a Reason for imposing that Duty 1. The Duty imposed Keep thy heart with all diligence 2. The Reason for imposing the Duty For out of it are the issues of life I am to concern my self if Christ concern my Soul with the Duty imposed Keep thy heart with all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So your Translation but the Hbrew thus Above all keeping heep thy heare And the Septuagint thus With all keeping keep thy heart In this part of the Verse you have the Person and the Praedicate 1. The Person Now this may be under stood either Physically The Person and literally or Metaphyfically and Spiritually If Literally then Solomon speaks to his Son and Children are to obey their Parents If Spiritually then a greater then Solomon is here and he speaks to a Saint Now Christ is to be obeyed for he is the Author of eternal Salvatior to those that obey him Thus if I mistake not we are Arrived at the Person The Praedicate 2. The Praedicate or what is spoken concerning this Person Herein you have 1. The Act Keep The Greek word signifies solicitously to keep and save something lest it be lost or taken away by others Keep 2. The Subject Heart thy heart Keep thy heart 3. The Direction With all keeping or above all keeping Above all keeping keep thy heart Men will most of all keep the heart from wounding for a wound in the heart is Mortal Thus Spiritually we are especially and Solicitously to keep the heart to watch the thoughts of the heart Above all keeping keep the heart The Words thus opened the Meditation follows That 't is incumbent upon a Son of God above all keeping to keep his heart Medication If a methodical discourse may be blessed to Edification let this then be the Method to inquire after these things 1. Whether the heart of man must be kept above all keeping 2. What this heart of man is that must be kept above all keeping 3. How the heart of man must be kept above all keeping 4. Why the heart of man must be kept above all keeping 5. What use may be made of this that the heart of man must be kept above all keeping 1. Whether the heart of man must be kept above all keeping What Solomon says concerning Getting with all thy getting get understanding I may say concerning Keeping with all thy keeping â—eut 4.9 yea abovt all thy keeping keep thy heart Keep thy heart above all keeping Onely take heed to thy self and keep thy Soul diligently c. Keep thy Soul that is keep thy self The Soul is often put for the whole man Where one Evangelist saith lose his Soul another saith lose himself Keep thy Soul â—a 16.26 that is thy self diligently or vehemently Luke 9.25 Take ye good heed unto your selves that is unto your Souls Take good heed Deu. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep vehemently your selves your Souls so the Greek Keep Vehemently the word implyeth Strength as well as Diligence But take one Vote more for the Evincement of this Truth 1 Ti. 5.22 Keep thy self pure Keep thy self thy Soul pure or holy The Apostle here makes use of the same word that the Seventy doe in my Text Primum vivens ultim immoâ— teâ—s above all keeping keep thy heart Keep thy self pure thy Soul pure thy Heart pure the Heart is the principal Seate of the Soul that being the first that receives life and the last that keep it 2. What the heart of man is that must be kept above all keeping 1. The heart is sometimes put for the whole man My Son give me thy heart That is give me thy self thy Soul give me thy whole self thy whole Soul by a Sinecdoche of the part Deu. 6.5 for the whole Thou shalt love Jehovah thy God with all thy heart and with all thy soul and with all thy mighâ— To the same purpose do the Psalmist speak Pâ—al 51.10 17. Create in me a clean heart Oh God! and renew a right spirit within me The Sacrifices of God are a broken spirit a broken and a contrite heart Oh God thou wilt not despise So that the heart is put for the whole soul because the Soul keeps her Residence in the heart and there shews her self most present as it were in her Chair of state 2. The Heart is somtimes put for the Faculties of the soul 1. For the understanding and mind For the understanding It is expressly said That the Lord opened the heart of Lydia Act. 6.14 It s Gods Prerogative Royal to open the heart Lydia's heart was opened but God was the Opener of her heart You have her understanding in the things that were spoken by Paul And as for the understanding so for the mind The whole multitude wâ—re of one heart Act. 4.32 and of one soul 2. For the Affections Where the Treasure is there will the heart be also Mat. 6.21 The heart is rather where it loveth then where it liveth The Affection will be where the Object is 3. For the Will. If thou shalt confess with thy Mouth the Lord Jesus and shalt believe in thine heart â—om 10. that God raised him from the dead thou shalt be saved 4. For the Memory 'T is said of the Mother of Jesus that she kept her Sons sayings in her heart â—uke 2.51 She recorded and registred them down within she remembred what he said 5. For the Conscience The Conscience is a thousand Witnesses for or against a man If our heart condemn us 〈◊〉 illc teâ—es Jo. 3.20 God is greater then our hearts and knoweth all things If our heart condemn us that is if our Conscience condemn us Conscience is Gods Deputy and Notary Gods Vicegerent and Viceroy within despise not therefore the voice thereof Oh! do not turn off Conscience as Faelix turned off Paul Go thy way for this time when I have a convenient season I will call for thee 3. How this heart of man must he kept above all keeping This word keep is a military word a Metaphor taken from Souldiers that keep a City or Castle Quest But how do Souldiers keep a City or Castle Solut. I have not been trained up a souldier and therefore may discover some weakness but I would hope not to discover any lightnese 1. Souldiers are stocked and stored with Provisions for their Persons and for the Place 1. For their Persons Men that keep a City or a Castle are accommodated with Provision as bread beer beef c. Though a City or a Castle may be so strong that it is not easily stormed and the walls scaled by the Besiegers yet the besieged for want of Provision may be starved out The god of this world will lay a close siege to the heart if therefore this be not well stecked and stored with grace it may be taken when it is stormed Walk in the spirit Gal. 5.16
and ye shall not fulfil the lusts of the flesh A heart without grace vea a heart without a good stock of grace â—â—like the City of Rome of which 't is said That it was never besieged but it was taken Rom. 1â— 14 If thou wouldest keep thy Castle keep thy heart then the Apostle tells thee negatively what thou must not do Thou must not make Provision for the flesh to fulfil the lusts thereof And positively what thou must do Thou must lay up in store a good foundation for the time to come 1 Tim. 6.19 2. For the Place Souldiers are stocked and stored with Provision for the Place Ciâ—es and Castles they are accommodated with Ammunition A Castle hath a Magazine in it self it hath Match Powder and Bullet A Castle is accommodated with Vtensils of War as Canons Muskets Spears and Swords Soul if thou wouldest keep thy Castle keep thy heart be sure to stock and store thy self with Ammunition stock and store thy self with Precepts Oppose a written word to every temptation This course Christ himself steered It is written Man shall not live by bread alone Mat. 4 4 7 It is written Thou shalt not tempt the Lord thy God Oh here is a curious Copy to write after Soul take the sword of the Spirit which is the Word of God This course David also steered I have hid thy Word in my heart that I might not sin against thee Whatever the temptation be be ready to answer with a written word Ps 119. 11 For instance 1. Doth Satan say swear Be ready to answer no for it is written Swear not at all Mat. 5 34. 2. Doth he say curse No for 't is written Bless and curse not Rom. 12.14 3. Doth he say Lye No for it is written Lie not one to another Col. 3.9 4. Doth he say steal No for it is written Ltt him that steal steal no more Eph. 4 28. 5. Doth he say unbelieve Christ No for it is written If ye believe not that I am he ye shall die in your sinnes John 8.24 6. Doth he say Work no more No 't is written If any would not work neither should he eat 2 Thes 3.10 7. Doth he say Pray no more No 't is written Pray without ceasing 1. Thes 5.17 8. Doth he say Read no more No 't is written Search the Scriptures John 5.39 9. Doth he say Hear no more No 't is written Be swift to hear slow to speak slow to wrath Jam. 1.19 10. Doth he say Fear no more No 't is written Serve Jehovah with fear and rejoyce with trembling Psal 2.11 Thus Soul Endeavour to have a written word ready to answer every Temptation 2. Soldiers they have their Armour on There is in a City or Castle not onely Armour for the Souldiers to put on but if the Enemy be at hand the Souldiers they have their Armour on or put on their Armour They gird on their Swords take up their Muskets c. When Nehemiah a Person of Eminency was eminently concerned in rebuilding Jerusalems walls and repairing her Breaches it s said that those upon the wall with one of their hands wrought in the work and with the other hand held a weapon Neh. 4.17 Souls the Enemy is in the Field and if ye would keep this Castle the heart ye must have your Armor on If you would so Fight as to Overcome ye must put on Armour yea ye must put on the Armour of God Eph. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea ye must put on the whole Armour of God The Greek word is a compound word and signifie not onely Necessary but Compleat Armour such as Covereth all the Body and leaveth no place Naked and Vnfenced There must be Head-Piece Back-Piece Breast-Piece c. 3. Souldiers they keep up a Watch and ward If men would keep a Castle they must keep upon their Guard When the Lord of Life was dead and laid in the Sepulchre the chief Priests and Pharisees made their Application unto Pilate and desired him that he would make it sure he answered ye have a watch Mat. 27.64 65 66. goe and make it as sure as ye can So they went and made the Sepulchre sure sealing the stone and setting a watch Thus also Nehemiah did concerning Jerusalem We made our prayers unto our God and set a watch against them day and night because of them Oh Soul Neh. 4.9 wouldest thou keep this Castle thy heart be then upon thy Guard keep up thy watch What I say unto you and 't is Christ that speaks it I say unto all watch Mark 13.37 Now here I shall Advise unto two things an Observance of the Enemyes Motion and then of the hearts Corruption There must be a Curious and a Critical observance of both these 1. Let there be a Curious observance of the Enemies Motion Men in a Fort City or Castle art not only sensible of the Enemies Being in the Field but also Curiously and Critically observe his Motion which way he bends his Force that place of the City he goes about to Storm against what Gate he places his Canons to make his Batteries This Enemy is Satan and he is ever in Motion He like a roaring Lyon goeth about 1 Per. 5.8 seeking whom he may devour Observe therefore that Sin he Courts what Bait he Lays for he hath a Bait for every Fish a Last for every Foot 2. Let there be a Critical observance of the hearts Corruption Doe not onely observe what place Satan storms but which place also is Weakest and where he is likeliest to â—uter Oh Soul Double and Treble thy Guards upon the Sin of thy Nature that 's the weakest place of the Castle and there Satan will Endeavour to Enter Watch in the watch-Tower I stand continually upon the watch-Tower in the day time Isa 21.5 â— and I am set in my ward every night 4. Why this heart of man must be kept above all keeping 4. The heart of man above all keeping must be kept in a threefold respect God Christ the Heart 1. In respect of God God hath commanded the keeping of the heart In respect of God and therefore the heart must be kept Let this Text ring in thy ears and my ears Above all keeping keep thy heart The Commands of men if counter and contrary to the Commands of God may be dispensed with but who can give a Dispensation to the Commands of God As God iâ— displeased with the Commission of evil so with the omission of â—ood God is displeased with the not doing of what he commands as he is with the doinâ— of what he forbids Oh break not as it were the heart of God as they did and give him cause to say concerning you as he did concerning them Oh that this people would do as they say Oh that this people would do as I say â—os 2.4 do as they say May not I say unto you as Pharaoh did to
