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
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
Armed man and like a Mighty Stream threatning to bear down all before it Oh what Generation is the next like to be if this be thus Vpon Pauls healing the impotent man the cry was Gods are come down to us in the likeness of men Act. 14 1â— But may not the cry now be Devils are come up to us in the likeness of men Are there not many men now like so many Incarnate Devils Do they not look upon Oaths as the greatest Rhetorick and upon Adultery as the greatest Pleasure Do they not look upon Murder as a just revenge and upon Polygamy as an Ornament to worldly Grandure If this Generation be thus what is the next Generation like to be I have read of one Father and 't was pity there should be that one to read of who liked his Children the better for resembling him in wickedness I have also read of others who hearing their Ancestors were gone to hell said that they would go thither too Do not many Parents now seem to be unwilling to go to hell without their Children indulging them in all manner of Impiety and Impurity Is it not enough for them to go to hell but must their Children follow them Certainly now these things considered it is incumbent upon Parents to look after the Education of their Children 2. To the Young Now these have Grace or have it not To these therefore distinctly 1. To the Young that have Grace I have two words to these 1. Art Green and yet hast Grace Admire then the Riches of Free-Grace Hath God plucked thee as a brand out of the Fire and left the rest of the Children to dwell with everlasting Burnings Oh infinite mercy Art not only born but born again born of water and of the Spirit Oh Matchless mercy Are not only many young ones but many old ones yet in their blood bleeding to death and 't is to be feared an Eternal death and hath Jehovah God said unto thee Live Oh Admire then the Riches of Free-Grace Oh let this be thy Holy and thy Heavenly boasting in all places 1 Cor. 15.10 and amongst all Persons By the grace of God I am that I am 2. Art Green and yet hast Grace Be joyous then thy Joy may be greatest when thou art Oldest Polycarpus could say when he was old Thus many years have I served my Master Christ and hitherto hath he dealt well with me Those are like to have most Peace when and while they are old that have Grace when and while they are young For thou art my hope Oh Lord God thou art my trust from my youth Psal 71.5 17 18. Oh God thou hast taught me from my youth Now also I am gray-headed for sake me not 2. To the young that have not grace Art young and hast not grace set then upon this work and Remember thy Creator in the days of thy youth Oh now begin to concern thy soul with the concerns of thy soul Quest But what Directions may be given to young ones that are graceless ones Solut. 1. Look not upon death at a distance in the days of thy youth Many if not most young persons look upon death at a distance and 't is death to them to think upon death Oh how many young persons are there that greedily swallow down that of the Psalmist Psal 90.10 The days of our years are three score years and ten or according to the Margent As for the days of our years in them are seventy years Oh say not we have Calculated our Nativity and we finde our years to be three score years and ten Is there one of threescore and ten that lives to threescore and ten 2. Shun the Occasions of sin in the days of thy youth If thou wouldest not fall down of â—he Plague keep clear of the Pest house May not I say with that great Doctor of the Gentiles Flee youthful lusts 2 Tim. 23.22 3. Be very conversant with the holy Scriptures of truth in the days of thy youth Be much in reading the Scriptures Oh there 's no book like unto this Book Oh soul this Book is the Book of Books Other Books are called the books of men but the Bible is called the Book of God Oh turn over these leafes and converse these lines On soul in those lines thou mayst read the Love that Christ had to little ones Suffer children yea little children saith Christ to come unto me and forbid them not Mat. 19.14 for of such is the Kingdom of Heaven 4. Wait at Wisdomes Gates and in her Galleries in the days of thy youth Faith comes by hearing and hearing by the Word Preached Jam. 1.19 May not I say to thee as the Apostle did Be swift to hear slow to speak slow to wrath 5. Look upon thy self as lost in the days of thy youth Suppose Parents gracious yet they cannot entail grace upon their Posterity Oh Child believe me thou canst not go to Heaven by thy Fathers Copy thou must have a Christ of thine own Grace of thine own or dying thou wilt be damned and thaâ— for an eternity Mar. 16.16 He that believeth not shall 〈◊〉 damned not may but shall be daâ—ned Look unto