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Post by Admin on Aug 23, 2023 15:19:11 GMT -5
WHAT is keeping the heart?
To keep the heart, necessarily supposes a previous work of regeneration, which has set the heart right, by giving it a new spiritual inclination, for as long as the heart it not set right by grace as to in habitual frame, no means can keep it right with God. Self is the spring of the unrenewed heart, which biases and moves it in all its designs and actions; and as long as it is so, it is impossible that any external means should keep it with God.
Man, originally, was of one constant, uniform frame of spirit, and held one straight and even course. Not one thought or faculty was disordered: his mind had a perfect knowledge of the requirements of God, his will a perfect compliance therewith; all his appetites and powers stood in a most obedient subordination.
Man, by the apostasy, has become a most disordered and rebellious creature, opposing his Maker,
as the First Cause—by selfdependence;
as the Chief Good—by self-love;
as the Highest Lord— by self-will;
and as the Last End—by self-seeking.
Thus he is quite disordered, and all his actions are irregular.
But by regeneration the disordered soul is set right; this great change being, as the Scripture expresses it, the renovation of the soul after the image of God—in which self-dependence is removed by faith; self-love is removed by the love of God; self-will is removed by subjection and obedience to the will of God; and self-seeking is removed by self-denial. The darkened understanding is illuminated, the refractory will sweetly subdued, the rebellious appetite gradually conquered. Thus the soul which sin had universally depraved, is by grace restored.
This being pre-supposed, 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 which grace has raised it. For though grace has, in a great measure, rectified the soul, and given it a habitual heavenly temper; yet sin often actually discomposes it again; so that even a gracious heart is like a musical instrument, which though it is exactly tuned, a small matter brings it out of tune again. Yes, put it aside but a little while—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 when they come to another duty! Therefore every duty needs a particular preparation of the heart. "If you prepare your heart and stretch out your hands toward him," etc. To keep the heart then, is carefully to preserve it from sin, which disorders it; and maintain that spiritual frame which fits it for a life of communion with God. This includes in it six particulars:
1. Frequent observation of the frame of the heart. Carnal and formal persons take no heed to this; they cannot be brought to confer with their own hearts: there are some people who have 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 on such business; but saints know those soliloquies to be very beneficial. The heathen could say, "the soul is made wise by sitting still in quietness." Though bankrupts care not to look into their accounts, yet upright hearts will know whether they go backward or forward. "I commune with my 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 Hezekiah humbled himself for the pride of his
heart. Thus the people were ordered to spread forth their hands to God in prayer, realizing the plague of their own hearts. Upon this account many an upright heart has been laid low before God—'O what an heart have I!' Saints have in their confession pointed at the heart—the pained place, 'Lord, here is the wound!' It is with the heart well kept, as it is with the eye; if a small dust gets into the eye it will never cease blinking and watering until it has wept it out. Just so, the upright heart cannot be at rest until it has wept out its troubles 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 me from secret faults" "Unite my heart to fear your name." Saints have always many such petitions before the throne of God's grace; this is the thing which is most pleaded by them with God. When they are praying for outward mercies, perhaps their spirits may be more remiss; but when it comes to the heart's 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! Do not deny me such a heart; whatever you deny me! Give me a heart to fear you, to love and delight in you!' It is observed of an eminent saint, that when he was confessing sin, he would never give over confessing until he had felt some brokenness of heart for that sin; and when praying for any spiritual mercy, would never give over that suit until he had obtained
some relish of that mercy.
4.It includes the imposing of strong engagement upon ourselves to walk more carefully with God, and avoid the occasions whereby the heart may be induced to sin. Well advised and deliberate vows are, in some cases, very useful to guard
the heart against some special sin. "I have made a covenant with my eyes," says Job. By this means holy men have overawed their souls, and preserved themselves from defilement.
5. It includes a constant and holy jealousy over our onto hearts. Quick-sighted self-jealousy is an excellent preservative from sin. He who will keep his heart, must have the eyes of the soul awake and open upon all the disorderly and tumultuous stirrings of his affections. If the affections break loose, and the passions are stirred,
the soul must discover it, and suppress them before they get to a height. 'O my soul, do you do well in this? My tumultuous thoughts and passions, where is your commission?' Happy is the man that thus fears always. By this fear of the Lord, it is that men depart from evil, shake off sloth, and preserve themselves from iniquity. He whowill keep his heart must eat and drink with fear, rejoice with fear, and pass the whole time of his sojourning here in holy 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 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. Holy Job dare not allow his heart to yield to an impure, vain thought, and what was it that moved him to so great circumspection?
He tells us, "Does not He see my ways, and count all my steps?"
In such particulars as these do gracious souls express the care they have of their hearts. They are careful to prevent the breaking loose of the corruptions in time of temptation; careful to preserve the sweetness and comfort they have gotten 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 yourself before the Lord, and tie up your loose and vain thoughts to a constant and serious attendance upon him; this will cost you something. To attain a facility and dexterity of language in prayer, and put your meaning into apt anddecent expressions, is easy; but to get your heart broken for sin,
while you are confessing it; melted with free grace while you are blessing God for it; to be really ashamed and humbled though the apprehensions of God's infinite holiness, and to keep your heart in this frame, not only in, but after duty—will surely cost you some groans and pains of soul. To repress the outward acts of sin, and compose the external part of your life in a laudable manner—is no great matter; even carnal people, by the force of common principles, can do this. But to kill the root of corruption within, to set and keep up a holy government over your thought, to have all things lie straight and orderly in the heart—this is not easy.
2. It is a CONSTANT work. The keeping of the heart is a work that is never done until life is ended. There is no time or condition in the life of a Christian which will allow an intermission of this work. It is in keeping watch over our hearts, 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.
Pausing the watch over their own hearts 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 your heart!" is God's request. God is pleased to call that a gift which is indeed a debt; he will put this honor upon the creature, 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 for God—as there is of heart in it. Concerning the heart, God seems to say, as Joseph of Benjamin, "If you bring not Benjamin with you, 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 heart; and if that was unsound and worthless the sacrifice was
rejected. God rejects all duties (however glorious in other respects) which are offered him without the heart. He who performs duty without the heart, that is, heedlessly—is no more accepted with God than he who performs it with a double heart, that is, hypocritically.
Thus I have briefly considered WHAT the keeping of the heart supposes and imports. I proceed,
Secondly, To assign some reasons WHY Christians must make this the great business of their lives.
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Post by Admin on Aug 23, 2023 15:23:21 GMT -5
WHY should we keep the heart?
The importance and necessity of making this our great business will manifestly appear from several considerations:
1. The glory of God is much concerned. Heart-evils are very provoking evils to the Lord. Outward sins are "sins of great infamy," but that the heart-sins are "sins of deeper guilt." How severely has the great God declared his wrath from heaven against heart wickedness!
The crime for which the old world stands indicted is heartwickedness! "God saw that every imagination of their hearts was only evil, and that continually;" for which he sent the most dreadful judgments that were ever inflicted since time began. We find not their murders, adulteries, blasphemies, (though they were defiled with these) particularly alleged against them—but the evils of their hearts!
That by which God was so provoked as to give up his special inheritance into the enemy's hand, was the evil of their hearts. "Jerusalem, wash your heart from wickedness, that you may be saved; how long shall your vain thoughts lodge within you?" Of the wickedness and vanity of their thoughts, God took particular notice; and because of this the Chaldeans must come 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 the great day; by which expression is not obscurely intimated some extraordinary judgment to which they are reserved; as prisoners that have most irons laid upon them may be supposed to be the greatest malefactors. And what was their sin? Spiritual wickedness! Merely heart-evils are so provoking to God, that for them he rejects with indignation all the duties that some men perform. "Their offerings will not be accepted. When such people
sacrifice an ox, it is no more acceptable than a human sacrifice.
When they sacrifice a lamb or bring an offering of grain, it is as bad as putting a dog or the blood of a pig on the altar! When they burn incense, it is as if they had blessed an idol." In what words could the abhorrence of a creature's actions be more fully expressed by the holy God? Murder and idolatry are not more vile in his account, than
their sacrifices, though materially such as he himself has appointed.
And what made their sacrifices so vile? The following words inform us: "Their souls delight in their abominations."
Such is the vileness of mere heart-sins, that the Scriptures sometimes intimate 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 thoughts of his heart might be forgiven him." O then never slight heart evils! For by these, God is highly wronged and provoked. For this reason let every Christian keep his heart with all diligence.
2. The sincerity of our profession much depends upon the care we exercise in keeping our hearts. Most certainly, 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 with 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 reward given him by God for that service, even that his children, to the fourth generation, should sit upon the throne of Israel. Yet in these words Jehu is censured as a hypocrite. Though God approved and rewarded the work, yet he abhorred and rejected the person who did it, as hypocritical. Wherein lay the hypocrisy of Jehu? In this; he took no heed to walk in the ways of the Lord with his heart; that is, he did all insincerely and for selfish ends. And though the work he did was materially good, yet he, not purging his heart from those unworthy selfish designs in doing it, was a hypocrite. And though Simon Magus appeared such a person that the apostle could not obviously reject him, yet his hypocrisy was quickly discovered. Though he professed piety and associated himself with the saints, he was a stranger to the mortification of heart-sins. "Your heart is not right with God."
It is true, there is great difference between Christians themselves in their diligence and dexterity about heart work; some are more conversant with, and more successful in it than others. But he who takes no heed to his heart, who is not careful to order it aright before God, is but a hypocrite. "My people come pretending to be sincere and sit before you listening. But they have no intention of doing what I tell them. They express love with their mouths, but their hearts
seek only after money. Indeed, to them you are nothing more than one who sings love songs with a beautiful voice and plays an instrument well, for they hear your words but do not put them into practice." Here was a company of formal hypocrites, as is evidentfrom that expression, my people; like them, but not of them. And what made them so? Their outside was fair; here were reverent postures, high professions, much seeming delight in ordinances. Yes, 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 money. Had they kept their hearts with God, all had been well: but not regarding which way their hearts went in duty, there lay the essence of their hypocrisy.
If any upright soul should hence infer, 'I am a hypocrite too, for many times my heart departs from God in duty; do what I can, yet I cannot hold it close with God!' I answer, the very objection carries in it its own solution. You say, 'Do what I can, yet I cannot keep my heart with God.' Soul, if you do what you can, you have the blessing of an upright, though God sees good to exercise you under the affliction of a discomposed heart.
