but with Benhadad to recover of one disease and die of another it is but to take pains to go to hell If a Ship spring three leaks and only two be stopped the third will sink the Ship or if a man have two grievous wounds in his body and take order only to cure one that which is neglected will certainly kill him 'T is so here if a man that has divers lusts fighting against the life of his precious soul shall only mortifie and slay some of them the rest will certainly destroy him and all his pains in subduing some of them will be lost I have read of a devout man who had amongst many other vertues the gift of healing unto whom divers made resort for cure among the rest one Chromatius being sick sent for him being come he told him of his sickness and desired that he might have the benefit of cure as others had before him I cannot do it said the devout person till thou hast beaten all the Idols and Images in thy house to pieces O that shall be done said Chromatius here take my keys and where you find any Images let them be defaced which was done accordingly to prayer went the holy man but no cure was wrought O saith Chromatius I am as sick as ever O I am very weak and sick It cannot be otherwise replyed the holy man nor can I help it for certainly there is one Idol more in your house undiscovered and that must be defaced too True sayes Chromatius there is so indeed there is one all of beaten gold it cost 200 l. I would fain have saved it but here take my keys again you shall find it locked up fast in my chest take it and break it in pieces which done the holy man prayed and Chromatius was healed The moral of this story is this We are all spiritually sick full of wounds and putrified sores Christ our spiritual Physician tells us that if we will be cured we must break off our sins by repentance Now this we are willing to do in part but not in whole we would fain keep one Dalilah one darling beloved sin but it must not be there must not be one sin unrepented of we must repent as well for our Achans as our Absaloms our Rimmons as our Mammons our Davids as our Goliahs our covert as well as our open sins our loved as well as our loathed lusts our heart abominations as well as our gross transgressions our Babe iniquities as well as our Giant-like provocations our repentance must be universal or 't will be to no purpose Herod turned from many evils but would not turn from his Herodias Mark 6.18 19 20 and that was his ruin Judas his life was as fair and as free from spots and blots as the lives of any of the Apostles no scandalous sin was to be found upon him only that golden Devil covetousness was his sin and his everlasting ruin his Apostleship Preaching working of Miracles hearing of Christ and conversing with him c. was to no purpose because of that Serpent he kept in his bosom which at last stung him to death If a man lives in the practise of any known sin the union between sin and his soul is not dissolved and if that union be not dissolved Christ and his soul was never united and therefore such a person can never be saved Saul spared Agag and the Witch of Endor whom he should have destroyed and so lost his Crown his Kingdom and his Soul which was saddest of all Gideon had seventy sons Judg. 8.13 and but one bastard and yet that one bastard destroyed all the rest The Jewish Rabbins report that the same night that Israel departed out of Egypt towards Canaan all the Idols and idolatrous Temples in Egypt by lightning and earthquakes were broken down So when a man truly repents all the Idols that were set up in his soul are cast down But Secondly God has so connexed the duties of his Law one to another that if there be not a conscientious care to walk according to all that the Law requires a man becomes a transgressor of the whole Law according to that of Saint James Chap. 2.10 Whosoever shall keep the whole Law He who prevaricates with God as to any one particular commandement of his his heart is naught stark naught and he is guilty of all he hath no real regard to any of the commandements of God that hath not a regard to all the commandements of God c. and yet offend in one point is guilty of all the bond of all is broken the authority of all is slighted and that evil disposition that sinful frame of heart that works a man to venture upon the breach of one command would make him venture upon the breach of any command were it not for some infirmity of nature or because his purse will not hold out to maintain it or for shame or loss or because of the eye of friends or the sword of the Magistrate or for some sinister respects and might the breach of any other of the commands of God serve his turn and advance his ends he stands as strongly prest in spirit to transgress them all as to transgress any one of them He that gives himself liberty to live in the breach of any one command of God is qualified with a disposition of heart to break them all every single sin contains virtually all sin in it He that allows himself a liberty to live in the breach of any one particular Law of God he casts contempt and scorn upon the authority that made the whole Law and upon this account breaks it all And the Apostle gives the reason of it in Verse 11. For he that said do not commit adultery said also do not kill now if thou commit no adultery yet if thou kill thou art become a transgressor of the Law Not that he is guilty of all distributively but collectively for the Law is copulative there is a chain of duties and these are all so linked one to another that you cannot break one link of the chain but you break the whole chain All the precepts of the Law are as it were a string of pearls strung by the authority of God now break this string in any place and all the pearls fall to the ground No man can live in the breach of any known command of God but he wrongs every command of God and this at last he shall find to his cost without sound repentance on his side and pardoning grace on God's But Thirdly One sin never goes alone Cain's anger is seconded with murder Gen. 4.6 8. Ahab's covetousness is attended with bloudy cruelty and Jeroboam's rebellion with idolatry and Judas his thievery with treason I might give instances of this in Adam and Eve and in Lot Abraham Noah Jacob Joseph 1 King 12. Job David Solâ—mon and Peter c. but a touch on this string is enough one
