A Saint Indeed, Dedication (2 of 3)

A Saint Indeed · Dedication (2 of 3)

p. 547. Help. Again it may stay thy heart, if thou consider; That in these troubles, God is about that work, which if thou didst see the design of, thy Soul would rejoyce. We poor creatures are bemisted with much ignorance, and are not able to discern, how particular providences work p. 55towards Gods end; and therefore like Israel in the wilderness are often murmuring because providence leads us about in a howling desart, where we are exp…sed to straits; though yet, then he led them, and is now leading us, by the right way, to a City of habitations: if you could but see how God in his secret Counsel hath exactly laid, the whole plot and design of thy salvation; even to the smallest means and circumstances, this way, and by these means; such a one shall be saved, and by no other; such a number of afflictions I appoint for this man, at this time, and in this order; they shall befall him, thus, and thus they shall work for him; could you I say but di…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 p. 56all 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 f…r him: Did you but see this, I need say no more to support the most d…cted ….

8. Help. F…rther, it would much conduce to the se…lement of your hearts to consider, that by fretting and disconte…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, 'tis you that make your burthen heavy; by strugling under it: could you but lye qu…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 correctio….

Besides, it unfi…s the Soul to pray over its troubles; or take in the sence of that good which God intends by them: …ffliction is a pill which being wrapt up in patience, and quiet submission, may be p. 57easily 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 …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 quie…ed, then consider one thing m…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: Oth…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, Great Exemp. p. 310.I have read (saith he) that when the Duke of Condey had entred voluntarily into the inc…mmoditi…s of a religious p. 58poverty, 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 th… 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 p. 59than 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 li…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 tr…e, 1 Ki…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 p. 60the 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 p. 61wear 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 to that will whence we proceeded; and he that made us should dispose of us as he pleaseth: he may doe what seemeth him good without our consent: doth poor man stand upon equal ground, that he should capitulate with his Creator, or that God should render him an account of any of his matters? it's every way as reasonable we be content however God dispose of us, as that we be obedient to what ever he commands us.

But then, if we persue this argument further, by considering that Gods permissions do all meet at last in the real good of his people, this will much more quiet our spirits. Do the enemies carry away the good figgs, even the best among the people into captivity? this looks like a sad providence: but yet, God sends them thither for their good Ier. 24. 5. doth God take the Assyrian as a p. 62staffe in his hand to beat his people with? those blows are smart, and make them cry; but the end of his so doing is, that he may accomplish his whole work upon Mount Sion, Isa. 10. 12. If God can bring much good out of the worst, and greatest evil of sin; much more out of temporal afflictions, and it is as evident that he will, as that he can do so. For it is inconsistent with the wisdome of a common Agent, to permit any thing (which he might prevent if he pleased) to cross his great design and end; and can it be imagined that the most wise God should do so.

Well then, as Luther told Melancthon, desinat Philippus esse rector mundi: so say I to you, let infinite wisdom, power and love alone; for by these, all Creatures are swayed, and actions guided, in reference to the Church. Its none of our work to rule the World, but to submit to him that doth, non caeco impetu volvuntur rotae, the motions of Providence are all judicious, the Wheels are full of eyes: it is enough, that the affairs of Sion are in a good hand.

2. Direct. Ponder this heart-supporting truth, in reference to Sions trouble. That how many troubles soever are upon her, yet her King is in her.

p. 63What? Hath the Lord forsaken his Churches? hath he sold them into the enemies hand? Doth he not regard what evil befals them? that our hearts sink at this rate? Is it not too shameful an undervaluing of the great God? and too much magnifying of poor impotent man to fear and tremble at Creatures, whilest God is in the midst of us? The Churches enemies are many and mighty, let that be granted; yet that Argument with which Caleb and Ioshua strove to raise their own hearts, is of as much force now as it was then: The Lord is with us, fear them not, Numb. 14. 9. The Historian tels us, that when Antigonus over-heard his souldiers reckoning how many their enemies were, and so discouraging one another; he suddenly steps in among them with this Question, and how many (said he) do you reckon me for? discouraged souls? how many do you reckon the Lord for? is he not an over-match for all his enemies? is not one Almighty more than many mighties? doth his presence stand for nothing with us? If God be for us, who can be against us? Rom. 8. 31. What think you was the reason of that great Exploration Gideon made in Iudges 6. He questions vers. 12. 13. he p. 64desires a sign v. 17. and after that another, v. 36. and what was the end of all this? but that he might be sure the Lord was with him, and that he might but wri…e this M…t…o upon his Ensign, The sword of the Lord, and of Gideon. So then, if you can be well assured, the Lord is with his peopl…, you will get thereby above all your discouragements: and that he is so, you need not (with him) desire a sign from Heaven, lo, you have a sign before you, even their marvellous preservation am…dst all their enemies. If God be not with his people, how is it they are not swallowed up quick? Do their enemies want malice, power, or opportunity? no, but there is an invisible hand upon them. Well then, as it is Exod. 33. 14. Let his presence g…ve us rest; and though the Mountains be hurled into the Sea, though Heaven and Earth mingle together; fear not, God is in the midst of her; she shall not be mo…ed.

3. Direct. Ponder the great advantages attending the people of God in an …fflicted condition. If a low and an …fflicted stare in the World be really b…st for the Church, then your dejections are not only irrational, but ungrateful: indeed, if ye estimate the happiness of the Church by its p. 65worldly ease, splendor and prosperity, then such times will seem bad for it; but if you reckon its glory to consist in its humility, faith, patience and heavenly mindedness, no condition in the World abounds with advantages for these as an afflicted condition doth. It was not persecutions and prisons, but worldliness and wantonness that was the poyson of the Church; neither was it the earthly glory of its Professors, but the bloud of its Martyrs that was the seed of the Church. The power of godliness did never thrive better than in affliction, and never ran lower than in times of greatest prosperity; when we are left a poor and an affl…cted people, then we learn to trust in the Name of the Lord, Zeph. 3. 12. What say ye Sirs? Is it indeed for the Saints advantage to be weaned from the loves and delights of ensnaring worldly vanities? to be quickned and prickt forward with more haste to Heaven, to have clearer discoveries of their own hearts, to be taught to pray more fervently, frequently, spiritually to look and long for the Rest to come, m…e ardently? if this be for their advan…ge, experience teacheth us, that no condition is ordinarily blest with such …uits as these, like an afflicted Condition.

p. 66And is it well done then to repine and droop because your father consu…ts more the advantage of▪ your souls, than the pleasing of your humours? because he will bring you a nearer way to Heaven than you are willing to go? Is this a due requital of his love, who is pleased so much to concern himself in your welfare? which is more than he will do for thousands in the World, upon whom he will no… lay a Rod, or spend an affliction for their good, Hos. 4. 17. Matth. 15. 14. But alas! We judge by sense, and reckon things good or evil, according to what we for the present can taste and feel in them.