the soul together with the body too much favours of Atheism Mat. 10.28 Fear not them which kill the body but are not able to kill the soul Is it not then a childs mercy to concern his soul with the concerns of his soul in the days of his youth 5. Because they will have fewer sins to repent of Did it not lie near Pauls heart that he was in Christ no sooner Rom. 16.7 Youthful sins may prove Ages terrour said that heavenly Preacher Mr. Burroughs Salute Androniens and Junea my Kinsmen which are of note among the Apostles which also were in Christ before me Oh had not Paul cause to repent that he was in Christ no sooner that he concerned his soul with the concerns of his soul no sooner might not this have bin his complaint Oh that I had not lived to have been a Man a blaspheming man a persecuting man before I went to Christ and concerned my soul with the concerns of my soul Oh that I had not breathed out threatnings and slaughter against the Disciples of the Lord and haled men and women to prison Oh that I had not consented to Stephens death a man full of faith and of the holy Spirit but had concerned my soul with the concerns of my soul in the days of my youth Did not the sins of Davids youth lie near Davids heart Psal 25.7 Remember not against me the â—e sins of my youth nor my transgressions Is â—tâ—â—t now a childs mercy to concern his 〈◊〉 with the concerns of his soul in the days of â—â—â—th 6. Because the Time of Youth is the best Time for Service As the Morning Time is the best Studying Time Aurora Musis amica so the Morning Time is the best Serving Time Oh young ones now your Parts are Lively now your Senses are Fresh now your Memories are Strong now your Nature is Vigorous the days of your Youth are the Spring and Morning of your Time Now that God might Shadow out your Duty in the days of your Youth he required that the first fruits and the first born should be offered to him Is it not then a Childs mercy Exod. 22.29 to Concern his Soul with the Concerns of his Soul in the dayes of his Youth 7. Because the Promise is made to a Timely Seeking and serving I love them that love me and they that seek me early shall find me He that seeks me early or in the Morning shall find me They that seek me in the Spring Prov. 8.17 and Morning of their days shall find me As the Israelites went early in the Morning to seek Manna and as Students rise early in the Morning and go to their Studies so saith VVisdome they that seek me in the morning and Flower of their Youth shall find me Is it not then the Childs mercy to concern his soul with the concerns of hiâ— soul in the days of his youth 8. Because an Eternity of Felicity aâ—â— Glory hang upon a few moments of time Hence that counsel Heb. 3.7 To day if you will hear his voice Was it not a good question the Lawyer put to Christ Luk. 10.25 What shall I do to inherit eternal life As if he had said Sir I know that I shall be eternally happy or eternally miserable eternally blessed or eternally cursed eternally saved or eternally damned Good Sir what shall I do to inherit life Oh my cares and feares my thoughts and troubles they are all conversant about an eternity No time can reach eternity No age can extend to eternity no tongue can express eternity U num perpetuum hodie Eternity is that one perpetual day which shall never have an end What shall I do what shall I not do that I may be happy for an eternity Oh get the impressions of an eternity upon thee in the days of thy youth As the Painter painted for an eternity so do thou hear for an eternity read for an eternity believe for an eternity pray for an eternity do from life for an eternity Is it not now the Childs mercy to concern his soul with the concerns of his soul in the days of his youth 2 2. The Improving of it I have onely one Vse to make of this and that 's by way of counsel Are those that are young to concern their souls with the concerns of their souls in the days of their youth Suffer then the words of Exhortation But this Vse hath a double Aspect looking unto those that are old 1. To the old and then to those that are young Now these are either in a state of Nature or a state of Grace To those in a state of Nature 1. To those in a state of Nature 1. Art gray and yet graceless repent then and believe the Gospel Haft gray hairs upon thy head Mar. 1.15 Heb. 1.6 and not grace in thy heart 't is high time then for thee to have repentance towards God and faith towards our Lord Jesus Christ Oh soul there are but a few sands in thy Glass look about thee yea look above thee look within thee â—sa 45.22 yea look without thee Look unto me all ye ends of the earth for I am God and there is none else But will looking amount unto any advantage yea Look unto me and be ye saved When any are old in sin wo to such an old Age. It s better to die young then live to be old and die in sin Oh how sad is it to live to be old and yet die before the old man dies Then only is old age good when we are good in old age Pro. 16.31 not only die in a good old age but are good dying old The glory of young men is their strength but the beauty of old men is their gray head The gray head is a crown of glory if it be found in a way of righteousness Oh soul are grny hairs here and there upon thee hast scarcely an eye to see with hast scarcely a Foot to walk with hast scarcely a Hand to work with and hast not yet Concerned thy Soul with the Concerns of thy Soul Certainly then thou art in danger of hell fire 2. Art Gray and yet Grace-less despair not ther 's hope for thee at the eleventh hour Art going upon the last hour despair not Matt. 20.9 for he that came the eleventh hour received a penny Did not the Thief go from a Cross to a Crown Luke 23.43 This day shalt thou be with me in Paradise But their things are not written for your Imitation but to prevent your Desperation Wee say so long as there is Life there is Hope Are going off the Stage and yet hast not gone to Christ ther 's great ground for thy Faith and Repentance but not for thy Desperation the reason is Obvious for as God is the Author of Mercy so he is the Timer of Mercy And as he calls whom he will so he
keeping keep your hearts Little Children keep your sâ—lves from idols Though these were Children 1 Jo. 5.21 yet they are called lâ—ttle Children and little Children may have Idols at least they are in danger of setting up Idols within Câ— 3 1. Set your affeâ—â—â—â—ns on things above not on things on the earth The Affection is a Faculty of the Soul and this may be set upon things below Love not the world 1 Jo. 21 nor the things that are in the world If any one love the world the love of the Father is not in him The World may bâ— sâ—â— bâ—t it must not be loved The World is a great Idol the Diana that have so many Worshippers and the heart is the Seat for this Idol for that 's the Seat of Love Covetousness is a great siâ— a grievous sin For the iniquity of his Covetousness was I wroth and smote him The love of money is called the Root of all evil Covetousness is called Idolatry Col. 3.5 And Covetousness which is Idolatry But how is a covetous man an idolatrous man yea an Idolater He that gives that to any creature which is due to God makes himself an Idolater Keep the World therefore out of thy heart for that 's often set up there as an Idol Now if ye would keep the world out of your hearts ye must of necessity then â—â—ep your hearts 4. Would ye fâ—llow the Footsteps of the Flock then above all keeping keep the heart The Câ—ristian may be followed so far and so fast as he follows Christ Thou mayst set thy Watch by his if he set his by the Sun Câ—r 11. â—e ye followers of me even as I a so am of Christ Be ye followers of me even as I also am of Christ Be ye followers that is be ye Imitators of me even as I am an Imitator of Christ Go thy way forth by the fâ—otsteps of the Flock By the footsteps or in the footstâ—ps of the Flock â—ant 1.8 that is go in those ways and do those works which the sheep or flock of Christ have gone in and done before thee 5. Would ye follow the foot steps of the Shepherd Then above all keeping keep the heart As Christ was the highest Principle so the highest Pattern and President an incomparable Copy to write after Path to walk after Exemplar to work after Now there was no Guile in his Mouth and there would be less in ours if we would be more carâ—ful conscious cordial and constant in kâ—eping our hearts above all keeping She hath left us an example that we should follow his steps 1 Pet. 2.21 6. Would ye have a conversation in heaven and for heaven then above all keeping keep the heart we are to drive a Trade with heaven and for heaven Oh soul what a â—â—ssâ—â— and lower heaven is it to have a clean and a chaste heart a holy and a heavenly heart For our conversation is in heaven from whence also we look for the Saviour the Lord Jesus Christ. Phil. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here for conversation though but one word in the Greek yet it cannot be expressed by one word in English but may be read thus Our conversation is in heaven that is we carry and behave our selves in this life as free Denizons in the City of heaven It is the Ambition of a Saint to live godly in Christ Jesus We should live upon earth according to the Laws of Heaven our Ambition should be to have all in Print Every Saint should be an earthly Angel and live upon earth after the rate of heaven An Evangelical life should be an Aagelical life 1. Would ye above all keeping keep the heart 2. Directions â—ngage Christ then in this work The heart is the strongest Castle the highest Turreâ— no Arrow will do execution but what the Lord takes out of his own Quiver and sheets out of his own Bow Let God be passive and the heart is impregnable notwithstanding all the Batteries that are made against it Rev. 6.2 'T is Christ that went forth conquering and to conquer And thorough Christ Christians are more then Conquerours Ro. 8.37 2. Would ye above all keeping keep the heart Make use then of the Spirit The flesh and the spirit are contraries and contraries have contrary consequences As one contrary discovers another so one contrary seeks the destruction of the other The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other Gal. 5.17 Now contrariety is the ground of all contestation and conflict If ye would mortifie the deeds of the flesh Rom. 8.13 ye must take the Spirit If ye by the Spirit do mortifie the deeds of the flesh ye shall live 3. Would ye above all keeping keep the heart Let your hearts then be taken up with heaven When thou findest thy thoughts wandring and ready to breâ—â— their bounds endeavor to turn them into another Channel concern thy soul then with heaven and hâ—â—venly things All below heaven should be below the heart Mat. 6.21 Where the treasure 〈◊〉 will the heart be also A heart must be where its treasure is and its treasure where Christ is 'T is pity that a good head and a good heart should not ever be companions Your head is in heaven let your heart be there also the head and the heart may be together But to end as I did begin and there to end where I did begin As heart-keeping is the hardest keeping so the heart must be kept above all keeping Above all keeping keep thy heart for out of is the actions of life proceed Dilecti si cor nostrum nos non condemnet loquendi libertatem apud Deum habenius 1 Joh. 3.21 The Sufficiency of Grace 2 COR. Xâ—I 9. former part And he said unto me My Grace is sufficient for thee In the Text and Context ye have the Apostles Narrative concerning his Revelation his Temptation upon that Revelation his Supplication upon that Temptation and his Supportation upon that Supplication 1. His Revelation It is not expedient for me to glory 2 Cor. 2.1 I will come to visions and revelations of the Lord. Some distinguish visions from Revelations thus A vision they say is when something is Supernatural represented to the sight the party not knowing the Signification thereof Such was the vision of Pharaoh concerning the Cattel and the Corn which were one and the same thing Gen 41 seven years Fulness and seven years Famine Such also was the vision of Nebuchadnezzar concerning the Tree Dan. 4. which was Interpreted of Himself A Revelation they say when something is Supernaturally represented to the sight and the Signification thereof is made known to the party such were the visions of the Prophets Others distinguish visions from Revelations thus A vision may be without an Extasie Thus the two Maries seeing the Angel at the Sepulcher