Exod. 23.7 Prov. 22.3 27.12 Prov. 5.8 and commonly lyes warm upon a penitent man's heart so that take him in his ordinary course and you shall find him very ready to shun and be shie of the very appearances of sin of the very shews and shadows of sin Job made a covenant with his eyes Job 31.1 and Joseph would not hearken to his bold tempting Mistris to lye by her or to be with her Gen. 39.10 and David when himself would not sit with vain persons Psal 26.3 4 5. 2 Sam. 24.20 ult and at another time he refused to take the threshing floor Oxen and threshing instruments of Araunah as a gift but would buy them because he would avoid the very shew of covetousness as some conceive Austin being often ensnared in uncleanness in his younger dayes before his conversion he was exceeding careful to avoid all occasions of it afterwards Now a true penitential turning from all sin lyes in these six things and therefore you had need look about you for if there be any one way of wickedness wherein you walk and which you are resolved you will not forsake you are no true penitents and you will certainly lose your souls and all the great and glorious things of another world The third Answer Ans 3 Thirdly A true penitential turning is a constant and continued turning from sin 2 Chron 7.15 As it is total in respect of the act so it is final in respect of the time True repentance takes an everlasting farewel an everlasting adieu of sin it saith with the Spouse Cant. 5.3 I have put off my coat how shall I put it on I have found the smart of sin I have put off the garments of the old man the rags of old Adam and how shall I put them on again The burnt child will dread the fire The man that hath smarted for Suretyship will by no means be perswaded to come again into bonds though you urge him to it never so frequently never so strongly never so rhetorically yet he will tell you he has smarted for it he has paid dear for it and therefore you must excuse him he is peremptorily resolved nay he hath seriously vowed against it and though he be never so much intreated and by variety of arguments importuned yet still he remains inexorable A Christian that hath truly repented is so sensible of the freeness and sweetness of the grace of God on the one hand and of the weight of sin and wrath of God on the other hand that he is highly resolved never to have any more to do with Idols Psal 40.12 Hos 14.8 never to meddle more with those burning coals True repentance is a continued act a repentance never to be repented of The true penitent is every day a turning further and further from sin and neerer and neerer to God There is nothing that fetches so many tears from a penitent man's eyes nor so many sighs and groans from a penitent man's heart as this that he can get no further off from sin and that he can get no neerer nor no closser to God Repentance for sin and a willing continuance in sin cannot consist in the same subject A sincere penitent makes as much conscience of repenting daily as he doth of believing daily and he can as easily content himself with one act of faith or love or fear or hope or joy or obedience as he can content himself with one act of repentance My sins are ever before me Psal 51.3 This is the voice of every true penitent Oh that I might sin no more Oh that I might never dishonour God more Oh that I might never walk contrary to Jesus Christ more Oh that I might never grieve the spirit of grace more To sin is common to man 1 John 1.8 10. 5.19 Isa 28.15 18. Psal 139.24 Rom. 7.22 23. yea to the best man in all the world but to continue in a course of sin is only proper to a wicked man To err and fail that 's humane but to maintain a league or friendship with sin that is diabolical Though a true penitent dares not continue in a trade a path of sin whilst he lives in this world yet sin will continue in him whilst he continues in this world though sin and grace were not born together and though sin and grace shall never die together yet whilst a penitent man lives in this world they must live together 'T is one thing for sin to continue in us and 't is another thing for us to continue in sin The Apostle having closed the fifth Chapter of his Epistle to the Romans in the triumph of Gospel grace That as sin hath reigned unto death so grace might reign through righteousness â—nto eternal life by Jesus Christ our Lord Rom. 6.1 2. begins the next with a prevention of the abuse of this grace What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead to sin live any longer therein To live in sin in the face of Gospel-grace is most unreasonable and to a gracious and ingenious nature impossible the very question implyes a kind of impossibility Such as were once dead in sin and now by Gospel-grace are dead to sin such can no longer continue in sin Look as 't is not the meer falling into the water that drowns a man but his lying and continuing in it so it is not a meer falling into sin that damns a man that drowns a man that everlastingly undoes a man but his living in it his continuing in it It is bad to sin but 't is infinitely worse to continue in sin The first best is not to sin the next best is not to continue in sin no not for an hour as Paul speaks in another case Gal. 2.5 To whom we gave place by subjection no not for an hour Certainly to argue from Gospel-mercy to sinful liberty is the Devil's Logick The more a man lives in the sight of Gospel-grace the more sin will be discountenanced resisted hated and totally displaced A man may as truly assert that the Sea burns or that the fire cools or that the Sun darkens the Air as he may assert that the sight sense or sweet of Gospel-grace will breed security or carnality loosness or wickedness in a gracious heart The true penitent never ceases repenting till he ceases living he goes to heaven with the joyful tears of repentance in his eyes he knows that his whole life is but a day of sowing tears that he may at last reap everlasting joyes True repentance makes a final and everlasting separation between sin and the soul it makes such an absolute and compleat divorce between sin and the soul and casts them so far asunder that no power nor policy can ever bring them to meet as lovers together The true penitent looks upon sin as an enemy and deals with it as Amnon dealt with Tamar 2