4. Direct. Ta…e heed that you overlook not the many precious mercies which the people of God enjoy amidst all their trouble.

'Tis pity that our tears upon the account of our troubles, should so blear and blind our eyes, that we should not see our mercies and grounds of comfort. I will not insist upon the mercy of having your lives given you for a prey, nor yet upon the many outward comforts, temporal conveniences, and accommodations, which you enjoy even above what Christ and his precious servants, of whom the world was not worthy, ever had.

p. 67But 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 s…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 Dio…ysius die in his bed, and a good I…siah fall in Battel? What p. 68though 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 p. 69it 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, p. 70Jesus 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 sl…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: …o was David when his heart was kept in a good frame, Psal. 27. …. p. 71The 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 th…s should make a man as bold as a Lyon. I know it cannot be said of a Saint, what God spake of Levia…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: 'tis a perturba…tion p. 72of the mind, rising from the … of approaching danger; and as … can approach us, we shall find some perturbations within us. 'Tis … my purpose to commend to you a … apathy, nor ye… to take you off fr…m … … degree of cautional preven…ve…car as may fit you for troubles, and be …erviceable to your souls. There is … …rovident …ear that opens our eyes to … danger and quickens to a prudent and …wful use of means to preve… it; Such was Iacobs fear, Gen. 32. 7, 9, 10, &c. but it is the fear of diffidence. I perswa…e you to keep your hearts from that Tyrannical passion which invades the heart in times of danger, distracts, weakens, and unfits the heart for duty, drives men upon unlawful means, and brings a snare with it. Well then, the fourth Case will be this.

4. Case. How a Christian may keep his heart from distracting and tormenting fears in times of great and threatning dangers.

Now there are fourteen excellent Rules or helps for the keeping of the heart from sinful fear when eminent dangers threaten us: and the first is this,

1. Rule. Look upon all the Creatures as p. 73in the hand of God, who manages them in all their motions; limiting, restraining, and determining them all at his pleasure.

Get this great truth well se…led by faith in your hearts; it will marvellously gu…rd them against slavish fears, the I. of Ezek. contains an admirable scheam or draught of Providence; there you may see the living Creatures who move the wheels, viz. the great Affairs and turnings of things here below, coming unto Christ, who sits upon the throne to receive new orders and instructions from him, v. 24. 25, 26. and in Rev. 6. you read of white, black, and red Horses, which are nothing else but the Instruments which God employs in executing his judgments in the World, as Wars, Pestilence and Death, but when these Horses are pra…sing and trampling up and down the World; here is that may quiet our hearts, that God hath the reins in his hand. Wicked men are sometimes like mad Horses, they would stamp the people of God under their feet, but that the bridle of Providence is in their lips, Iohn 19, 11, 12. A Lion at liberty is terrible to meet, but who is afraid of the Lion in the Keepers hand.

2. Rule. Remember that this God in p. 74whose hand all the Creatures are, is your Father, and is much more tender over you than you are or can be over your selves: He that toucheth you, toucheth the apple of mine eye, Zech. 2. 8. Let me ask the most timerous woman, whether there be not a vast difference betwixt the sight of a drawn sword in the hand of a bloudy Russian, and the same sword in the hand of her own tender Husband? as great a difference there is in looking upon Creatures by an eye of sense, and looking on them as in the hand of your God by an eye of Faith; that is a sweet Scripture to this purpose, Isa. 54. 5. The Maker is thine Husband, the Lord of Hosts is His Name, He is Lord of all the Hosts of Creatures in the world: who would be afraid to pass through an Army, though all the Souldiers should turn their Swords and Guns towards him, if the General of that Army were his friend or Father? I have met with an excellent Story of a religious young man, who being at Sea with many other Passengers in a great storm, and they being half dead with fear, he only was observed to be very chearful, as if he had been but little concerned in that danger; one of them demanding a reason of his chearfulness, p. 75Oh, said he, 'tis because the Pilot of the ship is my Father. Consider Christ, first as the King and Supream Lord over the Providential Kingdome, and then as your Head, Husband and Friend, and thou wilt quickly say, Return unto thy rest, O my soul. This truth will make you cease trembling, and fall a singing in the midst of dangers, Psalm 47. 7. The Lord is King of all the earth, sing ye praise with understanding, or as the Hebrew word is, every one that hath understanding, viz. of this heart reviving and establishing Doctrine of the Dominion of our Father over all the Creatures.

3. Rule. Urge upon your hearts the express prohibitions of Christ in this Case; and let your hearts stand in awe of the violations of them.

He hath charged you not to fear, Luke 21. 9. When ye shall hear of Wars and commotions, see that ye be not terrified. And P…il. 1. 28. In nothing be terrified by your adversaries: yea in Matth. 10. 26. 28, 31. and within the compass of six verses, our Saviour commands us thrice, not to fear men. Doth every big word of proud dust and ashes make thee afraid? doth the voice of a man make thee tremble? and shall not the voice of God? If thou p. 76art of such a fearful and timerous spirit, how is it that thou fearest not to disobey the flat commands of J…sus Christ? Methinks the command of Christ should have as much power to calm, as the voice of a poor worm to terrify thy heart, Isa. 51. 12, 13. I, even I am …e that comforteth you, who art thou that thou shouldest be afraid of a man that shall dye? and of the son of man that shall be made as the grass, and forgettest the Lord thy maker? We cannot fear Creatures sinfully till we have forgotten God; did we remember what he is, and what he hath said, we should not be of such feeble spirits: bring thy heart then to this Dilemma in timfs of danger; if I let into my heart the slavish fear of man, I must let out the reverential awe and fear of God: and dare I cast off the fear of the Almighty for the …rowns of a man? Shall I lift up proud dust above the great God? Shall I run upon a certain sin, to shun a probable danger? Oh keep thy heart by that Consideration.