There still remains some wildness in the thoughts and fancies of the best Christians, to humble them; but if you find a concern before to prevent them, and opposition against them when they come, and grief and sorrow afterward, you find enough to clear you from the charge of reigning hypocrisy. This precaution is seen partly in laying up the word in your heart to prevent them. "Your word have I hid in mine heart, that I might not sin against you." Partly in your endeavors to engage your heart to God; and partly in begging preventing grace from God in your commencement of duty. It is a
good sign to exercise such precaution. And it is an evidence of uprightness, to oppose these sins in their first rise. "I hate vain thoughts." "The spirit lusts against the flesh." Your grief also reveals the uprightness of your heart. If with Hezekiah you are humbled for the evils of your heart, you have no reason, from those disorders, to question the integrity of it; but to allow sin to lodge quietly in the heart, to let your heart habitually and without control wander from God—is a sad, a dangerous symptom indeed!
3. The beauty of our lives arises from the heavenly frame of our spirits. There is a spiritual luster and beauty in the lives of saints. "The righteous is more excellent than his neighbor;" saints shine as the lights of the world; but whatever luster and beauty is in their lives, comes from the excellency of their spirits; as the candle
within puts luster upon the lantern in which it shines. It is impossible that a disordered and neglected heart should ever produce a well-ordered conversation; and since (as the text observes) the issues or streams of life flow out of the heart as their fountain, it must follow, that such as the heart is—the life will be. Hence 1 Peter 2:11-12, "Abstain from fleshly lusts—having your conversation honest," or beautiful, as the Greek word imports. So Isaiah, 55:7. "Let the wicked forsake his way, and the unrighteous man his thoughts." His way, denotes the course of his life; his thoughts, the frame of his heart: and therefore since the course of his life flows from his thoughts, or the frame of his heart—neither will be forsaken.
The heart is the source of all actions; these actions are virtually and radically contained in our thoughts; these thoughts being once made up into affections, are quickly made out into suitable actions. If the heart is wicked, then, as Christ says, "Out of the heart proceed evil thoughts, murders," etc. Mark the order: first, wanton or revengeful thoughts; then unclean, or murderous practices. And if the heart is holy, then it is as with David: "My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer." Here is a life richly beautified with good works. Put the heart in frame and the life will quickly discover that it is so. It is not very difficult to discern, by the lives and converse of Christians, what frames their hearts are in. Take a Christian in a good frame of heart, and how serious, heavenly and profitable will his life and pious exercises be! What a lovely companion is he during the continuance of it! It would do any one's heart good to be with him at such a time.
"The mouth of the righteous speaks wisdom, and his tongue talks of judgment; he law of his God is in his heart." When the heart is up with God, and full of God, how dextrously will he insinuate spiritual discourse, improving every occasion and advantage to some heavenly purpose! Few words then run to waste. And what can be the reason that the discourses and duties of many Christians are become so frothy and unprofitable, their communion both with God 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 which used to shine from the lives of the saints, upon the faces and consciences of the world, (which, if it did not allure and bring them in love with the ways of God, at least left a testimony in their consciences of the excellency of those men and of their ways,) is in a great measure lost, to the unspeakable detriment of religion. Time was, when Christians conducted in such a holy manner, that the world stood gazing at them. Their life and language were of a different strain from those of others, their tongues manifested them to be Galileans wherever they came. But now, since vain speculations and fruitless controversies have so much gained; and heart-work, practical godliness is so much neglected among professors, the case is sadly altered!Their discourse has become like other men's; if they come among you now, they may "hear every man speak in his own language." And I have little hope to see this evil redressed, and the credit of piety repaired, until Christians do their first works, until they apply again to heart-work! When the salt of heavenly-mindedness is cast into the spring—the streams will run more clear and more sweet.
4. The comfort of our souls much depends upon the keeping of our hearts. He who is negligent in attending to his
own heart, is, ordinarily, a great stranger to assurance, and the comforts following from it. Indeed if the Antinomian doctrine were true, which teaches you to reject all marks and signs for the trial of your condition, telling you that it is the Spirit who immediately assures you, by witnessing your adoption directly, without them; then you might be careless of your hearts, yes, strangers to them, and yet no strangers to comfort. But since both Scripture and experience confute this, I hope you will never look for comfort in this unscriptural way. I deny not that it is the work and office of the Spirit to assure you; yet I confidently affirm, that if ever you attain assurance in the ordinary way wherein God dispenses 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 any other terms but these: give all diligence; prove yourselves; this is the scriptural method.
One person, being sweetly settled and assured, another asked him how he attained it, he answered, "Not by any extraordinary revelation, but by subjecting my understanding to the Scriptures, and comparing my heart with them."
The Spirit, indeed, assures by witnessing our adoption; and he witnesses in two ways. One way is, objectively, that is, by producing those graces in our souls which are the conditions of the promise; and so the Spirit, and his graces in us, are all one. The Spirit of God dwelling in us, is a mark of our adoption. Now the Spirit can be discerned, not in his essence, but in his operations; and to discern these, is to discern the Spirit; and how these can be discerned
without serious searching and diligent watching 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 eye of the soul to see it. Now, since the heart is the subject of that infused grace, even this way of the Spirit's witnessing includes the necessity of carefully keeping our own hearts. For,
1. A neglected heart is so confused and dark, that the little grace which is in it, is not ordinarily discernible. The most accurate and laborious Christians sometimes find it difficult to discover the pure and genuine workings of the Spirit in their hearts.
How then shall the Christian who is comparatively negligent about heart-work, be ever able to discover grace? Sincerity—which is the thing sought, lies in the heart like a small piece of gold on the bottom of a river; he who would find it must stay until the water is clear, and then he will see it sparkling at the bottom. That the heart may be clear and settled, how much pains and watching, care and diligence, are requisite!
2. God does not usually indulge negligent souls with the comforts of assurance. He will not so much as seem to patronize sloth and carelessness. He will give assurance, but it shall be in his own way; his command has united our care and comfort together. Those are mistaken who think that assurance may be obtained without labor. Ah! How many solitary hours have the people of God spent in heart-examination! How many times have they looked into the word—and then into their hearts! Sometimes they thought theydiscovered sincerity, and were even ready to draw forth the
triumphant conclusion of assurance; then comes a doubt they cannot resolve, and destroys it all: many hopes, and fears, doubtings and reasonings, they have had in their own breasts before they arrived at a comfortable settlement. But suppose it possible for a careless Christian to attain assurance, yet it is impossible for him long to retain it; 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 laboring in many a weary duty. Since then, the joy of our life, the comfort of our souls—rises and falls with our diligence in this work—keep your heart with all diligence!
5. The improvement of our graces depends on the keeping of our hearts. I never knew grace to thrive in a careless soul. The habits and roots of grace are planted in the heart; and the deeper they are rooted there, the more flourishing grace is. In Eph. 3:17, we read of being "rooted" in grace; grace in the heart is the root of every gracious word in the mouth, and of every holy work in the hand. It is true, Christ is the root of a Christian, But Christ is the originating root, and grace a root planted and nourished by Christ. Accordingly, as this thrives under divine influences, the acts of grace are more or less fruitful or vigorous. Now, in a heart not kept with care and diligence, these fructifying influences are stopped and cut off— multitudes of vanities break in upon it, and devour its strength; the heart is, as it were, the enclosure, in which multitudes of thoughts are fed every day; a gracious heart, diligently kept, feeds many precious thoughts of God in a day. "How precious are your thoughts unto me, O God! How great is the sum of them! If I would count them, they are more in number than the sand! When I awake, I am still with you." And as the gracious heart nourishes them, so theyrefresh and feast the heart. "My soul is filled as with marrow and fatness while I think upon you," etc.
But in the 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 refreshed. Besides, the careless heart profits nothing by any duty or ordinance it performs or attends upon, and yet these are the conduits of heaven, whence grace is watered and made fruitful. A man may go with a heedless spirit from ordinance to ordinance, abide all his days under the choicest
teaching, and yet never he improved by them; for heart-neglect is a leak in the bottom—no heavenly influences, however rich, abide in that soul. When the seed falls upon the heart which lies open and common, like the highway, free for all passengers, the fowls come and devour it. Alas! It is not enough to hear, unless we take heed how we hear; a man may pray, and never be the better, unless he watches unto prayer. In a word, all means are blessed to the improvement of grace, according 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 to Satan in the hour of temptation. Satan's principal batteries are raised against the heart; if he wins that —he wins all, for the heart commands the whole man. Alas! how easy a conquest is a neglected heart! It is not more difficult to surprise such a heart, than for an enemy to enter that city whose gates are open and unguarded. It is the watchful heart which discovers and suppresses the temptation before it comes to its strength.
Divines observe this to be the method in which temptations are ripened and brought to their full strength. There is the power the temptation has to provoke our corrupt nature; which is either done by the real presence of the object, or by speculation when the object (though absent) is held out by the imagination before the soul. Then follows the motion of the appetite, which is provoked by the imagination representing it as a sensual good. Then there is a consultation in the mind about the best means of accomplishing it.
Next follows the choice of the will. And lastly, the desire, or full engagement 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: when it comes thus far, the heart is won, Satan has entered victoriously and displayed his colors upon the walls of that royal fort. But, had the heart been well guarded at first, it would have never come to this— the temptation would have been stopped in the first or second stage. 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 brow of a hill—it is easily stopped at first, but when once it is set in motion "it acquires strength by descending." Therefore it is the greatest wisdom to observe the first motions of the heart—to check and stop sin there.
The motions of sin are weakest at first; a little care and watchfulness may prevent much mischief now. But the careless heart not heeding this, is brought within the power of temptation, as the Syrians were brought blindfold into the midst of Samaria, before they knew where they were.
I hope that these considerations satisfy my readers that it is important to keep the heart with all diligence. I proceed—to point out those special seasons in the life of a Christian which require our utmost diligence in keeping the heart.
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Post by Admin on Aug 23, 2023 15:25:14 GMT -5
When Should We Keep the Heart? In Seasons of Prosperity
I will now point out those special seasons in the life of a Christian was observed before) the duty is always binding, and there is no time or condition of life in which we may be excused from this work; yet there are some special seasons, and critical hours, requiring more than common vigilance over the heart.