sense of his integrity and the evidence he had of his own uprightness his own righteousness Job 27.5 Till I die I will not remove my integrity from me Ver. 6. My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live Job was under great afflictions sore temptations and deep desertions now that which was his cordial his bulwark in those sad times was the sense and feeling of his own uprightness his own righteousness the sense and feeling of the grace of God in him kept him from fainting and sinking under all his troubles So 1 Joh. 2.3 Hereby we know that we know him if we keep his commandments c. In these words two things are observable First that where there is a true knowledge of Christ there is an observation of his commandements Secondly that by this observation of his royal Law we may know that our knowledge is sound and sincere He speaks not of a legal but of an evangelical keeping of his commandements A conscionable and serious endeavour to walk in a holy course of life according to God's will revealed in his Word is a most certain mark or evidence that we have a saving knowledge of God and that we are his children and heirs of glory Such who sincerely desire and unfeignedly purpose and firmly resolve and faithfully endeavour to keep the commandements of God these do keep the commandements of God evangelically and acceptably in the eye of God the account of God So ver 6. He that saith he abideth in him ought himself also so to walk even as he walked Here you may observe two things First that by faith we are implanted into Christ Secondly that we discover our implantation into Christ by our imitation of Christ Such as plead for sanctification a an evidence of justification don't make their graces causes of their implantation into Christ or of their justification before the throne of Christ but they make them testimonies and witnesses to declare the truth of their real implantation into Christ and of their being justified before the throne of Christ So 1 Joh. 3.14 We know we are translated from death to life because we love the brethren The Apostle makes this a great sign of godliness to love another godly man for godliness sake and the more godly he is the more to love him and to delight in him Now mark this love of our brethren is not a cause of our translation from death to life for the very word translated supposeth such a grace such a favour of God as is without us but a sign of our translation from death to life But of this I have said enough already as you may see if you will but read from page 189. to page 200. of this Book But The most ordinary and safe way of coming to assurance is the discoursive way in which a believer from the fruits and effects of grace infers he hath the habit and from the habit concludes his jâ—stification adoption and as this is a way least subject to delusion so it is also most suited to a rational creature whose way of acting is by discourse and argumentation The sixth Proposition is this There are many scores of precious promises made over to them that believe to them that trust in the Lord to them that set him up as the great object of their fear to them that love him to them that delight in him to them that obey him to them that walk with him to them that thirst after him to them that suffer for him to them that follow after him c. Now all these scores of promises are made for the support comfort and encouragement of all such Christians whose souls are bespangled with grace But now if we may not lawfully come to the knowledge of our faith love fear delight obedience c. in a discoursive way arguing from the effect to the cause What support what comfort what advantage shall a sincere Christian have by all those scores of promissory places of Scripture Doubtless all those scores of promises would be as so many Suns without light as so many springs without water as so many breasts without milk and as so many bodies without souls to all gracious Christians were it not lawful for them to form up such a practical syllogism as this is viz. The Scripture doth plainly and fully declare that he that believeth feareth loveth obeyeth c. is blessed and shall be happy for ever But I am such a one that doth believe fear love obey c. therefore I am blessed and shall be happy for ever Now although it must be granted that the major of this Proposition is Scripture yet the assumption is from experience and therefore a godly man being assisted therein by the holy Ghost may safely draw the conclusion as undeniable O that you would seriously consider how little would be the difference should you shut out this discoursive way betwixt a man and a beast if a man should assent to a thing unknown through an instinct and impression and should to one who asks him a reason of his perswasion be able to return no other answer but this I am perswaded because I am perswaded But The seventh Proposition is this That the Scripture giveth many signs and symptoms of grace so that if a man cannot find all yet if he discover some yea but one he may safely conclude that all the rest are there he who hath but one in truth of the forementioned characters in this book hath seminally all he who hath one link of the golden chain hath the whole chain Look as he who hath one grace in truth hath every grace in truth though he doth not see every grace shining in his soul so he that hath in truth any one evidence of grace in his soul he hath virtually all And O that all weak dark doubting Christians would seriously and frequently ponder upon this Proposition for it may be a staff to uphold them and a cordial to comfort them under all their fears and faintings But The eighth Proposition is this Without the light of the holy Ghost our graces shine not our graces are only the means by which our condition is known to us Rom. 9.2 the efficient cause of this knowledge is the Spirit illustrating our graces and making them visible and so helping us to conclude from them 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given to us of God Our graces our sanctification as well as our election vocation justification and glorification are freely given to us of God and the Spirit of God is given as well to discover the one as the other to us Mark the things freely given us may be received by us and yet the receit of them not known to us therefore the Spirit for our further