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

Isa. 51. 13. And hast feared continually p. 77because of the oppressor, as if he were ready to devour, and where is the fury of the Oppressor? He seem'd ready to devour, but yet you are not devoured; I have not brought upon you the thing that ye feared; You have wasted your spirits, disordered your souls, and weakened your hands, and all this to no purpose. You might have all this while enjoyed your peace, and possessed your souls in patience. And here I cannot but observe a very deep policy of Satan managing a design against the soul by these vain fears: I call them vain in regard of the frustration of them by Providence, but certainly they are not in vain as to the end Satan aims at in ra…sing them, for herein he acts as Souldiers use to do in the Siege of a Garrison, who on purpose to wear out the besieged by constant watchings, and thereby unfit them to make resistance when they storm it in earnest, do every night give them false Allarms, which though they come to nothing, yet do notably serve this further design of the enemy. O when will you beware of Sathans devices?

5. Rule. Consider solemnly, That though the things you fear should really fall out, yet there is more evil in your own fear than in the thing feared.

p. 78And that not only as the least evil of sin, is worse than the greatest evil of suffering; but as this sinful fear hath really more torment and trouble in it than is in that condition you are so much afraid of, fear is both 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 …oot into the water, and then a passage was opened through tho…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-C…r. 10. 13. Thus it was with blessed Bil…, when he would make a tryal by putting his finger to the Candle, and not able to endure that, he cryed out, What? …nn…t I bear the burning of a finger? how t…en shall I be able to bear the burning of my whole body to morrow? and p. 79yet 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 su…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 da…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 pro…ise was made personally p. 78duplicate page p. 79duplicate page p. 80and 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 hea…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 p. 81of 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 wi… 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, Char. of Wisdom. p. 358.or if he did, to speak p. 82nothing 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.

'Tis 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 … pure Conscience is with real ones. A guilty sinner carries a witness against himself in his own bosom. 'T was guilty He…od cryed out, Iohn Baptist is rise… p. 83from 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 …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 trus… …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 truste…h in thee; God takes it well when thou comest to him thus; Father, my life, my liberty, or es…ate are hun…ed after, and I cannot secure them: O let me leave them in thy hand; the poor leaveth himself with thee: and doth his God fail him? no, Thou art the helper of the fatherless, Psalm. 10. 14. that is, thou art the helper of the de…ute one, p. 84that hath none to go to but God. And that is a sweet Scripture, Psalm 112. 7. He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord: he doth not say, his ear shall be priviledged from the report of evil tidings, he may hear as sad tidings as other men; but his heart shall be priviledged from the terrour of those tidings, his heart is fixed.

11. Rule. Consult the honour of Religion more, and your personal safety lesse.

Is it for the honour of Religion, (think you) that Christians should be as timerous as Hares, to start at every sound? will not this tempt the World to think, that whatever you talk, yet your principles are no better than other mens? O what mischief may the discoveries of your …ears b…fore them do? 'Twas a noble saying of Nehemiah, Chap. 6. 11. Should such a man as I flee? and who being as I am would flee? Were it not better you sh…uld dye, than that the World should be prejudiced against Christ by your example? for alas! how apt is the World (who judge more by what they see in your practises, than by what they understand of your principles) to conclude from your tim…r…usness, that how much soever you commend Faith, and p. 85talk of Assurance, yet you dare trust to these things no more than they, when it comes to the tryal. O let not your fears lay such a stumbling-block before the blind World.

12. Rule. He that will secure his heart from fear, must first secure the eternal interest of his soul in the hands of Iesus Christ.

When this is done, then you may say, now World do thy worst. You will not be very sol…citous about a vile body, when you are once assured it shall be well to all eternity with your precious souls. Fear not them (saith Christ) that can kill the body, and after that have no power that they can do. The assured Christian may smile with contempt upon all his enemies, and say, is this the worst that you can do? what say you Christians, are you assured that your souls are safe, that within a few moments of your dissolution they shall be received by Christ into everlasting habitatious? Well, if you be sure of that, never trouble your selves about the instruments and means of your dissolution.

Object. O, but a violent death is terrible to Nature.

Answ. But what matter is it, w…en thy p. 86soul is in Heaven; whether it were let out at thy mouth, or at thy throat? whether thy familiar friends, or barbarous enemies stand about thy dead body, and close thine eyes? alas, it is not worth the making so much ado about, nihil corpus sentit in nervo cum anima sit in coelo, thy soul shall not be sensib…e in Heaven how thy body is used on earth; no, it shall be swallowed up in life.

13. Rule. Learn to quench all slavish Creature fears, in the reverential fear of God.

This is a cure by diversion: 'tis a rare piece of Christian Wisdom to turn those passions of the soul which most predominate into spiritual Channels, to turn natural anger into spiritual zeal, natural mirth into holy chearfulness, and natural fear into an holy dread and awe of God. This method of Cure Christ prescribes in that fore-mentioned place Mat. 10. like to which is that in Isa. 8. 12, 13. Fear not their fear: But how shall we help it? Why, sanctifie the Lord of Hosts himself, and let him be your fear and your dread. Natural fear may be allayed for present by natural reason, or the removal of the occasion, but then 'tis but like a Candle blown out with a puff of p. 87breath, which is easily blown in again, but it the fear of God extinguish it, then 'tis like a Candle quencht in water, which cannot easily be re-kindled.

14. Rule. Lastly, Pour out those fears to God in Prayer, which the Devil and your own unbelief, pour in upon you in times of danger.