1. The first season is the time of PROSPERITY, when Providence smiles upon us. Now, Christian, keep your heart with all
diligence; for it will 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 temper in his temptation; hence that caution to Israel: "The Lord your God will soon bring you into the land he swore to give your ancestors Abraham, Isaac, and Jacob. It is a land filled with large, prosperous cities that you did not build. The houses will be richly stocked with goods you did not produce. You will draw water from cisterns you did not dig, and you will eat from vineyards and olive trees you did not plant. When you have eaten your fill in this land, be careful not to forget the Lord, who rescued you from slavery in the land of Egypt. You must fear the Lord your God and
serve him. You must not worship any of the gods of neighboring nations, for the Lord your God, who lives among you, is a jealous God. His anger will flare up against you and wipe you from the face of the earth." Deuteronomy 6:10-15. So indeed it happened: for "Jeshurun waxed fat and kicked."
How then may a Christian keep his heart from pride and carnal security, under the smiles of Providence and the confluence of creature comforts? There are several helps to secure the heart from the dangerous snares of prosperity.
1. Consider the dangerous ensnaring temptations attending a pleasant and prosperous condition. Few, very few of those
who live in the pleasures of this world, escape everlasting perdition. "It in easier" (says Christ) "for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven."
"Not many mighty, not many noble are called."
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 lots 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 tremble. So when the Scriptures come so near as to tell us that of such a class of men, very few shall escape—it is time to be alarmed. "I wonder" (says Chrysostom) "if any of the rulers are saved." O how many have been wheeled to hell in the chariots of earthly pleasures, while others have been whipped to heaven by the rod of affliction!
How few, like the daughter of Tyre, come to Christ with a gift! How few among the rich entreat his favor!
2. It may keep one more humble and watchful in prosperity, to consider that among Christians many have been much the worse for prosperity. How good had it been for some of them, if they had never known prosperity! When they were
in a low condition—how humble, spiritual and heavenly they were!
But when advanced, what an apparent alteration has been upon their spirits! It was so with Israel; when they were 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 you". Outward gains are ordinarily attended with inward losses; as in a low condition their civil employments were accustomed to have a savor of their religious duties, so in an exalted condition their duties commonly have a savor of the world. He, indeed, is rich in grace whose graces are not hindered by his riches. There are but few Jehoshaphats in the world, of whom it is said, "He had silver and gold in abundance, and he sought the Lord with all his heart." Will not this keep your heart humble in prosperity, to think how dearly many godly men have paid for their riches; that through them they have lost that which all the world cannot purchase?
3. Keep down your 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, which are of great price in God's sight. God despises all worldly glory, and accepts no man's person; "but in every nation, he who fears God and works righteousness is accepted of him." Indeed, if the judgment of God went by the same rule that man's does—then we might value ourselves by these things, and stand upon them. But so much every man is—as he is in the judgment of God. Does your heart yet swell, and will neither of the former considerations keep it humble?
4. Consider how bitterly many dying people 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 Pope Quintus, who died crying out despairingly,
"When I was in a low condition I had some hopes of salvation, when I was advanced to be a cardinal, I greatly doubted; but since I came to the popedom I have no hope at all." An author also tells us a real, but sad story of a rich oppressor, who had scraped up a great estate for his only son: when he came to die he called his son to him, and
said, "Son, do you indeed love me?" The son answered that "Nature, besides his fatherly care, obliged him to that." "Then (said the father) express it by this: hold your finger in the candle as long as I am saying a prayer." The son attempted, but could not endure it. Upon that the father broke out into these expressions: "You can not suffer the burning of your finger for me; but to get this wealth I havehazarded my soul for you and must burn, body and soul, in hell, for your sake! Your pains would have been but for a moment, but mine will be unquenchable fire!"
5. The heart may be kept humble by considering of what a clogging nature earthly things are to a soul heartily
engaged in the way to heaven. They shut out much of heaven from us at present, though they may not shut us out of heaven at last.
If you consider yourself as a stranger in this world, traveling for heaven, you have then as much reason to be delighted with these things as a weary horse has to be pleased with a heavy burden. There was a serious truth in the atheistic scoff of Julian: when taking away the Christians' estates, he told them "it was to make them more fit for
the kingdom of heaven."
6. Is your spirit still vain and lofty? Then urge upon it the consideration of that dreadful day of reckoning, wherein,
according to our receipts of mercies—shall be our account for them. Methinks this should awe and humble the vainest heart that ever was in the bosom of a saint. Know for a certainty that the Lord records all the mercies that ever he gave you, from the beginning to the end of your life. 'Remember, O my people, from Acacia unto Gilgal,' etc. Yes, they are exactly numbered and recorded in order to an account; and your account will be suitable: "To whomever much is given, of him shall much be required." You are but a steward, and your Lord will come and take an account of you; and what a great account have you to make, who have much of this world in your hands! What swift witnesses will your mercies be against you, if this be the best fruit of them!
7. It is a very humbling reflection—that the mercies of God should work otherwise upon my spirit, than they used to do
upon the spirits of others to whom they come as sanctified mercies from the love of God. Ah, Lord! What a sad
consideration is this! Enough to lay me in the dust, when I consider:
(1.) That their mercies have greatly humbled them, the higher God has raised them,the lower they have laid themselves before him. Thus did Jacob when God had given him much substance. "And Jacob said, I am not worthy of the least of all your mercies, and all the truth which you have showed your servant." Thus also it was with holy David; when God had
confirmed the promise to him, to build a house for him, and not reject him as he did Saul, he goes in before the Lord and says, "Who am I, and what is my father's house, that you have 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," etc. 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!
(2.) Others have freely ascribed the glory of all their enjoyments to God, and magnified not themselves, but him, for their mercies. Thus says David, "Let your name be magnified and the house of your servant be established." He does not
fly upon the mercy and suck out its sweetness,looking no further than his own comfort.No! He cares for no mercy, unless God is magnified in it. So when God had delivered him from all his enemies, he says, "The Lord is my strength and my rock, he has become my salvation." Saints of old did not put the crown upon their own heads as I do by my vanity.
(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 rejoices in the Lord;" not in the mercy, but in the God of the mercy. So also Mary: "My soul does magnify the Lord; my spirit rejoices in God my Savior." The word signifies to make more room for God; their hearts were not contracted, but the more enlarged to God.
(4.) The mercies of God have been great restraints to keep others from sin. "Seeing you, our God, have given us such a
deliverance as this, should we again break your commandments?"
Ingenuous souls have felt the 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 them more fit for service. Now if mercies work contrarily 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 mercies have had upon others—and what bitter effects upon him!
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Post by Admin on Aug 23, 2023 15:29:12 GMT -5
In Seasons of Adversity
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 you, and blasts your outward comforts—then look 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 godly man, and yet how fretful was his heart under affliction! 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 me show you, then, how a Christian under great afflictions may keep his heart from repining or desponding, under the hand of God. I will here offer several helps to keep the heart in this condition.
1.By these cross providences God is faithfully pursuing the great design of electing love upon the souls of his people,
and orders all these afflictions as means sanctified to that end. Afflictions come not by chance—but by counsel. By the counsel of God, they are ordained as means of much spiritual good to saints.
"By this shall the iniquity of Jacob be purged," etc. "But he disciplines us for our profit," etc. "All things work together for good," etc. afflictions are God's workmen upon our hearts, to pull down our pride and carnal; and being so,their nature is changed;they are turned into blessings and benefits!"It is good for me that I have been afflicted," says David. Surely then you have no reason to quarrel with God—but rather to wonder that he should concern himself so much in your 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 when you fall into diverse trials." ‘My Father is about a design of love upon my soul, and do I do 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 you in this case, as he did to Peter, "What I do, you know not now—but you shall know hereafter."
2. Though God has reserved to himself a liberty of afflicting his people—yet he has tied up his own hands by promise
never to take away his loving kindness from them. Can I contemplate this scripture with a repining, discontented spirit: "I will be his Father, and he shall be my son: if he commits iniquity, I will chasten him with the rod of man, and with the stripes of the children of men: nevertheless my mercy shall not depart away from him." O my heart, my haughty heart! Do you do well to be discontent, when God has given you the whole tree, with all the clusters of comfort
growing on it, because he allows 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; immovables and moveables. If God has secured those, never let my heart be troubled at the loss of these: indeed, if he had cut off his love, or discovenanted my soul, I would have reason to be cast down; but this he has not done, nor can he do it.
3. It is of great efficacy to keep the heart from sinking under afflictions, to call to mind that your own Father has
the ordering of them. Not a creature moves hand or tongue against you—but by his wise permission. Suppose the cup is bitter— yet it is the cup which your Father has given you! Can you suspect poison to be in it? Foolish man, put home the case to your own heart; can you give your child that which would ruin him? No! You would as soon hurt yourself as him. "If you then, being evil, know how to give good gifts to your children," how much more does God! The very
consideration of his nature as a God of love, pity, and tender mercies; or of his relation to you as a father, husband, friend—may be security enough, if he had not spoken a word to quiet you in this case. And yet you have his word too, by the prophet Jeremiah: "I will do you no hurt." You lie too near his heart for him to hurt you.
Nothing grieves him more than your groundless and unworthy suspicions of his wise and kind 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 his life, to hear him cry out, 'O he has undone me! he has poisoned me!' because it pains him in the operation? O when will you be submissive?
4. God respects you as much in a low condition—as in a high condition; and therefore it need not so much trouble you to
be made low; no, he manifests more of his love, grace and tenderness in the time of affliction—than in the time of prosperity. As God did not at first choose you because you were high, he will not now forsake you because you are low. Men may look shy upon you, and alter their respects as your condition is altered; when Providence has blasted your estate, your summer-friends may grow strange, fearing you may be troublesome to them. But will God do so? No! no! "I will never leave you nor forsake you" says he. If adversity and poverty could bar you from access to God, it would indeed be a deplorable condition: but, so far from this, you may go to him as freely as ever.
"My God will hear me," says the church. Poor David, when stripped of all earthly comforts, could encourage himself in the Lord his God; and why not you? Suppose your husband or son had lost all at sea, and should come to you in rags; could you deny the relation, or refuse to entertain him? If you would not, much less will God. Why then are you so troubled? Though your condition is changed, your Father's love is not changed.