lay a stumbling block before the blind this were to delude poor souls Ezek. 13.22 v. and to make them glad whom God would not have made glad yea this is the high-way the ready way to make them miserable in both worlds The rule or evidence that every Christian is to measure himself by must be neither too long nor too short but adequate to the state of a Christian that is it must not be so long on the one hand as that all Christians cannot reach it nor yet so short on the other hand as that it will not reach a true Christian but the rule or evidence must be such as will suit and fit every sincere believer and none else Some Christians are apt to judge of themselves and to try themselves by such rules or evidences as are competent only to those that are strong men in Christ and that are grown to a high pitch of grace of holiness of communion with God of spiritual enjoymenâ—s and heavenly attainments and sweet and blessed â—avishments of soul and by this means they come to conclude against the works of the blessed spirit in them and to perplex and disquiet their own souls with needless fears doubts and jealousies others on the other hand are apt to judge of themselves and to try themselves by such things rules or evidences that are too short and will certainly leave them short of heaven as a fair civil deportment among all sorts and ranks of men a good nature paying every man their dâ—e charity to the poor Mat. 23. Luke 18 9 10 11 12. v. Isa 1.2 3 4 5. a good name or fame among men yea happily among good men outward exercises of Religion as hearing praying reading fasting or that they are good negative Christians that is to say that they are no drunkards swearers lyars adulterers extortioners oppressors Sabbath-breakers persecutor c. Phil. 3.4.5 6 v. Gal. 6.3 Isa 33.14 Thus far Paul attained before his conversion but if he had gone no further he had been a lost man for ever and by this means they flatter themselves into misery and are still a dreaming of going to heaven till they drop into hell and awake with everlasting flames about their ears And oh that all that preach or print read or write would seriously lay this to heart some in describing the state of a Christian shew rather what of right it should be than what indeed it is they shew what Christians ought to be rather than what they find themselves to be and so they become a double edged sword to many Christians But The fourth Maxim or Consideration FOurthly consider Where there is any one grace in truth there is every grace in truth though every grace cannot be seen Look as a man may certainly know a wicked man by his living under the reign and dominion of any one sin As they say of the cardinal vertues Virtutes sunt inter se connexa The vertues are chained together so we may say of the graces of the Spirit c. Mark saith Chrysostom 't is not working of miracles casting out of devils but love to our brethren that 's the infallible proof of being a Disciple though he does not live under the power of other sins because there is not any one sin mortified in that man that hath any one sin reigning in him and that does not set himself in good earnest against it as his greatest enemy So when a Christian can but find any one grace in him as love to the Saints for grace sake for godliness sake he may safely conclude that there is in him all other graces where there is but one link of this golden chain there are all the links of this golden chain Joh. 13.35 By this shall all men know ye are my Disciples if ye love one another He doth not say if ye work miracles if ye raise the dead if ye give eyes to the blind or ears to the deaf or tongues to the dumb or feet to the lame but if ye love one another There have been many yea very many precious Christians who have lived and died with a great deal of comfort and peace from the application of that Text to their own souls 1 John 3.14 We know that we have passed from death to life because we love the brethren Sincere love to the brethren is a most evident sign of a Christians being already passed or translated from death to life observe the Apostle doth not say we think we have passed from death to life but we know we have passed from death to life nor he does not say we conjecture we have passed from death to life but we know we have passed from death to life nor he does not say we hope we are passed from death to life but we are assured that we are passed from death to life that is from a state of nature into a state of grace because we love the brethren for ever remember this when all other evidences have failed many gracious Christians and all other Texts of Scripture have afforded them no comfort here they have anchored here they have found rest for their distressed souls and upon this one single planck this one evidence they have swam safely and comfortably unto the haven of eternal happiness Every real Christian hath in some measure every sanctifying grace in him as a child so soon as it is born is a perfect man for integrity of parts and entireness of limbs though not for bigness and bulk of body so every regenerate person at the very first hour of his conversion 1 Thes 5.23 John 3 5 6 7 8. Chap. 1.16 Psal 45.13 The new creature hath all the paâ—ts and lineaments as in the body there is a composition of all the elements and a mixture of all the humours he is in part renewed in all parts all the habits of grace are infused into the soul by the Spirit at once at first conversion the soul is bespangled with every grace though every grace is not then grown up to its full proportion or perfection so that where there is one grace in truth there is every grace in truth that soul that can truly and seriously conclude that he has any one grace in him that soul ought to conclude that there is every grace in him Such as diligently search the Scripture shall find that true blessedness Mat. 5.3 4 5 6 c. Every child of God hath all the graces of the spirit in him radically though not gradually happiness and salvation is attributed to several signs sometimes to the fear of God sometimes to faith sometimes to repentance sometimes to love sometimes to meekness sometimes to humility sometimes to patience sometimes to poverty of spirit sometimes to holy mourning sometimes to hungering and thirsting after righteousness so that if a godly man can find any one of these in himself he may safely and groundedly conclude of his salvation and justification