Prayer is the best out-let to fear; where is the Christian that cannot set his probatum est to this direction? I will give you the greatest Example in the World to encourage you in the use of it, even the example of Jesus Christ, Mark 14. 32. when the hour of his danger and death dr…w nigh; he gets into the Garden, separates from the Disciples, and there wrestles mightily with God in Prayer, even unto an Agony: in reference to which the Apostle saith, Heb. 5. 7. Who in the dayes of his flesh, when he had offered up prayers and supplications, with strong cryes and tears, to him that was able to save him from death, and was heard in that he feared: he was heard as to strength and support to carry him through it, though not as to deliverance, or exemption from it.

Now, Oh that these things might abide with you, and be reduced to practise p. 88in these evil dayes, that many trembling souls may be established by them.

5. Seas. The fifth Season to exert this diligence in keeping the heart, is the time of straits and outward pinching wants; although at such times we should complain to God, and not of God, (the Throne of Grac… being erected for a time of need, H…b. 4. 16.) yet when the waters of relief run low, and wants begin to pinch hard: how prone are the best hearts to distrust the Fountain! When the Meal in the Barrel, and oylin the Cruse are almost spent, our faith and patience are almost spent too: Now 'tis difficult to keep down the proud and unbelieving heart in an holy quietude and sweet submission at the foot of God. 'Tis an easie thing to talk of trusting God for daily bread while we have a full Barn or Purse; but to say as the Propher, Hab. 3. 17. Though the Fig-tree should not blossome, neither fruit be in the Vine &c. yet will I rejoyce in the Lord. Sure this is not easie. The fifth Case therefore shall be this.

5. Cafe. How a Christian may keep his heart from distrusting God, or repining against him when outward wants are eith…r felt, or feared?

p. 89This Case deserves to be seriously pondred, and especially to be studied now; since it seems to be the design of Providence to empty the people of God of their creature-fulness, and acquaint them with th…se straits which hi…herto they have been altogether strangers to.

N…w to secure the heart from the fore-mentioned dangers attending this condition these foll…wing Consi…erations through the blessing of the Spirit may prove effectual. And the first is this,

1. Consid. That if God reduce you to straits and necessities, yet he deals no otherwise therein with you▪ than he hath done with some of the choicest and holiest men that ever lived.

Your condition is not singular, though you have hitherto been strangers to wants, other Saints have daily conversed, and been familiarly acquainted with them. Hear what blessed Paul speaks, not of himself only, but in the names of other Saints reduced to like exigencies, I Cor. 4. 11. Even to this present hour we both hunger and thirst, and are naked and buffetted, and have no certain dwelling place. To see such a man as Paul going up and down the World with a naked back, and empty belly, and not a p. 90house to put his head in, one that was so far above thee in Grace and Holiness, one that did more service for God in a day, than perhaps thou hast done him all thy dayes, and yet thou repine as if hardly dealt with! Have you forgot what necessities and straits even a David hath suffered? how great were his straits and necessities? I Sam. 25. 8. Give I pray thee, (saith he to Nabal) whatsoever cometh to thy hand, to thy Servants and to thy Son David. Renowned Musculus was forced to dig in the Town-ditch for a maintenance. Famous Ainsworth (as I have been credibly informed) forced to sell the bed he lay on to buy bread. But what speak I of these: behold a greater than any of them, even the Son of God. who is the heir of all things, and by whom the worlds were made: yet sometime would have been glad of any thing, having nothing to eat, Mark 11. 12. And on the morrow when they were come from Bethany, he was hungry; and seeing a Fig-tree a far off having leavs, he came if happily he might find [any thing] thereon.

Well then, Hereby God hath set no mark of hatred upon you; neither can you infer the want of love from the want of bread. When thy repining heart puts p. 91the question, was there ever any sorrow like unto mine? Ask these Wo…thies, and they will tell thee, though they did not complain and fret as thou dost, yet they were driven to as great straits as thou art.

2. Consid. If God leave you not in this necessitous condition without a promise, you have no reason to repine or despond under it.

That is a sad condition indeed, to which no promise belongs. I remember Mr. Calvin upon those words, Isa. 9. 1. Nevertheless, the dimnesse shall not be such as was in her vexation, &c. Salves the doubt, in what sense the darkness of the Captivity was not so great, as the lesser incursions made by Tiglath Pileser. In the Captivity the City was destroyed and the Temple burnt with fire; there was no comparison in the affliction; but yet the darkness should not be such, and the reason (saith he) is this, huic certam promissionem esse additam, cum in prioribus nulla esset, (…. e.) there was a certain promise made to this, but none to the other.

'Tis better be as low as Hell with a Prom…se, than in Paradise without one. Even the darkness of Hell it self would be comparatively no darkness at all, p. 92were there but a promise to enlighten it. Now God hath left many sweet Promises for the faith of his poor people to feed on in this condition, such are these: Psalm 34. 9. 10. O fear the Lord ye his Saints, for there is no want to them tha… fear him; the Lions do lack and suffer hunger, but they that fear the Lord shall want nothing that is good. Psalm 33. 18, 19. The eye of the Lo…d is upon the righteous, to keep them alive in famine. Psalm 84. 11. N… good …hing will be with-hold f…om them that walk upr…ghtly. R…m. 8. 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Isa. 41. 17. when the poor and the needy seek water and there is none, and their tongue faileth for thirst; I the Lord will hear them, I the God of Israel will not forsake them. Here you see, first their extream wants, water being put even for the necessaries of life, (2) their certain relief, I the Lord will hear them; in which it is supposed, that they cry unto him in their straits; and he hears their cry.

Having therefore these Promises, why should not your distrustful hearts conclude like Davids, Psalm 23. 1. The Lord is my shephered, I shall not want.

Object. But these Promises imply conditions, p. 93if they were absolute they would afford more satisfaction.

Sol. What are those tacite conditions you speak of, but these. (1) That either he will supply, or sanctifie your wants; (2) That you shall have so much as God sees fit for you, and doth this trouble you? would you have the mercy whether sanctified or no? whether God sees it fit for you or no? Methinks, the appetites of Saints after earthly things should not be so ravenous, to seize greedily upon any enjoyment, not careing how they have it.

