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I
TREATISE
ON
KEEPING THE HEART,
SELECTED FROM THE WORKS OF THE
REV. JOHN FLAVEL.
THE STYLE ADAPTED TO THE PRESENT STATE OF IMPROVEMENT.
BOSTON :
PRIZTTED JCfD gCEMSHED BY NATHAyjEJ. WILLIS^ ^0. 76, STATE-STjaS^T.
X813.
_ RECOMMEND ATIONS.
^ -*^ Theological Seminary, ^Indover-f
July 9th, 1813. THE WoiJcs of the Rev. Johx Flatei liave been -reatly useful to the Church of CnnisT in England and '.mericn. The Treatise on Keeping the Heart, \Ve re- ,;ard as one of his most useful practical treatises. It . appropriate to the present season of coldness and difference on J»e part of many professors of religion, .• ul contains much that is important to all classes of X '.lu'istians.
We are happy to sec a re-puhUcatmi pf this little ■ 'catise ; and hope that Societies, whose object is tlic 'laritable distribution of religious books, will interest cmselves in the circulation of this very serious A instructive tract. We would cheerfully recom- end it to the attentive perusal of all, who feel it to : important to " keep ivith all diligence their Iiearts,'^ hccau^c " otit of them are ihe issues of life." E. PORTER. L. WOODS. M. STUART. C'harlesloim, July 12th, 1813- JED. MORSE. Boston, July 12M, 1813.
E. D. GRIFFIN. Boston, July lAth, 1813. J. HUNTINGTON.
A TREATISE, c^c.
PROVERBS IV. 23.
JS.EEP TRY HEAIIT WITH ALL DIIIGEXCE, FOR OVT OF i £' ARE THE ISSUES OF LIFE.
The heart of man is his worst part hclore it be regenerated, and the best afterwards : it is the seat of principle:^, and the fountain of actions. The ey;: of God is, and the eye of the Christia !- oui;ht to be, principally fixed upon it.
The greatest difficulty in conversioD. is, to win the heart to God ; and tlrj; greatest difficu]1;y after conversion, is, t;> keep the heart with God. Here lie the very force and stress of religion z here is that which makes the way to liib a narrow way, and the gate of heaven - strait gate. Dh'cction and help in tliii
^ PLAVEL ON
great work^ are the scope and run of i}i6 text : wherein we have
• I. An exhortation, "Keep thy heart with all diligence.'^
II. The reason or motive enforcing it^ ^^ For out of it are the issues of life/^ In the exliortation I shall consider Firsts The matter of the duty. Secondly, The manner of perform- ing it.
1. The matter of the duty : Keep thyi heart. Heart is not here taken properly, for that nohle part of the body, whicli philosophers call " the first that lives, and the last that dies y^ but by heart, in a metaphor, the scripture sometimes understands some particular noble facul- ty of the soul. In Rom. i. 21. it is put for the under standing part ; their fool- ish heart, that is, their foolish under- standing ivas darke n ed. Psalm cxix. 1 1 « it is put for the memory ; " Thy word have I hid in my heart :'^ and 1 John iii, 10. it is put for the conscience, which has iu it^ both the light of the under-
KEEPING THE HEART. O
standingj and tlic recognitions of the memory; if our heart condemn iis^ that is^ if our conscience, a\ hose proper office it is to condemn. But here we are to take it more generally, for the whole soul, or inner man. Wliat the heart is to the body, that the soul is to the man ; and what health is, to the heart, that ho- liness is to the soul. The state of the whole body depends upon the soundness and vigour of the heart ; and the ever- lasting state of the whole man upon the good or ill condition of the soul.
By keeping the heart, understand the diligent and constant^- use of all holy means to preserve the soul from sin, and maintain its sweet and free communion with God. Lavater on the icxt^ will have the word taken from a besieged
* I say constant, for the reason added in the text ex- tends tlie duty to all the states and conditions of a Christian's life, and makes it binding- always. If the heart must be kept, because cat of it are the issues of life, then as long as these issues of life do flow outcf it, we are obliged to keep it. *1
9 FLAVEL ON
^tnison, be>et by many enemies vriik- om. and in danger of bein^: betrayed by rreaeberous citizens within, in which dan^ser the soldier?, upon pain of death, aie commanded to watch: and though the expression, Keep thy hearty seems to pat it upon us as our work, yet it doe« not imply a sufficiency in us to do i(. We are as able to stop the sun in it-j course, or to make the rivers run back ^vard, as by our own skill and power to rule and order our hearts. AVe may as v.ell be our o^ii saviours, as our own Iceepers : and yet Solomon speaks pro- perly enough, when he says, Iteep th;j heart; because the duty is our?, though the power be God*s. A natural man has no power: a gracious man has some, though not sufficient : and what power he has, depends upon the exciting and assisting strength of Christ. Grace witli- in us. is beholden to ^ace without u?. '• Without me ve can do nothins:."* — So much of the matter of the duty.
' J;-hn IT. 5.
KKKPrvci rni: heart. 7
2. '^('Iie rnaiinrr of pfrfonnjn:; it, is, tri^/i «// diUi^c.ncp, TIip Jf»'l>rc\v in very om]iliatiral ; Lcfjt with all kpep- ins;, or, /cpfp, kacp ; hcI clotifilc. mjards; your licartH will Ix*. ^oiic. else, '^riiis vehnmrnry of expression, witfi which the duty is nrj;ccl, plainly implies how flifficiiU, \\. is to keep our hearts, how- fin rii;erous to let them i;o.
'J'lie reasorr or inotive rjuiekenin;; to thi« duty, is very foreihle and weighty : '' For out. of the heart are the issues of life.*' That. i«, the jieart is the. source of all vital operations ; it is the spring and orij^inal hoth of i^ood and evil, as the spring; in a wateh that sets all the wheels in motion. The heart is the tieasury, the hand and ton;;ue hut the shops ; vv hat is in these, comes from that; the hancl ii\\{\ ton^iie always be* gin where the heart ends. The lieart contrives, and the members execute ; " a i^ood man out of the good treasure >;f hi*:f heart, bringeth forth that which h
8 FLAVEL ON
good ; and an evil man, out of tlic evil treasure of ]iis heart, briugeth forth that which is evil : for of the abundance of the heart his mouth speaketh.''* So then, if the heart err in its work, these must miscarry in theirs ; for heart er- rors are like the errors of. tlie first con- coction, which cannot be rectified after- wards : Or like the misplacing and in- verting of the stamps and letters in the press, which must cause so many errata in all tlie copies that are printed. Oh, then how important a duty is that which is contained in the following
Proposition. The keejnng ayid right managing of the heart in every condition^ is the great husiness of a Christianas life.
What the philosopher says of waters, is as properly applicable to hearts ; it is hard to keep them within any bounds. God has set limits to them, yet how fre- quently do they transgress not only the bounds of grace and religion, but even
* Luke vi. 45.
KEEPING THE HEART* 9
of reason and common honesty ? This is ihat wliich aflfords the Christian matter of labour, fear and trembling, to his dy- ing day. It is not the cleansing of the hand that makes the Christian, for many a hypocrite can show as fair a hand as he; but the purifying, watching and. right ordering of the heart ; this is the tiling that provokes so many sad com. plaints, and costs so many deep groans and tears. It was the pride of Heze- kiah's heart that made him lie in the dust, mourning before the Lord.* It w^as the fear of hypocrisy's invading the heart, that made David cry, " Let my heart be sound in thy statutes, that I be not ashamed."! It was the sad expe- rience he had of the divisions and dis- tractions of his own heart, in the service of God, that made him pour out the prayer, "Unite my heart to fear thy name.^J
* 2 Chron. xxxii. 26. f Psalm cxix, 80. ^ Psaliw btxxvi. li.
10 FLAVEL ON
The method in which I propose to improve the proposition is this,
Fii'stj I shall inquire what the keep- ins; of the heart supposes and imports.
Secondly f Assign divers reasons^ wliy Cliristians must make this the great business of their lives.
ThirdJij^ Point out those seasons Avliicli especially call for this diligence in keeping the heart.
Fourthly, Apply the whole.
First. I am to consider what the keep- ing of the heart supposes and imports.
To keep the heart necessarily sup- poses a previous work of sanctification, which has set the heart right, by giving it a new spiritual inclination 5 for as long as the heart is not set right by grace, as to its habitual frame, no means can keep it right with God. Self is tlie poise of the unsanctiiicd heart, whicli biasses 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.
KEEPING THE HEART. 11
Man, by creation, was of one con- stant, uniform frame of spLi-it, held one straight and even course ; not one thouglit or faculty was disordered ; his mind had a perfect knowledge of tlie require- ment,s of God, his will a perfect com- pliance therewith ; all his ap])etites and powers stood in a most obedient subor- dination.
Man, by degeneration, is become a most disordered and rebellious creature, opposing his Maker, as the First Cause, by self-dependence ; as the Chief Good. by self-love ; as the Highest Ijord, by self-will ; and as the Last End, by self- seeking. Thus he is quite disordered, and all his actions are irregular. His once illuminated understanding, is now clouded with ignorance ; his once com- plying will is now full of rebellion and stubbornness ; his once subordinate pow- ers, have now cast off the dominion of the superior faculties. But by regen- eration ' this disordered soul is set right
12 FLAVEL ON
again; sanctification being as the scrip- ture expresses it,* the renovation of the soul after the image of God, in which self-dependence is removed by faith ; self-love^ by the love of God ; self -willy by subjection and obedience to the will of God ; and self-seeking, by self-de- nial. The darkened understanding is again illuminatedjf the refractory will sweetly subdued,J the rebellious appe- tite gradually conquered. || Thus the soul which sin had universally deprav- ed, is by graee restored. This being presupposed, it will not be difficult to apprehend, what it is to keep the heart, which is nothing but the constant care and diligence of such a renewed man, to preserve his soul in that holy frame to ivhich grace has raised it. For though grace has, in a great measure, rectified the soul, and given it an ha- bitual heavenly temper; yet sin often
* Eph. iv. 24. t Eph. i. 18. i Pa^ilm ex. ? I Rom. vi. r.
KEEPING THE HEART. 13
actually discomposes it ai^ain ; so that even a gracious heart is like a musical instrument, which, thou2;h it be exactly tuned, a small matter brings out of tune again ; yea, hang it aside but a little, and it will need setting again, before another lesson can be played upon it. If gracious hearts are in a desirable frame in one duty, yet how dull, dead, and disordered, Avhen they come to another ! Therefore every duty needs a particular preparation of the heart. ^^If thou prepare thine heart and stretch out thine hands toward him,''* &c. To keep the heart then, is carefully to pre- serve it from sin which disorders it; and maintain that spiritual and gracious frame, which fits it for a life of commu- nion with God.
This includes in it six particulars.
1. Frequent observation of the frame
of the heart. Carnal and formal per^
sons take no heed to this ; they cannot
* hh ^l 13.
2
i'h FLAVEL ON
be brought to confer with their own hearts : there are some people who liave lived forty or fifty years in the world, and have had scarcely one hour's discourse with their own hearts. It is a hard thing to bring a man and himself together upon such business ; but saints know those soliloquies to be very salu- tary. The lieatlien could say, ^' the soul is made wise by sitting still in qui- etness/^ Though bankrupts care not to look into their books of account, yet upright hearts will know whether tliey go backward or forward. " I commune with mine own heart/*' says David.* The heart can never be kept, until its case be examined and understood.
2, ^It includes deep humiliation for heart evils and disorders ; thus Heze- kiah humbled himself for tlie pride of his heart. t Thus the people were or- dered to spread forth their hands to God in prayer, realizing the plague of their
♦ Psalm Ixxvii. 6. f 2 Chron. Kxii. 26.
KEEPING THE HEART. 1^
own hearts.^ Upon this account many an upright lieart has been laid low be- fore God : ' 0 what an heart have l!^ Saints have in their confessions pointed at the heart, the pained place : ' Lordy here is the icouiid.^ It is with the heart well kept, as it is with the eye ; if a small dust get into the eye, it will ne- ver cease twinkling and watering till it has wept it out : so the upright heart cannot be at rest till it has wept out its ti'oubles and poured out its complaints before the Lord.
3. It includes earnest supplication and instant prayer for purifying and rectifying grace, when sin has defiled and disordered the heart. '' Cleanse thou me from secret faults.'^! ^^ Unite my heart to fear thy name. ''J Saints have always many such petitions de- pending before the throne of God's grace ; this is the thing which is most
* 1 Kings viii. 33. f Psalm xxx. 12. t Psalm Ixxjivi. 11.
16 ILAVEL ON
pleaded by them with God. When they are praying for outward mercies, per- haps their spirits may be more remiss ; but when it comes to the hearths case, they extend their spirits to the utmost, fill their mouths with arguments, weep and make supplication : ' O for a better heart ! O for a heart to love God more ! to hate sin more ; to walk more evenly with God. Lord, deuy not to me sucli a, heart, whatever thou deny me : give me a heart to fear thee, to love and de- light in thee, if 1 beg my bread in deso^ late places.' It is observed of an emi- nent saint, that when he was confessing sin, he would never give over confess- ing until he had felt some brokenness of heart for that sin ; and when praying for any spiritual mercy, would never give over that suit, till he had obtained some relish of that mercy.
4. It includes the imposing of strong engagements upon ourselves to wpJlc Ciore carefully with God, and avoid the^
KEEPING THE HEART. 17
occasions whereby the lioari max be in- duced to sin. AVell advised and deli- berate AO\vs, are, in some cases^ very Ui^eral to guard the heart against some special sin. ^* I have made a covenant with nune eyes/' says Job.^ lly this means, holy men have overawed their souls, and preserved themselves from defilement by some special heart cor- ruptions.
5. It includes a constant and holy jealousy over our own hearts. Quick- sighted self-jealousy is an excellent pre- servative from sin. He that will Ivjeep his heart, must have the eyes of his soul, awake and open upon all the disorderly and tumultuous stirrings of his affec- tions ; if the affections break loose and the passions be stined, the soul must discover it, and suppress them before they get to a height. • O my soul, dost thou well in this ? my tumultuous
* Job xxxi. 1.
iS FLAVEL ON
ihoviglils and passions, "wiiere is your commission ?' Happy is tlie man that thus feareth always.^ By this fear of the Lord it is that men depart fronn evil, sliake off security and preserve them- selves from iniquity. He that will keep liis heart, must eat and drink with fear^f rejoice with fear^J and pass the whole time of his sojourning here in fear.|| All this is little enough to keep the heart from sin.
6. It includes the realizing of God^s presence with us, and setting the Lord always before us. This the people of God have found a powerful means of keeping their hearts upright, and awing them from sin. When the eye of our faith is fixed upon the eye of God's omniscience, we dare not let out our thoughts and affections to vanity, lloly Job durst not suffer his heart to yield to an impure, vain thought ; and what was it that moved him to so gi*eat cir-
* Prov. xxviii. 14. f 1 Cor. x. 31. * Psalm
ij. U. II 1 Peter i. IT.
KEEPLXG THE HEART. 19
ciimspertioh ? He tolls iis,^ ^^ Doth not He see my ways, and count all my steps ?"
Ill such particulars as these, do gra- cious souls express the care they have of their hearts. They arc careful to prevent the hreaking loose of their cor- ruptions in times of temptation ; careRiil to preserve the sweetuess and comfort they have got from God in any duty. This is the work, and of all works in religion it is the most difficult, constant, and important work.
1. It is the hardest work. Heart- -work is hard work indeed. To shuffle over religious duties with a loose and heedless spirit, will cost no great pains ; but to set thyself before the Lord, and tie up thy loose and vain thoughts to a constant and serious attendance npon him ; this will cost thee something. To attain a facility and dexterity of language in prayer;, and put thy meaning into apt
* Job XXXI. 4.
^0 FLAVEL ON
and decent expressions, is easy ; but to get thy lieart broken for sin^ while thou art confessing it ; melted with free grace, while thou art blessing God for it ; to be really ashamed and humbled through the apprehensions of God's infinite ho- liness, and to keep thy heart in this frame, not only in, but after duty, will surely cost thee some groans and pains of soul. To repress the outward acts of sin, and compose the external part of thy life in a laudable 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, toi set and keep up an holy government over" thy thoughts, to have all things lie straight and orderly in the heart, this is not easy.
2. It is a constant work. The keep- ing of the heart is a work that is never done till life be ended. There is no tini/ei or condition in the life of a Christian^ which will suflPer an intermission of thi|
KEEPING THE HEART. 2i
work. It is in keeping watcli over onr lieai'ts, as it was in keeping up Moses' hands, while Israel and Amalek were fighting.* No sooner do the hands of Moses grow heavy and sink down, than Amalek prevails. Intermitting ihe watch o-ver their own liearts for but a few minutes, cost David and Peter many a sad day and night. *"
3. It is the most important business of a Christian's life. Without this we are but formalists in religion: all our professions, gifts, and duties signify nothing. ^'My son give me thine heart,'' is God's request.! God is pleased to call that a gift, which is indeed a debt; he will put tliis honour upon the crea- ture, to receive it from him in the way of a gift ; but if this be not given him, he regards not whatever else you bring to him. There is only so much of worth in what we do, as there is of h^'t in it. Concerning the heart, God
* Exodus xvii. 12. t Prov. s;;siii, 26.
22 FLAVEL ON
seems to say, as Joseph of Eenjamin/ ^^ If you bring not Benjamin with yon, you shall not see my face." Among the heathen, when the beast was cut up for sacrifice, the first thing the priest looked upon, was the lieart, and if that was unsound and worthless^ the sacri- fice was rejected. God rejects all du- ties, (how glorious soever in other re- spects) which are ollered him Avitliout a heart. He that performs duty with- out a hearty that is, heedlessly, is no more accepted with God, than he that performs it with a double heart, that is, hypocritically.*
Thus I have briefly considered what the keeping of tlie heart supposes and imports. I proceed
Second! I/, To assign divers reasons why Christians must make this the gieat business of their lives.
The importance and necessity of ma- king this our great business^ will mani-
KEEPING THE IIEAUT. 23
festly appear from so vera I eunsidera- tioiis.
1. The glory of God is much con- cerned. Heartevils are very provoking evils to the Lord. The schools cor- rectly observe^ that outward sins are ^* sins of great infamy'' ; but that
heart sins are '^ sins of deeper guilt.'' How severely has the s:reat God de- clared his wrath from heaven against heart-wickedness ! The great crime for which the old world stands indicted, is heart-wickedness. " God saw that every imagination of their hearts, was only evil and that continually ;"* for which he sent the most dreadful judg- ments, that was ever executed since time began. We find not their murders, adulteries, blasphemies, (though they were defiled w ith these) particularly al- leged against them ; but the evils of their hearts. That by which God was 80 provoked, as to give up his peculiar
" Gen. vi. 5 — 7.
34^ VLAVEL ON
inlieritance into the enemy's hand^ was the evil of their hearts. " O Jerusalem, wash thine lieart from Avickedness, that thou mayest be saved ; how long shall thy vain thoughts lodge within thee.''^* Of the wickedness and vanity of their thoughts^ God took particular notice ; and because of this, the Chaldeans must Gome upon them, " as a lion from his thicket, and tear them to pieces.'^! For the sin of thoughts it was that God threw down the fallen angels from heaven, and still keeps them in ^^everlasting chains'^ to the judgment of tlie great day ; by which expression, is not obscurely inti- mated 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 ? Spiritual wickedness. Merely heart- evils aje so provoking to God, that for them he rejects with indignation all the
* Jor. iv. 14. t Jer. iv- 7.
KEEPING THE HEART. ^ 25
duties that some men perform unto him. '* He tliat killeth an ox, is as if he slew a man ; he that sacrificeth a lamb, as if he cut off a doi^'s neck ; he that offer- etli an oblation, as if he offered s\vine*s blood; he that l)urneth incense, as if he blessed an idol."* In what words could the abhorrence of a creature's actions be more fully expressed by the lioly God ? Murder and idolatry are not more vile in his account, than their sac- rifices, thoui^h mater ially such as him- self appointed. And wliat made their sacrifices so vile ? The following words inform us : '^ Their soul delighteth in their- abominations.^^
Such is the vileness of mere heart sins, that the scriptures sometimes inti- mate the difficulty of pardon for them. The heart of Simon Magus was not right, he had base thoughts of God, and of the things of God : the apostle bade him ^' repent and pray, if perhaps the
* Isa. Ixvi. 3.
3
St> FLAVEL ON
tliouglits of his heart might be forgiven him.''* O then never slight heart evils ! for by tliese God is highly wronged and provoked. For this reason let every Clu'istian make it his work^ to keep his heart with all diligence.
2. The sincerity of our profession much depends upon the care we exer- cise in keeping our hearts. Most cer- tainly, that man, who is careless of the frame of his heart, is but a hypocrite in his profession, however eminent he be in the externals of religion. We have a striking instance of this in the history of Jehu. " But Jehu took no heed to walk in the ways of the Lord God of Israel w^ith his heart.''! The context gives an account of the great service performed by Jehu, against the house of Ahab and Baal, and also of the great temporal re- ward given him by God, for that service, even that his children, to the fourth generation, should sit upon the throne of
* Acts viii. 21, t 2 Kmgs x. 3U
KEEPING THE HEART, 1Q
Israel. Yet in these words Jeliu is cen- sured for a hypocrite : lhoii2;h God ap- proved and rewarded the work, yet he abhorred, and rejected the person that did it, as hypocritical. AVherein lay the liypocrisy of Jehu ? In this ; he took no heed to walk in the ways of the Lord with his heart 5 that is, he did all insincerely and for sellisli ends : And though the work he did was materiality good, yet he not purging his heart from those unworthy seliish designs in doing it, was a hypocrite. And though Si- mon Ma^us appeared such a person, that the apostle could not regularly re- ject him ; yet his hypocrisy was quickly discovered. Thoii£:h he professed piety^ and associated himself Avith the saints ; he was a stranger to the mortification of heart- sins. '' Thy heart is not right witlrOod.'^^ It is true, there is great difference between Christians themselves in their diligence and dexterity abou^
» Acts viii. 21,
S8 FLAVEL, ON
lieart-worli ; some are more conversant with, and more successful in it than others : but lie that takes no heed to his heart, that is not careful to order it aright before God, is but a hypocrite. '^ And they come unto thee as the people com.- cth, and they sit before thee as my people, and tlicy hear thy words, but they will not do them : for with their moutli they show much love, but their heart goetli after their covetousness/'^ Here was a company of formal hypo- crites, as is evident from that expres- sion, as my people ; like them, but not of them. And what made them so ? Their outside was fair; here were reverent postures, high professions, much seem* ing 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
* Ezek. xxxiii. 51
KEEPING THE HEART. 29
tlieir hearts with God, all had heeu well ; but not regarding Avliich way their hearts went in duty, there lay the essence of their hypocrisy.