all fears and doubts objections and temptations But Sixthly and lastly Consider there is a great deal of grace and mercy in Scripture peradventures Exod. 32.30 1 Sam. 9.6 1 Kings 20.31 1 Tim. 2.25 as you may easily see by comparing the Scriptures in the Margent together Scripture peradventures ought to keep down despair and raise our hopes and our hearts to know that God is favourable and that sin is pardonable and that mercy is attainable and that Hell is avoidable is no small comfort to a poor doubting trembling Christian And as there is a great deal of grace and mercy in Scripture peradventures so there is a great deal of grace and favour in Scripture may-be's as you may see by comparing these Scriptures in the Margent together Now if Scripture-peradventures 1 Sam. 14 6. 2 Sam. 16.12 2 Kings 19.4 Isa 37 4. Ezek. 14 11. Amos 5 15. Zeph. 2 3. Dan. 4.27 and Scripture may-be's afford so much support relief and comfort to your souls as indeed they do then doubtless probabilities of grace of an interest in Christ of going to Heaven and of being saved ought very much to support relieve cheer and comfort the hearts of all those that have such probabilities A gracious soul may say when he is lowest and weakest Well though I dare not say that I have Grace yet I have a peradventure for it and though I dare not I cannot say I have an interest in Christ yet if I have a may-be for it I ought to bear up bravely and comfortably against all fears and doubts yea and to take the comfort and the sweet of all those blessed probabilities of grace of an interest in Christ and of being saved and of all the peradventures and may-be's that are scattered up and down in the Book of God and with Hannah to walk up and down without a sad countenance 1 Sam. 1.18 The Twelfth Maxim or Consideration TWelfthly Consider that t is a Christians greatest Wisdom and highest concernment to take the most commodious time for the casting up of his spiritual accounts If I would know what I am worth for another World and what I have to shew for the inheritance of the Saints in light then I am to take my heart when t is at best and when I am most divinely prepared and fitted for this great service then to enter upon it T is no wisdom for a man to go to see his face in troubled waters or to look for a Pearl in a puddle There are some particular times and seasons in which t is no way safe nor convenient for a Christian to enter upon the tryal of his Spiritual estate Times of desertion and temptation are rather times and seasons for mourning watching restling and seeking of God than for judging and determining of our conditions As first when the body is greatly distempered 2. When the Soul is greatly tempted by Satan or sadly deserted by God 3. When the Conscience is so deeply wounded by some great falls as that the Soul is filled with exceeding great fear terror and horror it is with many poor Christians in this case as it hath been with some who have been so struck with the fear and horror of death before the Judg that though they were good Schollars and able to read any thing yet fear and horror hath so surprised them that when their lives have been at stake and the Book hath been given them to read they have not been able to read one line one word So many of the precious servants of Christ when they have been under wounds of Conscience and when they have been filled with fears terrors and horrors they have not been able to look up to Heaven nor read their evidences nor turn to the breasts of the Promises Psal 40.12 Psal 77. Psal 88. Job 23.8 9. nor call to mind their former experiences nor behold the least glimpse of Heavens glories No man in his wits if he were to weigh gold would weigh it in the midst of high winds great storms and horrible tempests which would so hurry the ballance up and down this way and that that it would be impossible for him to weigh his gold exactly Now the tryal of our spiritual estates is like the weighing of gold Job 31.6 Dan. 5.27 for we are all to weigh our selves by the ballance of the Sanctuary God himself will one day weigh us by that ballance and if we hold weight when he comes to weigh us we are safe and happy for ever But when he comes to weigh us in the ballance of the Sanctuary if we shall then be found too light it had been good for us we had never been born when Belshazzar saw the hand-writing upon the wall his countenance was changed Verses 5 6. and his thoughts troubled and the joynts of his loyns were loosed and his knees smote one against another but what was all this to an everlasting separation from God and to those endless easless and remediless torments that such must endure 2 Thess 1.7 8 9 10. who when they are weighed in the ballance shall be found too light A man that would weigh gold to a grain The candle will never burn clear whilst there is a thief in it sin indulged in the conscience is like Jonah in the ship which causeth such a tempest that the Conscience is like a troubled Sea whose waters cannot rest or it is like a more in the eye which causeth a perpetual trouble while it is there must weigh it in a quiet still place And so a man that would make an exact tryal of his spiritual estate he must take his Soul when t is most serious quiet still and composed he must take his heart when it is in the best frame and most disposed to solemn and weighty work There are some times which are very unapt for a gracious person to sit as Judg upon his Spiritual estate and to pass sentence upon his own Soul The best Christians under Heaven do meet with divers inward and outward changes sometimes the light shines so clear that they can see things as they are but at other times all is dark and cloudy and tempestuous and then they are apt to judg themselves by feeling and new representations and not according to the truth O Sirs remember this once for all that times of inward or outward distresses are best for Praying and worst for judging If a man will at such times pass sentence on himself or his estate as a Judg he will certainly judg unrighteous judgment for then the Soul is not it self and is very apt and prone to take Satans work for his own and to side with him against it self yea and then usually it will see nothing it will think of nothing it will dwell upon nothing but what makes against it self 4. When God exercises a man with some exceeding severe and unusual Providences when God steps out of his ordinary way