But Oh, when wants pinch, and we see not whence supplies should come, then our faith in the promise shakes, and we like murmuring Israel cry, He gave bread, can he give water also? O unbelieving hearts! when did his promise fail? who ever trusted them, and was ashamed? may not God upbraid thee with thine unreasonable infidelity, as Ier. 2. 31. Have I been a wilderness unto you, &c. or as Christ said to the Disciples, Since I was with you, lacked ye any thing? Yea, may you not upbraid your selves, may you not say with good old Polycarp, thus many years I have served Christ, and found him a good Master; indeed he p. 94may deny what your wantonness, but not w…at your real wants call for: he will not regard the cry of your lusts, nor yet despise the cry of your faith; though he will not indulge and hum…ur your wanton appetites, yet he will not violate his own faithful promises. T…ese Pr…mises are your best security for eternal life; and 'tis strange it they should not satisfie you for daily bread: remember ye the words of the Lord, and solace your hearts with them amidst all your wan…s. 'Tis said of Epicurus, that in the dreadful fi…s of the Collick he often refreshed himself o… memoriam inventorum, by calling to mind his inventions in Philosophy: and of Possidonius the Philosopher, that in a great fit of the stone, he sollaced himself with discourses of moral Vertue: and when the pain twinged him, he would say, nihilagis dolor quamvis sis molestus nunquam confit…bor te esse malum: O pain, thou dost nothing, though thou art a little troubl…som, I will never confess th…e to be evil. If upon such grounds as these they could support themselves under such grinding and racking pains, and even delude their diseases by them; how much rather should the precious promi…es of God, and the sweet Experiences which p. 95have gone along step by step with them, make you to forget all your wants, and comfort you over every strait!

3. Consid. If it be bad now, it might have been worse; hath God denyed thee the comforts of this life? he might have denyed thee Christ peace and pardon also, and then thy case had been …oful indeed. You know God hath done so to millions in the World: how many such wretched objects may your eyes behold every day, that have no comfort in hand, nor yet in hope, are miserable here, and will be so to eternity; that have a bitter cup, and nothing to sweeten it, no, not so much as any hope that it will be better. But it is not so with you, though you be poor in this World, yet rich in faith, and heirs of the Kingdom which God hath promised, Iam. 2. 5. O learn to set spiritual riches over against temporal poverty! Ballance all your present troubles with your spiritual priviledges. Indeed, if God had denied your souls the Robes of Righteousness to cloath them, the hidden Manna to feed them; the heavenly Mansions to receive them, if your souls were left destitute, as well as your bodies; you might well be pe…sive, but this consideration hath enough to bring the considering p. 96soul to rest under any outward strait. 'T was bravely said by Luther, when wa…t began to pinch him, let us be contented with our hard fare (said he) for do we not feast wi…h Angels upon Christ the bread of Life: And blessed be God (saith Paul) who ha…h abounded unto us in all spiritual blessings, Eph. 1. 3.

4. Consid. This afliction though great, is not such an affliction but God hath far greater, with which he chastises the dearly beloved of his soul in this World, and should …e remove this, and inflict those, you would account your present state a very comfortable state, and blesse God to be as now you are.

What think ye Sirs? should God remove your present troubles, supply all your outward wants, give you the desire of your hearts in Creature-comforts, but hide his face from you, shoot his arrows into your souls, and cause the venom of them to drink up your spirits? Should he leave you but a few dayes to the buffe…ing of Satan and his blasphemous injections? should he …old your eyes but a few nights waking with horrors of Conscience, t…ssing to and fro till the dawning of the day? should he lead you through the Chambers of death? Shew you the visions of darkness? and make p. 97his terrors set themselves in array against you? then tell me if you would not count it a choice mercy to be back again in your former necessitous condition, with peace of Conscience; and count bread and water, with Gods favour a happy state? O then! take heed of repining. Say not God deals hardly with you, least you provoke him to convince you, by your own sence and feeling, that he hath worse Rods than these for unsubmissive and forward Children.

5. Consid. If it be bad now, it will be better shortly.

O keep thy heart by that Consideration! the Meal in the Barrel is almost spent, well, be it so; why should that trouble me, If I am almost beyond the need and use of all these things. The Traveller hath spent almost all his money, but a shilling or two left; Well, (saith he) though my money be almost spent, yet my journey is almost finisht too; I am near home, and then shall be fully supplied. If there be no Candles in the house, yet 'tis a comfort to think that its almost day, and then there will be no need of Candles. I am afraid Christian thou mis-reckonest thy self, when thou thinkest; my provision is almost p. 98spent, and I have a great way to travel, many years to live, and nothing to live upon; it may be not half so many as thou supposest; in this be confident, if thy provision be spent, either fresh supplies are coming, (though thou seest not from whence) or thou art nearer thy journeys end than thou reckonest thy self to be. Desponding soul, doth it become a man or woman travelling upon the Road to that heavenly City, and almost arrived there, within a few days journey of his Fathers house, where all his wants shall be supplyed, to take on thus about a little meat, drink or cloaths, which he fears he shal want by the way? It was a noble saying of the 40 Martyrs, famous in the Ecclesiastical Story, when turned out naked in a frosty night to be starved to death; with these words they comforted one another foreign &c. the winter indeed is sharp and cold, but Heaven is warm and comfortable; here we shiver for cold, but Abrahams bosome will make amends for all.

Obj. I. But I may dye for want?

Sol. (1) Who ever did so? where were the Righteous forsaken? (2) If so, your journey is ended, and you fully supplied.

Obj. 2. But I am not sure of that, were p. 99I sure of Heaven, it were another matter.

Sol. Are you not sure of that? then you have other matters to trouble your selves about than these: Methinks, this should be the least of all your cares; I do not find that souls perplexed and troubled about the want of Christ, pardon of sin, &c. are usually very anxious, or sollicitous about these things. He that seriously puts such questions as these: what shall I do to be saved? how shall I know my sin is pardoned? doth not usually trouble himself, with what, shall I eat, what shall I drink? or wherewithall shall I be cloathed?