'if any upright soul should hence in- fer, /I am a hypocrite too, for many times my heart departs from God in duty ; do what 1 can, yet I cannot hold it close with God ;' I answer, the very objectiGn carries in it its own solution. Thou gayest, ' do what I can, yet I can- not 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 afflic- tion of a discomposed heart.
There still remains some wildness in the thoughts and fancies of the best, to humble them ; but if you find a care be- fore to prevent them, and opposition against them when they come, and grief and sorrow afterwards ; you find enough to clear you from the charge of reigning *3
so FLAVEL ON
liypocrisy. This precaution is seen partly^ in laying up the word in thy hearty to prevent them. ^' Thy word liave I hid in mine heart, that I might not sin against thee,'^* Partly in your endeavours to engage your heart to God;t and partly in begging prevcnt- iJig grace from God, in your commence- ment of duty.J It is a good sign to ex- ercise such precaution. And it is an evidence of uprightness, to oppose these sins in their first rise.|| '' I hate vain thoughts.'^ ^^The spirit lusteth against the ilesh.'^^ Thy grief also discovers the uprightness of thy heart. If with Hez- ekiah thou art humbled for the evils of tliy lieart, thou hast no, reason, from* those disorders, to question the integrity of it ; but to suffer sin to lodge quietly in tlie heart, to let thy heart habitually and uncontrolledly wander from God, is^ a sad, a dangerous symptom indeed.
* Psalm cxix. 11. f Jer. xxx. 21. + Psalm cxijR a6j 37. H Psalm cxix. 113. § G^l. v. 4.,
KEEPING THE HEART* S|
3. The beauty of our convcrsatioi* arises from the heavenly frame of ou^ spirits. There is a spiritual lustre and beauty in the conversation of saints^ ^' The righteous is more excellent than his neighbour ;'^ saints sliine 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 lustre upon the lantern m which it shines. It is iipjpossible that a disordei^d and neglected heart shouicl ever produce well ordered conveFsatio:u^ and since (as the text observes), the is- snes or streams of- life flow o«;t of" the^ heart as their fountain^ it must folhiw>.. that such as the heart is^ the, life will be.. Hence 1 Peter ii. 13^ ^^ Abstain fr^JUS^ fleshly lusts — having your convers^tjoj^, honest/' or beautiful, as- the Greek w@r4 imports. So Isaiah iv. 7^ '^ Let the- wicked forsake hi& w:ay^ and the im- righteous man his thoughts,'' His nmw^ 4enotes ilie course of hi^ life i, di.m
22 FLAVEL ON
tho lights y the frame of his heart r and therefore since the course of his life flows from his thouglits^ or the frame of his heart, both, or neither will be forsaken. The heart is the source of all actions ; these actions are virtually and raciically contained in our thoughts ; these thoughts being once made up into affections, arc quickly made out into suitable actions. If the heart be wicked- ed, then, as Christ says. Matt. xv. 19. '* Qut of tlie heart proceed evil thoughts, murders/^ &c. Mark tlie order : lirst, wanton or revengeful thoughts ; then un- clean, or murderous practices. And if the heart be holy, then it is as with Da- vid. *• My heart is inditing a good matter, J speak of the things which I have made, iwy tongue is as the pen of a ready writer. '^^; Here is a life richly beautified with good works, some ready made; / will speak of the things ichich I have made; others making; my
* Psalm xlv. 1.
KEEPING THE HEART. 38
heart is inditing; both proceed from the heavenly frame of his heart. Put the heart in frame, and the life will quickly discover that it is so. It is not very difficult to discern^ by the per* fqrmances and converse of Christians, what frames their spirits are in. Take a Cluistian in a good frame, and how serious, heavenly and profitable, will his conversation and religious exercises be : w hat a lovely companion is he dm\ ing the continuance of it ! it w ould do any one's heart good to be with him at such a time, '' The mouth of the righ. teous epeaketh wisdom, and his tongue talketh of judgment, the law of his (xod is in his heart.''* When the heart is up with God, and full of Grod, how dexter^ ously will he insinuate spiritual dis. course, improving every occasion and advantage to some heavenly purpose ! Few words then run to waste. And what can be the reason that the dis-^
« Psalm xxxvii. 30, 31.
84 ELAVEL ON
eourses and duties of many Christians are become so frothy and unprofitable, their communion both withGrod and with one another, becomes as a dry stalk ; but this, their hearts are neglected? Surely this must be the reason of it, and it is an evil greatly to be bewailed. Thus the attracting beauty that was wont to shine from the conversation of the saints, upon the faces and con- sciences of the w orld, (which if it did not allure, and bring them in love with the ways of God ; at least left a testimony in their consciences, of the excellency of those men, and of their ways,) is iu a great measure lost, to the unspeaka- ble detriment of religion. Time was, when Christians conducted in such a manner, that the w orld stood gazing at themo Their life and language wt?re of a differerit strain from those of others, their tongues discovered them to be Galileans^ wherever they came. But now, sinc^ vain speculations and fruitless contro-
KEEPING THE HEARTo 3§
versies have so mucli obtained^ and heart- workj practical godliness, is so much neglected among professors, the case is sadly altered : their discourse is became like other men's, if they come among you now, they may ^Miear every man speak in his own language.'' And I have little hope to see this evil redress- ed, and the credit of religion repaired^ till Christians do their first works, till they apply ag^in to heart work : when the salt of heavenly-mindedness is cast into the spring, the streams will run morfe clear, and more sweet.
4. The comfort of our souls much depends upon the keeping of our hearts ; for he that is negligent in attending to his own heart, is, ordinarily, a great stranger to assurance, and the comforts following from it. Indeed if the Anti- iiomian doctrine were true, which teach- es you to reject all marks and signs for the trial of your condition, telling you that it is the Spirit that immediately as^
86 FLAVtL ON
Bures yoiij by witnessing your adoption directly^ without them ; then you ijiiglit be careless of your hearts^ yea, stran- gers to them, and yet no strangers to comfort • but since botli scripture and experience confute this, 1 hope you will never look for comfort in this unscrip- tural way. I deny not tliat it is the work and office of the Spirit to assure you ; yet I confidently affirm, that if ever you attain assurance, in the ordi- nary way wherein God dispeuses it, you must take pains with your own hearts. You may expect your comforts upon easier terms, but I am mistaken if ever you enjoy them upon amj other: give all diligence ; prove yourselves ; this is the scriptural method. A distinguished writer, in his ti^eatise on the covenant, tells us, that he knew a Christian, who, in the infancy of his Christianity, so ve- hemently panted after the infallible as- isurance of God's love^ that for a long time to^etiiei' he earnestly desired some
KfiEPiXG Tilt. HEAilT. &jf
Voice from heaven ; yea, sometimes walking in the solitary fields^ earnestly desired some miraculous voice from tha 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, another learned person gives us^ of one that was driven by temptatiotl upon the very borders of despair ; at last, being sweetly settled and assured, one asked him how he attained it; lid answered, '^ Not by any extraordinary revelation, but by subjecting my under«* standing to the scriptures, and tompar^ ing ray heart with them.*^ The Spirit^ indeetl, assures by w itnessing our adop^ tion; and he witnesses in two ways» One way is, objectively, that is, by pro* ducing those graces in our souls, Which are the conditions of the promise ; arid so the Spirit, and his graces in us^ ars all one : the Spirit of God dwelling Ift
38 FLATEL ON
us^ is a mark of our adoption. Now the Spirit can be discerned^ not in his essence^ but in his operations ; and to discern these, is to discern ilie Spirit ; and how these can be discerned, with- out serious searching and diligent watch- ing of the heart I cannot imagine. The other way of the Spirit's witnessing is, effectively, that is, 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 eve of the soul to see it. Now, since the heart is the subject of that infused grace, even this way of the Spirit's wit- nessing includes the necessity of care- fully keeping our own hearts. For,
i . 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, find it very difficult to discover the pure and genuine workings of the Spirit in
KEEPING THE HEART. 39
their hearts. How then shall the Chris- tian who is comparatively negligent ahout heart- work, be ever able to dis- cover grace? Sincerity, which is the thing sought, lies in the heart like a small piece of gold on the bottom of a river ; he that would find it must stay till the water is clear, and then he will see it sparkling at tiie bottom. That the lieart may be clear and settled, how much pains and watching, care and dili- gence, are requisite !
2, God does not usually indulge ne- gligent souls with the comforts of assur- ance ; he will not so much as seem to patronise sloth and carelessness. He will give assurance, but it shall be in his own way ; his command hath united our care and comfort together ; those are mistaken who think that assurance may be obtained without labour. Ah ! how many solitary hours have the peo- ple of God spent in heart-examination I how many times have they looked into
40 FLAVEL ON
the word, and then into their hearts! Sometimes they thought they discovered sincerity, and were even ready to draw forth the triumphant conclusion of assur- ance ; then comes a j doubt they cannot resolve, aaid destroys it all : many hopes and fears, doubtings and reasonings, they have had in their own breasts, be- fore they arrived at a comfoi-table set- tlement. But suppose it possible for a careless Christian to attain assurance, yet it is impossible for him long to re- tain it 5 for it is a thousand to one, if those whose hearts are filled with the joys of assurance, long retain those joys, unless extraordinary care be used, A little pride, vanity or carelessness, will dash to pieces all that for which they have been a long time labouring, iu many a weary duty^ Since, then, the joy of our life, the comfort of our souls,, rises and falls with our diligence in this i)jork,keep your heart with all diligence. 5. The 'improvement of our graces depends on the keeping of our hearts-.
KEEPING THE HEART. 41
I never knew grace to thrive in a care- less vsoul. The habits and roots of grace are planted in the heart ; and the deepef they are rooted there, the more flourish- ing grace is. In Eph. iii, 1/^ we read of being ^^ rooted" in grace ; grace in the heart, is the root of every gracious word in the moutli, and of every holy work in the kand.^ It is tiue, Christ is the root of a Christian, but Christ is the originating root, and giace a root origi- nated, planted, and inilucncedby Christ; accordingly, as this thrives under divine influences, the acts of grace are more or less fruitful, or vigorous. Now iu a heart not kept with care and dili- gence, these fructifying influences are stopt and cut off, multitudes of vanities break in upon it, and devour its strength ; the heart is, as it were, the inclosure^ in which multitudes of thoughts are fed every day ; a gracious heart diligently kept^ feeds many precious thoughts o|
• Psalm cxvi. 10. 2 Cor. iy. 13.
^4,
%% FLATEL ON
God in a day. ^^ How precious arc thy thoughts uuto me, O God! how great i» the sum of them 1 If I sliould count them, they are more in number than the sand: when I awake, I am still with thee/^* And as the gracious heart nour- ishes them, so they refresh and feast the Iieart, " My soul is filled as with mar- row and fatness while I think upon thee,*'t ^c- ^"^ ^^ ^^^ disregarded heart, multitudes of vain and foolish thoughts are perpetually working; and drive out those spiritual thoughts of God, by which the soul should be refreslied. Besides, the careless heart profits nothing by any duty or ordinance it performs oji^ attends upon, ami yet these are the con- duits of heaven, whence grace is water- ed, and made fruitfuL A man may go witli a heedless spirit from ordinance to ordinance, abide all his days under the choicest teaching, and yet never be im^ proved by them; for heart-neglect is a
: /salm cxxxbt. 17, 18, t ^^^^ ^"' ^* ^*
KEEPING THE HEART, 4S
leak ill the bottom, no lieavenly influen- ces, however rich, ahide in that soul.^ When the seed falls upon the heart that lies open and common, like the high- way, free for all passengers ; the fowls come, and devorr it. Alas! it is not enough to hear, unless we take lieed how we hear ; a man may pray, and never be the better, unless he watch un- to prayer. In a word, all means are blessed to the improvement of grace, ac- cording to the care and strictness we use in keeping our hearts in them.
6. The stability of our souls in the hour of temptation, depends upon the care we exercise in keeping our hearts. The careless heart is an easy prey ia Satan in the hour of temptation; his principal batteries are raised against the heart; if he wins that, he wins all, for it commands the whole man : and alas f how^ easy a conquest is a neglected heart. It is not more difficult to surprize s^c^^
* Matt. xili. 3, 4.
44 FLAVEL ON
a lieart; tlian for an enemy to enter that; city whose gates are open and unguard- ed : It is the watchful heart that discov- ers and suppresses the temptation before it comes to its strength. Divines ob- serve this to be the method in wliicli temptations are ripened and brought to their full strength. There is the irrita- tion of tJie object^ or that power it has to provoke our corrupt nature; which is either done by tlie real presence of the object^ or by speculation, when the ob^ ject, (though absent) is held out by the imagination before the soul. Then fol- lows the motion of the appetite, which is provoked by the fancy, representing it as a sensual good. Then there is a consultation in the mind about the best means of accomplishing it. Next foL lows the election, or choice of the will. And lastly, the desire, or full engage^ ment of the will to it. All this may be done in a few minutes, for the debates of the soul are quick and soon ended : whcu
KEEPING THE HEART. 45
it comes thus far, tlie heart is won, Sa- tan hath entered victoriously, and dis- played his colours upon the walls of that royal fort ; but had the heart been well guarded at first, it had never come to this — the temptation had been stopped in the first or second act. And indeed there it is stopped easily ; for it is in the motion of a soul tempted to sin, as in the motion of a stone falling from the bix)w of a hill ; it is easily stopped at first, but when once it is set in motion " it ac- quires strength by descending.'^ There- fore it is the greatest wisdom, to observe the first motions of the heart, to check and stqp sin there. The motions of sin are Aveakest at first; a little care and watchfulness may prevent much mis- chief now : the careless heart not heed- ing this, is brought within the power of temptation, as the Syrians w ere brought blindfold into the midst of Samaria, bcr fore they knew where they w ere.
I hope that these considerations sat- isfy my readers thfit it is important tq
46 II.AVEL ON
keep the licart with all diligence. I proceed^
Tkirdly, To point out those special seasons in the life of a Christian^ which require our utmost diligence in keepirs ., the heart. Tliough (as was o])seived before) the duty is always binding, and there is no time or condition of life, in Avhich we may be excused from tliis work ; yet there are some signal sea- sons, critical hours, requiring more than common vigilance over the heart.
I. The first season^ is tlio time of prosperity, w hen Providence smiles up- on us. Now, Christian, keep thy lieart with all diligence ; for it w ill be very apt to grow secure, proud and earthly, ^' To see a man humble in prosperity," (says Bernard) " is one of the greatest rarities in the world.'^ Even a good Hezekiah could not hide a vain-glorious tamper, in his temptation ; hence that caution to Israel : ^' And it shall be, when the Lord thy God shall havQ
KEEPING THE HEART. 4/
brought thee into the laiul^ which lie sware to thy fathers, to Abraham, to Isaac and to Jacob, to give thee great and goodly cities Avhicli thou l)uihledst not ; and houses full of all good things, which thou fiUedst not f &c. " Then beware lest thou forget the Lord/'^' So indeed it happened : for " Jeshurun waxed fat and kicked/' How then may a Chris- tian keep his heart iVom pride and car- nal security, under the smiles of Provi- dence and the confluence of creature- Comforts?
There are several helps to secure the heart from the dangerous snares of pros- perity.
1. Consider the dangerous, ensnar- ing temptations attending a pleasant and prosperous condition. Few, very few of those that live in the pleasures of tJiis world, escape everlasting perdition. " It is easier" (says Christ) " for a camel to pass through the eye of a needle, than
* Dcut. yi. 10—12.
48 FLAVEL ON
for a rich man to enter into the kingdom of heaven."'* " Not many mighty, not many noble are called.' 'f
We have great reason to tremble, when the scripture tells us in general^ that few shall be saved ; much more when it tells us, that of that rank of which we are, but few shall be saved* When Joshua called all the tribes of Israel to cast lot for the discovery of Achan, doubtless Achan feared; when the tribe of Judah was taken, his fear increased ; but when the family of the Zarhites was taken, it was time to trem- ble. So when the scripture comes so near as to tell us tbat of such a class of men very few shall escape, it is time to be alarmed. I should wonder (says Chrysostom) if any of the rulers be sav- ed. O how many have been wheeled to hell in the chariots of earthly plea- sures, while others have been whipped to heaven, by the rod of affliction ! How
• Matt. xix. 24. t 1 Cor. i. 26.
KEEPING THE HEART. 49
few like the daughter of Tyre, come to Christ with a gift ! How few among the rich entreat his favour !
2. It may keep one moi^ humble and watchful in prosperity, to consider that among Christians many have been much the worse for it. How good had it been for some of them, if they had never known prosperity! When they were in a low condition, how humble, spiri- tual and heavenly, they were ; but when advanced, what an apparent alter- ation has been upon their spirits ! It was so with Israel, when they Avere in a low condition in the wilderness ; then Israel was ^' holiness to the Lord ;'''^ but when they came into Canaan and were richly fed, their language was, ^' we are lords, we will come no more unto thee.^'f Outward gains are or- dinarily attended with inward losses; as in a low condition their civil employ- ments were wont to have a savour of
00 FLAVEL ON
tlieir religion is duties ; so in an exalted condition, their duties commonly have a savour of the world. He, indeed, is rich in grace, whose graces are not hin- dered by his riches. There are but few Jehosaphats in the w^orld, of whom it is said: ^^ He had silver and gold in abundance, and his heart was lifted up in the way of God's commands.^^* AYill not this keep thy heart humble in pros- perity, to think how dearly, many god- ly men have paid for tlieir riches ; that through them they have lost tliat which all the world cannot purchase.
3. Keep down thy vain heart by this consideration : God values no man the more for these things. God values no man by outward excellencies, but by- inward graces ; they are the internal ornaments of the Spirit, w hich are of great price in God^s sight.f God des- pises all worldly glory, and accepts no man's person; ^^but in every na~
^ 3 Chron. xvii. 5,6. f 1 Pet. iii, 4.
KEEPING THE HEART. 51
tion^ he that feareth God, and work- eth righteousness, is accepted of him.''* Indeed if the judgment of God went by the same rule, that man's does, we might vaUie ourselves by these things, and stand upon them; but so much ev- eiy man is, as he is in the judgment of God. Does thy heart yet sAvell, and ivill neither of the former considerations keep it humble ?
4. Consider how bitterly many dy* ing persons have bewailed their folly, in setting their hearts upon these things, and have wished that they had never known them. How dreadful was the situation of Pius Quintus, who died cry- ing out despairingly, ^' when I was in a low condition 1 had some hopes of sal- vation ; when I was advanced to be a cardinal I greatly doubted ; but since I came to the popedom, I liave no hope at all.'' An author also tells iis a real, hwi sad story, of a rich oppressor, who
* Acts X. 35.
52 FLAVEL ON
had scraped up a great estate for his only son ; when he came to die, he call- ed his son to him, and said, '^ Son, do you indeed love me ?" The son an- swered, tiiat " nature, hesides his pater- nal 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 prayer.'^ The son attempted, but could not endure it. Upon tliat the father ])roke out into these expressions : " Thou canst not suffer the burning of thy finger for me ; but to get this wealth, 1 have hazarded my soul for thee, and must burn, body and soul, in hell, for tby 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 na- ture 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
KEEPING THE HEART, 5^
out of lieavea at last. If thou consi(U er thyself as a stranger in this world, travelling for heaven, thou hast tlicn as much reason to be delighted with these things as a weary horse has to be pleas- ed with a heavy burden. There was a se- rious truth in the atheistical scoft* of Juli- an, when taking away the Christians' es- tates, he told them, ^^ it was to makii them more fit for the kingdom of heaven.'^ 6. Is thy spirit still vain and lof- ty? Then urge upon it the consid- eration of that awful day of reckoning, v/herein according to our receipts of mer- cies, shall be our account for them. Methinks this chould awe and humble the vainest li^art that ever was in the breast of a saint. Know for a certain- ty that the Lord records all the mercies that ever he gave thee, from the begin- ning to the end of thy life. '* Remem- ber, O my people, from Shittim unto Gilgal,''* &c. Yea, they are exactly
* Mic. vx. 4.
54 FLAVEL ON
numbered and recorded in order to an account ; and thy account will be suit- able : " To whomsoever much is given, of him much shall be required.''* You are but a steward, 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 ? WJiat swift witnesses will your mercies be against you^ if this be the best fruit of tliem !
7. It is a very luimbling reflection, that the mercies of God should work otherwise upon my spirit, than they use to do upon the spirits of others to whom they com^ 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 has raised them, the Ipwer they have laid themselves before him. Thus did Ja-
* Luke xii. 48.
KEEPING THE HEA^IT. 55
cT)b, when God had given him miicJi substance. '^ And Jacob said^ 1 am not -\vortliy of the least of all thy mercies, and all the truth which thou hast shew- ed thy servant ; for with my staft'I pars- ed over this Jordan^ and am now be- come two bands. ''^ Thus also it was with holy David tf when God had confirmed tlie promise to him, to build him a house, and not reject him as he did Saul, he goes in l)efore the Lord and says, '' Who am I, and what is my fa- ther's house, that thou hast brought me hitherto ?'' So indeed God required ; when Israel brought to him the first fruits of Canaan, they were to say, ^^ A Syrian ready to perish was my father, "J &c. Do others raise God the higher for his raising them ? and the more God raises me, the more shall I abuse him and exalt myself? O how wicked is such conduct as this !