the rewards of man with a hundred other things may be very prevalent to reform the life to regulate the outward conversation and to keep that in some due decorum and yet all these things will be found too weak too low to change the heart to reform the heart to mend the heart to purifie the heart Acts 15.9 To this great work there are principles of a higher nature required Purifying their hearts by faith 'T is not a guard of moral vertues but a guard of saving graces that can keep the heart in order to reform the heart to keep the heart in a gracious frame is one of the best and hardest works in the world Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life The Text is about matter of life and death The words are mandatory for all counsels in Scripture carry in them the force of a command In the words you have two things observable 1. A duty enjoyned Keep thy heart with all diligence 2. The reason or motive inforcing it For out of it are the issues of life In the duty there are two things considerable 1. Here is the subject matter the thing that is to be done and that is Keep thy heart This duty is charged upon all in peremptory and undispensable terms 2. Here is the manner how it must be done and that is With all diligence Keep The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natsar to keep hath various significations but the main is to keep in safe custody we should keep our hearts as under lock and key that they may be alwayes at hand when the Lord shall call for them c. Thy heart By the heart the we are not to understand that particular vital member of the body that in common speech we call the heart Heart is not here taken properly for that noble part of the body which Philosophers call the primum vivens c. ultimum moriens the first that lives and the last that dies But by heart in a metaphor the Scripture sometimes understands some particular noble faculty of the soul sometimes the heart is put for the understanding Rom. 1.21 Their foolish heart was darkned that is their understanding was darkned sometimes 't is put for the will and affections Mat. 22.37 So Prov. 23.26 Deut. 10.12 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind that is with thy will and with all thy affections The will is the chiefest power of the soul as the heart is the principal part of the body Mat. 8. and it commands all the affections as the Centurion did his servants Job 27.6 sometimes 't is put for the conscience 1 Joh. 3.20 If our heart condemn us God is greater â—han our heart and knoweth all things that is if our conscience condemn us justly then our case must be assuredly sad because God knows much more by us than we know by our selves and can charge us with many sins that conscience is not privy to Psal 19 12. sometimes 't is put for the memory Psal 119.11 Thy word have I hid in my heart that is in my memory So Luke 2.19 But here 't is taken comprehensively for the whole soul with all its powers noble faculties and endowments together with their several operations all which are to be watched over With all diligence or as the Hebrew runs With all keeping The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamar signifies Cato Cicero Seneca Socrates and others have laid down excellent rules for the government of the outward man but n one for the government of the heart to keep with watch and ward A Christian is to keep a perpetual guard about his heart A Lapide notes that the Hebrew word is borrowed from military affairs We should keep our hearts as soldiers keep a Garrison with watch and ward Lavater jumps with him and tells us that the word Shamar is taken from a besieged Garrison begirt by many enemies without and in danger of being betrayed by treacherous Citizens within in which danger the soldiers upon pain of death are commanded to watch Junius reads the word thus Keep thy heart Supra omnem custodiam above all keeping So Hierom reads Prae omni custodia above all keeping keep thy heart that is keep keep watch watch c. So Rhodolphus reads it Prae omni custodia and so we read it in the Margin of our Bibles And the Syriack reads it in the same manner that our English doth Cum omni cautione with all caution and wariness we are to keep our hearts O what guards and double guards O what watches and double watches should men put upon their hearts These words keeping keep import both a universal watchfulness over the heart and a diligent watchfulness over the heart and a constant watchfulness over the heart and thrice happy are those persons who keep such a watch upon their hearts A man is to keep his eye and keep his mouth and keep his feet but above all keeping he is to keep his heart 'T is a duty incumbent upon every Christian to keep his own heart Keep thy heart Thy self thou mayest make another thy Park-keeper or thy House-keeper or thy Shop-keeper or thy Cash-keeper or thy Horse-keeper or thy Nurse-keeper but thou must be thy own Heart-keeper Keep thy heart with all diligence some understand this of all kind of watchfulness The Hebrew word is applyed to several sorts of keeping As First It is applyed to those that are the keepers of a prison Gen. 39.21 22 23 So Job 7.12 where dangerous Fellons or Malefactors are to be looked to that they don't break away 1 King 20.39 Keep this man so Joseph was made the Keeper of the prison The Hebrew word is the same with that in Prov. 4.23 Now O â—ow diligent how vigilant are men in looking after their prisoners even so should we be in looking after our hearts c. Secondly It signifies to keep as men would keep a besieged Garrison Hab. 2.1 or City or Castle in time of war So 't is used in that Hab. 2.1 Now what strong guards what watchful guards do men keep up at such a time A gracious heart is Christ's Fort-royal Now against this Fort Satan will imploy the utmost of his strength art craft and therefore how highly does it concern every Christian to keep a strong guard a constant guard about his heart But Thirdly It signifies to keep as the Priests and Levites kept the Sanctuary of God the Temple of God and all the holy things that were committed to their charge So the word is often used by the Prophet Ezek. 44.8 15 16 c. The Temple and all the vessels of the Temple were to be kept pure and clean and sweet Our hearts are the Temples of God the Temples of the holy Ghost and therefore we should alwayes keep a strong