6. Consid. Doth it become the children of such a Father to distrust his all-sufficiency, or repine against any of his Dispensations?

Do you well to question his care and love upon every new exigence; say, have you not been ashamed of this formerly? hath not your Fathers seasonable provisions for you in former straits, put you to the blush? and made you resolve never to question his love and care any more, and yet will you renew your unworthy suspicions of him again? Dis-ingenious Childe, reason thus with thy self, if I perish for want of what is good p. 100and needful for me, it must either be because my Father knows not my wants, or hath not wherewith to supply them; or else regards not what becomes of me. Which of these shall I charge upon him; not the first; for, Mark 6. 32. My Father knows what I have need of, my condition is not hid from him: Nor the second, for the earth is the Lords and the fulness of it, Psalm 24. 1. His Name is God All-sufficient. Gen. 17. 1 Not the last, for, as a father pities his children, so the Lord pities them that fear him: Psalm 103. 13. The Lord is exceeding pitiful and of tender mercy, James 5. 11. He …ears the young Ravens when they cry, Job 38. 41. and will he not hear me? Consider (saith Christ) the fowls of the ayr, Matth. 6. 26. Not the fowls at the door, that are every day fed by hand, but the fowles of the ayr, that have none to provide for them. Doth he feed and clothe his enemies, and will he forget his children? He heard the very cry of Ishmael in distress, Gen. 21. 17. O my unbelieving heart! dost thou yet doubt? Remember Hagar and the Childe.

7. Con…id. Your poverty is not your sin, but your affliction only! if by sinful means … o… have not brought it upon your selves; and if p. 101it be but an affliction, it may be born the easier for that.

'Tis hard indeed to bear an affliction coming upon us as the fruit and punishment of sin, when men are under trouble upon that account; they use to say, O! if it were but a single affliction coming from the hand of God by way of tryal, I could bear it, but I have brought it upon my self by sin, it comes as the punishment of sin; the marks of Gods displeasure are upon it, 'tis the guilt within that troubles and galls, more than the want without.

But it is not so here, and therefore you have no reason to be cast down under it.

Object. But though there be no sting of guilt, yet this condition wants not other stings: as first the discredit of Religion; I cannot comply with mine engagements in the world, and thereby Religion is like to suffer.

Sol. 'Tis well you have an heart to discharge every duty, …et if God disable you by Providence, 'tis no discredit to your profession, because you do not that which you cannot do, so long as it is your desire, & endeavour to do what you can and ought to do, and in this case Gods will is that lenity and forbearance be exercised towards you, De…t, 24. 12, 13.

p. 1022 Object. But it grieves me to behold the necessities of others, whom I was want to relieve and refresh, but now cannot.

Sol. If you cannot, it ceases to be your duty, and God accepts the drawing out of your soul to the hungry in compassion and desire to help them, though you cannot draw forth a full purse to relieve and supply them.

3. Obj. But I find such a condition full of temptations, a sore clog in the way to Heaven.

Sol. Every condition in the World hath its clogs, and attending temptations; and were you in a prosperous condition, you might there meet with more temptations and fewer advantages than you now have: For though I confess poverty hath its temptations as well as prosperity, yet I am confident, prosperity hath not those excellent advantages that poverty hath: for here you have an opportunity to discover the sincerity of your love to God, when you can live upon him, find enough in him, and constantly follow him, even when all external inducements and motives fail. And thus I have shewed you how to keep your hearts from the temptations and dangers attending a poor and low condition p. 103in the World, when want pinches, and the heart begins to sink, then improve, and bless God for these helps to keep it.

6. Season. The sixth Season of expressing this diligence in keeping the heart is the Season of Duty; when we draw nigh to God in publick, private, or secret Duties, then 'tis time to look to the heart; for the vanity of the heart seldome discovers it self more than at such times. How oft doth the poor soul cry out, O Lord how fain would I serve thee, but vain thoughts will not let me; I came to open my heart to thee, to delight my soul in communion with thee, but my corruptions have set upon me: Lord rare off these vain thoughts, and suffer them not to prostitute the soul, which is espoused to thee, before thy face. The sixth Case then is this.

6. Case. How the heart may be kept from distractions by vain thoughts, in the time of Duty.

There is a two-fold distraction or wandring of the heart in Duty: (1) voluntary and habitual, Psalm 78. 8. They set not their hearts aright, and their spirit was not stedfast with God. This is the case p. 104of Formalists, and it proceeds from the want of an holy bent, and inclination of the heart to God; their hearts are under the power of their lusts, and therefore 'tis no wonder they go after their lusts, even when they are about holy things, Ezek, 33. 31. (2) Involuntary and lamented distractions, R…m 7. 21, 24. I finde then a law, that when I would do good, evil is present with me, O wretched man that I am, &c. This proceeds not from the want of a holy bent and aim, but from the weakness and imperfection of grace. And in this case the soul may make the like c…mplaint against its own corruptions that Abijah did against Ieroboam, 2 Chro. 13. 6, 7. Yet Ieroboam the son of Nebat is risen up against his Lord, when Re…oboham was young and tender-hearted, and could not withstand them, and there are gathered unto him vain men the children of Belial. Grace hath a dominion, but lusts are mutinous and seditious, during the infancy thereof. But it is not my business to shew you how these distractions come into the heart, but rather how to get, and keep them out of the heart; in order whereto take these ten following Helps.

1. Help. Sequester your selves from all earthly imployments, and set apart p. 105some time for solemn preparation to meet God in duty: you cannot come seeking hot out of the world into Gods presence, but you will find a tang of it in your duties; it is with the heart a few minutes since plunged in the world, now at the feet of God, just as with the sea after a storm, which still continues working, muddy and disquiet, though the wind be laid and st…rm over: thy heart must have some time to settle. There are few Musicians that can take down a lure, or viol and play presently upon it, without some time to tune it; there are few Christians can presently say as, Psal. 57. 7. O God, my heart is fixed, it is fixed. O when thou goest to God in any duty, take thy heart aside and say, O my Soul, I am now addressing my self to the greatest work that ever a Creature was imployed about: I am going into the awful presence of God about business of everlasting moment.