*■ Gen. xxxli. 10. f 2 Sam. vii, 18. ^ Deut. xxvi. 5.
W FLAVEL ON
(2.) Oiliers liave freely ascribed tlic i^lory of all their enjoyments to God and jnagnified not themselves but him, for their mercies. Thus says David, ^* Let thy name be magnified and the house of thy servant be established/^* He doess- not fly upon the mercy and suck out its sweetness, looking no farther than his own comfort : no, he cares for no mercy except God be magnified in it. So when God had delivered him from all his ene- mies, he says, '^ the Lord is my strength and my rock, he is become my salva. tion."t Saints of old did not put the crown u]>on their ow n 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. When Hannah received the mercy of a son, she said, ^^ My soul re^ joiceth in the Lord ;" J not in the mercy, but in the God of the mercy. So also
* 2 Sara, vii; 26^. f Psalm zvi'n. 2- M Sam.
KEEPING THE HEART. 57
Mary: '»My soul dotli magnify the Lord ; my spirit rejoiceth in God my Saviour.* The word signifies^ to make more room for God : their hearts were not contracted, hut the more enlarged to God.
(4.) The mercies of God have been great restraints to keep others from sin. ^^ Seeing thou, our God, hast given us such a deliverance as this ; should we again break thy commandments ?''t ^^' genuous souls have felt tlie force of the obligations of love and mercy upon them.
(5.) The mercies of God to others have been as oil to the wheels of their obedience, and made tliem more fit for service.^ Kow if mercies work con- trarily upon my heart, what cause have I to be afraid that they come not to me in love ! It is enough to damp the spirits of any saint, to see what sweet effects
* Luke 1. 46. f Ezra ix. 13. t 2 Chron. xvii.
58 FLAVEL ON
mercies Lave had upon others 5 and what bitter effects upon hjni,
II. The second season in the life of a Christian requiring more than common diligence to keep his heart, is the time of adversity. When Providence frowns upon yon, and blasts your outward com- forts, then h)ok to your heart ; keep it •with all diligence from repining against God, or fainting under his hand ; for troubles though sanctified, are troubles still. Jonah was a good man^ and yet how fretful was his heart under afflic- tion ! Job was the mirror of patience, yet how was his heart discomposed by trouble ! You will find it hard to get a composed spirit, under great afflictions. O the hurries and tumults which they occasion even in the best hearts ! — Let ine show you, then, how a Christian un- der great afflictions, may keep his lieart from repining, or desponding under th.ft Jiand of God.
KEEPING THE HIiART. 59
I shall here again offer several helps to keep the heart iu this condition.
1. By these cross providences, God is faithfully pursuing the great design of electing love upon tlie souls of hi:^ people, and orders all these afflictions as means sanctified to that end. Afflic- tions come not by casualty, but by coun- sel.^ By this counsel of God, they are ordained as means of much spiritual good to saints. " By this shall the ini- quity of Jacob be purged,'^! &c. ^^But he for our profit,'^ j &c. ^^All things work together for good,''!] &e. They are God's workmen upon our hearts, to pull down the pride and carnal secu- rity of them ; and being so, their nature is changed ; they are turned 'nto bles- sings and benefits. '^ It is g od for me that I have been afflicted \ Surely then thou hast no reason o quarrel with God, but rather to wonder thai he should
* Job V. 6. Eph. i. 11. f Isaiah sxvii. 9. + Heb- xii. 10. II Rom. yiii, 28. »> Psftlm csix. 71.
00 FLAVEL 0>f
concern himself so much hi thy good^ as to use any means for accomplishing it. Paul could bless God^ if by any means he might attain the resurrection of the dead.* ^* My brethren/' says James, ^^ count it all joy Avhen you fall into divers temptations." ' My Father is about a design of love upon my soul, and do I well to be angry with him ? All that he does is in pursuance of, and in reference to some eternal, glorious ends upon my soul. It is my ignorance of God's design, that makes me quarrel with him.' He says to thee in this case as he did to Peter, '' What I do thou knowest not now, but thou shalt know hereafter."
2. Though God has reserved to him- self a liberty of afflicting his people, yet he has tied up his own hands by pro- mise never to take away his loving kind- ness from them. ^ Can I contemplate this scripture with a repining, discon-
• Phil, llu 11.
KEEPIKG THE HEART. 61
tented spirit : " I will be his FatheiV and he shall be my son : if he commit iniquity, I will chasten him with the rod of man, and with the stripes of the chil- dren of men ; nevertheless my mercy shall not depart aAvay from liim."* O^ my heart, my haughty heart ! dost thou well to be discontent, when God hag given thee the whole tree, with all the clusters of comfort growing on it, be,* cause he suffers the wind to blow down a few leaves ?' Christians have two kinds of goods, the goods of the throne and the goods of the footstool : immove- ables and moveables. If God has secured these, never let my heart be troubled at the loss of those : indeed, if he had cut off his love, or discove- nanted my soul, I had reason to be cast down ; but this he hath not done, nor can he do it.
3. It is of great efficacy to keep the heart from sinking under afflictions,
* 2 Sam. vil« 14.
6
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to call to mind that thine own Father has the ordering of them. Not a crea- ture moves hand or tongue against thee, but by his permission. Suppose the cup be bitter^ yet it is the cup which th} Fatlier hath given thee ; and capst thou suspect poison to be in it? Foolish man, put home the case to thin^ own heart ; canst thou give thy child that which would ruin him ? No ! thou wouldst as sooii hurt thyself as liim. ^^ If thou then, being evil, knowest hoAv to give good gifts to thy cliildren,'^* how much more does God ! Thes very con- sideration of his nature as a God of love, pity and tender mercies ; or of his rela- tion to thee as a fatlier, husbajid, friend, may be security enough, if he had not spoken a word to quiet thee in this case ; and yet you have his word too : " I will do you no hurt.'^f You lie too near his heart, for him to hurt you ; nothing grieves him more than your groundless
* Matt. vii. U. f Jer, x»v. 6
KEEPING THE HEART. 63
ciiid unworthy suspicions of liis designs. Would it not grieve a faithful, tender- hearted physician, when he had studied the case of his . patient and prepared the most excellent medicines to save hi?? life, to hear him cry out, ' O he has un- done me ! he has poisoned me V because it pains him in the operation ? 0 when will you he ingenuous ?
4. God respects you as much in a low as in a high condition ; and there- fore it need not so much trouble you to be made low ; nay, he manifests more of his love, grace ?iud tenderness in the time of affliction than in the time of prosperity. As God did not at first choose you because you was high, he •will not now forsake you because you are low% Men may look shy upon you, and alter their respects as your condi- tion is altered : when Providence has blasted your estates, your summer- friends may grow strange, fearing you jnay be troublesome to them : but wil^
64? FLAVEL ON
God do so ? No, no : " I will never leave thee, nor forsake tliee.'^* If ad- versity and poverty could bar you from access to God, it were indeed a deplo- rable condition : but, so far from this, you may go to Him as freely as ever. ^^My God," says the church, "will hear me."f Poor David, when stripped of all earthly comforts, could encourage Jiiniself in tlie Lord his God ; and why cannot you ? Suppose your husband or son had lost all at^ sea, and should come to you in rags ; could you deny the re- lation, 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 Fa- ther's love is not changed.
5, What if by the loss of outward comforts, God preserves your soul from the ruining power of temptation ? Sure- ly then you have little cause to sink your heart by such sad thoughts. Do not
*" Ileb. xiii. 5, f Micah vii. 7.
KEEPING THE HEART. 6^
earthly enjoyments make men shrink and varp in times of trial ? For the love of these, many have forsa-ien Christ in such ah hour. " He went away sorrow- ful, for he had £;reat possessions.'** If this is God's design, how ungrateful to murmur against him for it ! We see mariners in a storm can throw over- board the most valuable goods to i, re- serve Iheir lives. We know it is usual for soldiers in a besieged city to destroy tlie finest buildings without the walls, in which the eiiemy may take shelter ; and no one doubts that it is wisely done. Those who have gangrened limbs wil- lingly stretch them out to be cut off, and not only thank biit pay the surgeon. — Must God be murmured against, for casting over that which would sink you in a storm ; for prlling down that which would assist your enemy in the siege of temptation ; for cutting off what w ould entlanger your everlasting life ? O, iii^
* Matt. xix. 22.
^6
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considerate, ungrateful man ! are not these things, for wiiich thou grievest, the very things that have ruined thousands of souls ?
6. It would much support thy 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, Chris- tian, hast thou not many prayers de- pending before God, upon such accounts as these : that he would keep thee from sin ; discover to thee the emptiness of the creature ; that he would mortify and kill thy lusts ; that thy heart may never iind rest in any enjoyment but Christ ? By such humbling and impoverishing strokes, God may be fulfilling thy de- sire. Wouldst thou be kept from sin ? Loj he hath hedged up thy way with thorns. Wouldst thou see the creature's vanity ? Thy affliction is a fair glass to discover it ; for the vanity of the crea*
KEEPING THE HEART. 67
lure is never no effectually and sensibly discovered, as in our own experience. Wouldst thou have thy corruptions mor- tified ? This is the way : to have the food and fuel removed that maintained them ; for as prosperity begat and fed them, so adversity, Avhen sanctified, is a means to kill them. AVouldst thou have thy heart rest no where but in the bosom of God? What better method could Providence take to accomplish thy de- sire, than pulling from under thy head that soft pillow of creature-delights ou which you rested before ? And yet you fret at this : peevish child, how dost thou exercise thy Father's patience ! If he delay to ans^ver thy prayers, thou art ready to say he regards thee not ; if ho does tliat which really answers the cud of them, though not in the way you ex- pect, you murmur against him for that $ as if instead of answering he were cross- ing all thy hopes and aims. Is this hu genuous ? Is it not enough that God is
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SO ^^vacious as to do what thou flesirest : must thou be so impudent as to expect him to do it in the way wiiich thou pre- scribest ?
7. It may support thy heart, to con- sider, that in these troubles Gort is per- formins; iliat work in which thy sonl Avould rejoice, if thou didst see the design of v. We poor creatures av^ clouded with much ignorance, and arr hot able to discern how particular providences tend to tlie fulfilment of God's designs ; and therefore, like Is- l-ael in the wilderness, fire often mur- muring because Providence leads us about in a howling flesart, where we are exposed fd diificlilties : though then he led thenij and is how leading us, hy the right way to a cH of hahitavions. If you could but see >w God, in his se- cret counsel, has exactly laid the whole J)lan of yotir salvation, even to the small- est means aiid circumstances ; could yoii i?ut discern the admirable harmony of
KEEPING THE HEART. 6^
divine dispensations, their iifiLutual rela- tions, together with the general respect they all haA e to the last end ; had you liberty to make your own choice, you would, of all conditions in the world, choose that in which you now are. Pro- vidence is like a curious piece of tapes- try, made of a thousand shreds, which single appear useless, but put together they represent a beautiful history to the eye. As God does all things according to the counsel of his own will, of course, this is ordained as the best method to eifect your salvation. Such an one has a proud heart : so many humbling pro- vidences I appoint for him ; suck an one has an earthly hearty so many im- poverishing providences for him. Di4 you but see this, I need say no more to support the most dejected heaiii.
8. It would much couiduce to the set- tlement of your heart, to consider, that by fretting and discontent you do your:, self more injury than all your afflictions
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could do. Your own discontent is that wliich arms your troubles with a sting ; you make your burden heavy by strug- gling under it. Did you but lie quietly under the hand of God, your condition would be much more easy than it is- ^^ Impatience in the sick, occasions se- verity in the physician." This makes God alliict the more, as a father a stub- born child that receives not cori^ction. Besides, it unfits the soul to pray over rts troubles, or receive the sense of that good which God intends by them. Af^ iiiction is a pill, which being wrapt up in patience and quiet submission, may be easily swallowed ; but discontent chews the pill, and so embitters the soul. God throws away some comfort which he saw would hurt you, and you will throw away your peace after it; he shoots an arrow vvhich sticks in your clothes, and was never intended to hurt, but only frighten you from sin, and you will thrust it deeper, to the piercing of
KEEPING THE HEART. 7i
your^very hearty by despondency and discontent.
9. If thy heart (like that of Rachel) still refuses to be comforted^ then do one thing more : compare the condition thou art now in, and with which thou art so much dissatisfied, with the condi- tion in which others aie, and in which thou deservestto be. ^ Others are roar- ing in flames, howling under the scourge of vengeance ; and among them I de- serve to be. 0 my soul ! is this hell ? is my condition as bad as that of th(j damned? what would thousands now in hell give to exchange conditions with me!' I have read (says an author) that when the Duke of Conde had voluntarily sub- jected himself to the inconveniences of poverty, he w^as one day observed and pitied by a lord of Italy, who from ten^ derness wished him to be more careful of Ms person. The good dake answer- ed, " Sir, be not troubled^ and think not that I suffer from waut^ for 1 seud a
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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 an- swered, ^^The knowledge of myself, and the consideration of what I deserve for my sins, which is eternal torment ; when with this knowledge I arrive at my lodging, however unprovided I find it, methinks it is much better than 1 de- serve. Why doth the living man com- plain f^^ Thus the heart may be kept from desponding or repining under ad- versity.
III. The third season calling for more than ordinary diligence to keep the heart, is the time of Zion^s troubles. When the church, like the ship in which Christ and his disciples were, is oppres- sed, and ready to perish in the waves of persecution : then good souls are ready to be shipwrecked too, upoR the billows of their own fears. It is true, most men ueed the spur rather than the reins in
KEEPING THE HEART. ^IJ
this ease ; yet some men sit down dis-« eouraged under a sense of the church's trouhles. The loss of the ark^ cost old Eli liis life ; the sad posture in which Jerusalem lay^ made good Nehemiah's countenance change, in the midst of all the pleasures and accommodations of the court.* But though God allows, yea commands, the most awakened ap- prehensions of these calamities, and in '' such a day calls to mourning, weep* ing, and girding with sackcloth ;''t ^^^ severely threatens the insensible :f Yet it will not please him to see you sit lik# pensive Elijah, under the juniper tree. " Ah, Lord God ! it is enough, take away my life also.''|| No. A mourn- er in Zion you may. and ought to be 5 but a self-tormentor you must not be : complain to God you may, but complain of God (though but by the language of your actions) you must not.
Now let us inquire how tender hearts
* Xeh. ii. 2. -j- Isaiah xxii. 12. 4^ Amos vi. X* * 1 Kin^ six. 4.
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may be relieved and supported, when they are even overwhelmed with the burdensome sense of Zion's troubles? I i^rant it is hard for him who preferretli Zion to his cliief joy, to keep his heart that it sink not below the due sense of its troubles ; yet this ouglit to, and may be done, by the use of such heart-estab- lishing directions as these :
1. Settle tliis great truth in your heart, that no trouble befalls Zion, but by the permission of Zion's God ; and he per- mits notliing, out of which he will not ultimately bring much good to his people. Comfort may be derived from reflec- , tions on the permitting as well as on the commanding will of God. " Let him alone, it may be God hatli bidden him."'^ " Thou couldst have no power against me, except it were given thee from above.'''t I^ should much calm our spi- rits, that it is the will of God to suiler it ; and that had he not suffered it, it could neVer have been as it is. Tliis
* 2 Sara. xvi. 10. f John xix. 11.
KEEPING THE HEART. 7^
very consideration qnieted Job, Eli, Da- vid and Hezekiah : that tlie Lord did it, was enough to them ; and why should it not be so to us? If the Lord will have Zion plouglicd as a field, and her goodly stones lie in the du^ ; if it be his pleasure that Anti- Christ shall rage yet longer, and wear out the saints of the Most High ; if it be his will that a day of trouble, and of treading down, and of perplexity by the Lord God of Hosts, shall be upon the valley of vi- sion, that the wicked shall devour the man that is more righteous than he ; what are we, that we should contend with God ? It is fit that we should be resigned to that Will whence we pro- ceeded, and that He that made us should dispose of us as he pleases : he may do V, hat seemeth him good without our consent. Doth poor man stand upon equal ground, that he may capitulate with his Creator ; or that God should render him an account of any of his matters ? That we be content, how-
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ever God may dispose of us, is as rea- sonable as that we be obedient, a^ hat- ever he may require of us. But if we pursue this argument farther, and con- sider that God's permissions all meet at last in tlie real good of his people, this will much more quiet our spirits. Do the enemies carry away the best among the people into captivity? This looks like a distressing providence ; but God sends them thither for their good.-* Does Gx)d take the Assyrian as a staff in his hand, to beat his people with ? The end of his so doing is, " that he may accomplish his whole work upon Mount Zion."t If ^od can bring much good out of the greatest evil of sin, much more out of temporal afflictions ; and that ho will, is as evident as that he can do so. For it is inconsistent with the wisdom of a common agent to permit any thing (which he might prevent if he pleased) to cross his great design ; and can it be imagined that the most wise God should
• Jcr. xxiv. 5. t Isaiah x. 12.
KEEPING THE HEART. Yt
do SO ? As then, Luther said to Me- laiicthon, so say I to you : " Let infinite Avisdum, power, and love, alone;'' for by these all creatures are swayed, and all actions guided, in reference to the church. It is not our work, to rule the world, but to submit to Him that does. The motions of Providence are all ju- dicious, the wheels are full of eyes : it is enough that the affairs of Zion are in a good hand.
2. Ponder this heart- supporting truth : how many troubles soever are upon Zi- on, yet lier King is in her. What! hath the Lord forsaken his churches ; has he sold them into the enemy's hand ? Docs he not regard what evil befalls them, that our hearts sink thus ? Is it not shamefully undervaluing the great God, and too mucli magnifying poor impotent men ; to fear and tremble at creatures, w hile God is in the midst of us ? The church's enemies are many and mighty ; let that be granted^ yet that argument with ^^liich Caleb and
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Joshua strove to raise tlieil- own lieart<j^ is of as mucli force now, as it was then : *^The Lord is wiili us, fear them not.''*' A historian tells iis, that when Antigo- nus overheard his soldiers reckouins: liow many their enemies were, and so discouraging one another ; he suddenly stepped in among them with this ques- tion, ^' and how many do you reckon me for?'' Discouraged souls, how many do y6u reckon the Lord for ? Is he not an overmatch for all his enemies ? Is not one Mmighty more than many migh- ties ? " If Grod be for us, who can be against us?"t What think you was the reason of that great examination Gideon made ?J He questions, he de- sires a sign, and after that, anoth- er ; and what was the end of all this, but that he might be sure the Lord was with him, and that he might but V rite this motto upon his ensign : The sword of the Lord^ and of Gideon. So if you can be well assured the Lord
• Num. xiv. 9. t Ko"»- viil 31. ^ Judges vi.
KEEPIKG THE HEART. 79
h with his people, you will therehy rise ahove all your discouragements : and that he is so, you need not desire a sign from heaven ; lo, you have a sign before you, even their marvellous preservation amidst all their enemies. If God be not with his people, how is it that they arc not swallowed up quickly ? Do their enemies want malice, power, or oppor- tunity? No, but there is an invisible hand upon them. Let then his presence give 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 Zion, she shall not be moved.
3. Consider the great advantages at- tending the people of God, in an afflic- ted condition. If a low, and an afflicted state in the world be really best for the church ; then your dejection is not on- ly irrational, but ungrateful. Indeed if you estimate the happiness of the church, by its worldly ease, splendour ^nd prosperity^ then such times of afflic-
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tioii will ' appear to be unfavourable : but if you reckon its glory to consist in its humility, faith, and heavenly-mind- edness ; no condition so much abounds Avitli advantages for these, as an afflic- ted condition. It was not persecutions and prisons, but worldliness and wan- tonness, that poisoned the church : nei- ther was it the earthly glory of its pro- i'essers, feut the blood of its martyrs, tliat was the seed of the church. The power of godliness did never thrive better tlian in affliction, and was never lens thriving than in times of great- est prosperity: when ^^we are left a ])oor and an afflicted people, then we learn to trust in the name of the Lord.''* Is it indeed for the saints' advantage, to be weaned from love of, and delight in ensnaring earthly vanities ; to be quick- ened, and urged forward with more haste to heaven 5 to have clearer discov- eries of their own hearts ; to be taught to pray more fervently, frequently, spir-
* Zeph. iii. 12»
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itiially ; to look and long for the rest to come^ more ardently? If these be for their advantage, experience teaches us that no condition is ordinarily bless- ed with such fruits as these, like an af- flicted condition. Is it well then, to repine and droop, because your Father consults the advantage of your soul, ratlier than the gratification of your hu- mours? because he will bring you to heaven by a nearer w ay 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? who dpes more for you, than he will do for thousands in the Avorld, upon whom he will not lay a rod, or dispense an af- fliction to thfem for their good?^ But alas ! we judge by sense, and reckon things good or evil, according to our present taste.
4. Take heed that you overlook not the many precious mercies which the people of God enjoy amidst all their
* Hos. iv. 17. Matt. xv. 14".
