THE CHILD'S DUTY.

THAT Solomon (Israels Sage) is the Pen-man of this Book of Ec­clesiastes (or the Preacher,) ap­peareth, both from the Style thereof, and from the Title thereof. In this Book, ye have the Inscription of it, and then [...] general Proposition about it.

1. An Inscription. The Words of the Prea­cher, Eccl. 1.1. Son of David, King in Jerusalem. Now, in this Inscription, you have a Description of Solomon, in a threefold Relation. 1. In his natural Relation, the Son of David. 2. In his Civil Relation, King in Jerusalem. And, that this is Solomon, is evident, for David had no other Son King in Jerusalem. 3. In his spiritual Relation, A Preacher; The words of the Preacher, Son of David, King in Jeru­salem.

[Page 2]2. A general Proposition. This sets forth the utter insufficiency of all things under th [...] Sun, to make a man truly happy and bles­sed; together with the extream vanity which is in them, in order to such an end Now this is proved two ways.

• 1. From the Mortality of man. One Ge­neration passeth away, and another Generation cometh,
  Eccl. 1.4.
  but the Earth abideth for ever.
• 2. From the Instability of all other Creatures
  • 1. In respect of their weakness, to minister satisfaction to so noble a creature as man. Th [...] Sun ariseth, goeth down, and hasteth to th [...] place where he arose. The wind goeth towar [...] the South,
    Eccl. 1.5, 6, 7.
    and turneth about unto the North it whirleth about continually, and returneth a­gain to its Cireuits. All the Rivers run into the Sea, yet the Sea is not full; unto the plac [...] from whence the Rivers come they return.
  • 2. In respect of the restless and fruitles [...] labour, which is taken in seeking satisfaction from such things, as only affect the senses▪ All things are full of labour, man cannot utter it:
    Eccl. 1.8.
    the eye is not satisfied with seeing, nor th [...] ear filled with hearing.
  • 3. In respect of the continued Vicissitudes, and Returns of the same things. The thing that hath been, it is that which shall be; and that which is done, is that which shall be done, and there is no new thing under the Sun,
    Eccl. 1.9, 10, 11.
    &c.
  • [Page 3]4. From Solomons own Experience in these [...]hings, Vauity of vanities, saith the Preacher, [...]ll is vanity. This also is vanity and vexation [...]f spirit. Not (onely) vanity,
    Eccl. 1.2. chap. 2.26.
    and so un­ [...]ble to satisfie the soul; but (also) Vexation, [...]ausing much sorrow of heart, to those that [...]re inordinately conversant about them.

But, to the Text, Remember (now) thy Cre­ [...]tor in the days of thy youth. Now, remem­ [...]er now; In the Greek, and vulgar Latin, [...]now) is (and) And remember thy Creator in the [...]ays of thy youth. 'Tis well read either way This Text is an Exhortation unto a timely [...]nd youthful remembring of God: and so [...]ook like an Inference drawn from the vanity [...]f Childhood, Eccl. 11.10. and youth (with which the [...]ormer Chapter ends; for childhood and [...]outh are vanity) Remember (now) thy Crea­ [...]or in the days of thy youth. Wherein you [...]ave the Object, the Act, and the Season for that Act upon thee.

