, Origo originata, a root originated, planted, and influenced by Christ, according as this thrives under divine influences, so the acts of grace are more or less fruitful and vigorous: Now in a heart not kept with care and diligence, these fructify…ng influences are stopt and cut off, multitudes of vanities break in upon it, and devour its strength; the heart is as it were the pasture, in which multitudes of thoughts are fed every day; a gracious heart diligently kept, feeds many precious thoughts of God in a day, Psal. …39. 17. How precious are thy thoughts to me O God! how great is the sum of them! if I should count them, they are more in number than the sand; and when I awake, I am still with thee. And as the gracious heart seeds and nourishes them, so they refresh and feast the heart, Psal. 63. 5, 6. My soul is filled as with marrow and fatness whilest I think upon thee, &c. But in the dis-regarded heart, swarms of vain and foolish p. 34thoughts are perpetually working, and justle out those spiritual Idea's and thoughts of God, by which the Soul should be refreshed.

Besides, the careless heart makes nothing out of any Duty or Ordinance it performs or attends on, and yet these are the Conduits of Heaven from whence Grace is watred and made fruitful: a man may go with an heedless spirit from Ordinance to Ordinance, abide all his dayes under the choicest teachings and yet never be improved by them; for heart neglect is a leak in the bottom, no heavenly influences how rich soever, abide in that Soul, Matth. 13. 3, 4. The heart that lies open and common like the high-way, free for all passengers; when the Seed fell on it, the fowls came and devoured it. Alas! it is not enough to hear, unless we take heed how we hear: a man may pray, and never the better, unless he watch unto prayer. In a word, all Ordinances, Means and Duties are blessed unto the improvement of Grace, according to the care and strictness we use in keeping our hearts in them.

6. Lastly, The stability of our Souls in the hour of temptation, will be much p. 35according to the care and Conscience we have of keeping our hearts; the careless heart is an easy prey to Satan in the hour of temptation, his main Batteries are raised against that Fort-royal, the Heart; if he win that, he wins all, for it commands the whole man; and alas, how easy a Conquest is a neglected heart? 'tis no more difficult to surprise it, than for an enemy to enter that City, whose Gates are open and unguarded: 'tis the watchful heart that discovers and suppresses the temptation before it come to its strength. Divines observe this to be the method in which temptations are ripened and brought to their full strength;foreign there is (1) The irritation of the Object, or that power it hath to work upon and provoke our corrupt nature, which is either done by the real presence of the object, or else by Speculation, when the object (though absent) is held out by the phantasy before the Soul. (2) Then follows the motion of the sensitive appetite,foreign which is stirred and provoked by the phantasy, representing it as a sensual good, as having profit or pleasure in it.foreign (3) Then there is a consultation in the mind about p. 36it, deliberating about the likeliest means of accomplishing it.foreign (4) Next follows the election or choice of the Will. (5) And lastly,foreign The desire or full engagement of the Will to it; all this may be done in a few moments, for the debates of the Soul are quick, and soon ended: when it comes thus far, then the heart is won, Satan hath entred victoriously, and displayed his Colours upon the Walls of that Royal Fort; but had the Heart been well guarded at first, it had never come to this height; the temptation had been stopt in the first or second act; and indeed there it's stopt easily, for it is in the motions of a tempted Soul to sin; as in the motion of a stone falling from the brow of an Hill, it's easily stopt at first, but when once it's set a going Vires acquirit eundo: and therefore it's the greatest wisdom in the world to observe the first motions of the heart, to check and stop sin there: the motions of sin are weakest at first; a little care and watchfulness may prevent much mischief now, which the careless heart not heeding, is brought within the power of temptation; as the Syrians were p. 37brought blindfold into the midst of Samaria, before they knew where they were.

By this time Reader, I hope thou art fully satisfied how consequential and necessary a work the keeping of thy heart is, it being a duty that wraps up so many dear interests of the Soul in it.

3. Next, according to the method propounded, I proceed to point out those special Seasons in the life of a Christian, which require and call for our utmost diligence in keeping the heart: for though (as was observed before) the Duty binds ad semper, and there be no time or condition of life in which we may be excused from this work; yet there are some signal seasons, critical hours, requiring more than a common vigilance over the heart.

And the first,

1. Season. Is the time of prosperity, when Providence smiles upon us, and dandles us upon her knee. Now Christian, keep thy heart with all diligence; for now 'twill be exceeding apt to grow secure, proud and earthly, Rara virtus est humilitas honorata (saith Bernard) to see a man humble under prosperity, is one p. 38of the greatest rarities in the World▪ Even a good Hezekiah could not hide a vain glorious temper, under this temptation, and hence that Caution to Israel Deut. 6. 10, 11, 12. and it shall be when the Lord thy God shall have brought thee into the land which he sware to thy fathers, to Abraham, Isaac and Jacob, to give thee great and goodly Cities which thou bu…ldest not▪ and houses full of all good things which thou filledst not, &c. Then beware lest thou forget the Lord, and indeed so it fell out, for Iesurun waxed fat and kicked, Deu…. 32. 15. Now th…n, the first case will be this, viz.

1. Case. How a Christian may keep his heart from pride and carnal security under the smiles of providence, and confluence of Creature comforts?

There are seven choice helps to secure the heart from the dangerous snares of prosperity, the first is this.