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trouble. It is a pity that our tears on account of our troubles, should so blind our eyes, that we. should not see our mercies. I will not insist upon the mercy of having; your life given you for a prey ; nor upon tlic many outward com- forts which you enjoy, even above what were enjoyed by Christ and his precious servant^>, of \\ liom the world was not wortliy. But what say you to ])ardon of sin : iiiterest in Christ ; the covenant of promise ; and an eternity of hap- piness in the presence of God, after a few days are over? O, that a peoplt entitled to such mercies as these, should droop under any temporal affliction, or be so much concerned for tlie frowns of meu, and the loss of trifles ! You have not the smiles of great men, but you have the fjivour of the great God ; you are perhaps diminished in temporal, but you are thereby increased in spirit- ual and eternal goods. You eanuot live so plentifully as before ; but you may live as hcarcnly as ever. Will
KEEPING THE HEART. 83
you grieve so much for tliese clreiim- stanees, as to fora;et your substance? Shall light troubles make you forget wekhtv mercies ? Remember, the tru-e riches of the cluircli are laid out of llie reach of all enemies. What though God do not in his outward dispensa- tions^ distinguish bet^^ een his oAvn and others? Yea^ v/hat though his judg- ments single out the best^ and spare the worst ? What though an Abel be killed in love^ and a Cain survive in hatred ; a bloody Dionysius die in his bed, and a good Josiah fall in battle ? What though the belly of the Avicked be filled with hidden treasures^ and the teeth of the saints w ith gravel-stones ? Still there is much matter of praise ; for electing love has tlistinguished, though common providence has not : and whiie^ prosperity and impunity slay the wick- ed, even slaying and adversity shall benefit and save the righteous.
5. Believe that how^ low soever the cluircli be plunged under the waters of
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adversity^ slie shall assuredly rise again. Fear not ; for as surely as Christ arose the third day, notwithstanding the seal and watch upon him; so surely Zion shall arise out of all her trouhles, and lift up her victorious head over all her enemies. There is no reason to fear the ruin of that people, who thrive by their losses and multiply by ])eing di- minished. ]3e not too hasty to bury the church before she is dead ; stay till Christ has tried his skill, before you give her up for lost. The bush may be all in a flame, but shall never be con- sumed ; and that because of the good will of him that dwelleth in it.
6. Remember the instances of God's care and tenderness over his people in former difficulties. For above eightceu hundred years the Christian church has been in affliction, and yet it is not consumed ; many a wave of persecution has gone over it, yet it is not drowned ; many devices have been formed against it, hitherto none of them has prospered ^
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This is not the first tirae that Hamans aud Ahithophels have plotted its ruin; that a Herod has stretched out Ms hand to vex it : still it has been preserved from, supported under, or delivered out of all its troubles. Is it not as dear to God as ever? Is he not as able to save it now as formerly? Tliough we know not whence deliverance should arise, " yet the Lord knoweth how to deliver the godly out of temptations.^'* 7. If you can derive no comfort from any of these considerations, try to draw some out of your very trouble. Surely this trouble of yours is a good evidence 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 consolation, that if you are so sensible of Zion's trouble, Jesus Christ is much more sen- sible of, and solicitous about it, than
* 2 Peter ii. 9.
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you can be ; and he will have an eye of favour upon them that mourn for it.*
IV. The fourth season, requiring our utmost diligence to keep our hearts, is the time of danger and public distrac- tion. In such times the best hearts are too apt to be surprised by slavish fear. If Syria be confederate with Ephraim, iiow do the hearts of the house of Da- vid shake, even as the trees of the wood, which are shaken with the wind.;! When there are ominous signs in the lieavcns; on the earth distress of na- tions, with perplexity ; the sea and the waves roaring : then the hearts of men fail for fear, and for looking after those things which are coming on the earth. J Even a Paul may sometimes complain of "fightings within, when there are fears witliout.^'H
But, my brethren, these things ought not so to be ; saints should be of a more elevated spirit : so was David,
« Isaiali Ivil. 18. f l^^'^^^ vii, 2. * Luke
xxi. 25. II 2 Cor. vii. 5.
KEEPING THE HEART. 87
when his heart was kept in a good frame. '^ The Lord is my ligbt^ and my salvation ; whom shall I fear ? The Lord is the strength of my life, of v* horn 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. Let not that which God has threatened as a judgment upon the wicked, ever seize upon the hearts of the righteous. '^ I will send faintncss into their hearts in the land of their en- emies, and the sound of a shaking leaf shall chase them.'^f What poor spir- ited men are those, to iiy at a shaking leaf! A leaf makes a pleasant, not a terrible noise ; it makes indeed a kind of natural music : but to a guilty con- science, even the whistling leaves are drums and trumpets. '' Bwi God has not given us the spirit of fear, but of love and of a sound mind."f A sound mind^ as it stands there in opposition to fear J is an unwounded conscience, not
* Psalm xxvii. 1. j Lev. xxvi. 36. i 2Tixa.\.7.
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weakened by guilt : and this should make a man as bold as a lion. I know it cannot be said of a saint, as God said ol leviathan^ that he is made without fear ; there is a natural fear in every man, and it is as impossible to remove it wholly, as to remove the body itself. Fear, is perturbation of the mind, aris- ing from the apprehension of approach- ing danger; and as long as dangers can approach us, we shall find some perturbations within us. It is not my purpose to commend to you a stoical apatliy, nor yet to dissuade you from such a degree of cautionary preven- tive fear as may fit you for trouble, and be serviceable to your soul. There is a provident fear that opens our eyes to foresee danger, and quickens to a pru- dent and lawful use of means to pre- vent it : such was Jacob's fear.* But it is the fear of diffidence, from which I would persuade you to keep your heart ; that tyrannical passion which invadeft
* Gen. xxxii.
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the heart in times of danger^ distracts, weakens and unfits it for duty, drives men upon unlawful means, and brings a snare Avitli it.
Now let us inquire how a Christian may keep his heart from distracting and tormenting fears, in times of great and threatening dangers ? TJiere are sev- eral excellent rules for keeping the heart from sinful fear, when imminent dangers threaten us.
1. Look upon all creatures as in the hand of God, wlio managt'S them in all their motions, limiting, restraining and determining them at his pleasure. Get this ffreat truth well settled by faith in your heart, and it will guard you agaiiist slavish fears. The first chapter of Ezekiel contains an admirable draught of Providence : there you see the living creatures wj^o move the wheels (viz. the great revolutions of things here be- low,) coming unto Christ, who sits upon the throne, to receive new instruc- tions from him. In Revelations sixth *8
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chapter, you read of white^ black and red horses, which are but the instru- ments God employs in executing judg- ments in the world, as wars, pestilence and death. When these horses are prancing and trampling up and down the world, here is a consideration that may quiet our hearts, God has the reins in his hand. Wicked men are some- times like mad horses, they would stamp the people of God under their feet, but that the bridle of providence is in their mouths.* A' lion at liberty is terrible to meet, but who is afraid of the lion in the keeper's hand?
2. Remember that this God in whose hand are all creatures, is your Fatlier, and is much more tender over yon than you are, or can be over yourself. " He that toucheth you, toucheth the apple of mine eye."t Let me ask the most timo- rous woman, whether there be not a great difference between the sight of a drawn sword in the hand of a bloody
• Job i. 11, 12. t Zech. ii. 8.
KEEPING THE HEART. 91
tuffian, and of tlie same sword in the hand of her own tender liusband ? As great a difference there is between look- ing upon creatures by an eye of sense, and looking on them as in the hand of your God, by an eye 4^ faith. Isaiah liv. 5j is here very appropriate : '' Thy Maker is thine husband, the Lord of hosts is liis name ;" he is Lord of all the hosts of creatures. Who would be afraid to pass through an army, though all the soldiers should turn their swords and guns towards him, if the general of that army were his friend or father ? A religious young man being at sea witli many other passengers in a great storm, and they being half dead with fear, he only was observed to be very cheerful, as if he were but little con- cerned in that danger : one of them de- manding the reason of his cheerfulness, ^^0 (said he) it is because the pilot of the ship is my Father?'' Consider Christ, first, as the King and supreme Lord over the providential kingdom, and then^
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as your head, liusband and friend^ and you will quickly say, ^^ Return unto thy rest, 0 iny soul." This truth will make you cease trembling, and cause you to sing in the midst of danger. '^ The Lord is king of ^all the earth, sing ye praise w ith understanding.-'* That is, ' Let every one that has understanding of this heart-reviving and establishing doctrine of the dominion of our Father over all creatures, sing praise.'
3. Urge upon your heart the express prohibitions of Christ in this case, and let your heart stand in awe of the vio- lation of them. He hath charged you not to fear. " When ye shall hear of wars and commotions, see that ye be not terrified. "t '' In nothim^ be terrified by your adversaries. ''J In Matt. x. and within the compass of six verses, our Saviour commands us thrice, ^^not to fear man." Does the voice of a man make thee to tremble, and shall not the voice of God? If thou art of such a
* Psalm xlvii. vli. f Luke xxi. 9. ^ Phil. i. 28.
KEEPING THE HEART. 93
ti'Tiorous spirit, how is it that thou fear- est not to disobey the commands of Je- sus Christ ? Methinks the command of Christ should have as much power to calm, as the voice of a poor worm to ter- rify thy heart. ^^ I, even I, am he that comforteth you : who art thou, that thou shouldst be afraid of a man tliat shall die, 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 v/e remember what he is, and what he has said, we should not be of such fee- ble spirits. — Bring thyself, then, to this reiieciion in times 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 frowns 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 ?' — 0 keep thy heart by this consideration !
• Raiah li. 12, X3-
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4. Reinenil»er how much iieedless trouble your vaiu fears liave hrou2:ht upon you formerly. " And hast feared eontiuually because of the oppressor^ as if lio were ready to devour ; and where is the fury of the oppressor?''* He seemed ready to devour, yet you are not devoured. I have not brought upon you the thing that you feared ; you have wasted your spirit, disordered your soul, and Aveakened your hands to no pur- pose; you might have all this while en- joyed your peace, and possessed your soul in patience. And here I cannot but observe a very deep policy of Satan in managing a design against the soul, by these vain fears. I call them vain, w ith reference to the frustration of them by Providence ; but certainly they are not in vain as the end at which Satan aims, in raising them ; for herein he acts, as soldiers do in the siege of a garrison, who, to wear out the besieged by con- stant watchings, and thereby unfit them
* Isaiah li. 13.
KCFPIXG THE HEART. 9;7
to make resistance ^vlien they storm it in earnest, every nii;;lit give them fiilse alarms^ whicli though they come to noth- ing, yet remarkably answer tlie ultimate design of the enemy. — O, when will you beware of Satan's devices ?
5. Consider solemnly, that though the things you fear should really hap- pen, yet there is more e\ il in your own fear than in the things feared. And that, not only as the least evil of sin is worse than the greatest evil of suffering; but as this sinful fear has really more trouble in it, than there is in that con- dition of which you are so much afraid. Fear is both a multiplying and a tor- menting passion ; it represents troubles as much greater than they are, and so tortures the soul much more than the suffering itself. So it was with Israel at the Red Sea, they cried out, and w ere afraid, till they stepped into the water, and then a passage was opened through those waters which they thought would have drowned them. Thus it is
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with US ; we looking tliroiigli the ghiss of carnal fear, upon the waters of trouble, the swellings of Jordan, cry out, ^O, they are unfordable ! we must 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.''* Thus it was with a blessed martyr ; when he would make a trial, by putting his finger to the can- dle, and found himself not able to en- dure that, he cried out, "What! cannot I bear the burning of a finger? How then shall I be able to bear the burning of my whole body to-morrow ?" Yet when that morrow came, he could go cheerfully into the flames, with this scripture in his mouth : " Fear not, for I have redeemed thee ; I have called thee by thy name, thou art mine ; when thou passest through the waters, I w ill be with thee ; w hen thou walkest through the fire, thou shalt not be burnt."|
* 1 Cor. s. 13. t Isaidi Xlijii. 1, 2, 3.
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6. Consult the many precious prom- ises which are written for your support and comfort in all dangers. These are. your refuges^ to which you may fly and be safe^ when the arrows of danger fly by night, and destruction wasteth at n^on day. There are particular prom- ises suited to particular cases and exi- gencies 5 there are also general promises reaching all cases and conditions. Such as these. '^ All things shall work to- gether for good/' &c.* "Though a sinner do evil an hundred times, and his days be prolonged, yet it shall be wxll with them that fear the Lord/' &:c.t Could you but believe the promises, your heart should be established. f Could you but plead them with God, as Jacob did, (" Thou saidst, I will surely do thee good,") &c.|| they would relieve you in every distress.
7. Quiet your trembling heart, by recording and consulting your past ex-
* Rom, viii. 28. f Eccl. viii, 12. t 2 Chron. XX. 20. G Gen. ss&Ll. 12.
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peiieiices of the care and faithfulness of God in former distresses. These ex- j)eriences are food for your faith in a >vildcrness.* By this David kept his heart in time of danger^f and Paul his. J It was answered hy a saint, when one told him that his enemies waylaid him to take aw^ay his life : " If God take no care of me, how is it that I have es- caped hitherto?'' You may plead with God old experiences, for new ones ; for it is in pleading with God for new de- liverances, as it is in pleading for new pardons. Mark how Moses pleads on tliat account with God. " Pardon, I he- seech thee, the iniquity of this people, as thou hast forgiven them from Egypt until now." II He does not say as men do, ' Lord, this is the first fault, thou hast not heen 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 difficulties, let the saint say, ' Lord
• Psalm Ixxiv. 14. f 1 Sail), xvii. o7. t 2 Cor, i. 10. \ Numb. xiv. 19-
KEEPING THE HEART. 1)9
tlioH liast often lieard, helped and saved, in formerfears; therefore now Iielp again, for with thee there is plenteous redemp- tion, and thine arm is not shortened.'
8. Be well satistied that you are in the w ay of your duty, and that will hc- c;et holy courage in times of danger. " Who w ill harm you, if you be a fol- lower of that which is good?* Or if any dare attempt to harm yon, " you may boldly commit yourself to God in \vell-doing.''t I^ ^vas this considera- tion that raised Luther^s spirit above all fear : '' In the cause of God (said he) I ever am, and ever shall be stout; hcKp- inl ai^ume this title, '1 yield to none,'' A good cause will bear up a man's spirit. Hear the saying of a heathen, to the shame of cowardly Christians : when the emperour Vespasian had command- ed Fluidius Priseus, not to come to the senate, or if he did come, to speak no- thing but what he would have him, the
* X Peter iii. 13, f ^ ^etcr iv. 19.
246285
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senator returned tliiy noble answer, '^ that as be was a senator, it was fit be should be at the senate ; and if being there, be were required to give bis ad- vice, be would freely speak that which bis conscience commanded him/' The emperour threatening, that then he should die ; he answered, " did I ever tell you that I was immortal ? do what you will, and I will do what I ought ; it is in your power to put me to death uujustly, and in my power to die with constancy.'^ Righteousness is a breast- plate : let them tremble, whom danger iinds out of the way of duty.
9. Gret your conscience sprinkled with the blood of Christ from all guilt, and that will set your heart above all fear. It is guilt upon the conscience that softens and makes cowards of our spir- its : " the righteous are bold as a li» on."^" It was guilt in Cain's con- science, that made him cry, " every one that findeth me will slay me.f A guil-
* Prov. XXV ill. 1. t Gen. iv. 14.
KEEPING THE HEART. 10 1
Vj' conscience is more terrified by ima- 4:;ined dangers, than a pure conscience is by real ones. A guilty sinner car- ries a witness against himself in liis own bosom. It was guilty Herod cried out^ "John Baptist is risen from the dead.'' Such a conscience is the de- viPs anvil, on v/hich he fabricates all those swords and spears, Avith which the guilty sinner pierces himself. Guilt is to danger what fire is to gun-pow- der ; a man need not fear to walk among many barrels of powder^ if he have no fire about him.
10. Exercise holy trust, in times of great distress. Make it your business to trust God with your life and com- forts, and then vonr heart will be at rest about them. So did David, ^^ At what time I am afraid, I will trust in thee ;'' that is, ^ Lord, if at any time a storm arise, I will shelter from it un- d^r the covert of thv wins's.' Go to God by acts of faitli and trust, and nev- er doubt that he will secure you. " Thou *9
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wWi keep liiiu in perfect peace, whos^e mind is stayed on Ihee, because he trust- eth in thee.''* God is pleased when tliou comest to him thus : ^ Fatlier, my life, my liberty and my estate arc ex- jiosed, and I cannot secure them ; O let me leave them in thy hand : the poor leaveth himself with thee ;' and <U)es his God fail him ? No, thou art the helper of the fatherless : that is, thou art the helper of the des- titute one, that has none to go to but God. That is a comforting passage, ^' He shall not be afraid of evil tidings, his heart is fixed, trusting in the Lord ;''t he does not say, his ear shall be pre- served from the report of evil tidings ; Jie may hear as sad tidings as other men, but liis heart shall be kept from the terror of those tidings; his heart is fixed. 11. Consult the honour of religion more, and your personal safety less. Is it for the honour of religion (think you) that Christians should be as tim-
* Isaiuh Ixii. 3. f Psalm cxii. T.
KEEPIKG THE HEART. lOS
orous as hares to start at every sound ? Will not tliis tempt the world to think, that whatever you talk, yet your prin- ciples are no better than other men's ? What mischief may the discovery of your fears before them do ! It wa^ nobly said by Nehemiah, (chapter six, verse eleven) " Should such a man a^ I flee ? And who being as I am would ilee'^ ? Were it not better you should die, than that the world should be pre- judiced against Christ by your example ? For alas ! how apt is the world (who judge more by what they see in your practices, than by what they understand of your principles) to conclude from your timidity, that how much soever you commend faith, and talk of assurance ; yet you dare trust to those things no more than they, when it comes to the trial. O, let not 'your fears lay such a stumbling block before the blind w orld. IS. He that will secure his heaTt from fear must flrst secure the eternal interest of his soul in the hands of Jesus
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Christ. AVhen tliis is done, you may say^ ' Now world do thy worst !' You v/ill not be very solicitous aljout a vile body, when you arc once assured it s\\\\\\ be well to all eternity with your precious soul. ¥ea.r not them (says Christ) that can kill the hody, and after that have no more that they can do. TJie assured Cluistian may smile with contempt upon all his enemies, and say, ' Is this the worst that you can do ?' What say you Chrisiian ? Are you as- sured that your soul is safe, that witli- in a few moments of your dissolution, it shall be received by Cluist into an everlasting habitation ? If you be siu'C of that, never trouble yourself about the instruments and means of yonr death. 13. Learn to quench all slavish crea- ture-fears, in the reverential fear of God. This is a cure by diversion. It is an exercise of Christian wisdom, to turn those passions of the soul which most predominate, into spiritual channels : to turn natural anger into spiritual zeal,
KEEPING THE HEART. 105
natural mirth into holy cheerfulness, and natural fear into a holy dread and a\v^ of God. This method of cure Christ prescribes^ in Matt, tenth chapter ; sim- ilar to which is Isaiah eighth chapter, twelfth and thirteenth verses, "Fear not their fear." ' But how shall we help it?' " Sanctify the Lord of Hosts him- self; and let him be your fear, and let him be your dread.-' Natural fear may be allayed for the present by natural reason, or the removal of the occasion ; but then it is like a candle "blown out by a puff of breath, which is easily blo\\Ti in again ; but if the fear of God extinguish it, then it is like a candle quenched in water^^ which cannot easily be rekindled.
14. Pour out to God in prayer, those fears which the devil and your own un- belief pour in upon you in times of dan- ger. Prayer is the best outlet to fear : wdiere is the Christian that cannot set his seal to this direction? I will give you the greatest example to encourage
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you to compliance, even the example of Jesus Christ.^ When the \iour of his danger and death drew nigli, he went into the garden, separated IVom hi^ dis- ciples, and there wrestled mightily with God in pmyer, even unto agony; in re- ference to which the apostle says, ^* who in the davs of his flesh, Avhen he had offered up prayers and supplications, with strong cries and tears, to Him that was able to save from death, and was heard in tliat hri feared. "f He was heard as to strength and support to car- ry him tlirough i( ; though not as to deliverance, or exemption from it. O, that these things may abide with you and be reduced to practice in these evil days, that many trembling souls may be established by them.
Y, The fifth season requiring dili- gence in keeping the heart, is the time of outward wants.
Although at such times we sliould complain to God, not of God, (the throne
* Mark xiv. 32. f Ucb.v. T.
KEEPING THE HEART. 107
of grace being erected for a time of need,)* yet wlieu the waters of relief run low, and want begins to press, how prone are the best hearts to distrust the fountain ! When the meal in the bar- rel, and the oil in the cruise are almost spent, our faith and patience too are al- most spent. It is now difficult to keep the proud and unbelieving heart in a holy quietude, and sweet submission at the foot of God. It is an easy thing to talk of trusting God for daily bread, while we have a full barn or purse; but to say as the prophet,t ^^ Though the fig-tree should not blossom, neither fruit be in the vine, &c. yet will I rejoice in the Lord" ; surely this is not easy.
Would you know then how a Chris- tian may keep his heart from distrust- ing God, or repining against him, when outward wants are either felt or feared ?
This case deserves to be seriously considered especially now, since it seems to be the design of Providence to
* Heb. iv. 16. t Hab- "i' 1^-
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empty the people of God of their crea- ture-fulness^ and acquaint them with those difficulties to which hitherto they have been altogctlicr strangers. To se- cure the heart from the dangers attend- ing tliis condition, these considerations may, through the blessing of the Spirit^ prove effectual.
1. If God reduce you to necessities, he therein deals no otherwise with you, than he has done with some of the holi- est men that ever lived. Your condi- tion is not singular ; though you have hitherto been a stranger to want, other saints have been familiarly acquainted with it. Hear what Paul says, not of himself only, but in the names of other saints reduced to like exigencies : "Even to the present hour we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place.'^^ To see such a man as Paul, going up and down the world, naked, and hun- gry and houseless; one that was so
• ICor. iv. 11.