Oh my Soul! leave trifling now, be composed, watchful, serious, this is no common work, 'tis God work, Soul work, Eternity work, I am now going forth bearing seed, which will bring forth fruit to life or death in the world to come pause a while upon thy sins, wants, troubles, p. 106steep thy thoughts a while in these before thou address thy self to duty. David first mused, and then spake with his tongue, Psal. 39. 3, 4. So Psal. 45. 1▪ my heart is enditing, &c.

2. Help. Having composed thy heart by previous meditation, presently set a guard upon thy senses; how often are poor Christians in danger of loosing the eyes of their mind by those of their body, for this Iob covenanted with his senses, Chap. 31. 1. for this David prayed, Psal. 119. 37. turn away mine eies from beholding vanity, and quick…n thou me in thy way: this may serve to exp…und that mystical Arabian proverb which advises to shut the windows, that the house may be light: 'twere excellent if you could say in your on-sets upon duty, as an holy one once did, when he came off from duty. Claudimini oculi mei claudimini, &c. be shut O my eyes be shut! for it is impossible you should ever see such beauty and glory in any Creature, as I have now seen in God. You had need avoid all occasions of distraction from without, for be sure you will meet enough from within, intention of spirit in the work of God locks up the eve and eare against vanity. When Marcellus entred the gates of Syracuse, Archimides p. 107was so intent about his Mathematical Scheame, that he took no notice of the Souldiers when they entred his very study with drawn swords, a fervent, cannot be a vagrant heart.

3. Help. Beg of God a mortisied fancy, a working fancy (saith one) how much soever it be extold among men, is a great snare to the Soul; except it work in fellowship with right reason, and a sanctified heart: the phantasie is a power of the Soul placed between the senses and the understanding, 'tis that which first stirrs it self in the Soul, and by i…s motion the other powers are stirred, 'tis the common shop where thoughts are first forged and framed, and as this is, so are they; if imaginations be not first cast down, 'tis impossible that every thought of the heart should be brought into obedience to Christ, 2 Cor. 10. 5. this fancy is naturally the wildest and most untameable power in the Soul. Some Christians (especially such as are of hot and dry constitutions) have much to doe with it.

And truly, the more spiritual the heart is, the more 'tis troubled about the vanity and wildness of it. O what a sad thing it is! that thy nobler Soul must lackey up and down, after a vain roving fancy, p. 108that such a begger should ride on horseback and such a Prince run after it on foot; that it should call off the Soul from attendance upon God, when it is most sweetly ingaged in Communion with him: to prosecute such vanities as it will start at such times before it! beg earnestly of God that the power of sanct…fication may once come upon it. Some Christians have attained such a degree of Sanctification of their fancies, that they have had m…ch sweetness left upon their hearts by the spiritual workings of it in the night season: when thy fancy is more mortified, thy thoughts will be more orderly and fixed.

4. Help. If thou wouldst keep thy heart from those vain excursions realize to thy self by faith, the holy and awful presence of God in duties.

If the presence of a grave man will compose us to seriousness, how much more the presence of an holy God? thinkst thou, thy Soul durst be so garish and light, if the fence of a divine eye were upon it? remember the place where thou art is the place of his feet, Isai. 60▪ 13. act faith upon the Omnisciency of God, All the Churches shall know that I am hee, that searcheth the heart, and p. 109tryeth the reins, and will give to every one of you according to your works. Rev. 2. 23. all things are naked and open to the eyes of him with whom we have to doe Heb. 4. 12. realize his infinite holiness into what a serious composed frame did the sight of God in his holiness put the spirit of the Prophet Isai 6. 5. labour to get also upthy heart due apprehensions of the greatness of God, such as Abraham had, Gen. 18. 27. I that am but dust and ashes have taken upon me to speak to God: And lastly remember the jealousie of God, how tender he is over his worship, Lev. 10. 3. And Moses said unto Aaron, this is that the Lord spake, saying, I will be sanctified in them that come high me, and before all the people I will be glorified.

A man that is praying (saith Bernard) should behave himself as if he were entring into the Court of Heaven, where he sees the Lord upon his throne, surrounded with ten thousand of his Angels, and Saints ministring unto him. When thou comest from a duty, in which thy heart hath been toying and wandring, thou mayest say, verily God was in this place, and I knew it not. Suppose all the impertinencies and va…ities which have past through thine heart in a duty were written out, p. 110and interlined with thy petitions, couldst thou have the face to present it to God? should thy tongue but utter all the thoughts of thy heart in prayer, would not men abhor thee? why, thy thoughts are vocal to God, Psal. 139. 2. If thou wert petitioning the King for thy life, would it not provoke him▪ to see thee playing with thy b…ndstrings, or catching every fly that lights upon thy cloaths whilst thou art speaking to him about such serious matters? O think sadly upon that Scripture, Psal. 87. 7. God is greatly to be feared in the assemblies of his Saints, and to be had in reverence of all that are round about him. Why did God descend in thundrings and lightnings, and dark clouds upon Sinai, Exo. 19. 16▪ 18. Why did the mountains smoke under him? the people quake and tremble round about him, yea Moses himself not exempted, but to teach the people that great truth, Heb. 12. 28. 29. Let us have grace; whereby we may serve him acceptably with reverence and godly fear, for our God is a consuming fire: present God thus before thee, and thy vain heart will quikly be reduced, to a more serious frame.

5. Help. Maintain a praying frame of heart in the intervals of duty; What is the p. 111reason our hearts are so dull, careless and wandring, when we come to hear or pray, but because there have been such long intermissions in our communion with God; by reason whereof the heart is out of a praying frame: if that spiritual warmth, those holy impressions we carry from God in one duty, were but preserved to kindle another duty; it would be of marvellous advantage, to keep the heart intent, and serious with God.