5. What if by the loss of outward comforts, God preserves your soul from the ruining power of temptation? Surely then
you have little cause to sink your heart by such sad thoughts. Do not earthly enjoyments make men shrink in times of trial? For the love of these, many have forsaken Christ in such an hour. The young ruler "went away sorrowful, for he had great 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 preserve their lives. We know it is usual for soldiers in a besieged city to destroy the finest buildings in which the enemy may take shelter; and no one doubts that it is wisely done. Those who have decayed limbs willingly stretch them out to be cut off, and not only thank— but pay the surgeon! Must God be murmured against for casting over that which would sink you in a storm; for pulling down that which would assist your enemy in the siege of temptation; for cutting off what would endanger your everlasting life? O, inconsiderate ungrateful man! Are not these things for which you grieve, the very things that have ruined thousands of souls?
6. It would much support your heart under adversity, to consider that God by such humbling providences may be accomplishing that for which you have long prayed and waited. And should you be troubled at that? Say, Christian, have
you not many prayers pending before God upon such accounts as these; that he would keep you from sin; that he would discover to you the emptiness of the creature; that he would mortify and kill your lusts; that your heart may never find rest in any enjoyment but Christ? By such humbling and impoverishing strokes, God may be fulfilling your desires! Would you be kept from sin? Lo, he has hedged up your way with thorns. Would you see the creature's vanity? Your affliction is a looking glass to reveal it; for the vanity of the creature is never so effectually and sensibly discovered, as in our own experience. Would you have your corruptions mortified? This is the way—to have the fuel removed which maintained them; for as prosperity begat and fed them, so adversity, when sanctified, is a means to kill them. Would you have your heart rest nowhere but in the bosom of God? What better method could Providence take to
accomplish your desire, than pulling from under your head that soft pillow of creature delights on which you rested before? And yet you fret at this! Peevish child, how do you try your Father's patience! If he delays to answer your prayers, you are ready to say that he regards you not. If he does that which really answers the end of your prayers, though not in the way which you expect, you murmur against him for that! As if, instead of answering, he were crossing all your hopes and aims. Is this sincerity? Is it not enough that God is so gracious as to do what you desire: must you be so impudent as to expect him to do it in the way which you prescribe?
7. It may support your heart, to consider that in these troubles God is performing that work in which your soul
would rejoice—if you did see the design of it. We are clouded with much ignorance, and are not able to discern how particular providences tend to the fulfillment of God's designs; and therefore, like Israel in the wilderness, are often murmuring, because Providence leads us about in a howling desert, where we are exposed to difficulties; though then he led them, and is now leading us, by the right way to a city of habitation. If you could but see how God in his
secret counsel has exactly laid the whole plan of your salvation, even to the smallest means and circumstances; could you but discern the admirable harmony of divine dispensations, their mutual relations, together with the general respect they all have 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! Providence is like a curious piece of tapestry 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 at the best method to effect your salvation. Such a one has a proud heart—so many humbling providences appoint for him. Such a one has an earthly heart—so many impoverishing providences for him. Did you but see this, I need say no more to support the most dejected heart.
8. It would much conduce to the settlement of your heart, to consider that by fretting and discontent, you do yourself
more injury than all your afflictions could do. Your own discontent is that which arms your troubles with a sting. You make your burden heavy—by struggling 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, brings severity in the physician."
This makes God afflict the more, as a father a stubborn child—who does not receive correction. Beside, it unfits the soul to pray over its troubles, or receive the sense of that good which God intends by them. Affliction is a pill, which, being wrapped up in patience and quiet submission, may be easily shallowed; 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 which sticks in your clothes, and was never intended to hurt—but only to drive you from sin; and you will thrust it deeper, to the piercing of your very heart, by despondency and discontent.
9. If your heart (like that of Rachel) still refuses to be comforted, then do one thing more: compare the condition
you are now in, and with which you are so much dissatisfied, with the condition in which others are, and in which you deserve to be. "Others are roaring in flames, howling under the scourge of vengeance—and among them I deserve to be! O
my soul, is this hell? Is my condition as bad as that of the 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 subjected himself to the inconveniences of poverty, he was one day observed and pitied by a noble of Italy, who from tenderness wished him to be more careful of his person. The good duke answered, "Sir, be not troubled, and do not think that I suffer from need; for I send a harbinger before me, who makes ready my lodgings and takes care that I am royally entertained." The noble asked him who was his harbinger? He answered, "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 I deserve. Why does the living man complain?" Thus the heart may be kept from desponding or repining under adversity.
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Post by Admin on Aug 23, 2023 15:31:00 GMT -5
In Seasons of Zion's Troubles
The next 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 oppressed and ready to perish in the waves of persecution, then good souls are ready to be shipwrecked too, upon the billows of their own fears. It is true, most men need the spur rather than the reins in this case; yet some men sit down discouraged under a sense of the Church's troubles. The loss of the ark cost Eli his 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, yes, commands the most awakened apprehensions of these calamities, and in "such a day calls to
mourning, weeping, and girding with sackcloth," and severely threatens the insensible ones; yet it will not please him to see you sit like pensive Elijah under the juniper tree. "Ah, Lord God! It is enough, take away my life also." No! A mourner in Zion you may and ought to be—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 may be relieved and supported, when they are even overwhelmed with the burdensome sense of Zion's troubles? I grant it is hard for him who prefers Zion to his chief joy, to keep his heart that it sink not below the due sense of its troubles; yet this ought to, and may be done, by the use of such heart-establishing directions as these:
1. Settle this great truth in your heart—that no trouble befalls Zion but by the permission of Zion's God; and he permits nothing out of which he will not ultimately bring much good to his people. Comfort may be derived from
reflections on the permitting, as well as on the commanding will of God. "Let him alone, it may be God has bidden him." "You could have no power against me, except it were given you from above." It should much calm our hearts—that it is the will of God to allow it; and that, had he not allowed it—it could never have been as it is. This very consideration quieted Job, Eli, David, and Hezekiah. That the Lord did it—was enough to them: and why should it not be so to us?
If the Lord will have Zion ploughed as a field, and her goodly stones lie in the dust; 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 Almighty, shall be upon the valley of vision,that the wicked shall devour the man that is more righteous than he; what are we, that we should contend with God? It is fit that we should be resigned to that will whence we proceeded, and that He who made us should dispose of us as he pleases! He may do what seems good to him—without our consent. Does poor man stand upon equal ground, that he may contend with his Creator; or that God should render him an account of any of his matters? That we be content, however God may dispose of us—is as reasonable as that we be obedient, whatever he may require of us.
But if we pursue this argument farther, and consider that God's permissions all meet at last in the 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 there for their good. Does God take the Assyrian as a rod 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."
If God can bring much good out of the greatest evil of sin, much more out of temporal afflictions; and that he will, is as evident as that he can do so. For it is inconsistent with the wisdom of a common man to permit anything (which he might prevent if he pleased) to cross his great design; and can it be imagined that the most wise God should do so? As, then, Luther said to Melanchthon, so say I to you: "Let infinite wisdom, 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 who does rule the world! The motions of Providence are all judicious, the wheels are full of eyes: it is enough that the affairs of Zion are in a good, wise and powerful hand!
2. Ponder this heart-supporting truth: however many troubles are upon Zion—yet her King is in her. What! Has the Lord forsaken his churches? Has he sold them into the enemy'shands? Does he not see what evil befalls them, that our hearts sink thus? Is it not shamefully undervaluing the great God, and too much magnifying poor impotent man—to fear and tremble at creatures, while God is in the midst of us? The church's enemies are many and mighty: let that be granted—yet that argument with which Caleb and Joshua strove to raise their own hearts, is of as much force now as it was then: "The Lord is with us—do not fear them!"
A historian tells us, that when Antigonus overheard his soldiers reckoning how many their enemies were, and so discouraging one another, he suddenly stepped in among them with this question,
"And how many do you reckon me for?" Discouraged souls, how many do you reckon the Lord for? Is he not an overmatch for all his enemies? Is not one Almighty more than many mighties? "If God is for us—who can be against use" What think you was the reason of that great examination Gideon made? He questions, he desires a sign, and after that, another sign. And what was the end of all this— but that he might be sure the Lord was with him, and that he might but write this motto upon his ensign: "The sword of the Lord and of Gideon!" So if you can be well assured the Lord is with his people, you will thereby rise above all your discouragements: and that he is so, you need not require a sign from heaven; lo, you have a sign before you, even their marvelous preservation amid all their enemies. If God be not with his people, how is it that they are not swallowed up quickly? Do their enemies lack malice, power, or opportunity? 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 attending the people of God in an afflicted condition. If a low and an afflicted state in the world, is really best for the church, then your dejection is not only irrational—but ungrateful. Indeed, if you estimate the happiness of the church by its worldly ease, splendor and prosperity—then such times of affliction will appear to be unfavorable. But if you reckon its glory to consist in its humility, faith, and heavenly-mindedness, no
condition so much abounds with advantages for these—as an afflicted condition. It was not persecutions and prisons—but
worldliness and prosperity, which poisoned the church! Neither was it the earthly glory of its professors—but the blood of its martyrs, which was the seed of the church. The power of godliness did never thrive better than in affliction, and was never less thriving than in times of greatest prosperity! When "we are left as a poor and afflicted people, then we learn to trust in the name of the Lord."
It is indeed for the saints' advantage to be weaned from love of, and delight in, ensnaring earthly vanities; to be quickened and urged forward with more haste to heaven; to have clearer discoveries of their own hearts; to be taught to pray more fervently, frequently, spiritually; to look and long for the heavenly rest more ardently. If these are for their advantage, experience teaches us that no condition is ordinarily blessed with such fruits as these, like an afflicted condition.