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far above thee in grace and holiness ; one that did more service for God in a day, than perliaps tliou hast done in all thy days ; may well put an end to your repining. Have you forgotten wh?t ne- cessities even a David has suifered? How great were his difficulties ? '^ Give I pray thee/' says he to Nabal, ^^ what- soever Cometh to thy hand, to thy ser- vants, and to thv son David.^'*^ But why speak 1 of these ? Behold a great- er than any of them, even the Son of God, ivJio is the heir of all things, and by whom the worlds were made, some- times would have been glad of any thing, having nothing to eat. " And on the morrow, when they were come from Bethany, he was hungry ; and seeing a fig-tree afar oif, having leaves, he came if haply he might find any thing there- on.''f
Hereby then God has set no mark of hatred upon you, neither can ypu in-»
* 1 Sam. XXV. 8. f Mark xi. 12.
10
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fcr want ojf love from want of hread. When thy repining heart puts the ques- tion^ ' Was there ever any sorrow like unto mine ?' Ask these M^orthies, and they will tell thee that though they (lid not complain as thou dost^ yet their condition was as necessitous as thine is.
2. If God leave you not in this con- dition, without a promise, you have no reason to repine or despond under it. That is a sad condition indeed, to which no promise belongs. Calvin in liis com- ment on Isaiah ninth chapter and first verse, explains in what sense the dark- ness of the captivity was not so great, as that of the lesser incursions made by Tiglath Pileser. In the captivity the city was destroyed, and the temple burnt with fire : there was no compari- son in the affiiction; yet the darkness vas not so great, because, (says he) taere was a certain promise made in tiils case, but none in the other."
KEEPING THE HEART. Ill
It is better to be Iwv as hell tcith a promise, tliaii to be in paradise icith- out one. Even the darkness of hell it- self, would be comparatively no dark- ness at all, were there but a promise to enlighten it. Now God has left many sweet promises for the faith of his poor people to live upou in this condition ; such as these : '' O fear the Lord, ye his saints, for there is no want to tliem that fear him ; the lions do lack and suffer hunger, but they that fear the Lord sh^H not want any good thing.*'* '' TJie eye of the Lord is upon the rig\jteous to keep them alive in famine.' 't ^^ ^^o good thing will He withhold from them that walk up- rightly."J ^^ He that spared not his own Bon, but delivered him up for us all, hoAv shall he not with him also freely give us all things ?'"|| ^'When the poor and the needy seek water,
* Psalm xxxlv. 9, 10. f Psalm xxxiii. 18, 19,
4: Psalm Ixxxiv. 11. || Rom. viii. 32.
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and there is none, and their tongue fail- etli for thirst, I tlie Lord will hear them, I the God of Israel will not forsake tliem.''* Here you see their extreme w^ants, water heing put for the necessa- ries of life ; and their certain relief^ ^* I the Lord will hear them :" in which it is supposed that they cry unto liim in their distress, and he hears their c!'y. Having therefore these promises, why should not your distrustiiil heart con- clude like David's, " The Lord is m\. shepherd, I shall not want/'f
^Eut these promises imply condi- tions ; if they w ere absolute, they w ould afford more satisfaction.' What are those tacit conditions of which you speak, hut. these, that he will either supply or sanctify your wants ; that you shall have so much as God sees fit for you ? And does tliis trouble you ? Would you have the mercy, whether sanctified or not? Whether God sees
* Isaiah xli. \7. f P&alm xxiii. 1.
KEJ^IKG THE HEAKT. 118
it fit for you or not? The appetites of saints after earthly things should not be so ravenous, as to seize greedily upon any enjoyment^ without regarding cir- cumstances.
^But O, when wants press, and I see not whence supplies should come, my faith in the promise shakes, and I, like murmuring Israel, cry, ^'He gave bread, can he give water also ?" O unbeliev- ing heart! when did his promises fail? whoever trusted them and was a^^am- ed? may not God upbraid thee with thine unreasonable infidelity, as in Jer. ii. 31. "Have I been a wilderness unto you ?'^ or as Christ said to his disciples, " Since I was with ycu, lack- ed ye any thing ?'^ Yea, may you not upbraid yourself ; may you not say w ith good old Poly carp, " These many years I have served Christ, and found him a good master' ?
Indeed he may deny what your wan^ tonness^ but not what your real want *10
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calls for. He will not regard the c\j of your litstSy nor yet despise the cry of your faith: though he will not in- dulge your 7canton apjjetiteSy yet he will not violate his own faithful jwom- ises. These promises are yourhest se- curity for eternal life ; and it is strange they should not satisfy you for daily bread. Remcmhor tlie words of the Lord^ and solace your heart with them amidst all your wants. It i^ sai^ of Epicurus^ that in dreadful pjlrox- ysms of the cholic^ lie often refreshed^ himself hy calling to mind his inventions in philosophy : and of Possodonius the philosopher^ that in an acute disorder he solaced himself ^^ii]l discourses on moral virtue ; and when distressed, he would say, ^^O pain, thou dost nothing; though thou art a little troublesome, I will never confess thee to be evil.'' If upon such grounds as these they could support themselves under such racking pains, and even delude their diseases
KEEPIXG THE HEART. 115
I)v them; how much rather should the precious promises of God, and the sweet experiences which have gone along step by step with them, make you for- get all your wants, and comfort you in
every difficulty?
t/ t/
3. If it be bad now, it might have been Avorse. Has God denied thee the comforts of this life? He might have denied thee Christ, peace and pardon also ; and then thy case had been wo- ful indeed. You know God has done so to millions. How many such wretch- ed objects may your eyes behold eve- ry day, that have no comfort in hand, nor yet in hope ; that are miserable here, and will be so to eternity: that have a bitter cup. and nothing to sweet- en it: no, not so much as any hope that it will be better. But it is not se with you : though you be poor in this world, yet you are ^» rich in faith, and an heir of the kingdom which God has
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promised."** Learn to set spiritual riches over against temporal poverty. Balance all your present troubles witli your spiritual privileges. Indeed if God had denied your soul the robe of righteousness to clotlie it, the hidden manna to feed it, the heavenly mansion to receive it; you might well be pensive : but the consideration that he has not, may administer comfort under any out- ward distress. When Lutlier began to be pressed by want, he said, " Let us be contented with our hard fare; for do not we feast with angels, upon Christ the bread of life?" "Blessed be God, (said Paul) who hath abounded to us in all spiritual blessings."!
4. Though this affliction be great, God 1ms far greater, with which he chastises the dearly beloved of his soul in this world. Should he remove this, and iuiiict those, you would account your present state a very comfortable
♦ James ii. 5. f Ephes. i. 3.
KEEPING THE HEART. 417
one, and bless God to bo as you now are. Should (rod remove your present troubles^ supply all your outward wants, give you the desire of your lieart in ct'eature-comforts ; but hide his face from you^ shoot his arrows into your soul, and cause the venom of them to drink up your spirit: — should he leave you but a few days to the buffetins; of Satan : — should he hold your eyes but a few niglits waking with horrors of con- science, tossing too and fro till tlie dawning of the day : — should he lead you through the chambers of death, show you the visions of darkness, and make his terrors set themselves in array a- gainst you : — then tell me if you would not think it a great mercy to be back again in your former necessitous condi- tion, with peace of conscience ; and ac- count bread and w^ater, with God's fa- vour, a happy state ? O then, take heed of repining. Say not, that God deals hardly with you, lest you provoke him
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to convince you by your own sense, that he has worse rods than these for unsub- missive and froward children.
5. If it be bad now, it will be better shortly. Keep thy heart by this con- sideration, ^the meal in the barrel is al- most spent; Avell, be it so, why should tliat trouble me, if I am almost beyond tlie need and use of these things?' The traveller has spent almost all his mo- ney; ^ well (says he) tliough my mo- ney be almost spent, my journey is al- most finis lied too : I am near home, and shall soon be fully supplied.' If there be no candles in the house, it is a comfort to think that it is almost day, and then there will be no need of them. I am afraid. Christian, you misreckon when you think your provision is almost spent, and you have a great w ay to tra- vel, many years to live, and nothing to live upon; it may be not half so many as you suppose. In this be confident, if your provision be spent, either fresh
KEEPING THE HEART. 119
supplies are comings (though you see not whence) or you arc nearer your journey's end tlian you reckon yourself to be. Desponding soul^ does it become a man travelling upon the road to that heavenly city, and almost arrived thcre^ within a few days' journey of his Fa- ther's house, where all his wants shall be supplied, to be so anxious about a little meat/ or drink, or clothes, which he fears he shall want by the way? It was nobly said by the forty martyrs, when turned out naked in a frosty night, to be starved ib death, ^^The winter indeed is sharp and cold, but heaven is warm and comfortable ; here we shiv- er for cold, but Abraham's bosom will make amends for all."
^Eut (says the desponding soul) I may die for want.' Whoever did so ? where were the righteous forsaken ? If indeed it be so, your journey is ended, and you fully supplied.
^ But I am not sure of that ; were I sure of Heaven; it were another matter,'
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Are you not sure of that ? then you have other matters to trouble yourself about tlian these ; methinks these should be the least of all your cares. I do not find that souls perplexed about the want of Christy pardon of sin, &e. are usually very solicitous about these things. He that seriously puts such questions as these, ' What sliall I do to be saved ? how sliall I know my sin is pardoned V does not trouble himself with, " What shall I cat, what shall I drink, or wherewithal shall I be clothed ?^'
§. Does it become the children of such a Father to distrust his all-suffici- ency, or repine at any of his dispensa- tions ? Do you well to question liis care and love, upon every new exigency ? Bay, have you not formerly been asham- ed of this ? Has not your Father's sea- sonable provision for you, in former dif- ficulties, put you to the blush, and made you resolve never more to question his love and care ? And yet will you again
KEEPIXG THE HEART. 121
renew your unworthy suspicions of him ? Disengenuous child ! reason thus with yourself : ^ If I perish for want of what is good and needful for me, it must be either because my Father knows not my wants, or lias not wherewith to supply them, or regards not what becomes of me. AVhicli of these shall I charge up- on him ? Not the first : for my Father knows icliat I have need of.^ Not the the second : for the earth is the Lord^s, and the fulness thereof ;\ his name is God All-sufficient.^ Not the last : for as a Father pitieth his children, so the Lord pitieth them that fear him ;\\ the Lord is exceeding jjitifiil, and of tender mercy ;^ he hears the young ravens ichen they cry .-H — and will he not hear me ? Consider (says Christ) the fowls of the air ; not the fowls at the door, that are every day fed by hand, but the fowls of the air that have none to provide for them.
* Mark vi. 32. f P^alm xxiv. 1. + Gen. xvii. 1. il Psalm ciii. 13. § James v. 11. ^ Job xxxviii. 41. 11
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Does he feed and clothe his enemies^ and will he fofget his children? he heard even the cry of Ishmael in distress.* 0 my unbelieving heart, dost thou yet doubt ?' 7. Your poverty is not your sin, but your affliction. If you have not by sin- ful means brought it upon yourself, and if it be but an affliction, it may the more easily be borne. It is hard indeed to bear an affliction coming upon us as the fruit and punishment of sin. When men are under trouble upon that account : they say, ^ O ! if it were but a single affliction, coming from the hand of God by way of trial, I could bear it ; but I have brought it upon myself by sin, it comes as the punishment of sin; the marks of God's displeasure are upon it: it is the guilt within that troubles and galls more than the want without.^ But it is not so here; therefore you have no reason to be cast down under it.
• Gen. xxi. 17.
KEEPING THE HtART. 123
•^But though there be no sting of guilt, yet this condition wants not oth- er stings ; as, for instance, the discredit of religion. I cannot comply >vith my engagements in the world, and thereby religion is likely to suffer.^ It is well you have a heart to discharge every duty ; yet if God disable you by provi- dence, it is no discredit to your profes- eion, tliat you do not that which you cannot do, so long as it is your desire and endeavour to do what you can and ought to do ; and in this case God's will is, tliat lenity and forbearance be exer- cised to^vards you.*
' But it grieves me4o behold the ne- cessities of others, whom I was wont to relieve and refresh, but now cannot.' 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.
* Dcut. sxiv. 12, 13.
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^ But I find such a condition full of temptations, a great hindcrance in the way to Heaven/ Every condition in the world has its liinderancci? and attends ing temptatioug ; and were you in a prosperous condition, you nni;;ht tliere meet v, ith more temptations and fewer advantages than you now have ; for though I confess poverty as well as prosperity has its temptations, yet I am confident prosperity has not those ad- vantages that poverty has. Here you liave an opportunity to discover the sin- cerity 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.
Thus I hare shewn you how to keep your heart from the temptations and dangers attending a low condition in the world. When want oppresses and the heart hegins to sink, then improve, and bless God for, these helps to keep it.
VI. The sixth season requiring this diligence in keeping the heart, is the
KEEPING THE HEART. 123
season of duty. Oar hearts must be closely watched and kept, Avlicn wo draw nigh to God in public, private or secret duties ; for the vanity of the heart seldom discovers itself more than at such times. HoAV often does the poor soul cry out, " O Lord, how gladly would I serve tiiee, but vain thoughts will not let me ; I come to open my lieart to thee, to delight my soul in communion with ihee, but my corruptions oppose me : Loi-d, call off thege vain thoughts, and suffer them not to prostitute the soul that is espoused to thee.'
The question then is this : How may the heart be kept from distractions by vain thoughts, in time of duty ? There is a two-fcid distraction or wandering of the heart in duty : First, voluntary and habitual, " They set not their hearts ariglit, and their spirit was not steadfast with God.''* This is tlie case of for- jnalists, and it proceeds from the want of
* Pi,alm Ixxviii. S.
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a holy inclination of the heart to God ; their hearts are under the power of their liists^ and therefore it is no Avonder that they go after their lusts^ even when they are ahout holy things. Secondly, in- voluntary and lamented distractions : " I find then a law, that when I would do good, evil is present with me ; O wretch- ed man that 1 am,'' &c.* This proceeds not from tlie want of a holy inclination and aim, but from the weakness of grace and the want of vigilance in opposing in-dwelling sin. But it is not my busi- ness to show you how these distractions come into the heart, but rather how to get them out, and prevent their future admission.
i . Sequester yourself from all earthly employments, and set apart some time for solemn preparation to meet God in duty. You cannot come directly from the world into God's presence, without finding a savour of the world in your
* Pom. vii. 21—24.
KEEriNG THE HEART. 127
duties. It is with tlie heart, (a few mi- nutes since phinu;ed in the world, now in the presence of God) as it is Avith the sea after a storm, which still continues working, muddy and disquiet, though the wind he laid ^m\ the storm be over. Your heart must have some time to set- tle. Few musicians can take an instru^ ment and play upon it, without some time and labour to tune it ; few Christi- ans can say with David, " My heart is fixed, 0 God, it is fixed.''* When you go to God in any duty, take your heart aside and say, ' O my soul, I am now- engaged in the greatest work that a creature Avas ever employed about ; I am going into the awful presence of God, upon business of everlasting mo- ment. O my soul, leave trilling now 5 be composed, be watchful, be serious 5 this is no common work, it is soul- work; it is work for eternity ; it is work which will bring forth fruit to life or death, ia
* Pbalm Ivii. 7.
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the world to come.^ Pause awhile — and consider your .sins^ your wants, your troubles ; keep your thoughts awhile en these, before you address yourself to dv'ty. David iirst mused, and then spake with his tongue.^
2. Having cojnposed your heart by previous meditation, immediately set a guard upon your senses. How often are Christians in danger of losing tlie eyes of their mind by those of their bo- dy. Against this David prayed, " Turn away mine eyes from beholding vanity, mid quicken tliou me in thy way.'^f This may serve to expound the Arabian proverb : ^^ Shut tlie windows that the house may be light/' It Avere v/ell if you could say in the commencement, as a holy man once said when he came from the performance of duty : '^ Be shut, O my eyes, be shut ; for it is im- possible that you should ever discern guch beauty and glory in any creature
• Psalm x?xix. 3. f Psalm cxix. 37.
KEEPING THE HEART. 129
as I have noAv seen in God.'' You must avoid all occasions of distraction from witlioutj and imbibe that intenseness of spirit in the work of God, which locks up the eye and ear against vanity.
3. Beg of God a mor titled fancy. A working fancy, (saith one) how much soever it be extolled among men, is a great snare to the soul, except it v, ork in fellowship Avith right reason and a sanctified heart. The fancy is a power of the soul, placed between the senses and the understanding ; it is that which first stirs itself in the soul, and by its motions the other powers of the soul are brought into exercisis ; it is that in which thoughts are first formed, and as that is, so are they. If imaginations be not first cast down, it is impossible that every thought of the heart should be brought into obedience to Christ. The fancy is naturally the wildest and most untamc- able power of tiie soul. Some Chris- tians have much to do with it ; and the
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more spiritual the heart is, the more does a wild aud vain fancy disturb and perplex it. It is a sad thing that one's imagination should call off the soul from attendance on God, when it is engaged in communion with him. Pray earnest- ly and perseveringly that your fancy may be chastened and sanctified, and when this is accomplished your thoughts will be regular and fixed.
4. If you would keep your heart from vain excursions, when engaged in duties, realize to yourself by faith, the holy and awful presence of God. If the presence of a grave man would compose you to seriousness, how much more should the presence of a holy God ? Do you think that you would dare to be gay aud light, if you realized the presence and inspec- tion of the Divine Being ? Remember where you are, when engaged in religi- ous duty, and act as if you believed in the omniscience of God. ^^AU things are naked and open to the eyes of Him
KEEPING THE HEART. 131
with whom we have to do.''* Realize bis infinite holiness, his purity, his spi- rituality. Strive to obtain such appre- hensions of the greatness of God, as shall suitably affect your heart; and remember his jealousy over his worship. " This is that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glo- rified.'^f "A man that is praying (says Bernard) should behave himself as if he were entering into the Court of Heaven, where he sees the Lord upon his throne, surrounded with ten thousand of his an- gels and saints ministering unto him." — When you come from an exercise in which your heart has been wandering and listless, what can you say ? Sup- pose all the vanities and impertinences which have passed through your mind during a devotional exercise, were writ- ten down, and interlined with your pe- titionS, could you have the face to pre-
* Heb. iv. 12. t Lev. x. 3.
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sent them to God ? Should your tongue utter all the thoughts of your heart when attending the worship of God, would not men abhor you. Yet your thoughts are perfectly known to God. O think upon this scripture : " God is greatly to be feared in the assemblies of his saints, and to be had in reverence of all them that are round about him.'^^ Why did the Lord descend in thunderings and lightnings and dark clouds upon Sinai? why did the mountains smoke under him, the people quake and tremble round about him, Moses himself not excepted? but to teach the people this great truth : " Let us have grace, whereby we may serve Him acceptably, with reverence and godly fear, for our God is a con- suming fire.'^t Such apprehensions of the character and presence of God, vvill quickly reduce a heart inclined to vani- ty, to a more serious frame.
5. Maintain a prayerful frame of heait in the intervals of duty. What
* Psalm Ixxxvli. 7. f Hcb. xii. 28, 29.
KEEPING THE HEART. 133
reason can be assi2;ne(l wliy our hearts arc so dull, so careless^ so wandering, when we hear or pray, but that there have been long intermissions in our com^ munion with God ? If that divine unc- tion, tliat spiritual fervour, and those holy impressions, which we o])tain from God while engaged in the performance of one duty, were preserved to enliven and en- gage us in the performance of another, they Avould be of incalculable service to keep our hearts serious and devout. For this purpose, frequent ejaculations be- tween stated and solemn duties, are of most excellent use. They not only pre- serve the mind in a composed and pious frame, but they connect one stated duty, as it were, with another, and keep the attention of the soul alive to all its in- terests and obligations.
6. If you would have the distraction of your thoughts prevented, endeavour to raise your affections to God, and to en- gage them warmly in your duty. When IS
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the soul is intent upon any work, it ga- thers in its strengtii and bends all its thoughts to that work ; and when it is deeply affected, it will pursue its object with intenseness, the affections will gain an ascendency over the thoughts and guide them. But deadness causes dis- traction, and distraction increases dead- ness. Could you but regard your du- ties as the medium iu which you might walk in communion with God : in which your soul might be filled with those ra- vishing and matchless delights which his presence affords, you would have no inclination to neglect them. But if you would prevent the recurrence of distract- ing thoughts, if you would find your happiness in the performance of duty, you must not only be careful that you engage in what is your duty, but labour with patient and persevering exertion to interest your feelings in it. Why is your heaii; so inconstant, especially in secret duties ? why are you ready to be
KEEPING THE HEART. 185
gone, almost as soon as you are come into tlie presence of God, but because your aiiections are not engaged ?
7. When you are disturbed by vain thoughts, humble yourself before God, pjid call in assistance from Heaven. When the messenger of Satan buffeted St. Paul by wicked suggestions, (as is supposed,) he mourned before God on account of it. Never slight Avander- ing thoughts in duty as small matters ; follow every such thought with a deep regret. Turn to God witli such words as these : ^ Lord, I came hither to com- mune with thee, and here a busy ad- versary and a vain heart conspiring to- gether have opposed me. 0 my God, what a heart have I ! shall I never wait upon thee without distraction ? when shall I enjoy an hour of free communion with thee ? Grant me thv assistance at this time ; discover thy glory to me, and my heart w411 quickly be recovered. I came hither to enjoy
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thee, and shall I go away without thee? Behold my distress, and help me !' — Could you but sufficiently bewail your distractions, and repair to God for de- liverance from them, you would gain relief.
8. Look upon the success and the comfort of your duties, as depending very much upon the keeping of your heart close with God in them. These two tilings, the success of duty, and the inward comfort arising from the per- formance of it, are unspeakably dear to the Christian; but both of these will be lost, if the heart be in a listless state. " Surely God heareth not vanity, nor doth the Almighty regard it.''* The promise is made to a heart engaged : '* Then shall ye seek me, and find me, when ye shall search for me with all your hearts."! When you find your heart under the power of deadness and distraction, say to yourself, ^O what
* Job. XXXV. 13. t Jer. xxix. 13.
KEEPING THE HEART. 137
do I lose by a careless heart now ! My praying seasons are the most valuable portions of my life : could I but raise my heart to God^ I mii^ht now obtain such inercies, as would be matter of praise to all eternity.'