the grace of Christ and in Christ is seasonable when the soul is under temptation and under Affliction Is not that a lofty and a lovely expression For peace I had great bitterness Isa 38.17 but thou in love to my soul hast delivered it from the pit of corruption for thou hast cast all my sins behind thy back 10. Grace in Christ is surpassing grace Sin is an evil thing Sin is an evil the evil of evils Ther 's evil and nothing but evil in sin Sin is evil but grace is good sin is worse but grace is best Sin is a large Field a large Territory but grace is a larger Sin is the largest Territory in the World but grace Mans Ephah is full of sin but Gods Ephah is fuller of grace Mans cup is full but Gods cup is over full and that for an Eternity For as sin has reigned unto Death Rom 5. 〈◊〉 so hath grace reigned through righteousness unto eternall life by Jesus Christ our Lord. Here is sin reigning unto death but here 's grace reigning unto Eternal life The wages of sin is death but the gift of God is Eternal life Rom. 6. 〈◊〉 through Jesus Christ our Lord. Ther 's sin enough in man to damn man ther 's grace enough in Christ to save man Ther 's sin enough in man to damn man and that for an Eternity ther 's grace enough in Christ to save man and that for an Eternity 3. How this grace is in Christ that is sufficient for a Christian under temptation Grace is in Christ two wayes Formally and causally 1. Formally Grace is in Christ Formally as in the subject of it Christ is the God of grace In the beginning was the word and the word was with God and the word was God But what then The word was made flesh and dwelt amongst us and we beheld his glory Jo. 1.1 14 the glory as of the onely begotten of the Father full of grace and truth 2. Causally Grace is in Christ Causally as in the fountain of it As Christ is the God of it so he is the giver of it for he is thee head of the Church Col. 1.13 And he is thee head of the body the Church Now thus Christ is in a manifold respect 1. Because Christ is above the Church and ruleth it as the Head guideth the body Christ is soveraign as well as Saviour and Surety He is therefore called King of Saints Rev. 15.3 2. Because Christ conveyeth Life into the Church as the Head to the Members Christ giveth life to the Church Maintaineth life in the Church yea Christ in the Churches life Col. 3.4 When he who is our life shall appear 3. Because Christ provideth for the Church as the Head doth for the Members Christ gives the Church Manna yea Christ doth not onely feed the Church but is the Churches Food and he is at once Meat and Medicine I am the bread of life Jo. 9.48 4. Because Christ Participates with the Church in the same nature with it as the Head doth with the Members For we have not an high Priest which cannot be touched with the feeling of our infirmities Heb. 4.15 but was in all points tempted like as we are yet without sin 4. Why there is in Christ for a Christian a sufficiency of Grace under temptation In a three-fold respect God Christ and the Christian. 1. In respect of God God 2 Tim. 2.16 because his foundation standeth sure The foundation of God standeth sure having this Seal the Lord knoweth them that are his God knoweth those all those that he hath given unto Christ and he hath laid up in Christ a sufficiency of grace for these that they may not miscarry for an Eternity 2. In respect of Christ because he is to lose none that are given unto him Christ While Christ was in the World he kept his and upon his going out of the World he ingaged the Father to keep them As God knows all that are given unto Christ so Christ is to keep all that are given unto him Jo. 17.11 While I was with them in the world I kept them in thy Name those that thou hast given me have I kept and none of them is lost but the Son of perdition that the Scripture may be fulfilled Jo. 17.12 But where did the Scripture speak this of Judas Let his dayes be few and let another take his Office Psa 109.8 3. In respect of the Christian As there is a sufficiency of grace in Christ upon Gods account and upon his own Christian so upon the Christians 1. In order to the strengthening of the Christian Ther 's a fulness of grace in Christ for Christians that Gods power may be made known yea 2 Cor. 12.9 10. made perfect in mans weakness This appears by the words after the Text for speaking of his grace as sufficient in the Text he gives this reason For my power is made perfect in weakness and when I am weak then am I strong When I am weak in flesh I am strong in Spirit when I am weak in my self I am strong in my Saviour Christ can say Paul thou art weak but I am strong yea I am strength The strength of Israel that cannot lye Now there is a Sufficiency of grace in Christ that a Christian may be strengthned under all his troubles and trials under all his Temptations and Tribulations 2. In order to the smiling of the Christian We use to say a Christian life is like a Courtiers life for upon the favour or disfavour of the Prince depends the Comfort or discomfort of the Courtier Thus upon the smiles or frowns of Christ depend the comfort or discomfort of the Christian A Christian is like the Marigold concerning which they say that it opens with the shining and shuts with the setting of the Sun If the Sun of Righteousness set in a Cloud 't is as Death to the Christian but if this Sun of Righteousness break thorough a Cloud 't is as life to the Christian Christ will not alwayes frown lest the Spirit should fail before him and the soul which he have made If ever a drooping desponding despairing soul be comforted Christ must be the Text and the Preacher too I even I am he that comforteth thee Now there is a sufficiency of grace in Christ in order to a Christians comfort Jo. 6.63 The words that he speak they are Spirit and they are Life 3. In order to the feeding of a Christian Ther 's a sufficiency of grace in Christ that the Christian may feed upon the promiss that when he hath nothing in his purse he may find enough in the promiss and when he hath nothing in his private hand he may find enough in his publique head Feeding upon the promise is believing in the promiss for the promiss is a ground for Faith as the precept is a Rule for Obedience
And a so running so run that ye may obtain It is as true Mat. 24.46 1 Co. 9.24 Acts 8.30 there is a so reading Understandest thou what thou readest Now that thou mayst not only read but so read Gods Book and Mans Book if the Book of Man be according to the Book of God take these following Directions Be conscientious in reading Direct 1. 'T is not enough to own Duty but we must be one with the Duty which we own 'T is not cursory but a cordial and conscientious reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.23 that 's promising for an advantagiâ—ous issue Whatsoever ye do do it heartily from the heart from the very soul 2. Let not one Duty justle out another There 's hearing as well as reading and praying as well as hearing pray before thoâ— readest and pray over what thou readest Not only reading but also exhortation and doctrine were at the same time anâ— with the same breath imposed by Paul upon Timothy Give thy self to reading to exhortation 1 Tim. 4.13 and to doctrine 3. Engage the Spirits Influence and Impress It will be to little purpose and profiâ— to engage in this work without the Spirit 'T is the Spirit that searcheth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Co. 2.10 yea the Depths of God so the Greek 4. Let thy heart be a Cabinet for what thou readest Jewels are not onely to bâ— looked upon but also to be locked up Bâ— in a holy imitation of that holy Matronâ— who kept the sayings of her Son Luk. 2.51 yea of heâ— Saviour in her heart 5. Make Faith of what thou readest Therâ— must be believing as well as reading Forâ— as the Precept is a Rule for Obedience 〈◊〉 the Promise is a Ground for faith ' Tâ—â— â—ike to be with Reading as it was with Preaching not profiting Heb. 42. not being mixed with faith 6. Look unto Jesus There 's no going about this work without Christ For without him we can do nothing Look unto him therefore as the Actor as well as the Author of Grace Ioh. 15.7 Now that this Christ may be with Thee and signally bless reading unto Thee cordially prays Reader Thy Friend and Servant for Jesus sake RI. MAYHEW THE CHILD'S DUTY ECCL 12.1 first part thereof Remember now thy Creator in the days of thy Youth THAT Solomon Israels Sage is the Pen-man of this Book of Ecclesiastes or the Preacher appeareth both from the Style thereof and from the Title thereof In this Book ye have the Inscription of it and then 〈◊〉 general Proposition about it 1. An Inscription The Words of the Preacher Eccl. 1.1 Son of David King in Jerusalem Now in this Inscription you have a Description of Solomon in a threefold Relation 1. In his natural Relation the Son of David 2. In his Civil Relation King in Jerusalem And that this is Solomon is evident for David had no other Son King in Jerusalem 3. In his spiritual Relation A Preacher The words of the Preacher Son of David King in Jerusalem 2. A general Proposition This sets forth the utter insufficiency of all things under thâ— Sun to make a man truly happy and blessed together with the extream vanity which is in them in order to such an end Now this is proved two ways 1. From the Mortality of man One Generation passeth away and another Generation cometh Eccl. 1.4 but the Earth abideth for ever 2. From the Instability of all other Creatures 1. In respect of their weakness to minister satisfaction to so noble a creature as man Thâ— Sun ariseth goeth down and hasteth to thâ— place where he arose The wind goeth towarâ— the South Eccl. 1.5 6 7. and turneth about unto the North it whirleth about continually and returneth again to its Cireuits All the Rivers run into the Sea yet the Sea is not full unto the placâ— from whence the Rivers come they return 2. In respect of the restless and fruitlesâ— labour which is taken in seeking satisfaction from such things as only affect the senses All things are full of labour