• 1. The Object, Creator, or Creators, Father, [...]on and Spirit; the first purposing, the second [...]urchasing, the third Perfecting.
• 2. The Act, Remember. This word hath va­ [...]ious significations, but properly it signifies to [...]all to mind, or keep in mind, yea, to call to mind [...]nd keep in mind. Thus Peter remembred the [...]ords of the Lord. He reflected what he had [...]een a doing, and resorded what he had done. [Page 4]So then, a remembrance, is (properly) a call to mind, and keeping in mind. Art thou c [...] to call my sin to remembrance, and to slay son?
• 3. The Season. Now, or in the days of t [...] Youth. Here's the Season; for the Act, [...] on the Object;
  Seaeson.
  in the days of thy Youth. [...] not said, in the Years of thy Youth, but in [...] days of thy Youth; It is not said, in the T [...] of thy Youth, but in the days of thy You [...] to intimate, that our life is but a few day it's but a vapour; a span; a flower; a shadow [...] dream. Though Death be before the [...] Mans face, yet Death may be behind t [...] young Mans back: In the days (therefor [...] of thy youth, while thou art yet young, ve [...] young, in the beginning of thy days, remem [...] thy Creator, yea, Creators, Father, Son a [...] Spirit: Remember the VVill of the first, t [...] Worth of the Second, the Work of the Thir [...] To the making of Man, a Council was call in Heaven;
  Gen. 1.26.
  Come, let us make man. Reme [...] ­ber the Father, so, as to know him; and [...] (inwardly) yea, (intimately) acquainted wi [...] him: Remember the Son, so, as to believe [...] him, and rest upon him: Remember the Sp [...] ­rit, so, as to feel his Power, and his Presen [...] and to experience his Influence. Thus, ye [...] much more then thus, remember thy Creator in the days of thy youth.
  Meditati­on.

[Page 5] That young ones, must concern their [...]ls, with the Concerns of their souls, [...] the days of their youth. It is a duty [...]umbent upon those that are young, [...]d that while they are young, to concern [...]eir souls, with the Concerns of their souls. [...]ose that are young, even while they are [...]ung, are to remember, that is, call to mind, [...]d keep in mind, the Concerns of their [...]ls.

In the managing of this meditation (as I [...] more or less under a divine Gale and [...]ust) I shall propound two things by way of [...]thod; Method. the Proving and the Improving [...] it.

1. Now, here I shall make an innocent [...]nquiry after two things.

• 1. What these Concerns of the soul are,
  The Pro­ving of i [...].
  [...]herewith those that are young, are to con­ [...]rn their souls in the days of their youth.
• 2. Why those that are young, are to con­ [...]rn their souls, with their soul-Concerns, in [...]e days of their youth.

1. What these Concerns of the Soul are, [...]herewith those that are young, are to con­ [...]rn their souls in the days of their youth.

I can but touch upon the Concerns of the [...]ul, and therefore can give you but a Tas [...] [...]f soul-concerns. I am conscious to my self, [...]at my line is too short to sound this bottom, [...]nd fathom this Depth.

[Page 6]But what are the Concerns of the Soul? Quest.

The concerns of the Soul are Grace and Glory; Solution. holiness here, and happiness hereafter; a heaven here, and a heaven hereafter; a be­lieving in Christ here, and a being with Christ hereafter; Grace here, and Glory hereafter, are undoubtedly the great concerns of the soul. But, to speak to these distinctly.

1. Grace. Grace. Grace, must needs be a great concern of the soul, whether ye consider the Excellency of it, or the Necessity of it.

The Excel­lency of it.1. The Excellency of it. Grace in the soul is the Ornament of the soul. As the Firma­ment is without the Sun, so is the soul with­out grace. As the body without the soul, so is the soul without grace. Now, what would the world be without the Sun, but darkness? perfect darkness? Its perfect night to the soul, before Christ and Grace arise there. What's the body without the soul, but a dead carcass? 'tis action-less, and motion­less, because soul-less and life-less; for, as the soul is the life of the body, so Christ is the life of the soul.Gal. 2.20. I live, yet not I, but Christ li­veth in me; yea, Christ does not only live in me, but (He) is my life. When he who is our life shall appear. Gol. 3 4. To me to live is Christ, Grace and Truth do not only come by Christ, [Page 7]come along with Christ, John 3.16. but Christ himself is a gift of Grace. So God loved the World, that he gave his only begotten Son. Grace is of such worth, and of such weight, as that 'tis not for me to say of what worth it is, of what weight it is. And, not only Grace in God, but grace in the soul; the work of grace there, and grace wrought out there, is worth a world, a thousand worlds, ten thousand worlds, if there were so many.

2. The Ne­cessity of itThe Necessity of it. Salvation is a great concern of the soul, and (therefore) this must needs be a great thing; but no salva­tion without grace. Is not that a bles­sed Parenthesis? Eph. 2.5. By grace ye are sa­ved.