9. Regard your carefulness, or care- lessness in this matter as a great evi- dence of your sincerity, or hypocrisy. Nothing will alarm an upright heart more tlian this. ' What, shall I give way to a customary Avandering of heart from God ? Shall the spot of the hypo- crite appear upon my soul? HypOr crites, indeed, can drudge on in the round of duty, never regarding the frame of their hearts,^ but shall I do so ? Never-r-never let me be satisfied with empty duties. Never let me take my leave of a duty, until my eyes have seen the King, the Lord of Hosts.'
10. It will be of special use to keep your heart with God in duty, to con-
* Ezek. xxxiii. 3^, 32.
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sider what influence all your duties Avill have upon your eternity. Your reli- gious seasons are your seed times, and in another world you must reap the fruits of what you sow in your duties here. If you sow to the flesh, you will reap corruption; if you sow to the Spir- it, you will reap life everlasting. An- swer seriously these qXiestions : Are you willing to reap the fruit of vanity in the world to come ? Dare you say, when your thoughts arc roving to the ends of the earth in duly, when you scarce mind what you say or hear, ' Now, Lord, I am sowing to the Spirit ; now I am pro- viding and laying up for eternity ; now I am seeking for glory, honour and im- mortality ; now 1 am striving to enter in at the straight gate ; now I am taking the kingdom of heaven hy a holy vio- lence!' Such reflections are well cal- culated to dissipate vain thoughts.
Thus you are directed how to keep your lieart, when engaged in tlie per- formance of dutv.
KEEPING THE HEART. 139
VIL The seventh season, Avhich requires more than common diligence to keep the licart^ is, uhen v. e receive injuries and abuses from nieji. Such is the depravity and corruption of man^ that one is become as a ^volf or a tygcr, to anotlier. And as men are naturally cmel and oppressive one to another, so the wicked conspire to abuse and "wrong the people of God. '^ The wicked de- voureth the man that is more rigliteous than he.''* Xow when we are thus abused and wrongodj it is luird to keep the heart from revengeful motions; to make it meekly and quietly to commit the cause to him that jud^eih ii^lire- ously; to prevent the exv^icise of any sinful aiTection. The* spirit that is ia us lusteth to revenge but it must not ho so. Wti have choice helps in the gospel to keep our hearts from sinfui motions against our enenjies, iiiid to sweeten our embittered spirits. Do yoa
* Hicb. \. IS.
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ask how a Christian may keep his heart from revengeful motions, under the greatest injuries and ahuses from men ? I reply : wlien you find your lieart be- gin to be inflamed by revengeful feel- ings, immediately reflect on the follow- ing things. ^ 1. Urge upon your lieart the sev^ prohibitions of revenge, contained in the law of God, Howe^ er gratifying to your corrupt propensities revenge may be, remember that it is forbidden. Hear the word of God : " Say not I will recompense evil.' '-^ '' Say not, I will do so to him as he hath done to me.'^t '^ Recompense to no man evil for evil, Avenge not yourselves, but give place unto wrath : for it is written, ven- geance is mine, I will repay, saith the Lord.'' On the contrary, -'Qf thine en- emy hunger, feed him 5 if he thirst, give him drink, ''J It was an argument
* Brov. XX. 22. f Pi'ov. xxiv. 29. \ Ilom. 3tiv 47,19,20,
KEEPING THE HEART. 141
urged by the Christians^ to prove their religion to he supernatural and pure, that it forhid revenge, which is so agree- able to nature ; and it is to be wished, that such an argument might not be laid aside. Awe your heart, then, w ith the authority of God in the scriptures ; and when carnal reason saith, ^ my enemy deserves to be hated,' let conscience re- ply, but doth God deserve to be diso- beyed ? ' Thus and thus hath he done, and so hath he wronged me ;' but what hath God done, ihat I should wrong him? if he dares boldly to break the peace, shall I be so w icked as to break the precept? if my enemy fears Jiot to wrong me, shall not 1 fear to wrong God? Thus let the fear of God, re- strain and calm your feelings.
2. Set before your eyes the most eminent patterns of meekness and for- giveness, that yon may feel the force of their example. This is the w^ay to cut ofi* the common pleas of flesh and blood
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FLAVEL ON
for revenge: as thus, no man ^ would bear such an affront ;' yes, others have borne as bad and worse ones. ^But I shall be reckoned a coward, a fool, if I pass by this :^ no matter, so long as you follow the examples of the wisest and holiest of men. Never did any one suffer more or greater abuses from men, than Jesus Christ did, nor did any one ever endure insult and reproach ^d every kind of abuse in a more peaceful and forgiving manner ; when he was reviled, he reviled not again ; Mdien he suffered, he threatened not; when his murderers crucified him, he prayed. Father forgive them ; and herein he hath set us an example, that we should follovr his steps. Thus his apostles imitated him : '^ Being reviled,^' say they, " we bless ; being persecuted, we suffer it; being defamed, we en- treat.^'* I have often heard it report- fed of the holy Mr. Dod, that when a
* 1 Cor. iv. 1?, 13.
KEEPlXfi THE HEART. 14?
man, enraged at his close;, convincing doctrine, assaulted bim, smote him on the face, and dashed out two of his teeth; that meek servant of Christ spit out the teeth and blood into his hand, and said, ^^See here, you have knocked out two of ray teeth, and that without any just provocation; but on condition tliat I might do your soul good I would give you leave to knock out all the rest.'' Here was exemplified the excellency of the Christian spirit. Strive then for this spirit, which constitutes the tni^ excellence of Christians. Do what oth- ers cannot do, keep this spirit in exer- cise, and you will preserve peace in your own soul, and gain the victory- over your enemies.
3. Consider the character of th^ person who has wronged you. He is either a good or a wicked man. If he is a good man, there is light and ten- derness in his conscience, which, sooner or later, will brjng him to a sen|5e of
144 FLAVEL ON
the evil of what he has done. If he is a good man^ Christ has forgiven him greater injuries than he has done td you : and why should not you forgive him? Will Christ not upbraid him for any of liis wrongs, hut frankly forgive him all ; and will you take him by the throat, for some petty abuse which he has offered ^ou ?
But if a wicked man has insulted or injured you, truly you have more rea- son to exercise pity than revenge to- wards him. He is in a deluded and miserable state ; a slave to sin a^nd an enemy to righteousness. If he should ever repent, he w ill be ready to make you reparation ; if he continues impeni- tent, there is a day coming when he will be punished to the extent of his deserts. You need not study revenge, God w ill execute vengeance upon him.
4. Remember, that by revenge you can only gratify a sinful passion, which by forgiveness you might conquer. —
KEEPING THE HEART. 145
Suppose that by revenge you might des- troy one enemy ; yet, by exercising the Christian temper, you might conquer three — -your own lust, Satan's tempta* tion, and your enemy's heart. If by re venge you slioidd overcome your enemy, the victory woukl be unhappy and in- glorious, for in gaining it, you wouhl be overcome by your own corruption. But by exercising a meek and forgiving tem- per, you will always come oiT with honor and success. It must be a verv disin2:e- nuous nature indeed, upon which meek- ness and forgiveness will not t)perate ; that must be a flint}' heart, which this fire will not m^lt. Thus David gained such a victory over Saul his persecutor, that '^ Saul lifted up his Voice and wept, and he said to Eavid, thou art more righteous than I.^^*
5, Seriously propose this question to your own heart : ^Have I got any good by means of the wrongs and injuries which I have received ?' If they hav©
* 1 Sam. xxiv. XT.
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done you no good, turn your reveng^Ii upon yourself. You have reason to be filled with shame and sorrow, that yoif should have a heart which can deduce no good from such troubles ; that your temper sk."mld be so unlike that of Christ. The patience and meekness of other Christians, have turned all the in- juries oiTered to them to good account ; their souls have been animated to praise God, .'hen they have been loaded with reproaches from tlie world. " I thank my God," said Jerom, ^^ tliat I am wor- thy to be hated of the world." But if you have derived beQcfit from the re- proaches and wrongs which you have received, if they have put you upon ex- aminilig your own heart, if they have made you more careful how you con- duct, if they have convinced you of tlie value of a sanctified temper : will you not forgive them ? will you not forgive one who has been instrumental of so much good to you ? What though he meant it for evil? if through the' Divine
KEEPIXG THE HEART. 147
blesfiing your happiness lias been pro- • nioted by wliat he has donCj why should you even have a hard thought of him ?
(5. Consider ])y whom all your troubles are ordered. This will be of great use to keep your heart from revenge ; this will quickly calm and sweeten your temper. When Shimei railed at David and cursed him, the spirit of that good man was not at all poisoned by revenge ; for when Abishai offered him, if he pleased, the head of Shiraci, the king said, " Let him curse, because the Lord hath said unto him. Curse David ;. who shall then say, wherefore hast thou done so ?*'* It may be that God uses liim as his rod to chastise me, because by my sin I gave the enemies of God occasion to blaspheme ; and shall I be angry with the instrument ? ho\y irrational were that ? Thus Job was auieted : he did not rail and meditate revenge upon the Chaldeans and Sabeans ; but regarded God as the orderer of his troubles, and
* 2 Sam. xvi, 10,
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said^ " The Lord hath taken away, blessed be his name.''*
7. Consider how you are daily and hourly wronging God, and you will not be so easily inflamed with revenge a- gainsi those who have wvoiiged yau. You are constantly affronting (xcjjd, yefe he does not take vengeance on you^ but bears with you, and forgives you ; and will you i?is.e mp aad avenge yourself upon others ? Reflect on this cutting rebuke, '^' O thou wicked and slothful servant ! I forgave thee all that debt bc^ cause thou dc^iredst nie, shouldst not tliou also have had compassion on thy fellow servant, even as I had pity on thee P^'t None should be so iilled with forbearance and mercy to such as wrong iliem, as those who have experienced the riches of mercy themselves. The mercy of God to us, should melt our hearts into mercy towards otheis. It is impossible that we should be cruel to others, except we forget how kind and
* Job i. 21. t -^latt. xviii. 32, 33.
KEEPING THE HEART. 149
compassionate God liatli been to us. And if kindness cannot prevail in us, niethinks fear should :— ^^ If ye forgive not men their trespasses^ neither will your Father forgive your trespasses.'^*
8. Let the consideration that the day of tlie Lord draweth nigh^ restrain you from anticipating it by acts of revenge. Why are you so hasty ? is not the Lord at hand to avenge all his abused ser-. vants ? "- Be patient, therefore, breth- ren, unto the coming of the Lord. Be-^ hold the husbandman waiteth, kt^ Be ye also patient,— r-for th^ coming of the Lord drawetli nigh. Grudge not one against anotlier, ])rethren, lest ye ba condemned. Behold, the Judge stand- eth at the door.'- f Vengeance belo])gelh unto God, and will you wrong yourscIC so much as to assume his work?
YIIL The next season in whicl^ special exertion is necessary to keeffe tlie heart, is when we meet with great triiils. In such cases the heart is apt-
« M;itL yl. 15. f Jam. v. 7, 8, 9.
li^O FLAVKL OX
to be sudtlenly transported with prhlc, impatience or otlier sinrnl passions.. Many good people am guilty of hasty and very sinful conduce in such instar- ccs; and all have need to use diligent- ly the following means to. keep tljeir Iiearts suhinigsivc and paikut under^ great trials.
1. Get humble and abasing thoughts 01 yourself. The humble is evei- tlm l^tient man. Pride is the source <^f ir^ regular and sinful passions. A lofty^ will be an unyielding and pee^ ish spirit. When we overrate ourselves, we think we are treated unworthily, that our tri-, als are too severe : thus we cavil and repine. Ciu'istian, you should have such thou gilts of yourself, as would put a stop to these niurmurings. You should have lower and more humiliating vicvf s of yourself, than any other one can have of you. Get humility, and you will have peace whatever be your trial.
2. Cultivate a habit of communion ■\Yith God. This will prepare you for
KEEPING THE HEART. 151
Avhatever may take place. This will so sweeten your temper, and calm your mind as to secure you a2;ainst surprisals. Tliis will produce that inward peace which will make you superior to your trials. Habitual communion with God will afford you enjoyment, which you can never be willing to interrupt by sin- ful feelings. When a Christian is calm find submissive under his afflictions, probably he derives support and com- fort in this way ; but he who is discom- posed, impatient or fretful, shows tliat all is not right within — he cannot be sup- posed to practice communion with God. S. Let your mind be deeply impress- ed with au apprehension of the evil na- ture and eifects of an unsubmissive and restless temper. It grieves the Spirit of God, and induces his departure. His gracious presence and influence are en- joyed, only where peace and quiet sub- mission prevail. The indulgence of such a temper gives the adversary an advantage. Satan is an angiy and dis-
l^S FLAVEL OX
contented spirit. He finds no rest but in restless hearts. He bestirs himself when the spirits are in commotion ; some- times he fills the heart with ungrateful and rebellious thoughts ; sometimes he inflames the tongue with indecent lan- guage. Again, such a temper bring?? great guilt upon the conscience, unfits the soul for any duty, and dishonours the Christian name. O keep your -leart, and let the power and excellence of your religion be chiefly manifested, when you are brought into the greatest straights. 4. Consider how desirable it is for a Christian to overcome his evil propen- sities. HoAV much more present ha})pi^ ness it affords,-~-how much better it is in every respect to mortify and subdue unholy feelings, than to give way to them. When, upon your death-bed, you come calmly to review your life^, how comfortable will it be to reflect on the conquest which you have made ovei the depraved i'eelings of your heart. It was a memorable snying of Yalanli-
KEEPING THE HEART. 15^
nian, the emperor, when he was about to die: ^^ Amongst all my conquests, there is hut one that now comforts me ; being asked what that w as, he ansv, er- ed, 1 have overcome my worst enemy^ my own sinful heart.''
5. Shame yourself, by contemplat- ing the character of those who have been most eminent for meekness and submission. Above all, compare your temper with the Spirit of Christ. •^ Learn of me," saith he, ^' for I am meek and lowly.'' It is said of Cal- vin and Ursin, though both of choleric natures, that they had so imbibed and cultivated the meekness of Christ, as not to utter an unbecoming word, under the greatest provocations. And even many of the heathens have manifested great moderation and forbearance under tlieir severest afflictions. Is it not a shame and a reproach that you should be outdone by them ?
6. Avoid every thing which is cal- culated to irritate your feelings. It is
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true spiritual valonr, to keep as far as we can out of sin's way. If you can but avoid the excitements to impetuous and rebellious feelings, or check tliem in their first beginnings, you will have but little to fear. The first workings of common sins are comparatively weak, tliey gahi their strength by degrees ; but in times of trial, the motions of sin are strongest at first, the unsubdued temper breaks out suddenly and vio- lently. But if 3^ou resolutely withstand it at first, it will yield and give you the victory.
IX. The ninth season wherein the greatest diligence and skill are necessa- ry to Iceep the heart, is the hour of temptation, when Satan besets the Chris- tian's heart, and takes the unwary ]}y surprise. To keep the heart at such times, is not less a mercy than a duty. Few Christians as so skilful in detect- ing the fallacies, and repelling the ar- guments by which the adversary incites tbem to sin. as to come off safe and
tvEtPlNG THE HEART. iod
whole ill those encounters. Many emi- nent saints have smarted severely for their want of watchfulness and dilii^once at sucii times. How then may a Chris- tian keep his lieart from yielding to temptation ? There are several princi- pal ways in w]!ich the adversary in- sinuates temptation^ and ur^es compli- ance.
1* Satan suggests that here is plea- sure to he enjoyed ; the temptation is presented With a smiling aspect, and an enticing voice : ' AVhat are you so dull and phlegmatic as not to feel the powerful charms of pleasure? Who can withhold himself from such de- lights?' Reader, you may be rescu- ed from the danger of such temptations, by repelling the proposal of pleasure. It is urged, that the commission of sin w ill afford you pleasure. Suppose thi& were true, will the accusing and con- ilemning rebukes of conscience and the flames of liell be pleasant too ? Is there pleasure iu the scourges of conscience ?
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If SO, why did Peter weep so bitterly ? w hy did David cry out of broken bones ? You hear what is said of the pleasure of sin, and have you not read what Da- vid said of the effects of it? " Thine arrows stick fast in me, and thy hand presseth me sore ; there is no sound* ness in my flesh because of thine anger; neither is there any rest in my bones because of my sin," &c, &c.-^ If you yield to temptation, you must feel such inward distress on account of it, or the miseries of hell. But why should the pretended pleasure of sin allure you ? when you know that unspeakably more real pleasure will arise from tlie morti- fication, than can arise from the com- mission of sin. Will you prefer the gratification of some unhallowed pas- sion, with the deadly poison which it will leave behind, to that sacred plea- sure which arises from fearing and obey- ing God, complying with the dictates of conscience, and maintaining inward.
* Psalm xxxviii. 2 — 8.
KEEPIXG THE HEART. 15?
peace ? Can sin afford any such de- figlit as he feels, who by resisting temp- tation has manifested the sincerity of his heart, and obtained evidence that he fears God, loves holiness and hates sin? 2. The secrecy with which you may commit sin, is made use of, to induce compliance with temptation. The temp- ter insinuates that this indulgence will never disgrace you among men, for no one will know of it. But recollect your- self. Does not God behold you ? Is not the divine presence every where ? What if vou mis^ht hide vour sin from the eyes of the world, you cannot hide it from God. No darkness nor shadow of death can screen you from his inspec- tioh. Besides, have you no reverence for yourself? Can you do that by your- self v» hich you dare not have others ob- serve ? Is not your own conscience as a thousand witnesses? Even a hea- then could say, '' When thou art tempted to commit sin, fear thyself without any other witness.'^
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3. The prospect of worldly advaii- lage, often enforces temptation. It is suggested, ^ Why should you be so nice and scrupulous ? Give yourself a little liberty, and you may better your condi- tion : now is your time.' This is a dan- gcroiis temptation^ and must be prompt- ly resisted. Yielding to such a tempta- tion will do your soul more injury, than any temporal acquisition can possibly do you good. And Avhat would it pro- fit you, if you should gain the whole world and lose your own soul? What can be compared with tlie value of your spiritual interests ? or what can at all compensate for the smallest injury of tliem ?
4. Perhaps the smallness of the sin is urged as a reason why you may com- mit it ; thus : ^ It is but a little one, a small matter, a trifle ; who would stand upon such niceties ?' But is the Majes- ty of heaven little too? If you com- mit this sin, you will offend a great God. Is there any little hell to torment little
KEEPING THE HEART. 159
sinners in? No; the least sinners in hell are full of misery. There is great urath treasured up for those whom the world regard as little sinners. But the less the sin, the less the inducement to commit it. Will you provoke God for a trifle ? will you destroy your peace, w ound your conscience, and grieve the Spirit, all for nothing? What madness is this !
5, Au argument to enforce tempta- tion, is sometimes drawn from the mer- cy of God, and the hope of pardon.— God is merciful, he w ill pass by this as an infirmity, he will not be fecvere to mark it. But stop : w here do you fuid a promise of mercy to presumptuous sinners? Involuntary surprisals and lamented iniirmities may be pardoned, ^^But the soulthat doth aught presump- tuously, the same reproacheth the Lord, and that soul shall be cut oiF fronj among his people."* If God is a being of so much mercy, how can you affront
* Jsumb. 2vv. 3Q.
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him ? How can you make so glorious au attribute as the divine mercy, an occasion of sin ? Will vou wron^ him because he is good ? Rather let his goodness lead you to repentance, and keep you from transgression.
6. Sometimes Satan encourages to the commission of sin, from tlie exam- ples of liolymen. Thus and thus they sinned, and Avere restored ; therefore you may commit this sin, and yet be a saint, and be saved. Such suggestions must be instantly repelled. If good men have committed sins similar to that witli Avhich you are beset, did any good man ever sin upon such ground, and from such encouragement as is here pre- sented? Did God cause their exam- ples to be recorded for your imitation, or for your warning ? Are they not set up as beacons, that you may avoid the rocks upon which they split ? Are you "willing to feel what they felt for sin ? Dare you follow them in sin, and plunge yourself into such distress and danger
KEEPING THE HEART. 1(U
as they iaciirrecl? Reader^ in these
ways leaiii to keep your heart iu the hour of temptation.
X. The time of doubting and of spiritual darkness^ constitutes another season when it is very difficult to keep the heart. When the light and com- fort of the Divine presence is withdrawn ; when the believer, from the prevalence of indwelling sin in one form or other, is ready to renounce his hopes, to infer des- perate conclusions with respect to him- self, to regard his former comforts as vain delusions, and his professions as hypocrisy ; at such a time, much dili- gence is necessary to keep the heart from despjndencY. The Christiatr's distress arises from his apprehension of his spiri- tual state, and in general, he argues a- gainst his possessing true religion, either from his having relapsed into the same sins, from which he had formerly been recovered with shame and sorrow; or from the sensible declining of his affec- tions from God 5 or from the stren2;th
•14
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of his aiiections toward creature- enjoy- ments ; or from his enlargement in pub- lic, while he is often confined and bar- ren in private duties ; or from some hor- rible suggestions of Satan, Avith which his soul is greatly perplexed; or, last- ly, from God's silence and seeming denial of his long depending prayers. Now in order to the establishment and support of the heart under these circum- stances, it is necessary that you be ac- quainted with some general truths which have a tendency to calm the trembling and doubting soul ; and that you be rightly instructed, with regard to the above-mentioned causes of disquiet. Let me direct your attention then, to the following general truths.
1. Every appearance of hypocrisy, does not prove the person who mani- fests it to be a hypocrite. You should carefully distinguish between the ap- pearance and the predominance of hy- pocricy. There are remains of deceit- fulness in the best hearts ; this was ex-
KEEPING THE HEART. lf>5
emplified in David and Peter ; but tlie prevailing frame of their hearts being upright, they ^vere not denominated hy- pocrites for their conduct.