To this purpose those intermediate ejaculations, betwixt stated and solemn duties, are of most sweet and excellent use; by these, one duty is as it were linked to another, and so the Soul as it were wraps up it self in a chain of duties. That Christian seldome misses his mark in solemn duty, that shoots up many of these darts in the intervals of duty, 'tis an excellent commendation Christ bestows upon the spouse, Cant. 4. 11. Thy lips O my spouse drop as the hony combe: upon which text one gives this sweet note, the hony comb drops actually but sometimes, but it always hangs full of sweet drops ready to fall: if our ejaculations were more, our lamentations upon this account would be fewer.

p. 1126. Help. Endeavour to ingage and raise thy affections to God in duty, if thou wouldst have thy distractions cured.

A dropping eye, and a melting heart, are seldom troubled as others upon this account: When the Soul is intent about any work, it gathers in its strength, and bends all the thoughts about it; and when its deeply affected, it will be intent, the affections command the thoughts to goe after them, deadness causes dist…action, and distraction increases deadness; could you but look upon duties as the galleries of communion in which you walk with God, where your Souls may be filled with those ravishing, and matchless delights that are in his presence; your Soul would not offer to stir from thence.

It is with the heart in duty, as it is with those that dig for gold oare; they try here, and finding none, try there; and so go from place to place till at last they hit upon the rich vein, and there they sit down. If thy heart could but once hit the rich vein in duty, it would dwell and abide there with delight, and constancy. O how I love thy law, it is my meditation day and night! Psal. 119. 97. The Soul could dwell p. 113day and night upon its knees, when once its delights, loves, and desires are ingaged. What's the reason your hearts are so shufling, especially in secret duties? why are you ready to be gone almost as soon as you are come into the presence of God? but because your affections are not ingaged.

7. Help. Mourn over the matter to God, and call in assistance from Heaven: when vain thoughts assault thy heart in duty.

When the messenger of Satan buffeted Paul by wicked injections as is supposed, he goes to God, and mourns over it before him, 2 Cor. 12. 8. never slight wandring thoughts in duty as small matters, follow every vain thought with a deep sigh, turn thee to God with such words as these, Lord I came hither to speak with thee, and here a busie Devil, and a vain heart conspiring together have set upon me. O my God? what an heart have I? shall I never wait upon thee without distraction! when shall I enjoy an hour of free communion with thee? help me my God this once, do but display thy glory before mine eyes; and my heart shall quickly be recovered: Thou knowest I came hither to enjoy thee, and shall I goe away without thee! p. 114See, how the heart of thy poor child works towards thee! strives to get near thee, but cannot: my heart is a ground, come thou north wind, blow south wind, O for a fresh gale now …rom thy Spirit! to set my affections, afloat! couldst thou but thus affectionately bewail thy distractions to God, thou mightest obtain help and deliverance from them: He would say to Satan, and thine imperious lusts as Ahashuerus said of Haman, what will he force the Q…een before my face? who are these, that set upon my child in my work, and presence?

8. Help. Look upon the success and sweetness of thy duties, as very much depending upon the keeping of thy heart close with God in them.

These two things, the success, and sweetness of duty, are as dear to a Christian as his two eyes: and both of these must necessarily be lost, if the heart be lost in duty, Iob 35. 13. Surely God heareth not vanity, neither doth the Almighty regard it: the promise is made to an heart ingaged, Ier. 29. 13. Then shall you seek me, and find me, when ye shall search for me with all your heart. Well then, when thou findest thy heart under the power of deadness and distraction, say to thy p. 115Soul, O what doe I lose by a careless heart now▪ my praying times are the choicest parts, the golden spots of all my time: could I but get up this heart with God, I might now obtain such mercies as would be matter for a song to all eternity.

9. Help. Look upon it as a great discovery of the sincerity, or hypocrisie of your hearts according as you find them, carefull, or careless in this matter.

Nothing will star…le an upright hear… more than this: What, shall I give way to a customary wandring of heart from God? shall the spot of the hypocrit appear upon my Soul? they indeed can drudge on, in the round of duty; never regarding the frames of their hearts, Ezek. 33. 31, 32. but shall I doe so? when men come into the presence chamber, and the King is not there; they bow to the empty chair. O never let me be satisfied with empty duties! never let me take my leave of a duty, untill mine eyes have seen the King, the Lord of hosts.

10. Help. Lastly, 'twill be of special use to keep thine heart with God in duties, to consider what influence all thy duties hav… into thine eternity.

These are your seed time, and what p. 116you sow in your duties in this world, you must look to reap the fruit of it in an… ther world, Gal. 6. 7. 8. if you sow to the flesh, of that you shall reap corruption: but if to the spirit, life everlasting. O my Soul, answer seriously; wouldst thou be willing to reap the fruit of vanity, in the world to come? darest thou say, when thy thoughts are roving to the ends of the earth in duty? when thou scarce mindest what thou sayest or hearest, now Lord, I am sowing to the Spirit, now I am providing and laying up for eternity, now I am seeking for glory, honour, and immortaliy, now I am striving to enter in at the strait gate, now I am taking the kingdom of Heaven by an holy violence? O such a consideration as this, should mak… the multitudes of vain thoughts that pre…s in upon thy heart in duty, to flie seven ways before it: and thus I have shewn you, how to keep your hearts, in the times of duty.

7. Season. The seventh season calling for more than common diligence to keep the heart is, when we receive injuries and abuses from men, such is the depravedness and corruption of man in his collapsed state, that homo p. 117homini lupus, one man is become a wolf, a Tyger to ano…her: th…y are as the Prophet complains Hab. 1. 14. as the fishes of the sea, and as the creep…ng things, that have no ruler over them, and as wicked men are cruel and oppressive one to another, so they conspire together to abuse and wrong the people of God, as the same Prophet complains, v. 13. the wicked devoureth the man that is more righteous than he. Now when we are thus abused and wro…ged, 'tis hard to keep the heart from revengful motions: to make it meekly and quietly to commit the cause to him that judgeth righteously: to exercise no other affection but pity towards them that abuse us. Surely the Spirit that is in us lusteth to revenge, but it must not be so: you have choice helps in the Gospel to keep down your hearts from such sinful motions against your enemies, and to sweeten your imbitter'd Spirits: the seventh case therefore shall be this.