The Grace of God which bringeth salva­tion. Tit. 2.11. Certainly, Salvation is a great thing, a glorious thing, but this is by Grace. The free-grace of God, is the primum mobile, the wheel that sets all a going, the moving cause, the active and passive obedience of Christ, the meritorious cause of this sal­vation. Ask the Papists what pains do he seemingly take? witness his Expence, witness his Fasting, witness his whipping, wit­ness his Pennance, Pilgrimage, &c. Ask the Sinner, that's sailing by the Gates of Hell, [Page 8]and what would he not give for salvation, if he could have it for money? Ask the Saint; the man, or the woman, that is, under doubt and darkness, Lord, do what thou pleasest! Lord, do when thou pleasest! lead me tho­rough the water, lead me thorough the fire, so thou wilt but lead me to thy self, that I may be saved at last. This Soul cries out (as one did) Lord, August. here beat me, and buffet me; here, bleed me, and burn me, so thou wilt but (hereafter) save me! 'Tis true, the word, Grace, hath a variety of Acceptations, in the holy Scriptures of Truth; but, by Grace, I principally Intend the Graces of the Spirit; Grace, wrought in the Soul, and Grace wrought-out for the Soul, that it may be Holy, and Heavenly, which is the great Concern of the Soul. Thus Grace here; a heaven here, holiness here, a being in Christ here, is the souls great concern,

2. Glory. Glory. As Grace (here) So Glory (hereafter) is the Souls great Concernment. Grace, is the way to Glory; Holiness, is the way to Happiness. H. b 12.14. Without holiness, no man shall see the Lord. Grace, is the Seed; Glory is the Flower. Grace, is Glory in the Bud; Glory, is Grace in the Flower. Oh, where is the Soul, that have a Hell here, but would have a Heaven hereafter? Oh, say the Soul, let me get to Heaven at last, though I Swim [Page 9]through a Sea of Blood; Now, for a Soul to be created in Christ, and Glorified with Christ; for a Soul to have a Being in Christ, (through Grace) here, and a Being with Christ (in Glory) hereafter, must needs be a great Concernment of the Soul. The great Doctor of the Circumcision, looked upon Grace (from) Christ, and Glory (with) Christ, to be the great Concerns of the Soul, and ther­fore presseth to ascertain the one, that the o­ther may be certain, for the one Entitles un­to, and Entails the other. Lend both eares to what he says; Give diligence; the word (in the Greek) seems to be Emphatical, and hath the signification of Study, and Diligence; as if the Apostle had said, Hoc agite, make it your Business; let it be the great Concern of your Souls: But what? to make your Cal­ling, and election sur; that is firme, and Con­stant: Why? for this he gives two reasons. 1. To Prevent a Final falling. For, if ye doc hese things, ye shall never fall; 2 Pet. 1.10, 11. [...]. or (according to the Greek) ye shall not, not, fall. 2. To be Estated in an everlasting Kingdome. For so an entrance shall be ministred unto yeu abun­dantly, into the everlasting Kingdom of our Lord, and Saviour Jesus Christ. Is a Crown nothing? a Kingdom nothing? but, who is able to say what the Kingdom of Heaven is? what the Kingdom of Glory is? Is not a Sin­less [Page 10]state? a Sorrow-less state? a Temptation­less state? a Time-less state? worth the hearing? worth the having? Oh, Soul, 'tis a Heaven to hope it! what then is it to have it? Now Glory hereafter; Happines: here­after; a Being with Christ hereafter; a Heaven hereafter, must needs be a great Con­cern of the Soul; which leads me to the next Head proposed.