2. We ought to regard what can be said in our fiivour, as well as what may be said against us. It is the sin of up- right persons sometimes, to exercise an unreasonable severity against tliem- selves. They do not impartially con- sider the state of their souls. To make their state appear better than it reaily is, is, indeed, the damning sin of self-ilatter- ing hypocrites ; and to make their state appear worse than it truly is, is the sin and folly of some good persons. But why should you be such enemies to your own peace? Why read over the evidences of God's love to your soul, as a man does a book which he intends to confute? Why do you study eva- sions, and turn off those comforts which are due to you ?
S. Every thing v.hich may be an occasion of grief to the people of God^
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is not a sufficient ground for their ques- tioning the reality of their religion. Many things may trouble, which ought not to stumble you. If upon every oc- casion you should call in question all that had ever been wrought upon you, your life would be made up of doubt- ings and fears, and you could never at- tain that settled inward peace, and live that life of praise and thankfulness, which the gospel requires.
4. The soul is not at all times in a suitable state to pass a riglit judgment upon itself. It is particularly unquali- iied for this, in the hour of desertion or temptation. Such seasons must be im- proved rather for watching and resisting, than for judging and determining.
o. Whatever be the ground of one^s distress, it should drive him to, not from God. Suppose you have sinned thus and so, or that you have been thus long and sadly deserted, yet you have no riglit to infer that you ought to be discouraged, as if there was no jielp for you in God.
KEEPl-NG THE HEART. 1(35
When you have well digested these truths, if youv doubts and distress remain, consider wliat is now to be offered.
1. Are you ready to conclude that you have no part in the favour of God, because you are visited with some ex- traordinary affliction ? If so, do you then rightly conclude, that great trials are tokens of God's hatred ? Does the scripture teach this? And dare you infer the same, with respect to all who have been as much or more afflicted than yourself? If the argument is good in your case, it is good in app^cation to their's, and more conclusive with res- pect to them, in proportion as their trials were greatar than your's. Woe then to David, Job, Paul, and all who have been afflicted as they were ! But^ had you passed along in quietness and prosperity, had God \Aithheld those chastisements, with which he ordinari^ ly visits his people, would you not have liad far more reason for doubts and dis- tress, than you now have?
166 FLAVEL OX
2. Do you rashly infer that the Lord has no love to you^ because he has withdrawn tlie light of his coun- tenance ? Do you imagine your state to he hopeless, because it is dark and uncomfortable ? Be not hasty in form- ing this conclusion. If any of the dis- pensations of God to his people, will bear a favourable, as Avell as a harsli construction, why should they not be construed in the best sense ? And may not God have a design of love, ralhcr than of hatred, in the dispensation under which you mourn? May he not depart for a season, without departing forever ? May he not depart for a season, that he need not depart forever? You are not the first that have mistaken the design of God in withdrawing himself, "TA- on said, the Lord hath forsaken me, my Lord liath forgotten me.'^ But was it so? AYhat saith the answer of God ? " Can a woman forget her suck* hig child ?''*- &c.
* Isaiuh xHx. 14, 15.
KEEPING THE HEART. 167
13 it do you sink down under the ap- prehension^ that the evidences of a total and final desertion^ are discoverable in your experience ? Have you then lost your conscientious tenderness with re- gard to sin? And are you inclined to forsake God ? If so, you have reason, indeed, to be alarmed. But if your conscience is tenderly alive ; if you are resolved to cleave to the Lord ; if the language of your heart is, I cannot for- sake God, I cannot live without his presence, though he slay me, yet will I trust in him ; then you have reason to hope that he will visit you again. It is by these exercises that he still main- tains his interest in you.
Once more. Are sense and feelings suitable to judge of the dispensations and designs of God by? Can their tes- timony be safely relied on ? Is it safe to argue thus : ' If God had any love for my soul, I should feel it now, as well as in former times ; but I cannot feel it, therefore it is 2;one ?' May yon
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not as well conclude, when the sun is invisible to you, that he has ceased to exist? Read Isaiah i. 10.
Now if there is nothing in the divine dealings with you, v hich is a reasona- ble ground of your despondency and distress, let us enquire what there is in your own conduct, for which you should be so cast down.
i. Have you committed sins from which you were formerly recovered w ith shame and sorrow ? And do you thence conclude that you sin allowed- ly and habitually, and that your former humiliations for, and your oppositions to sin were hypocritical ? But do not too hastily give up aii for lost. Is not your repentance and care renewed, as often as you commit sin? Is it not the sin itself, which troubles you, and is it not true, that the oftcncr you sin, the more you are distressed ? It is not so in customary sinning ; of which, Bernard excellently discourses thus : " When a man accustomed to restrain, sins griev-
KEEPING THE HEART. 169
oiisly, it seems insupportable to liim, yea^ he seems to descend alive into hell. In process of time, it seems not insup- portal)le but heavy; and between insup- portable and heavy, tliere is no small descent. Next such sinning become.5 li^^ht, his conscience smites but faintly^ and he regards not her rebukes. Then he is not only insensible to his guilt, but that which was bitter and displeasing^ has become, in some degree, sweet and pleasant. Now it is made a custom, and not only pleases, but pkases habit- ually. At length, custom becomes na- ture ; he cannot be dissuaded from it, but defends and pleads for it/' This is allowed and customary sinning, this is the w^ay of the wicked. But is not your way the contrary of this ?
2, Do you ap pre bend a decline of your aifections from God, and from spi- ritual subjects? This may be your case, and yet there may be hope. But possibly you are mistaken with regard to this. There are many things to be
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learnt in Christian experience: it has relation to a great variety of subjects. You may now be learning, what it is very necessary for you to know, as a Christian. Now what if you are not sensible of so lively afiections, of such ravishing views as you had at ^rst ; may not your piety be growing more solid and consistent, and better adapt- ted to practical purposes ? Does it fol- low from your not always being in the same frame of mind, or from the fact that the same objects do not at all times excite the same feelings, that you have no true religion? Perhaps you de- ceive yourself, by looking forward to what you would be, rather than contem- plating what you are, compared with what you once were.
3. If the strength of your love to creature enjoyments, is the ground of desperate conclusions respecting your- self, perliaps you argue thus : ^ I fear that I love the creature more than God, if so, I have no true love to God. I
KEEPING THE HEART. 1/1
sometimes feel stronger affections to- wards eartlilj comforts, than I do to- wards heavenly objects^ therefore my soul is not upright within me.' If, in- deed, you love tlie creature for itself, if you make it your end. and religion but a means, then you conclude rightly ; for this is incompatible with siipreme love to God. But may not a man love God more ardently and luichangeably than he does anything, or all things else, and yet, when God is not the direct ob- ject of his tlioughts, may he not be sen- sible of more violent affection for the creatures, than he is, at that time for God ? As rooted malice indicates a stronger hatred, than a sudden though more violent passion ; so we must judge of our love, not by a violent motion of it, noAv and then, but by the depth of its root, and the constancy of its exer- cise. Perhaps your difficulty results from bringing your love to some foreign and improper test. Many persons have feared that when brought to some emi-
±72 FLAVEL ON
nent trial, they should reuoiirice Christ and cleave to the creature ; but AA'hen the trial came, Christ was every thing, and the world as nothing in their es- teem. Such were the fears of some martyrs, whose victory was complete. But you may expect divine assistance on- ly at the time of, and in proportion to your necessity. If you would try your love, see whether you are willing to forsake Christ now^
4. Is the w ant of that enlargement in private, which you find in puhlic exercises, an occasion of douhts and fears? Consider then, whether there are not some circumstances attending puhlic duties, w hich are peculiarly cal- culated to excite your feelings and ele- vate your mind, and which cannot af- fect you in private. If so, your exerci- ses in secret, if performed faithfully and in a suitahle manner, may be profitable, though they have not all the character- isticks of those in public. If you ima- gine that you have spiritual enlarge*
KEEPING THE HEART. 173
ment and enjoyment in public exercisejB, wbile you neglect private duties^ doubt- less you deceive yourself. Indeed if you live in the neglect of secret duties, or are careless about them, you have great reason to fear. But if you regu- larly and faithfully perform them, it does not follow tJiat they are vain and worthless, or that they are not of great value, because they are not attended with so much enlargement as you some- times find in public. And what if the Spirit is pleased more highly to favour you with his gracious influence, in t)ne place and at one time than another, should this be a reason for murmuring and unbelief, or for thankfulness?
5. The vile or blasphemous sugges- tions of Satan, sometimes occasion sreat perplexity and distress. They seem to lay open an abyss of corruption in the lieart, and to say there can be no grace liere. But there may be grace in the heart where such thoughts are injected, though not in the heart which consents
174 FLAYEL ON
to and clierislies them. Do you then ahlior and oppose theni? do you ut- terly refuse to prostitute yourself to their influence, and strive to keep up holy and reverend thoui^hts of God;, and of all relii^ious objects ? If so, such suggestions ai*e involuntary, atid no evidence against your piety.
6. Is the seeming denial of your prayers, an occasion of despondency? Are you disposed to say: ^ If God had any regard for my soul, he would have heard my petitions hefore now, but I have no answer from him, and therefore 110 interest in him?' But stay ; though God's abhorring and finally rejecting prayer, is an evidence that he rejects, the person who prays, yet, dare you conclude that he has rejected you be^ cause an answer to your prayers is de- layed, or because you do not discover it if granted ? " May not God bear long with his own elect, that cry unto him day and night?"*
* Luke xviii. 7.
KEEPING THE HEART. 173
Others have stum1)le(l upon the same ground M^ith you : " I said in my haste, I am cut ojQT from before thine eyes : nev*- ertheless thou lieardest ihe voice of my supplication.^'^ Now are there not some things in your experience, which indicate that your prayers are not re- jected, tiiough an answer to them is de- ferred? Are you not disposed to con- tinue praying, though you do not dis- cover an answer? Are you not dispos- ed si ill to ascribe righteousness to God, wluie you consider the cause of his si- lence as being in yourself? Thus did David : ''0 my God, I cry in the day- time, and thou hearest not; and in the night, aud am not silent: but thou art holy,'' ^c.f Does not the delay of an answer to your prayers, excite you to examine your own heart, and try your Avays, that you may find and remove the difficulty? If so, you may have rea- son for humiliation, but not for dea.* pair.
* Psalm xxxi. 22. Lam. iii. 44. f PsaLnn sxii. 2, 3*
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Thus I Lave shown you liow to keep your heart in dark and doubthig seasons. God forbid that any fiilse heart should encouvage itself from these things. It is lamentable, that when we give saints and sinners their proper portions, each is so prone to take up the other's part.
XI. Anotlier season wheiein the heart must ])c kept with all diligence, is, when sufferings for religion are laid upon us. Blessed is the man wlio in such a season, is not offended in Christ. Now whatever may be the kind or de- gree of your sufferings, if they are suf- ferings for Christ's sake and the gos- pel's, spare no diligence to keep your heart. If you are tempted to shrink or waver under them, let what follows help you to repel and to surmount the instigation.
1. What reproach w^ould you cast upon the Redeemer and his religion, by deserting him at such a time as this? You would proclaim to the world, that b^W much soever you have boasted of
KEEPING THE HEART. 177
the promises, when you are put to the proofj you dare hazard nothing upon your fratli in them ; and this will give the enemies of Clivist, an occasion to blahpheme. And will you thus furnish the triumphs of the uncircumcised ? All, if you did but value the name of Christ, as mucli as many wicked men value their names, you could never endure that his shouM be exposed to contempts. Will proud dust and ashes venture up- on death or hell rather than have their names disgraced, and will you endure nothing to maintain the honor of Christ?
2, Dare you violate your conscience, out of complaisance to flesh and blood? Who will comfort you, when your con- science accuses and condemns you? What happiness can there be in life, liberty or friends, when inward peace is taken away ? Consider well what you do.
3. Is not the public interest of Chpist and his cause, infinitely more important than any interest of your ovv n ?
178^ FLAVEL O.N
And should you not prefer his glory, and the welfare of his kingdom hcfore eveiy thing else? Should any tempo- rary suifcring, or i;ny sacrifice which you can he called to make, be suffered to come into competition a\ ith the hon- our ef his name ?
4. Did the Redeemer neglect your interests and think lightly of you, wiien for your sake he endured sufferings be- tween which and yours there can be no comparison? Did he hesitate and shrink back. No : " He endured the cross, des • pising the shame." And did he with un- broken patience and constancy endure so much for you ; and will you flinch from momentary suffering in his cause ?
5. Can you so easily cast off the so- ciety and the privileges of the saints, and go over to the enemy's side ? Are you willing to withhold your support from those who are determined to per- severe, and throw your influence into the scale against them ? Rather let your body and soul be rent asunder.
KEEPING THE HEART. 179
"' If any man draw back, my soul shall Lave no pleasure in him.'^*
6. How can you stand before Christ in the day of judgment^ if you desert him now ? " He that is ashamed of me and of my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed, when he com- eth in the glory of his Father, with tlie holy angels.^t Yet a little while, and the Son of man will come in the clouds of heaven, with power and great glory, to judge the world. He v>'ill sit upon the throne of judgment, while all the nations are brought before him. Imagine yourself now to be w itnessing the transac lions of that day. Behold the wicked ; behold the apostates ; and hear the consuming sentence which is pronounced upon them, and see them sinking in the gulph of infinite and ev- erlasting woe ! And will you desert Christ now, will you forsake his cause to save a little suffering, or to protract
"■ HSb, 5. 38. t Mark vili. 2a
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an unprofitable life on earth, and tliiis expose yourself to the doom ol the apos- tate ? Remember tliat if you can si- lence the rcinoiistrances of conscience now, vou cannot hinder the sentence of the Judge then. — By these means, Jceejj your heart , that it depart not from the living God,
XII. The last season, which I shall ment'iOUj in which the heart must be kept with all diligence, is when \\ e arc warned by sickness that our disso- lution is at hand. When tlie child of God draws nigh to eternity^ the adver- sary makes liis last effort ; and as he cannot whi the soul from God, as he cannot dissolve the bond v hich unites the soul to Christ, his great design is, to awaken fears of death, to fill the mind with aversion and horror^ at the thoughts of dissolution from the body. Hence, what shrinking from a separa- lion, what fear to grasp death's cold hand, what unwillingness to depart, may sometimes be observed in the peo-
KEEPING THE HEART. 181
pie of God. But we ought to (lie as well as live like saints.
I sLall offer several considerations) calculated to help the people of God, in time of sickness, to keep their hearts loose from all earthly ohjects, and cheer= fully willins; to die.
1. Deatli is haruiless to the people of God ; its shafts leave no siiug in them. Wliy then are you afraid that your sickness may be unto death? If you were to die in your sins ; if death w^ere to reign over you as a tyrant, td feed upon you as a lion doth upon his prey; if death, to you, were to be thQ precursor of hell, then you might rea- sonably startle and shrink back from it with horror and dismay. But if your sins are blotted out; if Christ has van- quished death in your behalf, so that vou have nothins; to encounter but bodi- ly pain, and possibly not even that ; if death will be to yen the harbinger of heaven, why should you be afraid F
why not bid it welcom^e? It eatmot
IS
183 FLAY EL ON
Imi't you ; it is easy and haniiless ; it i^ like piitLing off your clothes^ or taking rest.*
2. It may keep your heart from slirinkini^ back, to consider that death is tiedessary to fit you for the full enjoy- incht of God. Whether you arc wil- ling to die or not^ there certainly is no other way to complete the happiness of your souL Death must do you tlie kind office, to remove this veil of flesh, this animal life which separates you ftoni God^ before you can see and enjoy him fully. ^^ Whilst we are at home in the body, we are absent from the Lord.^f And who would not be willing to die for the perfect enjoyment of God. Me- thuiks one should look and sigh like ft prisoner through the grates of this mortality : '' O that I had w ings like a dove, then would I fly aw ay and be at test.^^ Indeed most meft need patience to die ; but a saint who understands What death will introduce him to, rather
* ^ Cor. V, 2. isaiah Ivii. 2. j 2 Cor. v. 6.
KEEPING THE HEART, 183
needs patience to live. On his death- bed, he should often look out, and lis^ ten for his Lord's coming ; and when he perceives his dissolution to be wear, he should say, '^ The voice of iiiy be^ loved ; behold he cometh leaping over the mountains, skipping over the hills." 3. Consider that the happiness of heaven commences immediately after death. That happiness will not be de^ ferred till the resurrection ; but a§ soon as death has passed upon you, your soul will be swallowed up in life. When you have once loosed from this shore, you shall be quickly wafted to the shore of a glorious eternity, Awcl can you not say, I desire to he clis- solved^ and to he ivith Christ ? Didi the soul and body die together, or did they sleep till the resurrection, as some have fancied, it would have been folly for Paul to desire a dissolution for the enjoyment of Christ ; because he would liave enjoyed more in the body, than U© could have enjoyed out of \{^
184 FLAVEL ON
The scripture speaks of but two ways in which the soul can properly live ; viz. by faithy and vision. These two com- prehend its present and future existence. Now if when fiiith fails, sight should not immediately succeed, what Avould become of the soul? But the trutli on this subject is clearly revealed in scrip- ture. See Luke xxiii. 43 ; John xiv. 3. &c. What a blessed chan2;e then will death make in your condition. — Rouse up, dyini; saint, a,nd rejoice ; let death do his work, that the angels may conduct your soul to the world oT liglit.
4. It may increase your willingness to die, to reflect that by death God of- ten removes his people out of the way of great troubles and temptations. Wlien some extraordinary calamity is coming upon the world, God sometimes removes his saints out of the way of the evil.* Thus Methuselah died the year befc re the flood ; Augustine a little before the sacking of Hippo ; Parens just before
* Micah vii. 2.
KEEriNG THE HEART, iS3
the taking of Hei{lel])ar2;1i. Luther ob-. wserves, that all the Apostles died before the destruction of Jerusalem ; and Lu^ ther Iiimself died before tlie wars broke out in Germany. Now it may be, that by death you will escape some grievQua trial, which you eould not or need oot endure. But if no extraordinary trou^ ble would come upon you, in case youje* life were prolonged, yet God designs, by death to relieve yoa from innumerabfe evils arid burdens which are insepera-. ble from the present state. Thus you will be delivered from indwelling sin,, wUich is the greatest trouble ; from. alJt temptations from whatever source ; from bodily distempers and embarrassmeiits ^ and from all the aiilictiftus. and sorrows of this life.. The days of your niourn> ing will be ended, and Go<l wilt wipe, away all tears from your eyes.. Why then should you not hasten to dep.?a*t ? 5. If you still linger, like Lot in S"o-=- dom, what are your pleas and pretences fer a longer life ? Why are you uawii".
186 i'LAVEL ON
ling to die ? Arc you concerned for ihi welfare of your relations ? If so, are you anxious for their temporal support? Then let the word of God satisfy you : •' Leave thy fatlierless childten to ine^ I will keep them alive, and let tliy v>idows trust in me.''* Luther says in his last will, ^' Lord, tliou liast given me a M'ife and children, I have nothing- to leave them, but I commit them tinto thee. 0 Father of the fatherless and judj^e of widows, noiirisli, keep and teach them.'^
But are you concerned for tlie spiritu- al welfare of your relations ? Remem- ber that you cannot convert them, if yoii should live ; and God can make your prayers and couilsels effectual when yoU arc dead.
Perhaps you desire to serve God long- er in this world. But if he lias nothing further for you to do here, why not say with David, '' Here am I, let him do what seemeth him good." He is call- ing you to higher service in heaven^
• Jer. xlix. 11.
kEEPlKG THE HEART. 187
&,nd can accomplish by other hands, what you desire to do farther here.
J^o you feel too imperfect to go to licaven ? Consider tliat you must be imperfect until you die ; your sanctiii- cation cannot be complete until you get to heaven.
^ But,' you say, * I want assurance, if ] had that I could die easily.' All, there the busiucss hani^s. Consider, then, that a hearty v.illingness to leave all tlte world, to be freed from sin, and to be with God, is tlie direct way to that desired assurance t no carnal person was ever willing to die upon this ground.
Thus I have shown how the people of God, in the most diiiicult seasons, may keep their hearts with all diligence.
I proceed to imjjrove and apply the subject :—-
1. You have seen that the keeping of the heart is the great work of a Chris- tian, in which the very soul and life of religion consists, and without v/hich all other duties are of no value in the sight
188 FLAVEL OX
of God. Hence, to the cojisternatiou of liypocrites and formal professors, 1 infer, 1. That the pains and labours which many persons have undergone in reli- gion, are of no value, and will turn to no good account. Many splendid ser- vices have been performed by men, wliich God will utterly reject ; they will not stand on record in order to an eter- iial acceptance, because the performers took no lieed to keep their liearts with God. This is that fatal rock on which thousands of vain professors dash and ruin themselves eternally ; tliey are^ exact about the externals of religion, but regardless of their hearts. O liow many hours liave some professors spent in heariug, praying, reading and confer- ring ! and yet, as to the main end of religion they might as well have sat still, and done nothing, the great work, I mean heart- work, being all the while neglected. Tell me, vain professor, when did you shed a tear for tlie dead- ness, hardness, unbelief or earthliness oD
KEEPING THE HEATIT. 189
your heart. And do you think your easy religion can save you ? If so, you luust invert Cin-ist's words, and say, Wide is the gate and hroad is the iccnj, that Icadeth to li/e, and many there he that go in thereat ! Hear me^ ye self-de- luding hypocrite, you who have put off God with heartless duties, you who have acted in religion as if you had heen hless- ing an idol, you w lio could not search your heart, and regulate it, and exercise it in your performances ; how^ w ill you abide tlie coming of the Lord ? How will you hold up your head ])efore him, wdien he shall say, ' 0 you dissembling false hearted man ! how could you pro- fess religion? with what face could yoa so often tell me that you loved me, w hen you knew in your conscience, that your heart w as not w ith me ?' O trem- ble to think what a fearful judgment it is to be given over to a heedless and careless heart; and then to have reli- gious duties, instead of a rattle, to c^uiet and still the conscience !