man cannot utter it Eccl. 1.8 the eye is not satisfied with seeing nor thâ— ear filled with hearing 3. In respect of the continued Vicissitudes and Returns of the same things The thing that hath been it is that which shall be and that which is done is that which shall be done and there is no new thing under the Sun Eccl. 1.9 10 11. c. 4. From Solomons own Experience in these â—hings Vauity of vanities saith the Preacher â—â—ll is vanity This also is vanity and vexation â—f spirit Not onely vanity Eccl. 1.2 chap. 2.26 and so unâ—ble to satisfie the soul but also Vexation â—ausing much sorrow of heart to those that â—â—re inordinately conversant about them But to the Text Remember now thy Creâ—tor in the days of thy youth Now rememâ—er now In the Greek and vulgar Latin â—now is and And remember thy Creator in the â—ays of thy youth 'T is well read either way This Text is an Exhortation unto a timely â—nd youthful remembring of God and so â—ook like an Inference drawn from the vanity â—f Childhood Eccl. 11.10 and youth with which the â—ormer Chapter ends for childhood and â—outh are vanity Remember now thy Creaâ—or in the days of thy youth Wherein you â—ave the Object the Act and the Season for that Act upon thee 1. The Object Creator or Creators Father â—on and Spirit the first purposing the second â—urchasing the third Perfecting 2. The Act Remember This word hath vaâ—ious significations but properly it signifies to â—all to mind or keep in mind yea to call to mind â—nd keep in mind Thus Peter remembred the â—ords of the Lord. He reflected what he had â—een a doing and resorded what he had done So then a remembrance is properly a call to mind and keeping in mind Art thou câ—â—â—â— to call my sin to remembrance and to slay son 3. The Season Now or in the days of tâ—â— Youth Here 's the Season for the Act 〈◊〉 on the Object Seaeson in the days of thy Youth 〈◊〉 not said in the Years of thy Youth but in 〈◊〉 days of thy Youth It is not said in the Tâ—â—â— of thy Youth but in the days of thy Youâ—â— to intimate that our life is but a few day it 's but a vapour a span a flower a shadowâ— dream Though Death be before the 〈◊〉 Mans face yet Death may be behind tâ—â— young Mans back In the days thereforâ— of thy youth while thou art yet young veâ—â— young in the beginning of thy days rememâ—â—â— thy Creator yea Creators Father Son aâ—â— Spirit Remember the VVill of the first tâ—â— Worth of the Second the Work of the Thirâ—â— To the making of Man a Council was call in Heaven Gen. 1.26 Come let us make man Remeâ—ber the Father so as to know him and 〈◊〉 inwardly yea intimately acquainted wiâ—â— him
Remember the Son so as to believe 〈◊〉 him and rest upon him Remember the Spâ—rit so as to feel his Power and his Presenâ—â— and to experience his Influence Thus yeâ— much more then thus remember thy Creator in the days of thy youth Meditation That young ones must concern their â—â—ls with the Concerns of their souls 〈◊〉 the days of their youth It is a duty â—â—umbent upon those that are young â—â—d that while they are young to concern â—â—eir souls with the Concerns of their souls â—â—ose that are young even while they are â—ung are to remember that is call to mind â—â—d keep in mind the Concerns of their â—â—ls In the managing of this meditation as I 〈◊〉 more or less under a divine Gale and â—ust I shall propound two things by way of â—â—thod Method the Proving and the Improving 〈◊〉 it 1. Now here I shall make an innocent â—nquiry after two things 1. What these Concerns of the soul are The Proving of iâ— â—herewith those that are young are to conâ—â—rn their souls in the days of their youth 2. Why those that are young are to conâ—â—rn their souls with their soul-Concerns in â—â—e days of their youth 1. What these Concerns of the Soul are â—herewith those that are young are to conâ—â—rn their souls in the days of their youth I can but touch upon the Concerns of the â—â—ul and therefore can give you but a Tasâ— â—f soul-concerns I am conscious to my self â—â—at my line is too short to sound this bottom â—nd fathom this Depth But what are the Concerns of the Soul Quest The concerns of the Soul are Grace and Glory Solution holiness here and happiness hereafter a heaven here and a heaven hereafter a believing in Christ here and a being with Christ hereafter Grace here and Glory hereafter are undoubtedly the great concerns of the soul But to speak to these distinctly 1. Grace Grace Grace must needs be a great concern of the soul whether ye consider the Excellency of it or the Necessity of it The Excellency of it 1. The Excellency of it Grace in the soul is the Ornament of the soul As the Firmament is without the Sun so is the soul without grace As the body without the soul so is the soul without grace Now what would the world be without the Sun but darkness perfect darkness It s perfect night to the soul before Christ and Grace arise there What 's the body without the soul but a dead carcass 't is action-less and motionless because soul-less and life-less for as the soul is the life of the body so Christ is the life of the soul Gal. 2.20 I live yet not I but Christ liveth in me yea Christ does not only live in me but He is my life When he who is our life shall appear Gol. 3 4. To me to live is Christ Grace and Truth do not only come by Christ come along with Christ John 3.16 but Christ himself is a gift of Grace So God loved the World that he gave his only begotten Son Grace is of such worth and of such weight as that 't is not for me to say of what worth it is of what weight it is And not only Grace in God but grace in the soul the work of grace there and grace wrought out there is worth a world a thousand worlds ten thousand worlds if there were so many 2 2. The Necessity of it The Necessity of it Salvation is a great concern of the soul and therefore this must needs be a great thing but no salvation without grace Is not that a blessed Parenthesis Eph. 2.5 By grace ye are saved The Grace of God which bringeth salvation Tit. 2.11 Certainly Salvation is a great thing a glorious thing but this is by Grace The free-grace of God is the primum mobile the wheel that sets all a going the moving cause the active and passive obedience of Christ the meritorious cause of this salvation Ask the Papists what pains do he seemingly take witness his Expence witness his Fasting witness his whipping witness his Pennance Pilgrimage c. Ask the Sinner that 's sailing by the Gates of Hell and what would he not give for salvation if he could have it for money Ask the Saint the man or the woman that is under doubt and darkness Lord do what thou pleasest Lord do when thou pleasest lead me thorough the water lead me thorough the fire so thou wilt but lead me to thy self that I may be saved at last This Soul cries out as one did Lord August here beat me and buffet me here bleed me and burn me so thou wilt but hereafter save me 'T is true the word Grace hath a variety of Acceptations in the holy Scriptures of Truth but by Grace I principally Intend the Graces of the Spirit Grace wrought in the Soul and Grace wrought-out for the Soul that it may be Holy and Heavenly which is the great Concern of the Soul Thus Grace here a heaven here holiness here a being in Christ here is the souls great concern 2. Glory Glory As Grace here So Glory hereafter is the Souls great Concernment Grace is the way to Glory Holiness is the way to Happiness H. b 12.14 Without holiness no man shall see the Lord. Grace is the Seed Glory is the Flower Grace is Glory in the Bud Glory is Grace in the Flower Oh where is the Soul that have a Hell here but would have a Heaven hereafter Oh say the Soul let me get to Heaven at last though I Swim through a Sea of Blood Now for a Soul to be created in Christ and Glorified with Christ for a Soul to have a Being in Christ through Grace here and a Being with Christ in Glory hereafter must needs be a great Concernment of the Soul The great Doctor of the Circumcision looked upon Grace from Christ and Glory with Christ to be the great Concerns of the Soul and therfore presseth to ascertain the one that the other may be certain for the one Entitles unto and Entails the other Lend both eares to what he says Give diligence the word in the Greek seems to be Emphatical and hath the signification of Study and Diligence as if the Apostle had said Hoc agite make it your Business let it be the great Concern of your Souls But what to make your Calling and election sur that is firme and Constant Why for this he gives two reasons 1. To Prevent a Final falling For if ye doc hese things ye shall never fall 2 Pet. 1.10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the Greek ye shall not not fall 2. To be Estated in an everlasting Kingdome For so an entrance shall be ministred unto yeu abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ Is a Crown nothing a Kingdom nothing but who is able to say what
the Kingdom of Heaven is what the Kingdom of Glory is Is not a Sinless state a Sorrow-less state a Temptationless state a Time-less state worth the hearing worth the having Oh Soul 't is a Heaven to hope it what then is it to have it Now Glory hereafter Happines hereafter a Being with Christ hereafter a Heaven hereafter must needs be a great Concern of the Soul which leads me to the next Head proposed 2. Why those that are Young are to Concern their Souls with their Soul-Concerns in the dayes of their Youth 1. Because 't is their Duty so to do To this my Text speaks Remember thy Creators in the dayes of thy Youth Here is a positive Precept and Prescript now as divine Commands are not to be Dispenced with so they are not to be Disputed but Dispatched Oh you that are young your Lot is cast where ye may seek after the Lord you have the meanes and Opportunities of Grace Oh how many Young Persons laid in everlasting Chains of Darkness would give Ten-thousand Worlds had they so many VVorlds to give for an Opportunity to hear one Sermon more to Read one Chapter more to make one Prayer more to Keep one Lords day more may not I therefore say to you as the Apostle did with a very little Variation How shall ye escape if ye neglect so great Salvation Heb. 2.3 2. Because 't is their Dignity so to do Oh what a rare sight is it to see Nature and Grace Contemporaries to see Grace and Nature Budding together Blossoming together Oh how honourable is it but Beginning to Act Rationally beginning also to Act Spiritually was not this the honour of Aâ—ijah 1 Kings 14 1 12 13. to concern his soul with the concerns of his soul in the days of his youth was not this the honour of Obadiah to fear the Lord in the days of his youth was not this the honour of Josiah 1 Kings 18.12 2 Chro. 34 1 2 3. that precious and promising Prince to seek after the God of David his Father in the days of his youth was not this Timothy's crown that he knew the holy Scriptures from a child which are able to make wise unto salvation 2 Tim. 3.15 thorough faith which is in Christ Jesus And was not this the Apostles joy that he found children walking in the truth 2 ep Jo. 4 3. Because 't is their Mercy so to do Hast Mercy in thine eye 't is thy mercy and that in a manifold respect to concern thy soul with the concerns of thy soul in the days of thy youth 1. Because childhood and youth are vanity Solomon speaking to the young man to remove sorrow from his heart Eccl. 11.10 and put away evil from his flesh gives this reason for Childhood and Youth are vanity Young ones in the days of their youth are loytering when they should be labouring playing when they should be praying singing when they should be sighing merry when they should be mourning Childhood and Youth are not only vain but vanity it self 'T is not long after Children have been