2. Why those that are Young, are to Concern their Souls, with their Soul-Concerns, in the dayes of their Youth.

• 1. Because 'tis their Duty so to do. To this my Text speaks; Remember thy Creators in the dayes of thy Youth. Here is a positive Precept, and Prescript; now, as divine Com­mands, are not to be Dispenced with, so they are not to be Disputed, but Dispatched. Oh, you that are young, your Lot is cast where ye may seek after the Lord! you have the meanes, and Opportunities of Grace. Oh, how many Young Persons (laid in everlasting Chains of Darkness) would give Ten-thou­sand Worlds (had they so many VVorlds to give) for an Opportunity to hear one Sermon more! to Read one Chapter more! to make one Prayer more! to Keep one Lords day more! may not I (therefore) say to you (as the Apostle did) with a very little Variation, [Page 11]How shall ye escape; if ye neglect so great Sal­vation,
  Heb. 2.3.
• 2. Because 'tis their Dignity so to do. Oh what a rare sight is it, to see Nature, and Grace, Contemporaries! to see Grace, and Nature! Budding together! Blossoming together! Oh how honourable is it, but Beginning to Act Rationally, beginning also to Act Spiritually! was not this the honour of A [...]ijah,
  1 Kings 14 1, 12, 13.
  to concern his soul with the concerns of his soul, in the days of his youth? was not this the honour of Obadiah, to fear the Lord in the days of his youth? was not this the honour of Josiah,
  1 Kings 18.12. 2 Chro. 34▪ 1, 2, 3.
  (that precious and promising Prince,) to seek after the God of David his Father in the days of his youth? was not this Timothy's crown, that he knew the holy Scriptures from a child, which are able to make wise unto salvation,
  2 Tim. 3.15
  thorough faith which is in Christ Jesus? And was not this the Apostles joy, that he found children walking in the truth?
  2 ep. Jo. 4
• 3. Because 'tis their Mercy so to do. Hast Mercy in thine eye? 'tis thy mercy, and that in a manifold respect, to concern thy soul with the concerns of thy soul, in the days of thy youth.