Is it well then to repine and droop, because your Father consults the advantage of your soul, rather than the gratification of your fleshly desires? Is it well then to repine and droop, because he will bring you to heaven by a nearer way 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 does more for you than he will do for thousands in the world, upon whom he will not lay a rod, or dispense an affliction to them 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 amid all their 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! There are many outward comforts which you presently enjoy—above what were enjoyed by Christ and his precious servants, of whom the world was not worthy. What do you think of pardon of sin; a saving interest in Christ; the covenant of promise; and an eternity of happiness in the presence of God—after these few suffering days are over? O that a people entitled to such mercies as these, should droop under any temporal affliction, or be so much concerned for the frowns of men, and the loss of trifles! You have not the smiles of great men—but you have the favor of the great God; you are perhaps diminished in temporal mercies—but you are thereby increased in spiritual and eternal mercies. You cannot live so plentifully as before; but you may live as heavenly as ever. Will you grieve so much for these circumstances as to forget your substantial eternal mercies? Shall light troubles make you forget weighty mercies? Remember, the true
riches of the church are laid out of the reach of all enemies. What though God does not in his outward dispensations distinguish between his own and others? Yes, what though his judgments single out the best, and spare the worst? What though an Abel is killed, and a Cain survives? What though a bloody Dionysius dies peacefully in his bed, and a good Josiah falls in battle? What though the belly of the wicked is filled with worldly dainties, and the teeth of the saints are filled with gravel-stones? Still there is much matter of praise; for electing love has distinguished, though common providence has not!
And while prosperity and impunity slay the wicked, even slaying and adversity shall benefit and save the righteous.
5. Believe that however low the church is plunged under the waters of adversity—she shall assuredly rise again! Fear
not; for as surely as Christ arose the third day, notwithstanding the seal and guard over him; so surely Zion shall arise out of all her troubles, 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 being diminished. Be not too hasty to bury the
church before she is dead; stay until Christ has tried his skill, before you give her up for lost. The bush may be all in a flame—but shall never be consumed; and that because of the good will of Him who dwells in it.
6. Remember the instances of God's care and tenderness over his people in former difficulties. For over eighteen
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. This is not the first time that Hamans and Ahithophels have plotted its ruin; that a Herod has stretched out his 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? Though we know not whence deliverance should arise, "yet the Lord knows how to deliver the godly out of temptations."
7. If you can derive no comfort from any of these considerations, try to draw some comfort out of your very trouble. Surely this trouble of yours is a good evidence of your integrity. If you had not some rich treasure in that ship, you would not tremble as you do when it is in danger. Beside this frame of spirit may afford you this consolation, that if you are so sensible of Zion's trouble, Jesus Christ is much more sensible of and solicitous about it than you can be—and he will have an eye of favor upon those who mourn for it.
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Post by Admin on Aug 24, 2023 15:15:31 GMT -5
Keeping the Heart in the Time of Outward Want
Season 5. 'The fifth season to excite this diligence in keeping the heart, is a time of straits and outward pinching wants; although at such times we should complain to God, and not of God, (the throne of grace being erected for a time of need, Heb. 4:16) yet when the waters of relief run low, and want begins to pinch hard, how prone are the best hearts to distrust the fountain! when the meal in the barrel, and the oil in the cruse are almost spent, our faith and patience are almost spent too. Now it is difficult to keep down the proud and unbelieving heart in an 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, Hab. 3:17. "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.' The fifth case therefore shall be this:
Case 5. How a Christian may keep his heart from distrusting God; or repining against him, when outward wants are either felt or feared. This case deserves to be seriously pondered, and especially to be studied now, since it seems to be the design of providence to empty the people of God of their creature-fulness, and acquaint them with those straits which hitherto they have been altogether strangers to.
Now, to secure the heart from the fore-mentioned dangers attending this condition, these following considerations, through the blessing of the Spirit, may prove effectual. And the first is this;
Considerations
Consideration 1. That if God reduce you to straits and necessities, yet he deals no otherwise therein with you, than he hath done with some of the choicest and holiest men that ever lived.
Your condition is not singular; though you have hitherto been strangers to wants, other saints have daily conversed, and been familiarly acquainted with them. Hear what blessed Paul speaks, not of himself only, but in the name of other saints reduced to like exigencies, 1 Cor. 4:11. "Even to this present hour we both hunger
and thirst, and are naked and buffeted, and have no certain dwelling place."
To see such a man as Paul going up and down the world withn a naked back, and empty belly, and not a house to put his head in, one that was so far above thee in grace and holiness, one that did more service for God in a day, than perhaps thou hast done in all thy days, and yet you repine as if hardly dealt with! Have you forgot what necessities and straits even a David hath suffered? How great was his straits and necessities? 1 Sam. 25:8. "Give, I pray thee (saith he to Nabal) whatsoever cometh to thy hand, to thy servants, and to thy
son David." Renowned Musculus was forced to dig in the town ditch for a maintenance. Famous Ainsworth (as I have been credibly informed) was forced to sell the bed he lay on to buy bread. But what speak I of these? Behold a greater than any of them, even the Son of God, "who is the heir of all things, and by whom the worlds were made;" yet sometimes would have been glad of any thing, having nothing to eat, Mark 11:12, 13. "And on the morrow, when they were come from Bethany, he was hungry; and seeing a fig-tree afar off, having leaves, he came if haply he might find [any thing] thereon."
Well then, hereby God hath set no mark of hatred upon you, neither repining heart puts the question, Was there ever any sorrow like unto mine? Ask these worthies, and they will tell thee, though they did not complain and fret as thou dost, yet they were driven to as great straits as thou art.
Consid. 2. If God leave you not in this necessitous condition without a promise, you have no reason to repine or despond under it. This is a sad condition indeed to which no promise belongs. I remember Mr. Calvin, upon
these words, Isa. 9:1. "Nevertheless the dimness shall not be such as was in her vexation," &c. solves the
doubt, in what sense the darkness of the captivity was not so great as the lesser incursions made by Tiglath Pileser. In the captivity the city was destroyed, and the temple burnt with fire, there was no comparison in the affliction; but yet the darkness should not be such, and the reason (saith he) is this, there was a certain promise made to this, but none to the other.
It is better to be as low as hell with a promise, than in paradise without one. Even the darkness of hell itself would be comparativelyno darkness at all, were there but a promise to enlighten it. Now God
hath left many sweet promises for the faith of his poor people to feed on in this condition: such are these: Psal. 34:9, 10. "O fear the Lord,ye his saints, for there is no want to them that fear him; the lions dolack and suffer hunger, but they that fear the Lord shall want nothing that is good." Ps. 33:18, 19. "The eye of the Lord is upon the righteous, to keep them alive in famine." Ps. 84:11. "No good thing will he with-hold from them that walk uprightly." Rom. 8:32. "He that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things?" Isa. 41:17. "When the poor and the needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them." Here you see, first, their extreme wants,water being put even for the necessaries of life. (2.) Their certainrelief, I the Lord will hear them; in which it is supposed that they cry unto him in their straits, and he hears their cry.
Having therefore these promises, why should not your distrustful hearts conclude like David's, Psal. 23:1. "The Lord is my Shepherd, I shall not want."
Objection. But these promises imply conditions: if they were absolute, they would afford more satisfaction.
Solution. What are those tacit conditions you speak of but these:
(1.)That either he will supply or sanctify your wants:
(2.) That you shallhave so much as God sees fit for you. And doth this trouble you?
Would you have the mercy whether sanctified or no?
Whether God sees it fit for you or no? Me thinks the appetites of saints after earthly things should not be so ravenous, to seize greedily upon any enjoyment, not caring how they have it.
But oh, when wants pinch, and we see not whence supplies should come, then your faith in the promise shakes, and we, like murmuring Israel cry, "He gave bread, can he give water also?" O unbelieving hearts! When did his promise fail? Whoever trusted them, and was ashamed? May not God upbraid thee with thine unreasonable infidelity; as Jer. 2:31. "Have I been a wilderness unto you?" &c. Or as Christ said to the disciples, "Since I was with you, lacked ye any thing?" Yea, may you not upbraid yourselves, may you not say with good old Polycarp, These many years I have served Christ, and found him a good master. Indeed he may deny what your wantonness, but not what your real wants call for. He will not regard the cry of your lusts, nor yet despise the cry of your faith; though he will not indulge and humour your wanton appetites, yet he will not violate his own faithful promises. These promises are your best security for eternal life; and it is strange if they should not satisfy you for daily bread: remember ye the words of the Lord, and solace your hearts with
them amidst all your wants. It is said of Epicurus, that in the dreadful fits of the cholic, he often refreshed himself, —by calling to mind his inventions in philosophy: and of Possidonius the philosopher, that in a great fit of the stone he solaced himself with discourses of moral duty; and when the pain twinged him, 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 grinding and racking pains, and even delude their diseases by 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 to forget all your wants, and comfort you in every strait.
Consid. 3. If it be bad now, it might have been worse; hath God denied thee the comforts of this life? He might have denied thee Christ, peace, and pardon also, and then thy case had been woeful indeed. You know God hath done so to millions in the world: how many such wretched objects may your eyes behold every day, that
have no comfort in hand, nor yet in hope, are miserable here, and will be so to eternity; that have a bitter cup, and nothing to sweeten it; no, not so much as an hope that it will be better. But it is not so with you, though you be poor in this world, "yet rich in faith, and heirs of the kingdom which God hath promised," Jam. 2:5. O learn to set spiritual riches over against temporal poverty. Balance all your present troubles with your spiritual privileges. Indeed if God had denied your souls the robes of righteousness to clothe them, the
hidden manna to feed them, the heavenly mansions to receive them; if your souls were left destitute as well as your bodies, you might well be pensive; but this consideration hath enough to bring the considering soul to rest under any outward strait. It was bravely said by Luther, when want began to pinch him, 'Let us be contented with our hard fare (said he,) for do not we feast with angels upon Christ the bread of life?" "And blessed be God (saith Paul) who hath abounded to us in all spiritual blessings," Eph. 1:3.
Consid. 4. This affliction, though great, is not such an affliction but God hath far greater, with which he chastises the dearly beloved of his soul in this world: and should he remove this, and inflict those, you would account your present state a very comfortable state, and bless God to be as now you are.
What think ye, sirs? Should God remove your present troubles, supply all your outward wants, give you the desire of your hearts in creature comforts, but hide his face from you, shoot his arrows into your souls, and cause the venom of them to drink up your spirits?
Should he leave you but a few days to the buffeting of Satan, and his blasphemous injections; should he hold your eyes but a few nights waking with horrors of conscience, tossing to and fro till the dawning of the day: should he lead you through the chambers of death, shew you the visions of darkness, and make his terrors set themselves in array against you: Then tell me if you would not count it a choice mercy to be back again in your former necessitous condition, with peace of conscience; and count bread and water, with God's favour, a happy state? O then, take heed of repining. Say not God deals hardly with you, lest you provoke him to convince you, by your own sense and feeling, that he hath worse rods than these for unsubmissive and froward children.