Christ in the days of thy youth Thou art a Sinner Lastly but Christ is a Saviour thou art a great sinner but he is a great Saviour Oh Child Luk. 19.10 thou art lost but Christ came to seek and to save that which was lost Not only to save but also to seek in order to saving that which was lost But to close this Discourse If thou hast any love to thy self love to thy soul concern then thy soul with the concerns of thy soul in the days of thy youth Remember now thy Creator in the days of thy youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.11 Heart Keeping the hardest Keeping PROV 4.23 Keep thy heart with all diligence for out of it are the Issues of life THAT Solomon is the Author of this Book in general is generally acknowledged but he is so the Author of this as David is of the Psalms for as the whole Book of Psalmes is not Davids so the whole Book of Proverbs is not Solomons A Proverb and a Parable differ more in sound then in sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are of very near Affinity for they are are the speeches of wise men yea they are the Extracts and spirits of wisdom I will open my Mouth in a Parable Psal 78.2 I will utter dark sayings of old These are called Aenigmata dark Sentences To understand a Proverb and the Interpretation Prov. 1.6 the words of the wise and their dark sayings So that a Proverb properly signifies a Parable and a Parable properly signifies a Proverb Sed quid moror istis Keep thy heart with all diligence for out of it are the issues of life In these words you have a Duty imposed and
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
of their hearts Oh says one Ezek. 36.26 my heart is a stony heart a slinty heart a rocky heart but God for this can give a heart of flesh Oh saith another my heart is like the nether Milstone The lowest Milstone is the hardest Milstone Oh saith a third my heart is hard as an Adamant Job 41 2â— Now an Adamant is utterly impierceable the Fire not being able to consume it nor the Hammer to break it Shall not this heart then be kept above all keeping 6. 'T is a proud heart Proud There 's much pride in that heart that is most humble nay may not a man be proud of his humility God resisteth the proud â—am 4.6 Some are proud of their Robes others are proud of their Rags Some are proud of their Chains of Gold others are proud of their Chains of Iron Him that hath a high look and a proud heare will I not suffer Ps 101.5 Humility is the Ornament of Angels but Pride is the deformity of devils Angels are humble in the midst of all their Triumphs but Devils are proud in the midst of all their Torments and Tortures Oh what Garden is without this weed what Scutcheon is without this blot was not Pauls spirit tympanious 1 Co. 12.7 Lest I should be exalted above measure through the abundance of the Revelations there was given unto me a thorn in the flesh the Messenger of Satan to buffet me Oh how apt men the best of men to be lifted up in themselves under singular and signal discoveries A Paul when he is led into the Secret of God is apt to be lifted up in himself his heart is climbing under those towring revelations Those that curiously observe the Workings and Counter-workings of their own hearts may find after duty their hearts aspiring and climbing upon some singular and signal appearance of God under duty Is not the heart apt to rise and bubble after a duty upon some smiles shines and showers of mercy under the duty Shall not this heart then be kept above all keeping 7. 'T is a Passionate heart Passionate Eph. 4.26 Psa 7 11. There is a holy Passion Be angry and sin not A man may be angry with sin and yet not sin being angry A man also may be angry with sinners as sinners God is angry with sinners every day Thus men may be angry with sinners as sinners they may be angry with the sin of the Person but not with the Person that sins There is then a sin-less passion and a Son of God may yea a Son of God must have a holy indignation against others especially against himself as Moses had against the Calf He burned it to Powder cast it upon the water Ex. 32.20 and gave it to the Children of Israel to drink of it But as there is a sin-less so there is a sin-ful passion Moses the Mirrour of Meekness for a meer man was not without his Pettish humour Hear ye Rebels Had it not been more becoming language to have said Hear ye Israelites But hear ye Rebels Numb 20.10 11. must we fetch you water out of this Rock Yea he smites the Rock thrice when he should not have smitten it once Jonah a Dove as the word signifies and a Dove they say is gall-less was not without this Plague-sore Dost well to be anqgy â—na 4.9 and 't is Johovah that speaks it And he said I do well to be angry even to death As if he had said I am angry and I do well to be angry I do well