1. To consider the dangerous insnaring temptations attending a 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. 'tis easier (saith Christ) for a Came… to pass through the eye of a needle, than for a rich man to enter into the Kingdom of p. 39Heaven, 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, 'tis time to look about: miror s… 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 wors…for it; How good had it been …ot some of them if they had never known p. 40prosperity: 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; 'twas 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 won… 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 its 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. K…ep down thy vain heart by this p. 41Consideration, That God values no man a jot the more for these things. God va…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 p. 42to 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 s…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 p. 43for 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 p. 44witnesses 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: 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, p. 45&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 p. 46were not contracted, but the more inlarged to God; (4) the mercies of God have been migh…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 p. 47thistle 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 p. 48for 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 turn…d into blessi…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 'tis 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 p. 49face with a repining di…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 he…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, i… 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 bitter cup, yet 'tis the cup which thy Father hath given thee to drink, and canst thou suspect poison to be in that cup, which he delivers thee? foolish man, p. 50put home the case to thine own heart, consult with thine own bowels; canst thou find in thy heart to give thy Child, that which would hurt, and undoe him? no, thou wouldst as soon hurt thy self as him; If thou then being evil knowest how to give good gifts to thy children, how much more doth God, Math. 7. 11. the very consideration of his nature, a God of love, pity and tender mercies, or of his relation to thee, as a father, husband, friend; might be security enough, if he had not spoken a word, to quiet thee in this case: and yet you have his word too, Ier. 25. 6. I will doe you no hurt. You lye too near his heart to hurt you, nothing grieves him more than your groundless and unworthy suspicions of his designs doe; would it not grieve a faithful tender hearted Physician, when he hath studied the case of his Patient, prepared the most excellent receipts to save his life, to hear him cry out; Oh he hath undone me, he hath poisoned me; because it gripes and pains him in the operation? O when will you be ingenious!

4. Help. God respects you as much in a low, as in a high condition; and therefore it need not so much trouble you to be made low; nay, to speak home, he manifests more p. 51of his love, grace, and tenderness, in the time of affliction than prosperity: as God did not at first chuse you because you were high, so he will not forsake you because you are low: men may look shie upon you, and alter their respects as your condition is altered: when providence hath blasted your estates, your summer friends may grow strange, as fearing you may be troublesom to them, but will God doe so? No, no, I will never leave thee nor forsake thee, Heb. 13. 5. indeed if adversity and poverty could bar you from access to God, it were a sad condition; but you may go to God as freely as ever, my God (saith the Church) will hear me, Micah 7. poore David, when stript out of all earthly comforts, could yet incourage himself in the Lord his God, and why cannot you? Suppose your husband or child had lost all at Sea, and should come to you in raggs; could you deny the relation? or refuse to entertain him? if you would not; much less will God: Why then are you so troubled? though your condition be changed, your fathers love and respects are not changed.

5. Help. And what if by the loss of outward comforts, God will preserve your souls p. 52from the ruining power of temptation; sure then, you have little cause to sink your hearts; by such sad thoughts about them. Are not these earthly injoyments, the things that make men shrink and warp in times of tryal; for the love of these many have forsaken Christ in such an hour, Matth. 19. 22. he went away sorrowful, for he had great possessions: and if this be Gods design; what have I done in q…arrelling with him about it. We see Marriners in a storm, can throw over board rich bayles of silk, and precious things, to preserve the vessel and their lives with it, and every one saith, they act prudently; we know 'tis usual for Souldiers in a Citty besieged, to batter down or burn, the fairest buildings without the walls in which the enemy may shelter in the siege; and no man doubts but 'its wisely done: such as have gangrened leggs or arms, can willingly stretch them out to be cut off, and not only thank▪ but pay the Chirurgion for his pains; and must God only be repined at? for catting over what would sink you in a storm? or pulling down that which would advantage your enemy in the siege of tem…tation; for cutting off what would endanger your everlas…ng life? O inconsiderate, ingrateful p. 53man! are not these things for which thou grievest, the very things that have ruined thousands of Souls? well, what Christ doth in this, thou knowest not now; but hereafter thou mayest.

6. Help. it would much stay the heart under adversity to consider, that God by such humbling providences, may be accomplishing that, for which you have long prayed, and waited; and should you be troubled at that: say Christian, hast thou not many prayers depending before God upon such accounts as these; that he would keep thee from sin; discover to thee the emptiness and insufficiency of the Creature? that he would kill and mortifie thy lusts, that thy heart may never find rest in any injoyment but Christ? why now, by such humbling and impoverishing strokes, God may be fulfilling thy desire: wouldst thou be kept from sin? lo, he hath hedged up thy way with thorns: Wouldst thou …ee the creatures vanity; thy affliction is a fair glass to discover it; for the vanity of the creature is never so eff…ctually and sensibly discovered, as in our own experience of it: wouldst thou have thy corruptions mortified? this is the way: Now God takes away the food and fewel that maintain'd them; for as p. 54prosperity begat and fed them, so adversity when sanctified is a means to kill them. Wouldst thou have thy heart to rest no where but in the bosom of God? what better way canst thou imagine providence should take to accomplish thy desire, than by pulling from under thy head, that soft pillow of creature delights on which thou restedst before? and yet thou fret at this, peevish child how dost thou exercise thy Fathers patience! if he delay to answer thy prayers, thou art ready to say he regards thee not; if he doe that which really answers the scope and main end of them, but not in the way thou expect…dst, thou quarrellest with him for that; as if instead of answering he were crossing all thy hopes and aimes: is this ingenious? is it not enough that God is so gracious to doe what thou desirest, but thou must be so impudent to exspect he should doe it in the way which thou prescribest?