Consid. 5. If it be bad now, it mill be better shortly. O keep thy heart by that consideration: the meal in the barrel is almost spent; well, be it so, why should that trouble me, if I am almost beyond the need and use of all these things. The traveller hath spent almost all his money, but a shilling or two left: well, saith he,
though my money be almost spent, yet my journey is almost finished too; I am near home, and then I shall be fully supplied. If there be no candles in the house, yet it is a comfort to think that it is almost day,
and then there will be no need of candles. I am afraid, Christian, thou misreckonest thyself when thou thinkest thy provision is almost spent, and you have a great way to travel: many years to live, and nothing to live upon; it may not be half so many as thou supposest; in this be confident, if thy provision be spent, either fresh suppliesare coming, though thou seest not from whence, or thou art nearer thy journey's end than thou reckonest thyself to be. Desponding soul, doth it become a man or woman travelling upon the road to the
heavenly city, and almost arrived there, within a few day's journey of his Father's house, where all his wants shall be supplied, to take on thus about a little meat, drink, or clothes which he fears he shall want by the way? It was a noble saying of the forty Martyrs, famous in the Ecclesiastical story, when turned out naked in a frosty night to be starved to death, with these words they comforted one another, δριμμυς ο χειμων, &c. The winter indeed is sharp and cold, but heaven is warm and comfortable; here we shiver for cold, but Abraham's bosom will make amends for all.
Objection 1. But I may die for want.
Solution
(1.) Who ever did so? When were the righteous forsaken?
(2.) If so, your journey is ended, and you are fully supplied.
Objec. 2. But I am not sure of that; were I sure of heaven, it were another matter.
Sol. Are you not sure of that? Then you have other matters to trouble yourselves about than these: methinks these should be the least of all your cares: I do not find that souls perplexed and troubled about the want of Christ, pardon of sin, &c. are usually very anxious, or solicitous about these things. He that seriously puts such questions as these, What shall I do to be saved? How shall I know my sin is pardoned? doth not usually trouble himself with, "What shall I eat, what shall I drink, or wherewithal shall I be clothed?"
Consid. 6. Doth it become the children of such a Father to distrust his all-sufficiency, or repine at any of his dispensations;
Do you well to question his care and love upon every new exigence?
Say, have you not been ashamed of this formerly?
Hath not your Father's seasonable provisions for you in former straits, put you to the blush, and made you resolve never to question his love and care any more? and yet will you renew your unworthy suspicions of him
again? Disingenuous child! reason thus with thyself; if I perish for want of what is good and needful for me, it must either be because my Father knows not my wants, or hath not wherewith to supply them: or else regards not what becomes of me. Which of these shall I charge upon him? Not the first; for, Mark 6:32. "My Father knows
what I have need of;" my condition is not hid from him: nor the second, "For the earth is the Lord's, and the fulness of it," Psal. 24:1.
His name is God all-sufficient, Gen. 17:1. Not the last, for, "as a father pities his children, so the Lord pities them that fear him," Ps. 103:13.
"The Lord is exceedingly pitiful, and of tender mercy," Jam. 5:11. "He hears the young ravens when they cry," Job 38:41 and will he not hear me? "Consider, saith Christ, the fowls of the air," Matth. 6:26.
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. Doth he feed and clothe his enemies, and will he forget his children? He heard the very cry of Ishmael in distress, Gen. 21:17. O my unbelieving heart! dost thou yet doubt? Remember Hagar and the child.
Consid. 7. Your poverty is not your sin, but your affliction only! If by
sinful means you have not brought it upon yourselves; and if it be but
an affliction, it may be borne the easier for that.
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 use to 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, and therefore you have no reason to be cast down under it.
Objection. 1. But though there be no sting of guilt, yet this condition wants not other stings: As first, the discredit of religion;I cannot comply with mine engagements in the world, and thereby religion is like to suffer.
Solution. It is well you have an heart to discharge every duty, yet if God disable you by providence, it is no discredit to your profession, because 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, that lenity and forbearance be exercised towards you, Deut. 24:12, 13.
Object. 2. But it grieves me to behold the necessities of others whom
I was wont to relieve and refresh, but now cannot.
Sol. If you cannot, it ceases to be your duty, and God accepts the
drawing out of your soul to the hungry in compassion and desire to
help them, though you cannot draw forth a full purse to relieve and
supply them.
Object. 3. But I find such a condition full of temptations, a sore clog in the way to heaven.
Sol. Every condition in the world hath its clogs and attending temptations; and were you in a prosperous condition, you might there meet with more temptations and fewer advantages than you now have: For though I confess poverty hath its temptations as well as prosperity, yet I am confident prosperity hath not these excellent advantages that poverty hath: For here you have an opportunity to discover the sincerity of your love to God, when you can live uponhim, and find enough in him, and constantly follow him, even when all external inducements and motives fail. And thus I have shewed you how to keep your hearts from the temptations and dangers attending a poor and low condition in the world, when want pinches, and the heart begins to sink, then improve and bless God for these helps to keep it.
Season 6. 'The sixth season of expressing this diligence in keeping the heart, is the season of duty; when we draw nigh to God in public, private, or secret duties, then it is time to look to the heart; for the vanity of the heart seldom discovers itself more than at such times.
How oft doth the poor soul cry out, O Lord! how fain would I serve thee, but vain thoughts will not let me; I came to open my heart tothee, to delight my soul in communion with thee, but my corruptions have set upon me; Lord, call off these vain thoughts, and suffer them not to prostitute the soul which is espoused to thee before thy face.' The sixth case then is this,
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Post by Admin on Aug 24, 2023 15:21:07 GMT -5
Keeping the Heart in the Time of Duty
Case 6. How the heart may be kept from distractions by vain
thoughts, in the time of duty.
There is a twofold distraction or wandering of the heart in duty:
(1.) Voluntary and habitual, Psalm 78:8. "They set not their hearts aright,
and their spirit was not steadfast with God." This is the case of
formalists, and proceeds from the want of an holy bent and
inclination of the heart to God; their hearts are under the power of
their lust, and therefore it is no wonder they go after their lust, even
when they are about holy things, Ezek. 33:31.
(2.) Involuntary and lamented distractions, Rom. 7:21–24. "I find then a law, that when I
would do good, evil is present with me; O wretched man that I am,"
&c. This proceeds not from the want of a holy bent and aim, but from
the weakness and imperfection of grace. And in this case the soul
may make the like complaint against its own corruptions that Abijah
did against Jeroboam, 2 Chron. 13:6, 7. "Yet Jeroboam the son of
Nebat is risen up against his lord, when Rehoboam was young and
tender-hearted, and could not withstand him, and there are gathered
unto him vain men, the children of Belial." Grace hath dominion, but
lusts are mutinous and seditious, during the infancy thereof. But it is
not my business to shew you how these distractions come into the
heart, but rather how to get and keep them out of the heart: in order
whereunto take these ten following helps.
Helps
Help 1. Sequester yourselves from all earthly employments, and set
apart some time for solemn preparation to meet God in duty: You
come reeking hot out of the world into God's presence, but you will
find a tang of it in your duties: It is with the heart a few minutes
since plunged in the world, now at the feet of God, just as with the
sea after a storm, which still continues working, muddy, and
disquiet, though the wind be laid, and the storm over: Thy heart
must have sometime to settle. There are few musicians that can take
down a lute or viol, and play presently upon it, without some time to
tune it; there are few Christians can presently say, as Psal. 57:7. "O
God, my heart is fixed, it is fixed." O when thou goest to God in any
duty, take thy heart aside, and say, O my soul, I am now addressing
myself to the greatest work that ever a creature was employed about:
I am going into the awful presence of God about business of
everlasting moment.
Oh my soul, leave trifling now, be composed, watchful, serious, this
is no common-work; it is God-work, soul-work, eternity-work. I am
now going forth bearing seed, which will bring forth fruit to life or
death in the world to come; pause a while upon thy sins, wants,
troubles; keep thy thoughts a while on these before thou address
thyself to duty. David first mused, and then spake with his tongue,
Psalm 39:3, 4. So Psal. 45:1. "My heart is inditing," &c.
Help 2. Having composed the heart by previous meditation,
presently set a guard upon thy senses: How often are poor Christians
in danger of losing the eyes of their mind by those of their body; for
this Job covenanted with his senses, chap. 31:1. for this David
prayed, Psal. 119:37. "Turn away mine eyes from beholding vanity,
and quicken thou me in thy way." This may serve to expound that
mystical Arabian proverb, which advises to 'shut the windows that
the house may be light:' it were excellent if you could say in your
outsets upon duty, as an holy man once did, when he came off from
duty: Claudimini, oculi mei, claudimini, &c. 'Be shut, O mine eyes, be
shut: for it is impossible you should ever see such beauty and glory in
any creature, as I have now seen in God.' You had need avoid all
occasions of distraction from without, for be sure you will meet
enough from within. Intention of spirit in the work of God, locks up
the eye and ear against vanity. When Marcellus entered the gates of
Syracuse, Archimedes was so intent about his mathematical scheme,
that he took no notice of the soldiers when they entered his very
study with drawn swords; a fervent cannot be a vagrant heart.
Help 3. Beg of God a mortified fancy. A working fancy, saith one,
how much soever it be extolled among men, is a great snare to the
soul: except it work in fellowship with right reason, and a sanctified
heart: The phantasy 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 are stirred; it is the common
shop where thoughts are first forged and framed, and as this 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, 2 Cor. 10:5. The fancy is naturally the wildest and most
untameable power in the soul. Some Christians, especially such as
are of hot and dry constitutions, have much to do with it.
And truly, the more spiritual the heart is, the more it is troubled
about the vanity and wildness of it. O what a sad thing it is! that thy
nobler soul must lackey up and down after a vain and roving fancy,
that such a beggar should ride on horse-back, and such a prince run
after on foot; that it should call off the soul from attendance upon
God, when it is most sweetly engaged in communion with him, to
prosecute such vanities as it will start at such times before it! beg
earnestly of God that the power of sanctification may once come
upon it. Some Christians have attained such a degree of
sanctification of their fancies, that they have had much sweetness left
upon their hearts by the spiritual workings of it in the night-season:
When thy fancy is more mortified, thy thoughts will be more orderly
and fixed.