to be even angry I am angry while I live and do well to be angry till I dye Oh this was a sad and a Sinful passion Ask those that are not strangers to their own hearts and they will tell you that they have Passionate hearts Oh saith one I want a Bearing and a Forbearing Spirit Oh saith another I have not yet learned if their be two senses left to take things in the best sense Shall not this heart then be kept above all keeping â—eep â—â—gustâ—s â—â—â—nde â—rofunâ—um â—ot only â—rofunâ—um maâ—nt sed â—ali Pro â—undum 'T is a deep Heart The Sea is a great Depth but who can say what a Depth the heart is The Philosopher calls it the greatest Depth in the World Another calls it a great Depth Where is the Man or the Woman in whose heart Christ hath taken up his Residence by Faith that cannot set his Seal the heart is a great Depth I may call it not only a deep evil but the Depth of evil not only a wicked Gulf but the Gulf of wickedness There are Depths in the heart of man which the Line of man whether of Nature or of Grace cannot sound and such Turnings therein which man cannot find out but God hath a Line that can sound all the Depths of the heart and a Thread that will Lead him into all and through all the Labyrinths thereof Did the woman say The well is deep But who can say how deep the heart is Joh. 4.11 They search out Iniquities they accomplish a diligent search or according to the Margent Psal 64. â— they accomplish a search searched both the inward thought of every one of them and the heart is deep Shall not this heart then be kept above all keeping 6. 'T is a deceitful Heart Deceiâ—â—â—â— There are Millions upon Millions of Deceits in the heart The World is a great Cheat but the heart is the greatest Cheat in the World This Lubim the heart of Man as the word signifie is apt to take many false Stiches in the work of Salvation For. 1. 'T is apt to take Morality for Grace Now Morality is but Nature refined 't is old Adam in a better Dress That profound Moralist thought possibly that he wanted nothing when he wanted Grace for he wanted Christ and if a man would have Grace he must have Christ Master all these have I observed from my Youth Ma. â— 2. The heart is apt to take the shew of grace â—â—e fiâ—â—le non 〈◊〉 idem â—â—ny for grace Things may be alike but not the same The Naturalists say that there is a Beryl-stone which resembles the true Diamond Thus some things look like grace but are not grace The heart of Man would not onely deceive others and our selves in a way of Dissimulation concerning that which indeed is and in a way of Simulation counterfeiting that which indeed is not but it would deceive even God himself and impose upon the All-wise As the Tongue is the greatest Troubler in the World so the Heart is the greatest Impostor in the World Oh what Arithmetician below a God can enumerate the veins of deceitfulness in the heart No wonder that Prophetical Narrative concerning the heart is transmitted to Posterity â—er 17.9 The heart is deceitful above all things and desperately wicked who can know it Now shall not this heart which is
deceitful above all things be kept above all things Above all keeping keep thy heart 10. 'T is an unbelieving heart â—nbelievâ—ng The heart is naturally unbelieving yea in a state of unbelief for faith is not natural but supernatural Faith is not a slip growing in our own Garden but a Heaven-born-Grace Faith is an out-landish Plant and of a divine Extract 'T is called a Faith of the Operation of God Vnbelief is a great sin Col. 2.12 the greatest sin Vnbelief lies at the bottom of all sins 't is the Mother-sin the main sin the mortal sin If ye believe not that I am he Joh. 8.24 ye shall die in your sins Vnbelief cuts asunder the Sinews of the Promise this stops as it were the springs of mercy He did not many works there there where in his own Countrey why because of their unbelief He did not many mighty works there because of their unbelief Mat. 13.54 58. There are many Bills about hardness and haughtiness of heart about darkness and deadness of heart about Pride and Passion of spirit about wantonâ—ess and worldliness of spirit but I seldom hear or reade of one about unbelief though he or she that believeth not is condemned already Joh. 3.18 The man or the woman that believes not seems to be under the Judgment before the Judgement Oh there are few Bills about unbelief though this be the deadly sin the daring sin Oh what little complaining is there of unbelief though this does the greatest injury to God and put the greatest indignity upon God of any sin in the world for it makes him who is Truth it self a Liar He that believeth not God hath made him a liar 1 Joh. 5.10 because hè helieveth not the record that God gave of his Son Shall not this hoart now be kept above all keèping