breathing but they are belching out hideous and horrid Oaths Do not children bring original sin with them into the world Psal 51.5 I was shapen in iniquity and in sin did my Mother conceive me Now 't is not long before they act sin and the soul that sinneth shall die Are not there many children that have not long began to speak but begin to take the sacred Name of God in vain yea desperately to curse and to swear Is it not now the Childs mercy to concern his soul with the concerns of his soul in the days of his youth 2. Because the truth of Grace is a Childs greatest Ornament This pur-blind Gentry and Age look to the Face but not to the Heart upon beauty in the face but not upon grace in the heart Absalom was a perfect beauty as to his body but a perfect black as to his soul for he was Christless and graceless and Godless Grace is the Image of God stampt upon the soul and such a child is lovely in the eyes of God though it be loathsom in the eyes of man How crooked soever deformed soever poor soever weak soever this child be as to body yet 't is beautiful as to soul having grace stamped upon it 'T is a beauty in the eyes of a God and of a Christ though it be a black in the eyes of a man that is Godless and Christless Thy Renown went forth among the heathen for thy beauty for it was perfect thorough my comeliness Ezek. 16 14. which I had put upon thee saith Jehovah God As if God had said thou wert a black but thou art now a beauty Oh Child thou art by nature as black as sin can make thee and art like to be as miserable as hell can make thee Is it not now thy mercy to concern thy soul with the concerns of thy soul in the days of thy youth 3. Because their Glass is running God doth as it were turn up a Glass when we come into the world and this is running running apace and die thou must What man is he that liveth and shall not see death i.e. shall not die Child die thou must yea die thou mayest and that in a little time Thou art in health to day thou mayst be sick tomorrow thou art upon a down-bed to day thou mayest be upon a dying-bed tomorrow thou art upon earth to day thou mayst be in hell tomorrow Is it not now the concern of the child to remember his Creator in the days of his youth We say Time and Tide stay for no man My days are swifter then a Post Job 9.25 they flie away they see no good The Ancients emblem'd time with wings not running but flying Time is like the Sun that never stands still but is ever a running his race The Sun did once stand still yea went back but so Time never did The Shunamites son was short-liv'd and so was Davids that he had by Bathsheba 2 Sam. 12.18 Is it not now a childs mercy to concern his soul with the concerns of his soul in the days of his youth 4. Because children have immortal souls Children have souls as Parents children have souls as well as men And these souls of theirs have a stamp of excellency and a stamp of Immortality They have a stamp of excellency The body that 's the cask the soul that 's the wine the body that 's the cabinet the soul that 's the jewel the body that 's the work of God the soul that 's the Breath of God And as the soul hath a stamp of excellency so of immortality Death can kill bodies but it cannot kill souls The soul lives though the body dies The soul is a blossom of eternity and hath a stamp of immortality Every child hath a soul which death it self despaireth how to kill That opinion of the mortality of
calls when he will Caesar when he saw Alexanders Statue wept having though young done so much when himself had done so little Dost thou see a green one in the way to Heaven when thou a gray one art in the way to Hell Here 's cause for mourning but not for despairing because God who can have mercy on whom he will will have mercy when he will 2. To those in a state of Grace 1. Art gray but gracious make then death familiar There are few that have much familiarity with Christ when they die but those that have made death familiar before they die That 's the soul that goes singing home when he dies that makes death familiar while he lives That 's the soul that can laugh death in the face when he dies that makes death familiar while he lives This is the soul that through grace can say Oh death where is thy sting Oh grave 2 Tim. 4.6 where is thy victory Paul had not only a knowledge that he should not long live before he died for he could say I know the time of my departure is at hand Phil. 1.23 but he had made death very familiar while he lived for he could say I desire to depart and to be with Christ which is far much better Man is a Mass of Mutabilities be daily therefore reading Lectures upon thy mutability Man is but a wink of life be daily therefore reading Lectures upon thy mortality the Heathens Embleme for life Oculus apertus oculus clau 〈◊〉 was an eye opâ—n and for death an eye shut as if there were no more difference between the living and the dying but the twinkling of an eye 2. Art gray and gracious multiply cries then for thy children if thou hast children Thus Abraham did Oh that Ishmael might live in thy sight Now he having such a spirit of Prayer would not only pray for the life of his body but also for the life of his soul according to my Charity towards him Thus David did for the child he had by Bathsheba at first the child was sick He prayed and fasted and lay upon the earth all night Now David 2 Sa. 12.16 having such a spirit of Prayer such is my charity concerning him also did not only pray for the life of the body but also for the life of the soul Have not many sick children and some sinful children multiply cries then for these Oh Lord make this Ishmael an Isaac Oh Lord make this Esau a Jacob Oh Lord make this Cain an Abel Oh Lord make this Benoni a Benjamin this son of sorrow a son of my right hand Oh Lord make this Dinah a daughter of Abraham this wandring daughter a believing daughter 3. Art gray and gracious and hast children concern thy soul then with their Education Good Parents good Masters good Tutors and good Guardians are many times great Blessings to Children Now that Parents are to look after the Education of their Children ther 's both Precept and President Precept Commands are Obligatory the Commands of God and Christ are not to be Dispenced with these are to be Dispatched not Disputed a Dispensation from the Italian-Monster is altogether Insignificiant as to these Commands Now that there is a Parental obligation for a filial Education is evident And ye Fathers provoke not your Children to wrath lest they be discouraged Eph. 6.4 but bring them up in the Nurture and Admonition of the Lord. Nutriment of Soul as well as Nourishment of Body should be in the Parents Eye If the Father be desirous that the Body of the Child should grow bigger he is to be more then desirous that the soul of the Child should grow better Only take heed to thyself Deu. 4.9.10 and keep thy soul diligently lest thou forget the things which thine eyes have seen and lest they depart from thy heart all the dayes of thy life but teach them thy Sons and thy Sons Sons Specially the day that thou stoodst before the Lord thy God in Horeb when the Lord said unto me Gather the people together and I will make them hear my words that they may learn to fear me all the dayes that they shall live upon the Earth and that they may teach their Children This is still evident by what follows These words which I command thee this day Deu 6.6 7. shall be in thy heart And thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou liest down and when thou risest up Once more Isa 38.9 The Fathers to the Children shall make known thy Truth 2. President How careful were the Heathen that Chidren might have Education Morally good Now not Christian Parents Believing Parents endeavour an Education Spiritually good An Vnbroken heart and an Vnchatechised head Gen. 18 19. will keep distance enough between a Sinless Creator and a Sinfull Creature Is there not sufficient President for this Practise Did not Abraham read Divinity Lectures to his Family Take the Testimony of God himself For I know him that he wlll Command his Children and his Household after him and they shall keep the way of the Lord to doe Justice and Judgment c. Thus Abraham did and did there not grow upon the Stalk of his Instructions as as eminent service and obedience to the Father of flesh and to the Father of spirits as ever was was not Isaac willing to offer his Throat to the sacrificing Knife was not Isaac's faith great as well as Abrahams the sons as well as the fathers And was not the son's life as dear to him as the fathers son was to him Once more and no more as to this I will open my mouth in a Parable I will utter dark sayings of old which we have heard and known and our Fathers have told us we will not hide them from their childrer shewing to the generation to come the Praises of the Lord c. for he established a Testimony in Jacob and appointed a Law in Israâ—l which he commanded our fathers that they should makâ— them known to their children that the generation to come might know them even the children which should be born who should arise and declare them to their children Ps 78.2 3 4 5 6 7. That they might set their hope in God and not forget the Works of God but keep his Commandments Question 1. But what Reasons may be given besides Precept and President why Parents should Concern their Souls with the education of their Children Solution 1. Because of its ordinary Tendency Train up a Child in the way he should goe what then and when he is old he will not depart from it In which words Pro. 22. â— you have the Fathers Duty and the Childs Mercy the one to train up when young the way he should goe the other to be trained up when young the way he
should goe that when he is old he may not depart from it God who wills all men to be saved is pleased to bless the Fathers Duty and make it the Childs Mercy Soul Education in Childhood is often and Ordinarily though not alway blessed to Children 'T is true Joash King of Jerusalem was Seemingly Religious 2 Chro. 24. 2.17 18. so long as Jehoiada lived but Jehoiada dying the Religion of Joash seemed to be laid in the same Grave with him no sooner did Jehoiada dye but the Religion of Joash dyed also Thus possibly it may be that old age may out-live Education in Childhood but 't is not Vsually so at least 't is not alway so let Parents therefore Concern their Souls with the Education of Children 2. Because all Children are Children of Wrath by Nature Paul writing to the Saints at Ephesus and to the faithful in Christ Jesus tells them in words at length That they had in times past their Conversation in the lusts of the flesh fulfilling of the desires or according to the Greek the wills of the flesh Eph. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.30 and of the mind and were by nature Children of wrath even as others Now are Children Naturally Children of wrath Are they Obnoxious to the pouring out of the Vials of infinite and unmixed wrath Are they in a desperate state in a dangerous state in a damnable state Oh how Incumbent then is it upon Parents to look after their Education 3. Because a mans Children are himself Children are Parents Multiplyed Children are neer unto Parents The Apostle hath a lofty Expression Concerning the Relation between a Husband and a Wife Husbands love your Wives even as Christ loved the Church Eph. 5.25 26 27 28. and gave himself for it That he might Sanctify and cleanse it with the washing of water by the word that he might present it to himself a Glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without blemish So ought men to love their Wives as their own bodyes he that loveth his Wife loveth himself Thus ther 's a neer Relation between a Father and a Child a Mother and a Child and do not one come out of the Bowels of the other Let Parents therefore look to the Education of their Children Cameliâ— the Mother of the Gracchi Haec sunt Ornamenmea 4. Because Children are a mans Cheifest and Choicest Chattels I have read of a Matron of Campania who laying before Camelia her pearls with her costly Attires and Furnitures Camelia held her in discourse till her Sons came home and then Pointing to her Sons said These are my Ornaments these are my Jewels Children are the greatest Jewels and the richest goods in a mans worldly Inventory The Spirit therefore staging the Suffering of Job begins with his Children There were born unto him seven Sons and three Daughters Job 1 2. The man had no less then ten Children And more Sons then Daughters he had seven Sons and three Daughters Children if Beautifyed and Blessea with Grace are a great blessing the Greatest blessing for a Mutable and a Mortal blessing let Parents therefore look to the Education of their Children 5. Because the real Change of a Child and that in Childhood makes Musick upon Earth Oh what Musick was there upon the return of the Prodigall Bring hither said the Father the best Robe what shall he who probably had scarcely a Rag to his back have a Robe now yea the best Robe now put upon him Put a Ring on his Finger What shall he who possibly had not a Glove for his hand have now a Ring for his Finger Put shooes on his Feet Luke 19.22 23. Is the man Shooe-less and shall he have Shooes Put upon his feet now Bring hither also the Fatted Calf and kâ—ll it What shall he who fed upon Husks at best before eat of the Fatted Calf now Bring hither the Fatted Calf and kill it and let us eat and be merry My Son was dead and is alive again and was lost and is found and they began to be merry Ther 's Musick upon Earth for the change of a Child let Parents therefore look to the Education of Children 6. Because the real Change of a Soul makes Musick in Heaven As Men so Angels Rejoyce at a Change of Sinners There shall be joy in heaven over one Sinner that repenteth Luk. 15.7 more then over ninety and nine just Persons which need no Repentance That is which see no need of Repentance There is joy in heaven in the presence of the Angels of God over one Sinner that Repenteth Lu. 15.10 Now if there be such Musick upon Earth and in Heaven too upon the real Change of a Sinner let Parents then look to the Education of their Children 7 Because of the Promise The promise it unto you and to your children and to all that are afar of Acts 2.39 But who are these to as many as the Lord our God shall call that is effectually call But what is the Promise The Promise is the gift of the holy Spirit Repent and be baptised Acts 2.38 every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Spirit That is if I mistake not a greater efflux of the Spirit I will peure water upon him that is thirsty and floods upon the dry Ground Isa 44.3 I will poure my Spirit upon thy Seed and my blessing upon thy Off-Spring Take one place more As for me this is my covenant with them saith Jehovah my Spirit that is upon thee Isa 59.21 and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy seeds Seed saith Jehovah from henceforth and for ever Is not this a good Encouragement now and is there not strength of reason that Parents should look after the Education of their children 8. Because of the Times What reason the Apostle gives for Redeeming of time may I give for Educating children Redeeming the time why because the dayes are evil So Educate Children Religiously why Eph. 5.16 because the dayes are evil Is not the time evil evilly evil and shall not children be religiously educated Did ever any Age sin as this doth and ever any place sin as England doth where there was such a plentiful and powerful Preaching of the Gospel Oh the Madness and Murder now Oh the Prefaneness and Polygamy now Oh the Fornication and Adultery now Oh the Cursing and Swearing Cheating and circumventing now Oh the Carnality and Covetousness now Oh that Pestilential and Prodigious Atheism now Doth not Atheism begin to break her Banks What Foundation-truth almost is there that is not unbelieved now or Disputed now or opposed now Doth not all manner of Sin come in like an
the Egyptians Go unto Joseph and whatsoever he say unto you do And may not I say unto you as Mary at the Marriage said unto the servants concerning Christ Whatsoever he say unto you do it In respect of Christ 2. In respect of Christ The Heart is Christ Seat this therefore must be kept above all keeping The Heart is Christs Throne here below now this is his House As the Christian is Christs lesser and lower house so the Christians heart if I may speak it with a holy reverence is Christs lodging room in that house That Christ may dwell but where in your hearts but how by faith Eph. 3.17 That Christ may dwell in your hearts by faith Shall not a Princes Presence-Chamber his lodging-room be kept above any chamber above any room kept above all keeping As the Womb of Christ wherein he was conceived was and the Tomb of Christ wherein he was laid was so must his Temple be Now Christ was conceived in a Womb wherein no other was conceived interred in a Tomb wherein no other was interred so will he Temple himself in that heart where no other shall be his Corrival and where no affected lust shall be his Equall If Christ dwell in the heart by faith then sin must out of the house by force Christ and Corruption especially if affected cannot dwell under the same Roof in Peace cannot lodge in the same house with love and liking 1 Cor. 16 15. Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Many too many have their Paramours their Concubines Oh soul lodge not an Harlot in thy heart for that 's Christs house Was it not pity that David should take Bathsheba into his house for she was another Mans wife Oh how did the displeasure of God begin to flame against the King of Gerar for taking Sarah Abraham's wife was it not pity that Sampson took Dalilah into his lap The Man first lost his locks and then lost his life In respect of the heart 3. In respect of the heart As the heart must be kept above all keeping in respect of God because he hath commanded it in respect of Christ because 't is his Seat so in respect of itself and that upon a manifold Account For 1. 'T is a corrupt heart The heart of a Saint is very corrupt but the heart of a sinner hath nothing but corruption Corrupt Jerusalem wash thy heart from wickedness a Saints heart hath too much sin but a sinners heart is fuller of sin then the Sun of light or the Ocean of water The heart of a Saint is sinful but the heart of the sinner is sinfully sinful wickedly wicked The heart is the Nursery of sin the Magazine where all the weapons of unrighteousness lie Deu. 15.9 'T is a lesser Hell Beware that there be not a thought in thy wicked heart in thy Belial heart so the Margen It s a kind of an Hell Jer. 4.14 for a man that hath bâ—t a spark of grace to be tempted and turmoiled with the innate corruptions and rebellions of his own heart And if a man would devise a Torment for a soul truly gracious he cannot devise a greater then this Shall not this heart then be kept above all keeping 2. 'T is a bruitish heart Bruitish Psal 92.6 A bruitish man knoweth not neither doth a fool understand this The heart of man is not only filthy but foolish The bruitish man is the foolish man Wisdom excelleth folly as far as light excelleth darkness The heart of man is naturally foolish and as the heart is foolish so the man is childish for he feeds upon dirt rather then upon bread yea upon dirt but not upon bread Vnderstand ye bruitish among the People Folly is bound up in the heart of a Child but the Rod of Correction shall drive it away from him Folly is not only bound up in the heart of a child of man but in the heart of a child of God Do ye thus require Jehovah Oh ye foolish people and unwise Den. 32.6 Should not the heart now be kept above all keeping 3. 'T is a barren heart There 's not a seed of grace in the heart till the hand of God sow it there Berren The heart naturally and originally is like white Paper without any Inscription Not a Syllable of the Grace of God is written there till the Finger of God write it there This shall be the Covenant that I will make with the House of Israel Jer. 31.33 but what is it I will put my Law in their inward Parts and write it in their hearts and will be their God and they shall be my people But who is this I 'T is Jehovah After those days saith Jehovah I will put my Law in their inward Parts and write it in their hearts May not the best of men speak after the Prophet My leanness my leanness Wo unto me Might not Christ say Isa 24.16 were there not a spark of grace within to the best of men as he did to the fruitless Fig-tree Cut it down why cumbreth it the ground Luk. 13.7 Shall not the heart now be kept above all keeping 4. 'T is a dark heart Dark A natural heart is a dark heart yea a natural heart is not only dark but darkness it self in the very Abstract before the Sun of Righteousness arise there For ye were somtimes darkness but now are ye light in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.8 walk as children of light What would the World be without the Firmamental Sun but a World of darkness Oh what would the Soul be without the eternal Son the Sun of Righteousness but a Dungeon of darkness Oh says the soul how muddy are my thoughts how dark is my understanding I know nothing yet as I ought to know Oh 't is little that I know and I am ignorant of my ignorance The most perfect soul hath but an imperfect sight of God or himself The most seeing man or the Seer himself hath a Film upon his eye at least much darkness in it and must at present look thorough Spectacles 1 Cor. 13.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We now see thorough a Glass darkly Darkly or in a Riddle according to the Greek Shall not this heart then be kept above all keeping 5. 'T is a hard heart Hard. The heart of man is so bad I cannot tell how bad it is The heart is compared to an Adamant They made their hearts as an Adamant stone c. Zach. 7.12 Is not a Flint hard but an Adamant is harder As an Adamant harder then a Flint have I made thy Forehead Ezek. 3.9 Oh wonder not then to hear Persons to complain of their hardness of heart They are strangers to their own hearts that complain not of the hardness