Help 4. If thou wouldst keep thy heart from those vain excursions,
realize to thyself by faith, the holy and awful presence of God in
duties.
If the presence of a grave man will compose us to seriousness, how
much more the presence of an holy God? Thinkest thou thy soul
durst be so gay and light, if the sense of a divine eye were upon it?
Remember the place where thou art is the place of his feet, Isa.
60:13. act faith upon the omnisciency of God. "All the churches shall
know that I am he that searcheth the heart, trieth the reins, and I will
give to every one of you according to your works," Rev. 2:23. "All
things are naked and open to the eyes of him with whom we have to
do," Heb. 4:12. Realize his infinite holiness; into what a serious,
composed frame did the sight of God, in his holiness, put the spirit of
the prophet? Isa. 6:5. Labour also to get upon thy heart due
apprehensions of the greatness of God, such as Abraham had, Gen.
18:27. "I that am but dust and ashes have taken upon me to speak to
God." And lastly, remember the jealousy of God, how tender he is
over his worship, Lev. 10:3. "And Moses said to Aaron, 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 glorified."
'A man that is praying (saith 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 angels and saints
ministering unto him.' When thou comest from a duty in which thy
heart hath been toying and wandering, thou mayest say, Verily God
was in this place, and I knew it not. Suppose all the impertinencies
and vanities which have past through thine heart in duty were
written out, and interlined with thy petitions, couldest thou have the
face to present to God? Should thy tongue but utter all the thoughts
of thy heart in prayer, would not men abhor thee? Why thy thoughts
are vocal to God, Psal. 139:2. If thou wert petitioning the king for thy
life, would it not provoke him to see thee playing with thy
bandstrings, or catching at every fly that lights upon thy clothes,
whilst thou art speaking to him about such serious matters? O think
sadly upon that scripture, Psalm 87:7. "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 God ascend in thunderings and
lightnings, and dark clouds upon Sinai? Exod. 19:16–18. Why did the
mountains smoke under him? The people quake and tremble round
about him, yea, Moses himself not exempted? but to teach the
people, that great truth, Heb. 12:28, 29. "Let us have grace whereby
we may serve him acceptably, with reverence and godly fear, for our
God is a consuming fire!" Present God thus before thee, and thy vain
heart will quickly be reduced to a more serious frame.
Help 5. Maintain a praying frame of heart in the intervals of duty.
What is the reason our hearts are so dull, careless and wandering,
when we come to hear or pray, but because there have been such
long intermissions in our communion with God; by reason whereof
the heart is out of a praying frame? If that spiritual warmth, those
holy impressions we carry from God in one duty, were but preserved
to kindle another duty, it would be of marvellous advantage to keep
the heart intent and serious with God.
To this purpose those intermediate ejaculations betwixt stated and
solemn duties, are of most sweet and excellent use; by these one duty
is as it were linked to another, and so the soul, as it were, wraps up
itself in a chain of duties. That Christian seldom misses his mark in
solemn duty, that shoots up many of these darts in the intervals of
duty. It is an excellent commendation Christ bestows upon the
spouse, Cant. 4:11. "Thy lips, O my spouse, drop as the honeycomb."
Upon which text one gives this sweet note; The honeycomb drops
actually but sometimes, but it always hangs full of sweet drops ready
to fall; If our ejaculations were more, our lamentations upon this
account would be fewer.
Help 6. Endeavour to engage and raise thy affections to God in duty,
if thou wouldest have thy distractions cured.
A dropping eye, and a melting heart, are seldom troubled as others
are upon this account: When the soul is intent upon any work, it
gathers in its strength, and bends all the thoughts about it; and when
it is deeply affected, it will be intent: the affections command the
thoughts to go after them; deadness causes distraction, and
distraction increases deadness; Could you but look upon duties as
the galleries of communion in which you walk with God, where your
souls may be filled with those ravishing and matchless delights that
are in his presence, your soul would not offer to stir from thence.
It is with the heart in duty as it is with those that dig for golden ore;
they try here, and finding none, try there; and so go from place to
place, till at last they hit upon the rich vein, and there they sit down.
If thy heart could but once hit the rich vein in duty, it would dwell
and abide there with delight and constancy. "O how I love thy law, it
is my meditation day and night!" Psal. 119:97. The soul could dwell
day and night upon its knees, when once its delights, loves, and
desires are engaged. What is the reason your hearts are so shuffling,
especially in secret duties! Why are you ready to be gone, almost as
soon as you are come into the presence of God, but because your
affections are not engaged?
Help 7. Mourn over the matter to God, and call in assistance from
heaven, when vain thoughts assault thy heart in duty.
When the messenger of Satan buffeted Paul by wicked injections, as
is supposed, he goes to God, and mourns over it before him, 2 Cor.
12:8 never slight wandering thoughts in duty as small matters: follow
every vain thought with a deep sigh, turning thee to God with such
words as these: Lord, I came hither to speak with thee, and here a
busy devil and a vain heart conspiring together have set upon me. O
my God! what an heart have I? Shall I never wait upon thee without
distraction! when shall I enjoy an hour of free communion with thee?
Help me, my God, this once; do but display thy glory before mine
eye, and my heart shall quickly be recovered; Thou knowest I came
hither to enjoy thee, and shall I go away without thee? See how the
heart of thy poor child works towards thee! strives to get near thee,
but cannot: My heart is aground, "come thou north-wind, blow
south-wind," O for a fresh gale now from thy Spirit, to set my
affections a-float! Couldst thou but thus affectionately bewail thy
distractions to God, thou mightest obtain help and deliverance from
them: He would say to Satan and thine imperious lusts, as Ahasuerus
said of Haman, What, will he force the queen before my face? Who
are these that set upon my child in my work and presence?
Help 8. Look upon the success and sweetness of thy duties, as very
much depending upon the keeping of thy heart close with God in
them.
These two things, the success and sweetness of duty, are as dear to a
Christian as his two eyes; and both of these must necessarily be lost,
if the heart be lost in duty. Job 35:13. "Surely God heareth not vanity,
neither doth the Almighty regard it." The promise is made to an
heart engaged, Jer. 29:13. "Then shall ye seek me, and find me, when
ye shall search for me with all your hearts." Well then, when thou
findest thy heart under the power of deadness and distraction, say to
thy soul, O what do I lose by a careless heart now! my praying times
are the choicest parts, the golden spots of all my time: Could I but get
up this heart with God, I might now obtain such mercies as would be
matter for a song to all eternity.
Help 9. Look upon it as a great discovery of the sincerity or hypocrisy
of your hearts, according as you find them careful or careless in this
matter.
Nothing will startle an upright heart more than this: What, shall I
give way to a customary wandering of heart from God? Shall the spot
of the hypocrite appear upon my soul? They indeed can drudge on in
the round of duty, never regarding the frames of their hearts, Ezek.
33:31, 32 but shall I do so? When men come into the presencechamber, and the king is not there, they bow to the empty chair. O
never let me be satisfied with empty duties! never let me take my
leave of a duty "until mine eyes have seen the King, the Lord of
hosts."
Help 10. Lastly, It will be of special use to keep thine heart with God
in duties, to consider what influence all thy duties have into thy
eternityThese are your seed-times, and what you sow in your duties in this
world, you must look to reap the fruits of it in another world, Gal.
6:7, 8. If you sow to the flesh, of that you shall reap corruption; but if
to the Spirit, life everlasting. O my soul, answer seriously, wouldst
thou be willing to reap the fruit of vanity in the world to come?
Darest thou say, when thy thoughts are roving to the ends of the
earth in duty, when thou scarce mindest what thou sayest or hearest;
now, Lord, I am sowing to the Spirit; now I am providing and laying
up for eternity; now I am seeking for glory, honour, and immortality;
now I am striving to enter in at the strait gate; now I am taking the
kingdom of heaven by an holy violence? O such a consideration as
this should make the multitudes of vain thoughts that press in upon
the heart in duty, to fly seven ways before it. And thus I have shewn
you how to keep your hearts in the times of duty.
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Post by Admin on Aug 24, 2023 15:26:49 GMT -5
Keeping the Heart from Revengeful Motions, Under the Greatest Injuries and Abuses From Men
Season 7. 'The seventh season calling for more than common
diligence to keep the heart, is, when we receive injuries and abuses
from men. Such is the depravedness and corruption of man in his
collapsed state, that one man is become a wolf, a tiger, to another: They are, as the prophet complains, Hab. 1:14. As the fishes of the sea, and as the creeping things, that have no ruler over them;" and as wicked men are cruel and oppressive one toanother, so they conspire together to abuse and wrong the people of God, as the same prophet complains, ver. 13. "The wicked devoureth the man that is more righteous than he." Now when we are thus abused and wronged, it is hard to keep the heart from revengeful motions: to make it meekly and quietly to commit the cause to him that judgeth righteously; to exercise no other affection but pity towards them that abuse us. Surely the spirit that is in us lusteth to revenge, but it must not be so; you have choice helps in the gospel to keep down your hearts from such sinful motions against your enemies, and to sweeten your embittered spirits.' The seventh case then shall be this,
Case 7. How a Christian may keep his heart from revengeful motions, under the greatest injuries and abuses from men. The gospel, indeed, allows a liberty to vindicate our innocency, and assert our rights, but not to vent our corruptions, and invade God's right. When therefore thou findest thy heart begin to be inflamed by
revengeful motions, presently apply the following remedies; and the first is this,
Remedies
Remedy 1. Urge upon thy heart the severe prohibitions of revenge by the law of God. Remember that this is forbidden fruit, how pleasant and luscious soever it be to our vitiated appetites. O, saith nature,
revenge is sweet: O but, saith God, the effects thereof shall be bitter.