I restore him fourfold Thus you see that true penitents make a particular confession of their right eye sins and of their right hand sins and indeed what is confession of sin but a setting our sins in order before the Lord and how can this be done but by a distinct and particular enumeration of them But to prevent mistakes this must be taken with a grain of salt this must be understood with this limitation we are to confess our sins distinctly particularly so far as we know them so far as we are acquainted with them There are many thousand sins which we commit that we know not to be sins and there are many thousand sins committed by us that can't be remembred by us Now certainly it is impossible for us to recount or confess those sins that we know not that we remember not so that our particular confessions can only reach to known sins so far as we can call them to mind for indeed our particular acts of sin are innumerable they are more in number than the hairs of our head and indeed we are as well able to tell the stairs of heaven and to number the sands of the Sea and to recount all the sparing mercies the pitying mercies the preventing mercies the succouring mercies the supporting mercies and the delivering mercies of God as we are able to tell to number to recount the individual particular acts of sin that we are guilty of yet so far as the knowledge and memory of a penitent Christian reaches so far his confession reaches But now wicked men confess sin in the general in the lump as Tharaoh I have sinned and their conâ—essions are commonly confused and at random When and where do you find wicked men confessing their sins distinctly or particularly before God or man this is none of the least of their miseries that they have not a clear distinct particular view of their own corruptions and abominations But Fifthly The true penitent does not only distinctly and particularly confess his sins but he does very highly aggravate his sins Psal 32.5 Levit. 16.21 by confessing not only the kinds and acts so far as he knows and remembers them but the circumstances of them also There are sometimes some circumstances that may somewhat lessen a penitent mans sins now these he readily and easily passes over but then there are other circumstances which do exceedingly heighten and aggravate his sins and that makes them more hainous and dangerous and these he carefully and faithfully acknowledges The penitential confessions recorded in the old and new Testament are full of exaggerating expressions as is evident in these instances Ezra at once heightens and aggravates their sins by this circumstance that they had been committed against manifold experiments that they had had both of the severity and also of the mercy of the Lord Ezra 9. and so does Nehemiah also Neh. 9. The like instance you have in Daniel Chap. 9. 5 6. We have sinned and have committed iniquity and have done wickedly and have rebelled even by departing from thy precepts and from thy judgments neither have we hearkened unto thy servants the Prophets which spake in thy Name to our Kings our Princes and our Fathers and to all the people of the Land In these words you have seven circumstances that Daniel useth in confessing of his and the peoples sins and all to heighten and to aggravate them First We have sinned Secondly We have committed iniquity Thirdly We have done wickedly Fourthly We have rebelled against thee Fifthly We have departed from thy percepts Sixthly We have not hearkened unto thy servants Seventhly Nor our Princes nor all the people of the Land These seven aggravations which Daniel reckons up in his confession are worthy of our most serious consideration The same spirit you may find working in Peter Mark 14.72 When he thought thereon be wept or neerer the Original When he cast all these things one upon another he wept Ah wretch that ever I was born that ever I should deny the Lord that bought me that ever I should deny him who hath not only externally but also internally called me that ever I should deny him that made me an Apostle that fed me at his table that beautified me with his grace and that in the Mount shew'd me some glimpses of his glory that ever I should deny him who has brought me out of a state of death and wrath into a state of life and love that ever I should deny him that has been the best the wisest the holiest the tenderest the faithfullest and the noblest Master that ever man served Ah wretch that I am he forewarned me of this sin before-hand that I might be not only cautioned but armed against it and yet I denied him I promised him before-hand that I would never deny him that I would never forsake him that I would never turn my back upon him and yet like a base coward I have denied the captain of my salvation yea this very night and no longer ago did I say again and again that I would not deny him and yet now even now I have most shamefully denied him yea I told him that though all others should deny him yet would not I deny him and yet in all the world there is not such another to be found that has so sadly so desperately denied him as I have denied him and that before a silly Maid nay more beast that I am to my denying of him I have added a most incredible lye saying I know not the man when there was not a man in all the world that I was so well acquainted with as I was with Christ feeding constantly at his table There was scarce any Jew which knew not Christ by sight he being very famous for the many miracles that were wrote by him and drinking constantly of his cup and living constantly upon his purse and waiting constantly upon his person and being a constant eye-witness of all the famous miracles that were wrought by him nay yet more monster that I am I did not only lye but I also bound that lye with an hideous Oath I did not only say that I knew not the man but I also swore I knew not the man nay yet more than all this I did not only basely deny him I did not only tell an incredible lye against my own light and conscience I did not only bind a fearful lye with a hideous oath but I also fell a cursing and damning of my self for so much the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports I wisht that the curse the wrath or vengeance of God might fall upon me if I knew the man I wisht my self separated from the presence and glory of God if I knew the man And wo and alas to me all this I did when my Lord and Master was neer me yea when he was upon his trial yea and yet more when all the world had forsaken him yea and yet more