and say The snare is broken Ps 124.7 and I am escaped 3. Must the heart be kept above all keeping Know then as the heart is the man is before God as the hand is the man is before man but as the heart is the man is before God Men judge of our hearts by our words and our works but God judges of our words and our works by our hearts Jehovah seeth not as man seeth for man looketh on the outward appearance 1 Sam. 16.7 or according to the Margent on the eyes for Man looketh on the eyes but Jehovah looketh on the heart 4. Must the heart be kept above all keeping Up then and be doing May not I advise concerning keeping as Israels Sage do concerning getting Pto. 4.7 With all thy getting get understanding so with all thy keeping keep thy heart yea keep thy heart above all keeping You must not say concerning the heart as Cain said concerning Abel Am I my Brothers Keeper Gen 4.9 Do not say Am I my hearts Keeper Above all keeping let this be kept 5. Must the heart be kept above all keeping Multiply cries then that God would keep it The Mother loves to hear from the Child though it can but stammer and stutter God loves to be enquired of by the House of Israel God hath a greater respect to the chattering and lisping of a Saint then to the greatest Eloquence and Orâ—tory of a sinner God wâ—ll lend and laâ— his ear to a Daniel when he hath no great variety of matter and can as it were but just speak witness this place Dan. 9.19 Oh Lord hear Oh Lord forgive Oh Lord hearken and do defer not for thine own sake Oh my God! for thy City and thy People are called by thy Name Soul get into a Corner get into a Closet and cry there Lord keep my heart for 't is to be kept above all keeping Oh I have a base and a bruitish heart a hard and a haughty heart Lord keep it Oh I have an unbelieving and a misbelieving heart a proud and a passionate heart Lord keep it Oh I have a dark and a dead heart a corrupt and a carnal heart Lord keep it for 't is to Be kept above all keeping Thus the Psalmist did Oh Lord Ps 25.20 keep my soul and deliver me let me not be ashamed for I put my trust in thee But here I shall advise unto a making faith of the Power of God the Presence of God and the Guard of God 1. Make faith of the Power of God God is as able to keep it as he was to make it as able to keep it as he was to enlighten it as able to keep it as he was to enliven it Great is the Lord and of great Power 2 Tim. 1.12 I know whom I have believed and I am Perswaded that he is able to keep that which I have committed unto him against that day But what is God able to keep He is able to keep the soul able to keep grace in the soul able to keep glory for the soul Whatsoever the soul hath deposited into the Hand of God he is able to keep it Now the heart is a main thing that is committed to God Psa 37.5 Commit thy way unto the Lord trust also in him and he shall bring it to pass Commit thy way to the Lord Roll thy way upon Jehovah thy way but what way the way of thy heart or thy inward way the way of thy hand or thy outward way That is concern Jehovah which is the Father or the Son with all thy concerns especially with the heart which is the greatest concern Art a son or daughter of Abraham make faith then of the Power of God believe that the Power of God is greater to help thee then the Power of Sin or of Satan can be to hurt thee Oh soul the Lord can do whatsoever he will though he will not do whatsoever he can Gods Power hath no limit but his pleasure 2. Must the heart be kept above all keeping make faith then of the Promise of God As there is the Power of God so there is the Promise of God in order to the keeping of the heart God hath Promised to keep his People and he will keep his Promise He is God that hath Promised and he will Perform Gods Word may be taken though Mans can scarcely be such is the Immorality of the last of the latter days Soul plead the Promise of God for keeping thy heart Thou wilt keep him in perfect Peace or according to the Hebrew in Peace Peace whose minâ—â— is stayed on thee because he trusteth in thee Isa 26.3 Now there can be no Peace no inward and abiding Peace when the heart is not kept There can be no Peace no perfect Peace no constant and continuing Peace when the heart is not kept For as there is no Peace no true Peace to the wicked so there is no abiding Peace when the heart is not kept but like some mighty Torrent it overflows its Banks God speaking of his Vineyard saith Is 27.2 3. I Jehovah de keep it I will water it every moment lest any hurt it I will keep it night and day 3. Must the heart be kept above all keeping Make faith then of the Guard of God God hath appointed and approved a Guard for the heart There 's a possibility yea a probability for the keeping of the heart because there is an appointed and approved Guard in order to the hearts keeping He shall give his Angels charge over thee to keep thee in all thy ways 'T is true Ps 91.11 these words when Christ was tempted by Satan were applied by Satan to Christ If thou be the Son of God cast thy self down for it is writter He shall give his Angels Charge concerning thee Mat 4 6. and in their hands shall they bear thee up lest at any time thou dash thy foot against a stone Wonder not that these words are applied to Christ for if they belong to all sanctified believers in general as Interpreters agree much more eminently to the Head and Husband of these Christ Jesus who is the Beginner and Consummator of Grace The most mighty and magnificent Monarchs in the World have not such a Train such a Retinue at home nor such a Life Guard when they go abroad as the meanest Saint hath for he hath a Guard of Angels a Convoy of Angels and this is approved as well as appointed of God in order to the keeping of the heart 6. Must the heart be kept above all keeping Mourn then over that in the heart which hath made it so treacherous Sin is the greatest Treason in the world and this makes the heart so treacherous May not I say of Corruption as the Queen did of Calice Rip me open when I am dead and you will find Calice at my heart Should ye rip open a person would ye not find
corruption at his heart 'T is mans sin that kills him As Sin infects so it inters the man it infects No scâ—ner do we begin to live but we begin to die Gen. 2.27 In the day thou eaâ—est thereof dying thou shalt die Thou shalt be dying till thou diest as thou art obnoxious to the first so to the second death Gen. 6. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God saw that the wickedness of man was great and that every imagination of the thought of his heart was only evil and that continually Continually every day so the Hebrew all days so the Greek Not only the frame of a natural he art but whatsoever a natural heart frameth is evil only evil every day evil Was not Stephens Enterment without great lamentation Devout men carried Stephen to the Grave and made great lamentation over him And shall not sin in the heart lie near the heart and be greatly lamented Did David mourn till he could no more mourn for the burning of a Ziklag and shall not the soul mourn for sin in the heart that hath made it so sinful Ch let thine eye be like a Limbeck continually dropping for sin in the heart To this end endeavour thorough Christ to sense thy heart with these Considerations 1. Sin hath a Being still within There are the Remainders of sin within There are Philistines yet in thy Land accursed Inmates yet in thy house Thy Garden is not yet without weeds thy house not yet without rubbish thy heart not yet without leaver If we say that we have not sinned we make him a Liar and his Word is not in us Nay if we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1 There is such a thing as sin yea 1 Joh. 1 sin within the tallest Cedars Paul though cried up for an earthly Angel 〈◊〉 7.20 in respect of his holiness acknowledgeth but sin that dwelleth in me Sin was an Inmate he does not speak of it as a Guest but as an Inhabitant and shall not this siâ— in the heart lie near in the heart and be mourned over Oh mourn over sin for it hath a being yet within 2. Sin had not a being from God Sin is mans own his own Babe Man is Sins Parent Though Sataâ— be the Father of temptation yet the Heart is the Mother of Corruption Sin hath its Conception within 〈◊〉 15. Lust when conceived bringeth forth sin Now as Sin had its conception in man so man had his conception in Sin I was shapen in iniquity and in sin did my Mother conceive me 〈◊〉 51.5 〈◊〉 non 〈◊〉 non â—â—care â—â—â—sse non â—â—are â—â—â—sse â—â—care As there is original sin which is an habitual exorbitancy and an universal depravity of mans nature so there is the original of sin which was a possibility for and a potentiality in man to sin There is an impossibility of sinning and that is in a Celestial state there is a possibility for not sinning and that is in an Evangelical state but then there was a possibility for sinning and that was in a Paradisical state Man and that in a Paradisical state had a Potentiality of sinning this is the original of sin Oh Israel thou hast destroyed thy self but in me is thine help No wonder thy destruction is of thy self for thy Corruption is of thy self There had been no destruct on had there been no corruption As if God had said Oh Israel thy sin and thy sorrow lay near my heart but thy destruction is of thy self this Calf this Sin which is from thy self therefore is the meritorious cause of thy destruction Seek the cause where thou wilt 't is not in me but in thee Sin had not a being from me though it hath a being in thee Shall not this then be mourned over which had not a being from God 3. Sin cannot have a being with God Nothing shall have a being with God but that which had a being from God but Sâ—â— had not a being from God no sin no sinner â—â—all inherit the Kingdom of God The unrighteous as unrighteous shall not inherit the Kingdom of God Know ye not that the unrigâ—teous shall not inherit the Kingdom of God 1 Cor. 6.9 10. No soul in his sin shall have Heaven for his Mansion Nothing that defileth or worketh abomination or maketh a Liâ— Re. 21 2â— shall enter this â—erusalem yea shall not enter into a lesser and lower Jerusalem then this is even that Jerusalem which cometh down from God out of Heaven Shall not this Sin then be mourned over 4. Sin strikes at the very being of God Ens Hatium Sin doth not only strike at the being of man but at the very Being of God who is the very Being of God who is the Being of Beings Sin would not only un-mâ—n a Man and 〈◊〉 Saint a Saint but un-Christ a Christ but un-God a God Get you out of the way turn aside out of the Path â—â—a 30.11 cause the holy One of Israel to cease from before us This is the Dialect of Sin in a Man and of a Man in his Sin Shall not thine eyes now be like the Rivers in Heshbon 1. Suffer me now to present thee with some Motives Motives and then with some Directions 1. Would ye not be Captives to Constitution-Corruptions Then above all keeping keep your hearts Sam. 22. I was also upright before him and have kept my self from mine iniquity There was some particular sin the Sin of his Nature that he observed and that you may also observe in your selves This is the Sin that doth so easily beset us Aâ— there is the Master-Grace Iâ—â— 12 so there is the Master-sin Indeed this Reason the Spirit of God in the Text gives for keeping the heart above all keeping Above all keeping keep thy heart why for Out of it are the Issues of life Or for out of it the Actions of life proceed 2. Would ye keep your lips then above all keeping keep your hearts If ye would keep a close lip ye must keep a clean heart The Heart is not far situated from the Tongue M. 12 34. Out of the abundance of the heart the Mouth speaketh Out of the abundance or redundance of the heart the Mouth speaketh The Lips they are the out-works and must not be neglected the Heart that is the Citadel and must be chiefly kept The Hand reaches but a small Compass but the Tongue saâ—ls thorough the Vniverse The Tongue hath no mean it s either exceedingly good or excessively evil it knows nothing but extremes The Lips do offend Nâ—gatively as well as Positively as in speaking so in not speaking for Silence somâ—imes is a loud sin Keep thy Tongue from evil and thy lips from speaking guile is imposed by the Psalmist and transmitted to Posterity 3. Would ye not set up Idols in your hearts Then above all