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%. I infer for their humiliation, that unless the people of God spend more time and pains about their hearts^ than they ordinarily do^ they are never like to do God much service^ or tp possess much comfort in this world. I may say of that Christian who is remiss and careless in keepiui^ his heart, as Jacohi said of lieuben, Thou shalt liot excel. It greves me to see how many Chris- tians there are, who live j^t a poor, low rate, both of service and comfort, and who go up and down dejected and com- plaining. But how can they expect it should be otherwise, while they live so carelessly? O how little of their time is spent in the closet, in searching, humbling and quickening their hearts !
Christian, you say your heart is dead, and do you wonder that it is, so long as you keep it not with tlie fountain of life? If your body had been dieted as your soul has, that would have been dead too. And you may never ex- pect that your heart will be in a better
KEEPING THE HEART. 19 i
state^ until you take more pains with it* O Ciiristians ! I fear your zeal and strength have run in the wrong channel ; I fear that most of us may take up the Churc]i's complaint : " They have made me the keeper of the vineyards, but niine own vineyard have I not kept.'^ Two things have eaten up the time and strength of the professors of this gene- ration, and sadly diverted them from heart-work :
First :— Fruitless controversies, start- ed by Satan, 1 doubt not, for the very purpose of taking us oft* from practi- cal godliness ; to make us puzzle our heads, when we should be inspecting our hearts. How little have we regard- ed the observation : " It is a good thing that tlie heart be established with grace, and not with meats," i. e, with disputes and controversies about meats, " which have not profited them that have been occupied therein.'^* How much better it is to see men live exactly, than to h^M
^ Heb. xiii. 9.
iQ^ FLAYEL ON
them dispute with subtilty. These lui- fniitfiil qiiestioiiSj how have they rend- ed the churches, wasted time and spir- its^ and taken Christians oft* from their main bitsiness? What think you, would it not have been better if the questions agitated among the people of God, of late, had been such as these : How shall a man distinguisli the special, from the common operations of the Spirit? How may a soul discern its first declin- ings from God? How may a backslid- ing Christian recover his first love? Ho"v may the heart be preserved from unsea • sonable thoughts in duty? How may a bosom -sin be discovered and mortifi- ed ? &c. Would not this course have tended more to the honour of religion, and the comfort of souls ? I am asham- ed, that the professors of this genera- tion are yet insensible of their folly. You have come to what your ministers long since expected, and warned you of; and what will be the event? I call on you to rejpant, O that God would
KEEPING THE HEART- 193
tsiru your disputes aud contentions into practical godliness !
Second : — Worldly cares and incum- brances^ have greatly increased the neglect of our hearts. The heads and hearts of multitudes, have been filled with such a crowd and noise of worldly business, that they have lamentably de- clined in their zeal, their love, their delight in God, and their heavenly, se- rious and profitable way of conversing with men. How miserahly have we en- tangled ourselves in this wilderness of trifles. Our discourses, our conferen- ces, nay, our very prayers are tinged with it. We have had so much to do w ithout, that we have been able to do but little within. And how many precious opportunities have we thus lost? How many admonitions of the Spirit have passed over unfruitfuUy ? How often has the Lord called to us, when our worldly thoughts have pre- vented us from hearing ? But there cer- tainly is a way to enjov God even in
17
194? FLAVEL ON
our worldly emplOymients. If we lose our views of hini^ w hen engaged in our temporal affairs, the fault is our own. Alas ! that Christians should stand at the door of eternity, having more work upon their hands tlian their time is sufficient f<ir, and yet be filling their heads and hearts with trifles.
3. I infer lastly, for the aw^akening of all, that if the keeping of the heart be the great work of a Christian, then tliere are but few real Cliristians in the world. If every one who has learned the dialect of Christianity, and who can talk like a saint ; if every one w ho has gifts and parts, and w lio can make shift to preach, pray or discourse like a Chris- tian ; in a word, if all such as associ- ate with the people of God, and partake of ordinances, may pass for Christians, then indeed the number is great. But alas ! how few can be found, if you judge them by this rule, — how few are tliere who conscientiously keep their hearts, watch their thoughts, and look
KEEPING THE HEART. 195
scmpulously to their motives ? Indeed there are few closet-men among pro- fessors ! It is easier for men to be re- conciled to any other duties in religion, than to these. The profane part of the world will not so much as meddle with the outside of any religions duties, and least of all, with tl ese ; and as for the hypocrite, though he may be very parti- cular in externals, you can never per- suade him to undertake this inward, this diHicult work ; this work to which there is no inducement from human ap- plause; this work which would quick- ly discover what the hypocrite cares not to k? )W : so that by general con- sent, thif jieart-work is left to the hands of a few secret ones, and I tremble to. think in how few hands it is.
11. If the keeping of the heart be so iit^portant a business ; if such great ad- vantages result from it ; if so many va- luable interests be wrapt up in it, then let me call upon the people of God every where to engage heartily in this work.
196 FLAVEL ON
O study your hearts^ watch your liearts, keep you hearts ! away with li'uitless controversies, and all idle questions ; a- way with empty names and vain shows; away witii unprofitable discourse, and bold censures of otiiers: turn in upon yourselves ; get into your closets, and resolve to dwell the}?. You have been strangers to this a^ ork too long ; you have kept other vineyards too long; you have trifled about the borders of religion too long : this world has beguiled you, and kept you from your great business too long; — will you now resolve to look better to your hearts? — will you now liasten out of the confusions of business and the clamours of the world, and retire yourselves more than you have done? O that this day, this hour, you would resolve upon doing so !
Reader, methinks I shall prev.vil with you; — all that I beg for is thi^, that you would step aside oftener to talk with God and your own heart; that you ^vould not sutler every trifle to divert
KEEPING THE HEAIH . 197
you ; that you would keep a more true and faithful account of your thoughts and affections ; that you would serious- ly demand of your own heart, at least every evening, ' O my lieart, where hast thou been to-day ? and what has engag- ed thy thouglits ?'
If all that has been said by way of inducement, be not enough, 1 liave yet some motives to offer you.
1. The studying, observing and di- ligently keeping your own heart, will surprisingly help you to understand the deep mysteries of religion. An honest, well-experienced Jieart, is an excellent help to a weak Iiead. Such a heart will serve for a commentary on a great part of the scriptures. By means of such a heart, you will liave a better under- standing of divine things than the most learned, (graceless.) man ever had, or can have; you will not only have a clearer, but a more interesting and pro- fitable apprehension of them. A man
may discourse oiihodoxly and profound-
♦ir
498 FLAVEL OX
ly. of the nature and effects of faitli^ tlie troubles and comforts of conscience^ and the sweetness of comniunion with God, who never felt the efficacy and sweet impression of these things upon his own soul. But liow dark and dry are his notions, compared witli those of an ex- perienced Christian. When a Chris- tian, whose heart has been disciplined and kept, reads David's Psalms and Paul's Epistles, lie there finds his own objections made and answered. ^ These holy men* saith he, ' speak my very lieart; their doubts are mine, their troubles mine, their experiences mine.' Chriso>s- tom, speaking to liis people at Antioch, of some choice experiences, o])served : ^^ Those who are initiated, know what I say.'' Experience is the best school- master. O then study & keep your heart. 2. The study and observation of your own heart, will powerfully secure you against the dangerous and infecting errors of the times and the place in whicli you live. For what think you
KEEPING THE HEART. 199
is the reason, why so many professors have departed from the faith, giving heed to fables ? why have so many been led away by the error of the wicked ? why have those who have sown corrupt doctrines, had such plentiful harvests among us : but because they have met with a race of empty, notional profes sors, who never knew what belongs to practical godliness and the study and keeping of their hearts? If profes- sors did but give diligence to study and keep tlieir hearts, they would have that steadfastness of which St. Peter speaks.* And suppose a subtle Papist or a Soci- nian should talk to such an one, of tiie diiirnitv and merit of :rood works, &c. would he be likely to receive conviction, and to cliange his sentiments, while he was conscious of the vileness of his heart, and the unbelief attending his best per- formances? There is no disputing a- gainst taste ; you cannot argue a man out of what he tastes and feels.
* 1 Pet. 3. 17.
2*00 FLAVEL ON
3. Your cave and diligence in keep- ing your hearty will prove one of the best evidences of your sincerity. I know no external act of religion, which truly distinguishes the sound from the un- sound professor- It is marvellous how far hypocrites go in all external duties^ how plausibly they can order the out- ward man, hiding all their indecencies from the observation of the world. But they take no heed to their hearts ; they are not in secret, what they appear to l)e in public ; and before this test no hypocrite can stand. They may, in- deed, in a fit of terror, or on a death-bed, cry out of the wickedness of their hearts ; but such extorted complaints are wortliy of no regard. No credit, in law, is to be given to the testimony of one up- on the rack, because it may be supposed that the extremity of his torture will make him say any thing to get relief. Now if self-jealousy, care and watcli- fulness, be the daily workings and frames of your hearty you have daily
KEEPING THE HEART. SOI
evidence of your sincerity : for Avhat but an apprehension of the divine pres- ence, and a real hatred of sin on its own account, could engage you in these secret exercises. If liien it he a desire- able tiling in your estimation, to have a fan* evidence of vour inteirritv, a reason- able ground of hope that you fear God, then inspect and keep your lieart with all diligence.
4. How comfortable and how profi- table Avould all ordinances and duties be to you, if your heart was faith! iilly kept. What lively communion might you have with God, every time you ap- proach him, if your heart was in a right frame. You miglit then say with David, ^^ My meditation of him shall be sweet.'^ It is the indisposition of the heart which renders ordinances and secret duties so comfortless to sori)e. They strive to raise their hearts to God, now pressing this argument upon them, then tliat, to quicken and affect them ; yet they often get nearly through the exercise, before
202 FLAVEL ON
their hearts begin to be interested in it ; and sometimes they go away no better than they came. But the Christian whose heart is prepared, by being con- stantly kept, enters immediately and heartily into his duties; he outstrips his sluggish neighbour, gets the first sight of Christ in a sermoii, tne first seal from Christ in a sacrament, the first commu- nication of grace and love in secret pray- er. Let me tell you, for I know by experience, that prayers and sermons would appear to be yer^ diU'erent things from what they do ordinarily, if they were attended to with hearts which have been kept. You would not go away dejected and drooping, and lamenting ^ O this has beeii a lost day, a lost duty to me,' if you had not first lost your heart. Now if there be any thing valu- able and comfortable in ordinances and private duties, look to your hearts and keep them, I beseech you.
5, An acquaintance with your own heart, will furnish you a fountain of mat
KEEPING THE HEART. SOS
t«r in prayer. The man who is dili- gent in heart-work, will be richly suppli- ed with matter in his addresses to God. He will not be confused for want of thoughts ; his tongue will not faulted for want of expressions. Others must pump their memories, rack their inven- tions, and have their attention wholly swallowed up in finding something to say, and after all make out miserably.
When a heart- experienced Christian is mourning before God over some speci- al corruption, or wrestling with God for the supply of some special want, he speaks not as those do who have learn- ed to pray by rote ; their confessions and petitions are forced out, his flow freely and feelingly. And it is a hap- piness to be with or near such a Chris- tian. Thus thought Bernard, who hav- ing given rules to prepare the heart for prayer, says, " When thy heart is in this frame, then remember me.^'
6. The most desirable thing in the world, viz. the revival of religion among
^04' FLAVEL ON
professors, may be eiiected by means of what I am urging upon you.
O that I might see the time when professors sliall not walk in a vain show; when they sliall please them- selves no more with a name to live, while they are spiritually dead ; when tliey shall be no more a company of frotliy, vain persons; but when holiness shall shine in their conversation, and awe the world, and command reverence from all that are around them ; wlien they shall warm the hearts of those who come near them, and cause it to be said God is in these men of a truth. And may such a time be expected ? Until heart- work becomes the business of pro- fessors, I have no hope of seeing a time so blessed ! Does it not grieve you, to see how religion is contemned and tram- pled under foot, and the professors of it ridiculed and scorned in the world? Professors, would you recover your cre- dit? would you again obtain an hon- ourable testimony in the consciences of
KEEPING THE HEART. 205
your very enemies ? Then keep your hearts. It is tlie looseness^ frothiness and earthliness of your heaiis^ tliat has made your lives so unsuitable and use- less ; this has procured you the disre- spect and contempt of tlie world ; this has banished your serious and heavenly deportment among men, and destroyed your influence over their consciences. For the honour of religion and of your profession^ then, keep your hearts.
7. By diligence in keeping our hearts, we should prevent the occasions of fatal scandals and stumbling-blocks to the world. Woe to the world be- cause of offences ! Does not shame cover your faces, do not your hearts even bleed within you to hear of the scandalous miscarriages of many loose professors ? How is '^ That worthy Name" blasphemed ! How ai'e the hearts of the truly righteous wounded ! By these things the world are prejudiced against Christ and the gospel ; those who have a sort of liking to the ways
18
206 FLAVEL ON
of religion, are startled and driven back ; the bonds of deatli are made fast upon others, and thus the blood of souls is shed ! The consciences of fallen pro- fessors are plunged and overwhelmed in the deeps of trouble ; their souls are debarred the comfort of fellowship with Christ, and all the joys of his salvation are refused them. Indeed, the mis- chiefs w hicli result from the scandalous lives of professors, are almost infinite. And all this because they neglect their hearts. What words then can express the amazing importance of keeping the heart ! Every thing seems to unite in making it necessary and momentous. Christians, w hat will you do ? will you keep your hearts ? w ill you engage in this work, or loose all the comforts of religion ? w ill you do this, or loose your cliaracters ? will you do it, or ruin souls ?
8. Keep your heart faithfully, and you will be prepared for any situation or service, to which you may be called;
KEEPING THE HEART. 207
This, and this only, can properly fit you for usefulness in any station ; but with this, you can endure prosperity or adversity ; you can deny yourself, and turn your hand to any work. Thus Paul turned every circumstance to good account, and made himself so eminent- ly useful. When he preached to oth- ers, he provided against being cast away himself ; he kept his heart. And eve- ry thing in which he excelled, seems iu have had a close connexion with his diligence in keeping his heart.
9. If the people of God would di- ligently keep their hearts, their com- munion with each other would be un- speakably more inviting and profitable. Then, "how goodly woiild be thy tents, O Jacob, and thy tabernacles, O Israel" ! It is the fellowship which the people of God have with the Father and 'with the Son, that kindles the desires of others to l^ave communion with them. I tell you^ that if saints would be persuaded to spend more time and take more pains
208 FLAYEL ON
about their liearts, there would soon be such a divine excellence in their conver- sation, that others would account it no small privilege to be with or near them. It is the pridcj passion and earthliness of our hearts, that has spoiled Christian fellowship. Why is it, that when Chris- tians meet, they are often jarring and contending, but because their passions are unmortified ? Whence come their uncharitable censures of their bretliren, but from their ignorance of themselves ? Why are they so rigid and unfeeling towards those who have fallen ; but be- cause they do not feel their own weak- ness and liability to temptation?* Why is their discourse so light and unpro- fitable Avhen they meet; but because their hearts are earthly and vain ? My brethren, these and similar things are what have spoiled Christian felloAvship, and made it so dry and disgusting, tliat even many Christians are weary of it ; and therefore they seek in retirement,
• Gal. vi. 1. '
KEEPING THE HEART. SO^
that happiness J which the society of saints was desi^^ned to afford. But now. if Christians would study their hearts more, and keep them better, all this would be prevented ; and the beauty and glory of communion would be res- tored. They would divide no more, con- tend no more, censure rashly no more ; when their hearts are kept, their tongues will not go loose. They will feel right, one towards another^ when each is daily humbled, under a sense of the evil of his own heart. May God has- ten the state of things which I desire and for which I plead, and may these counsels have some good effect.
10. Lastly : — Keep your heart, and then the comforts of the Spirit and the influence of all ordinances will be more fixed and lasting than they now are. Could you keep those things constant- ly in your heart, what a Christian would you be, what a life would you live ! And how is it that these things remain no longer with you ? Doubtless it is
:^10 FLAVEL ON
because you suffer your heart to grow cold again. But why do you not pre- vent this ? Why do you not keep your heart. ^'T)o the consolations of God seem small to you ?'** Ah^ you have reason to be ashamed that the ordinan- ces of God^ as to their quickening and comforting effects^ should make so light and transient an impression on your heart.
Now, reader, consider well these spe- cial benefits of keeping the heart, which J have mentioned. Examine tlieir inu portance. Are they small matters ? Is it a smitU matter to have your under- standing assisted ? your endangered soul rendered safe? your sincerity prov- ed? your communion with God sweet- ened ? your licart fiUed with matter for prayer? Is it a small thing to have the power of godliness again recovered? all fiital scandals removed ? an instru. mental iitness to serve Christ obtained? the communion of saints restored to its
* Job. XV. 11.
KEEPING THE IIEAKT, 2ii
primitive glovy ? and the influeiice of oiuli nances abiding in the souls of saints? If these are no common blessings^, no ordinary beneiits^ tljcn surely it is a great and indispensable duty to keep the heart with all diligence.
Finally : — Are you inclined to under- take the business of keeping your Iieavt r are you resolved upon it ? 1 charge you, then, to engage in it earnestly. Away with every cowardly feeling, and mak^ lip your mind to encounter difiiculties. Draw your armour from the word ofGodo Let the word of Christ dwell in yoa rich^ ly, in its commands, its promise^ its threatenings ; let it he fixed in your un- derstanding, your memory, your consci= ence, your affections. You must learn to w ield the sword of the Spirit (which is the word of God) familiarly, if yoti woidd defend your heart and conqaet^ your enemies. You must call yourself frequently to an account; examine your self as in the presence of the all- seeing: God ; liiing yo'^r conscience, as it wei:c>
^r^ FLAVEL OK
to the bar of juc] gin ent. Eeware IioW YOU pliiiii^e yourself into a nuiUiplieiiy of worldly business : how you practise upon the maxims of the world ; and how you venture at all to indulge your de- praved propensities. You must exer- cise the utmost vip^ilance^ to discover and ch.eck the fust sympioms of dei}ai'ture from God, the least decline of spirituali- ty, or the least indisposition to heavenly luciditaiign by yourself and holy con- versation and fclloyvsliip with others. — These things you must undertake, in the strength of Christ, with invinci])le resolu- tion, in the outset. And if you thus en- gage in this great work, be assured you shall not spend your strength for naught; comforts which you never felt or thought of, will flow in upon you from every side. The diligent prosecution of this w ork, ■will constantly afprd you the most pow- erful excitements to vigilance and ardour in the life of faith ; while it increases your strengt!) and wears out your ene- mies. And when you have kept your
♦ KEEPING THE HEAllT. 2id
heart with all diligence, a little while ; when yon have fotight the hattles of this spiritual warfare, gained the ascendan- cy over the corruptions w ithin, and van- quished the enemies without, then God w ill open the gate of heaven to you, and give you the portion which is promised to them that overcome. iWake, then, this moment ; get the w orld under your feet; pant not for the things which a man may have, and eternally lose his soul ; — hut hless God that you may have Lis service here, and the glory hei'^aftev which he appoints to his chosen.
^^ JSTow^ the God of peace ^ that brought again from the dead our Lord Jesus^ that great Shejjherd of the sheep ^ through the blood of the everlasting covenant ^ make you perfect in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ : to whom be glory for ever and ever, ,^men,^^
INDEX.
PACI,.
The text explained, . .... 4
Duties included in keeping the heart, - 10
lieasons why this should be the great business of life, 22
PARTICULAR SEASONS.
1. The time of prosperity, - - - 46
2. The time of adversity, . , . . 58 2. The time of Zion's troubles, - ■ 72
4. The time of danjjcr and public distraction, 86
5. The time of outward wants, - - 106
6. The season of duty, - - - - 124
7. When we receive injuries and abuses from men, 139
8. When we meet with great trials, - 149
9. The hour of temptation, ... 154
10. The time of doubting and spiritual darkness, 161
11. When suffrrinc,'-s for religion are laid upon us, 176
12. When sickness warns that death is near, 180
IMPROVEMENT. To hj-pocrites and formal professors, - 187
To the people of God, ... - IQQ
Two things which consume the time and strength
of professors, 191
Exhortation to hearty engagedness in keeping the
heurt, .... - . - 195
Ten motives by way of inducement, - - 197
A TREATISE OX
KJEEPINO THE HEART.
rTScTEB FROM THE WORKS OF THE REV. JOHX FLAVEI«
THE STXr.E ADAPTED TO THE BRESENT STATB
OF IMPCOVEMEXT.
DistmcT OF Massaciicsetts, to wii* : [L. S.] District Clevk's Office,
BE IT REMEMBERED, that on the fourteenth day of August, A. D, 18r>, and in the thirty-cig'hlh year of the Independence of the United States of America, J\*athanicl JVillis of the said District, has deposited in Uiis Office the title of a Book, tlie right whereof he claims as Proprietor, in the words following, to wit : " A Treatise on Keepjag the Heart. Selected from the Works of the Rev. John Flavel. The Style adapt- ed to the present state of Improvement." In conforini- ty to the act of the Congress of the United States, in- titled, " An Act for the encouragement of learning, by securing the copies of maps, charts and hooks, to the authors and proprietors of such copies, during the times therein mentioned;" also to anactintitled, "An Act sup- plementary to an act intitled. An Act for the encourage- ment of learning, hy securing the copies of maps, charts and books, to the authors and proprietors of sucli copie.« during the times therein mentioned ; and extending the benefits thereof to the arts of designing, engraving and •tchine liistorical and other prints."
WM. S. SHAW, Clerk of the District of Massachusetts.
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