by any fears or dangers on the other Sincere Christians have not taken up Religion on such slight grounds as to be either flattered or frighted out of it sincere Christians reckon upon afflictions Joh. 16. ult Acts 14.22 2 Tim. 4.8 temptations crosses losses reproaches on the one hand and they reckon upon a crown of life a crown of righteousness a crown of glory on the other hand Jer. 6.16 and hereupon they set up their staff fully resolving never to depart from the good old way wherein they have found rest to their souls Sincere Christians take Christ and his wayes for better for worse for richer for poorer in prosperity and adversity they resolve to stand or fall to suffer and reign to live and die with him When all outward incouragements from God shall fail yet a sincere Christian will keep closs to his God and closs to his duty Heb. 3.17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labour of the Olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herds in the stalls yet I will rejoyce in the Lord I will joy in the God of my salvaâ—ion When all necessary and delightful mercies fail yet he will not fail in his duty though God with-hold his blessings yet he will not with-hold his service in the want of a livelihood he will be lively in his duty when he hath nothing to subsist by yet then he will live upon his God and joy in his God and keep closs to this God Though war and want come yet he will not be wanting in his duty Mark there are three things in a sincere Christian that will strongly encline him to keep closs to the Lord and closs to his wayes in the want of all outward incouragements 2 Cor. 5.14 Phil. 4.12 13. Rom. 14.7 8. and in the face of all outward discouragements And the first is a forcible principle Divine Love the second is a mighty aid the Spirit of God and the third is a high aim the Glory of God Look as Ruth kept closs to her mother in the want of all outward incouragements and in the face of all outward discouragements And Ruth Ruth 1.16 17. said whither thou goest I will go and where thou lodgest I will lodge and nothing but death shall part thee and 〈◊〉 So saith a sincere Christian I will take my lot with Christ were ever it falls I will keep closs to the Lord and closs to my duty in the want of all outward incouragements and in the face of all outward discouragements Though outward incouragements be sometimes as a side wind or as oyl or as chariot wheels means to move a Christian to go on more sweetly easily and comfortably in the wayes of God yet when this wind shall fail and these chariot wheels shall be knockt off a sincere Christian will keep closs to the Lord and his wayes All this is come upon us Psal 44.17 18 yet have we not forgotten thee neither have we dealt falsly in thy covenant our heart is not turned back neither have our steps declined from thy wayes But what do they mean by saying All this is come upon us Why that you may see in the foregoing part of the Psalm Thou hast cast us off and put us to shame Vers 9 10 11 12 13 14. The Jews sold Christ for thirty peace and the Romans sold thirty of them for a penny as Josephus relates and goest not forth with our armies thou makest us turn back from the enemy and they which hate us spoyl for themselves thou hast given us like sheep appointed for meat and hast scattered us among the heathen thou sellest thy people for nought and dost not increase thy wealth by their price thou makest us a reproach to our neighbours a scorn and derision to them that are round about us thou makest us a by-word among the heathen a shaking of the head among the people Antiochus Epiphanes lookt upon the Jews Religion as superstition his wrath and rage was exceeding great both against the Jews and against their Religion he practised all manner of cruelty upon the miserable Jews but yet there was a remnant among them who were faithful to the Lord and to his Covenant and to his Laws and to his wayes even to the death though in the time of the Maccabees many revolted to Paganism yet some maintained their constancy and integrity to the last That is a great word of the Prophet Micah Mich. 4.5 For all people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever This absolute and peremptory resolution to be really the Lord's and for ever the Lord's is of the essence of true conversion 'T is not the world's flatteries that can bribe off a sincere Christian from the wayes of God nor 't is not the worlds frowns that can beat off a sincere Christian from the wayes of God But an hypocrite will never an hypocrite can never hold it out to the end his ground-tackle will never hold when the storm beats strong upon him An hypocrite is hot at hand but soon tires and gives in But Tenthly No hypocrite ever makes it his business his work to bring his heart into religious duties and services he never makes conscience of bringing his heart into his work Mat. 15 8. â— Mark 7.6 An hypocrite is heartless in all he does Psal 78.34 When he slew them then they sought him and they returned and enquired early after God The Fox when caught in a gin looks pitifully but it is only to get out They worshipped the Lord as the Indians do the devil that he may do them no hurt Ver. 36. Nevertheless they did flatter him with their mouth and they lyed unto him with their tongues Ver. 37. For their heart was not right with him neither were they stedfâ—st in his Covenant All lip-labour is but lost labour When mens hearts are not in their devotion their devotion is meer dissimulation These hypocrites sought God and enquired early after God but it was still with old hearts which are no hearts in the account of God They made lip work of it and head-work of it but their hearts not being in their work all was lost their seeking lost their enquiring lost their God lost their souls lost and eternity lost Hos 7.14 And they have not cried unto mâ— with their hearts when they howled upon their beds When mens hearts are not in their prayers all their praying is but as an hideous howling in the account of God As dogs bruit beasts and Indians do when they are hunger-bit The cry of the heart is the only cry that God likes loves and looks for he accepts of no cry he delights in no cry he rewards no cry but the cry