Man liveth not by bread only how then but by every word that proceedeth out of the Mouth of God Now the promiss is a full breast Mat. 4.4 and God delights that Faith should draw it 4. In order to the fraughting of the Christian Christ will lade the soul with Experiences and that in a double respect 1 In respect of himself Christ would have every Christian to have something in hand something in store against a rainy day against a winter day Christ would have the Christian to lay up in store a good Foundation for the time to come and to remember the days of Old Agracious reflection of former experiences is a good relief to the soul under future Extremities Oh say the soul I was in the Depths at such a time but Christ kept my head above water VVe had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead 2 Cor 1.9.10 who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us The Apostle argues from former Experience 〈◊〉 future Deliverance 1. In respect of Others There 's a sufficiency of grace in Christ that a Christian may not only have a word for himself but also a word for others VVho comforteth us in all our tribulations Why That we may be able to comfort them that are in any trouble 2 Cor. 1.4 but how By the comforts wherewith we our selves are comforted of God Christian converse often prove thorough the riches of free-grace Christian comfort Now as there is a sufficiency of grace in Christ that we may be comforted For instance so that we may comfort one another Ch saith one I am tempted tempted to curse God and dye Oh saith the other so have I been but then that word was given in Bless and curse not 2. Oh Rom. 12.14 saith another I am under various temptations my temptations are many and mighty too Oh saith the other so have I been but then this word was given in Blessed is the man that endureth temptation Iam. 1.12 3. Oh saith another but I am afflicted afflicted and ready to dye Oh saith the other so have I been but then that word was given in In all their affliction he was afflicted He was affected with their affliction â—sa 63.9 and under their affliction they had his affection 4. Oh saith another I am reproached They lay to my charge things that I know not Oh saith the other so have I been but then that word was given in Blessed are ye when men shall revile you and speak all manner of evil against you falsly for my sake Mat. 5.11 .. 5. Oh saith another but I am persecuted and persecution in plain English is hunting a hunting after the soul to take it Oh saith the other so have I been but then that word was given in persecuted but not forsaken 2 Cor. 4.9 6. Oh saith another but I am hated hated of Neighbors hated of Relations Oh saith the other so have I been but then that word was given in Marvel not my brethren if the World hate you 1 Jo. 3.13 7. Oh saith another but I am impoverished I am reduced to a low Ebbe I have very little Meal in my Barrel and Oyle in my Cruse Oh saith the other so have I been but then that word was given in Mat. 6.36 Take no thought for the morrow for the morrow shâ—ll take thought for the things of it self 8. Oh saith another I am unbelieving and my Faith is at a low Ebbe Oh saith the other so have I been but then that word was given in 2 Ti. 2.13 Though we believe not yet he abideth faithful he cannot deny himself 9. Oh saith another but I have high and hard thoughts brutish and blasphemous thoughts wanton and Worldly thoughts Oh saith the other so have I had but then that word was given in I know the thoughts that I think towards you Jer. 29.11 saith Jehova thoughts of peace and not of evil to give you an expected end Or according to the Margent End and Expectation 10. Oh saith another my grace is weak and my Corruption strong yea my corruption is sometimes stronger then my grace Oh saith the other thus it have been with mee but then this good Text and great Truth was given in My grace is sufficient for thee Thus a Christian converse prove a Christian comfort and to this End among others is thâ—re a sufficiency of grace in Christ that we may be comforted and consequentially comfort one another What Vse may be made of this But Fifthly that the grace which is in Christ is sufficient for 〈◊〉 Christian under temptation I have only one Vse to make of this Vse and that 's by way of Counsel If there be in Christ for a Christian a sufficiency of grace under Temptation suffer then the â—ords of Exhortation But here I would speak to two sorts of Persons Those out of Christ those in Christ 1. To those out of Christ 1. Art out of Christ Tremble then for thou art without Grace As no Sun no Light no Fountain no Stream no Fire no Heat So no Christ no grace and no grace no glory Oh who that hath grace in his private Hand and in his publique Head would if he could be in thy condition for a World for a thousand Worlds if there were so many for thou art Christ-less and so Grace-less As the Apostle upon the believing Hebrews imposeth this so he encourageth the believing Hebrews unto this Let us therefore come boldly to the throne of grace that we may obtain mercy Heb. 4.16 and find grace and help in the time of need But oh soul what wilt thou do when a Storm come when a tempest come what wilt thou do when sickness come when death the King of Terrors come if thou hast not Christ thou hast not grace to help in that time of Need But what shall I do whither shall I go Quest If to be Christ-less be so be Grace-less if to be Grace-less be to be Glory-less what shall I do whither shall I go Go unto Jesus If thou wouldest have grace go unto Jesus for it Did Pharaoh say go unto Joseph may not I then sâ—y unto thee go unto Jesus There is no grace out of a Christ Solu Gen. 41.55 Jo. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ As Christs grace is sufficient for the supportation of a soul in himself so for the Salvation of a soul out of himself As his grace is sufficient for the Sustentation of a soul in himself so for the Sanctification of a soul out of himself My grace is sufficient for thee Art in Christ Triumph then ther 's grace enough in Christ for thee Secondly to those in Christ under the greatest Trials and Troubles under the
confirming of it the applying of it 1. The Explaining of it Now here I shall enquire after three things 1. What this Sin is that Fools make a mock at 2. What this Mocking is that Fools make at Sin 3. What these Fools are that make a mock at Sin 1. What this Sin is that Fools make a mock at Description Sin in the Nature and Notion of it is a transgression of the Law Sin supposeth a law in being for where there is no law there is no transgression But where there is sin Ro. 4 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a law a transgression of that Law Whosoever committeth sin transgresseth the Law for sin is a transgression of the Law Or according to the Greek text And Sin is Lawlesness Yea Sin is not only the transgression of a Law but of a good Law Ro. 7.12 For the Law is holy and the Commandment holy just and good Yea the transgression Ps 89.30 31. not only of a good Law but also of Gods Law If his children forsake my Laws and walk not in my judgements If they break my Statutes and keep not my Commandments So that Sin is the transgression of a Law of a good Law of Gods Law Now the Law forbids not onely the doing of evil whether in thought word or deed but also commands the doing of good So that to omit the good commanded as well as commit the evil forbidden is Sin As it is true against the Fruits of the spirit there is no Law no Law of Condemnation It is as true Gal. 5.23 Gal. 5.19 20 21. against the works of the flesh there is Law for they are all against the Law Whatever then doth transgress the Law of God in whole or in part for Whosoever shall keep the whole Law and yet offend in one point Jam. 2.10 he is guilty of all Is therefore a sin and therein a sin whether it brake an Affirmative or a negative precept that is whether it be the Omission of Good or Commission of Evil. 2. What this mocking is that Fools make at sin To this Negatively and Positively 1. To mock Negativly is to beguile Thou hast mocked me these three times said Delilah to Sampson Judg. 16.15 But thus you are not to unstand it here 2. To mock is to deride Now this Derision is either inward or outward 1. Inward Then persons are said to mock when from their hearts they deride God in his Goodness VVord and Ordinances with hypocritical mockers in feasts Psa 35.16 2. Outward Now this is by Gesture and by Actions 1. By Gesture All that see me laugh me to scorn Psa 22.7 they open the lip they shake the head But thus you are not to understand it here 2. By Actions Others had trial of cruel mockings and scourgings yea Heb. 11 3â— moreover of bonds and imprisonments But thus you are not to understand it here 2. Positivelâ— 2. To mock is to speak lightly and sparingly of sin A person then mocks at sin when he speaks of it as Lot of Zoar Is it not a little one Thus the wicked Papists Gen. 19.20 wickedly distinguish between sins Venial and Mortal a distinction not legible in the holy Scriptures of truth Paul who was of the highest stature in grace though not in Nature speak expresly The wages of sin is Death Not only the wages of this sin Ro. 6.23 and that sin but of any sin is death the second death Eternal death When persons speak of sin as many do of Ceremonies are not these little ones to wear this that to read and bow c. are not these little ones so to speak this and do that are not these little things To speak thus is to make a mock at sin and thus you are to understand it in the Text Fools make a mock at sin that is they speak lightly and sparingly of it 3. Who these Fools are 1. Negatively that make a mock at sin To this Negatively and positively But to this Generally and then particularly 1. Generally A Fool liberally is an Ideot one destitute of wit a Person of little or no Capacity or Discretion Thus the wise and the foolish are opposed Eccl. 2.1 Who knoweth whether he shall be a wise man or a fool 1. By Fools sometimes understand those that acknowledge themselves to be so 2 Particuâ—â—â—ly 1. Cor. 3.18 Let not a man deceive himself if any man among you seemeth to be wise in this world let him become a fool that he may be wise That is saith Musculus let him be a Believer Christians formerly were called Credentes believing ones as if their Faith had been their Folly when 't is the greatest Folly to be without Faith But thus you are not to understand it here 2. By Fools sometimes understanding those that are accounted by others so â— Cor. 4. â—0 We are fools for Christs sake Accounted so by the World thus not to be understood here 3. By Fools sometimes understand those that have onely Oyle in their Lamps Five of them were wise Mat. 25.2 and five were foolish The wise were those that had Oyle in their Vessels as well as in their Lamps the foolish were those that had Oyle in their Lamps but not in their Vessels but thus you are not to understand it here Fools make a mock at sin 4. By Fools sometimes understand those that though they have knowledge and faith yet they have much Ignorance and unbeleif remaining in them Luke 24. â—5 Oh fools and slow of heart to believe all that the Prophets have spoken But thus you are not to understand it in the Text Fools make a mock at sin 5. By fools sometimes understand worldly men Thou fool Lu. 12.20 this night shall thy soul be required of thee But thus you are not to understand it in the Text. 2. Positivly 2. By fools sometimes understand wicked men The fool hath said in his heart there is no God Thus you are to understand it in the Text. Fools make a mock at sin Psa 14.1 Wicked men that do not only work wickedness but make wickedness their work are the fools that make a mock at sin They that play with sin as the Fish with the bait and sport with the Devil they are the fools that make a mock at Sin Fools make a mock at Sin But if we look no farther then the Text and Context 't is legible for fools are opposed to the righteous Fools make a mock at sin but with the righteous there is favour These righteous ones are those that are spiritually and actually so that are concerned in an imputed and imparted righteousness 2. The confirming of it Now here I shall enquire after two things Whether fools make a mock at sin and why fools make a mock at sin 1. Whether fools make a mock at sin If to make a mock at sin