Above all keeping keep thy heart 5. What use may be made of this that the heart of Man must be kept above all keeping Above all keeping keep thy heart I have onely one Vse to make of this and that 's by way of Counsel Vse Must the heart be kept above all keeping Suffer then the words of Exhortation But this Vse hath a double Aspect looking to the Vnbelieving Sinner and then to the Believing Saint To the Vnbelieving Sinner 1. To the unbelieving sinner Must the heart be kept above all keeping Reflect then thy heart and Tremble Oh how many Trembling Arrest and Attack thee that art in thy Sin But what manner of heart Quest is the Sinners heart A Sinners heart Selut is Originally and Totally defiled and depraved 1. The heart of a Sinner is Originally defiled and depraved The heart is the Root from which all those corrupt Branches grow the Fountain from which those corrupt Streams flow the Womb wherein all those corrupt Monsters are Conceived the Shell wherein all those Cockatrices are hatched Out of the heart proceed evil thoughts Murders Adulteries Mar. 15. â— â—0 Fornications Thefts Fals-witness Blasphemies These are the things which defile is Man 2. The heaert of a Sinner is Totally defiled and depraved This appears two wayes The whole heart is in evil and whole evil is in the heart 1. The whole heart is in evil Man Naturally is in his Blood I said unto thee but when when thou wast in thy Blood Live Oh! this Gall of Bitterness hath Imbittered Leaven Soured and this Leprosie Infected the whole heart 2. Whole evil is in the heart There are the Seeds and Spauns of all Sin in the heart as in their Proper though Polluted Center Not only the Seeds of all Sin that are to be found in one Man but that are to be found in all Men are to be found in every Man As there was in the Chaos at the first Creation the Seeds of all the Creatures as Fire and Aire Water and Earth c. So there are the Seeds of all Sin in the heart The heart is not only the soil that have the seeds of all sin in it but is the Sun and the Rain to warm and water those seede in order to growth The heart is not only the Shop but the Artificer yea the very Tool that frameth wickedness They conceive mischief and bring forth vanity and their belly prepareth deceit Joh 15.35 Is it not time now to reflect thy heart and to tremble May not Trembling take hold upon thee that thou mayst rest in the day of trouble 2. To the believing Saint To the believing â—aint As the Sinner so the Saint as the unbeliever so the believer is concerned in this Vse Must the heart be kept above all keeping Endeavour then through Christ to sense thy heart with those things that are undoubtedly incumbent upon thee For instance 1. Must the heart be kept above all keeping Know then that the heart must be kept for us as well as kept by us May not I say concerning the keeping of the heart as the Psalmist does concerning the keeping of the City Psa 127.1 Except Jehovah build the House they labour in vain that build it except Jehovah keepeth the City the Watchman waketh but in vain Now as it is true except Jehovah keep the City he that watcheth watcheth in vain it is as true except Jehovah keep the heart he that worketh worketh in vain Heart-work as it is hard work so it is Heavens work And as this heart must be kept by us so it must be kept for us 2. Must the heart be kept above all keeping Read then thy Mercy in conjunction with thy Duty Mercy and Duty like Rebecka's Twins go hand in hand As Mercy will not go without Duty so Duty shall not go without Mercy 〈◊〉 10.22.5 Thornes and Snares are in the way of the froward he that doth keep his soul shall be far from them There are nothing but snares in the way of the Christ-less and Grace-less every step he takes he steps upon some Thorn or other upon some Briar or other the way of sin is full of snares God hath threatned to rain snares upon the wicked Vpon the wicked he shall rain snares fire and brimstone and an horrible Tempest Psal 11. â— this shall be the Portion of their Cup Upon the wicked he shall rain snares is not that a severe and a sad word Snares shall come like showres but he that above all keeping keep his soul or his heart which is the principal Seat of it shall be far from them Though there be snares in the way of a belâ—ever yet he shall not so be ensnared by them if his heart be kept above all keeping 'T is true there are Rockâ— in a Believers voyage but he shall sail between these and not stave upon them if his heart be kept above all keeping What temptations and snares soever are in a Believers way yet if his heart be kept if there be not a consent of the Will he may triumph
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
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
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