How plainly hath God interdicted this flesh-pleasing sin, Prov. 20:22. "Say not I will recompense evil." Prov. 24:29. "Say not I will do so to him as he hath done to me." Rom. 12:17. "Recompence to no man evil for evil." And ver. 19. "Avenge not yourselves, but rather give place to wrath." Nay, that is not all; but Prov. 25:21. "If thine enemy hunger, feed him; if he thirst, give him drink." The word feed him, as critics observe, signifies to feed cheerfully, and tenderly, as birds do their young ones: The scripture is a great friend to the peace and tranquillity of human society, which can never be preserved if revenge be not deposed. It was wont to be an argument urged by the Christians to prove their religion to be supernatural and pure that
forbids revenge, which is so sweet to nature; and verily it is a thousand pities such an argument should be lost. Well, then, awe your hearts with the authority of God in these scriptures, and when carnal reason saith, mine enemy deserves to be hated, let conscience reply, but doth God deserve to be disobeyed? Thus and thus hath he done, and so he hath wronged me; but what hath God done that I should wrong him? If he dare be so bold to break the peace, shall I be so wicked to break the precept? If he fears not to wrong me, shall not
I fear to wrong God? O let the fear of God's threatenings repress such sinful motions.
Remedy 2. Set before your eyes the most eminent patterns of meekness and forgiveness, that your souls may fall in love with them.
This is the way to cut off those common pleas of the flesh for revenge: As thus no man would bear such an affront: Yes, such and such have borne as bad and worse. I shall be reckoned a coward, a fool, if I pass by this: No matter, as long as I follow the examples of the wisest and holiest of men; never did any suffer more and greater abuses from men than Christ did, and never did any carry it more peaceably and forgivingly, Isa. 53:7. "He was oppressed, and he wa afflicted, yet he opened not his mouth: he was brought as a lamb to
the slaughter," &c. This pattern of our Lord the apostle sets before you for your imitation, 1 Pet. 2:21, 22, 23. "For even hereunto are you called, because Christ also suffered for us, leaving us an example that we should follow his steps: Who when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously." To be of a meek, forgiving spirit, is Christ-like, God like; "then shall you be the children of your Father which is in heaven; for he maketh his sun to rise upon the evil and upon the good, and sendeth rain on the just and unjust," Matth. 5:45.
How eminently also did the Spirit of Christ rest upon his apostles?
Never were there such men upon earth for true excellency of spirit. None were ever abused more, or suffered their abuses better. "Being reviled (say they) we bless; being persecuted, we suffer it; being defamed, we
entreat," 1 Cor. 4:12, 13. Mr. Calvin, though a man of a quick spirit, yet had attained such a degree of this Christ-like forgiveness, that when Luther had used some opprobrious language of him, the good man said no more but this, Although he should call me devil, yet I will acknowledge him to be an eminent servant of Jesus Christ I have often heard it reported of holy Mr. Dod, that when one, enraged at his close, convincing doctrine, picked a quarrel with him, smote him on the face, and dashed out two of his teeth; this meek servant of Christ spit out the teeth and blood into his hand, and said, See, here, you have knocked out two of my teeth, and that without any just provocation; but on condition I might do your soul good, I would give you leave to dash out all the rest. Here is the excellency of a Christian's spirit, above all the attainments of moral heathens:
Though they were excellent in many other things, yet they could never attain this forgiving spirit. It is the first office of justice, said Tully, to hurt no body, unless first provoked by an injury; whereupon
What a dainty sentence spoiled the orator, by adding those two last words! Strive then for this excellency
of spirit, which is the proper excellency of Christians; do some singular thing that others cannot do, and then you will have a testimony in their consciences. When Moses out-did the magicians,
they were forced to confess the finger of God in that business.
Remedy 3. Consider well the quality of the person that hath wronged thee: either he is a good man, or a wicked man, that hath done thee the injury: If he be a good man, there is light and tenderness in his conscience, and that will bring him at last to a sense of the evil he hath done; however, Christ hath forgiven him greater injuries than these, and why shouldst not thou? Will Christ not upbraid him with any of those wrongs done to him, but frankly forgive them all; and wilt thou take him by the throat for some petty abuse that he hath
done to thee? Or is he a wicked man? If so, truly you have more need to exercise pity, than revenge towards him, and that upon a double account: For,
(1.) He is beside himself, so indeed is every unconverted sinner, Luke 15:17. Should you go into Bedlam, and there hear one rail at you, another mock you, and a third threaten you; would you say I will be revenged upon them? No, you would rather go away pitying them! Alas, poor creatures! they are out of their wits, and know not what they do. Besides,
(2.) There is a day coming, if they repent not, when they will have more misery than you can find in your hearts to wish them; you need not study to revenge, God's vengeance sleepeth not, and will shortly
take place upon them, and is not that enough? Have they not an eternity of misery coming? If they repent not, this must be the portion of their cup; and if ever they do repent, they will be ready to make you reparation.
Remedy 4. Keep down thy heart by this consideration, that by revenge thou canst but satisfy a lust, but by forgiveness thou shalt conquer a lust. Suppose by revenge thou shouldst destroy one enemy, I will shew thee how, by forgiving, thou shalt conquer three, thine own lust, the devil's temptation, and thine enemy's heart; and is not this a more glorious conquest? If by revenge thou overcome thine enemy, yet (as Bernard saith)
Unhappy victory, when, by overcoming another man, thou art overcome by thine own corruption. But this way you may obtain a glorious conquest indeed. What an honourable and dry victory, did David this way obtain over Saul, 1 Sam. 24:16, 17. "And it came to pass, when David had made an end of speaking these words, that
Saul lifted up his voice, and wept; and he said to David, thou art more righteous than I."
It must be a very disingenuous nature indeed, upon which meekness and forgiveness will not work; a stony heart, which this fire will not melt. To this sense is that, Prov. 25:21. "If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire upon his head." Some will have it a sin-punishing fire, but others a heart-melting fie. To be sure it will either melt his heart, or aggravate his misery. Augustine thinks that Stephen's prayer for his enemies was the great means of Paul's conversion.
Remedy 5. Seriously propound this question to thy oxen heart, have I got any good by the wrongs and injuries received, or have I not? If they have done you no good, turn the revenge upon yourselves: O that I should have such a bad heart, that can get no good out of such troubles! O that my spirit should be so unlike to Christ's! The patience and meekness of other Christians, have turned all the injuries thrown at them into precious stones; the spirits of others have been raised in blessing God, when they have been loaded with reproaches from the world, they have bound them as an ornament to their necks. I could even be proud upon it, that I have a bad nam among wicked men. To the same purpose Jerom said sweetly,I thank my God that I am worthy to be hated of the world. Thus their hearts were provoked by injuries to magnify God, and bless him for them; if it work contrary with me, I have cause enough to be filled with self displeasancy.
If you have got any good by them; if the reproaches and wrongs you have received, have made you search your hearts the more, watch your ways the more narrowly; if their wronging you, has made you see how you have wronged God, then let me say for them, as Paul did himself, Pray forgive them this wrong.
What! can you not find an heart to forgive one that hath been instrumental of so much good to you! That is strange! what though they meant it for evil? yet if God hath turned it to good, you have no more reason to rage against the instrument than he had who received a wound from his enemy which only brake, and let out that
imposthume which otherwise had been his death.
Remedy 6. It is of excellent use to keep the heart from revenge, to look up, and eye the first cause by which all our troubles are ordered.
This will calm and meeken our spirits quickly: never did a wicked tongue try the patience of a saint, more than David's was tried by that railing Shimei; yet the spirit of this good man was not at all poisoned with revenge, though he goes along cursing, and casting stones at him, all the way. Yea, though Abishai offered David, if he
pleased, the head of that enemy; yet the king said, "What have I to do with you, ye sons of Zeruiah? So let him curse, because the Lord hath said unto him, curse David: who then shall say, Wherefore hast thou done so?" It may be, God uses him as his rod, to lash me, because I, by my sin, made his enemies to blaspheme him; and shall I be angry with the rod? How irrational were that? This also was it that quieted Job; he doth not rail, and vow revenge upon the Chaldeans and Sabeans, but eyes God as the orderer of those troubles, and is quiet;
"The Lord hath taken away, blessed be his name," Job 1:21.
Objection. But you will say, To turn aside the right of a man, to subvert a man in his cause, the Lord approveth not, Lam. 3:36.
Answer. True: but though it fall not under his approving, yet it doth under his permitting will, and there is a great argument for quiet submission in that; nay, he hath not only the permitting, but the ordering of all those troubles. Did we see more of an holy God, we should shew less of a corrupt nature in such trials.
Remedy 7. Consider how you daily wrong God, and you will not be so easily inflamed with revenge against others that have wronged you.
You are daily grieving, and wronging God, and yet he bears, forgives, and will not take vengeance upon you; and will you be so quick in avenging yourselves upon others? O what a sharp and terrible rebuke is that! Mat. 18:32, 33. "O thou wicked and slothful servant! I forgave thee all that debt because thou desirest me, shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee?" None should be so filled with bowels of pity, forbearance, and mercy, to such as wrong them, as those should be that have experienced the riches of mercy themselves: methinks the mercy of God to us should melt our very bowels into mercy over others; it is impossible we can be cruel to others, except we forget how kind Christ hath been to us. Those that have found mercy, should shew mercy: if kindness cannot work, methinks fear should. "If you forgive
not men their trespasses, neither will your Father forgive you your trespasses," Mat. 6:15.
Remedy 8. Lastly, Let the consideration of the day of the Lord, which draweth nigh, withhold your hands from anticipating it by acts of revenge.
Why are you so quick? Is not the Lord at hand, to avenge all his abused servants? "Be patient therefore, my brethren, unto the coming of the Lord. Behold the husbandman waiteth, &c. Be ye also patient, for the coming of the Lord draws nigh: Grudge not one against another, brethren, lest ye be condemned. Behold the Judge standeth at the door," Jam. 5:7, 8, 9. This text affords three arguments against revenge:
(1.) The Lord's near approach.
(2.) The example of the husbandman's patience.
(3.) The danger we draw upon ourselves by anticipating God's judgment; Vengeance is mine,
saith the Lord; he will distribute justice more equally, and
impartially, than you can: they who believe they have a God to right them, will not so much wrong themselves, as avenge their own wrongs.
Objection 1. But flesh and blood are not able to bear such abuses.
Solution. If you resolve to consult flesh and blood in such cases, and do no more but what that will enable you to do; never pretend to religion: Christians must do singular and supernatural things.
Object. 2. But if I put up such abuses, I shall be reckoned a fool, and every one will trample upon me.
Sol. (1.) You may be reckoned so among fools, but God and good men will account it your wisdom, and the excellency of your spirits.
(2.) It must be a base spirit indeed that will trample upon a meek and forgiving Christian: and thus learn to keep your hearts from revenge under all provocations.
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