• 1. Because childhood and youth are va­nity. Solomon (speaking to the young man) to remove sorrow from his heart
  Eccl. 11.10
  and put away [Page 12]evil from his flesh, gives this reason, for Childhood and Youth are vanity. Young ones, in the days of their youth, are loytering when they should be labouring, playing, when they should be praying; singing, when they should be sighing; merry, when they should be mourning; Childhood and Youth, are not on­ly vain, but vanity it self; 'Tis not long af­ter Children have been breathing, but they are belching out hideous and horrid Oaths. Do not children bring original sin with them into the world?
  Psal. 51.5.
  I was shapen in iniquity, and in sin did my Mother conceive me. Now, 'tis not long before they act sin, and the soul that sinneth shall die. Are not there many children, that have not long began to speak, but begin to take the sacred Name of God in vain, yea, desperately to curse, and to swear? Is it not (now) the Childs mercy to concern his soul, with the concerns of his soul, in the days of his youth?
• 2. Because the truth of Grace, is a Childs greatest Ornament. This pur-blind Gentry and Age, look to the Face, but not to the Heart; upon beauty in the face, but not up­on grace in the heart. Absalom was a perfect beauty, as to his body, but a perfect black as to his soul, for he was Christless, and grace­less, and Godless. Grace is the Image of God stampt upon the soul, and such a child is lovely [Page 13]in the eyes of God, though it be loathsom in the eyes of man. How crooked soever; de­formed soever; poor soever, weak soever, this child be as to body, yet 'tis beautiful as to soul, having grace stamped upon it. 'Tis a beauty in the eyes of a God, and of a Christ. though it be a black in the eyes of a man that is Godless and Christless. Thy Renown went forth among the heathen for thy beauty, for it was perfect thorough my comeliness,
  Ezek. 16 14.
  which I had put upon thee, saith Jehovah God. As if God had said, thou wert a black, but thou art now a beauty. Oh Child! thou art (by na­ture) as black as sin can make thee, and art like to be as miserable as hell can make thee? Is it not (now) thy mercy, to concern thy soul, with the concerns of thy soul, in the days of thy youth.
• 3. Because their Glass is running. God doth (as it were) turn up a Glass when we come into the world, and this is running; running apace, and die thou must: What man is he that liveth, and shall not see death? i.e. shall not die? Child! die thou must; yea, die thou mayest, and that in a little time: Thou art in health to day, thou mayst be sick tomorrow: thou art upon a down-bed to day, thou mayest be upon a dying-bed tomorrow; thou art upon earth to day, thou mayst be in hell tomorrow; Is it not (now) the concern [Page 14]of the child, to remember his Creator in the days of his youth? We say, Time and Tide stay for no man: My days are swifter then a Post,
  Job 9.25.
  they flie away, they see no good. The Ancients emblem'd time with wings, not run­ning, but flying. Time is like the Sun, that never stands still, but is ever a running his race. The Sun did once stand still, yea, went back but so Time never did. The Shunamites son was short-liv'd, and so was Davids that he had by Bathsheba.
  2 Sam. 12.18.
  Is it not (now) a childs mercy, to concern his soul with the concerns of his soul, in the days of his youth.
• 4. Because children have immortal souls. Children have souls as Parents; children have souls as well as men: And these souls of theirs have a stamp of excellency, and a stamp of Im­mortality. They have a stamp of excellency. The body, that's the cask; the soul, that's the wine: the body, that's the cabinet; the soul, that's the jewel; the body, that's the work of God; the soul, that's the Breath of God. And, as the soul hath a stamp of excellency, so of im­mortality. Death can kill bodies, but it can­not kill souls. The soul lives, though the body dies. The soul is a blossom of eternity, and hath a stamp of immortality. Every child hath a soul, which death it self despaireth how to kill. That opinion of the mortality of the soul, together with the body, too much fa­vours [Page 15]of Atheism.
  Mat. 10.28.
  Fear not them which kill the body, but are not able to kill the soul. Is it not (then) a childs mercy to concern his soul with the concerns of his soul in the days of his youth?
• 5. Because, they will have fewer sins to re­pent of. Did it not lie near Pauls heart, that he was in Christ no sooner?
  Rom. 16.7 Youthful sins may prove Ages terrour, said that heavenly Preacher Mr. Bur­roughs.
  Salute An­droniens and Junea my Kinsmen, which are of note among the Apostles, which also were in Christ before me. Oh, had not Paul cause to repent that he was in Christ no sooner! that he concerned his soul with the concerns of his soul no sooner! might not this have bin his complaint? Oh that I had not lived to have been a Man, a blaspheming man, a persecu­ting man, before I went to Christ! and con­cerned my soul with the concerns of my soul! Oh that I had not breathed out threatnings and slaughter against the Disciples of the Lord, and haled men and women to prison! Oh that I had not consented to Stephens death, (a man full of faith, and of the holy Spirit) but had concerned my soul with the concerns of my soul, in the days of my youth! Did not the sins of Davids youth lie near Da­vids heart?
  Psal. 25.7.
  Remember not against me the [...]e sins of my youth, nor my transgressions. Is [...]t [...]t (now) a childs mercy, to concern his [...] with the concerns of his soul in the days of [...]th?
• [Page 19]6. Because the Time of Youth, is the best Time for Service. As, the Morning Time, is the best Studying Time,
  Aurora Musis a­mica.
  so, the Morning Time, is the best Serving Time. Oh, young ones! now, your Parts are Lively; now, your Senses are Fresh; now, your Memories are Strong; now, your Nature is Vigorous; the days of your Youth, are the Spring, and Morning of your Time. Now, that God might Shadow out your Duty, in the days of your Youth, he required that the first fruits, and the first born, should be offered to him. Is it not (then) a Childs mercy,
  Exod. 22.29.
  to Concern his Soul, with the Concerns of his Soul, in the dayes of his Youth?
• 7. Because the Promise is made to a Timely Seeking, and serving. I love them, that love me, and they that seek me early shall find me. He, that seeks me early, or, in the Morning, shall find me. They, that seek me in the Spring,
  Prov. 8.17.
  and Morning of their days shall find me. As the Israelites went early in the Morn­ing to seek Manna; and as Students rise ear­ly in the Morning, and go to their Studies; so, saith VVisdome, they that seek me in the morning, and Flower of their Youth, shall find me. Is it not (then) the Childs mercy, to concern his soul, with the concerns of hi [...] soul, in the days of his youth?
• 8. Because an Eternity of Felicity, a [...] [Page 17] Glory, hang upon a few moments of time. Hence, that counsel,
  Heb. 3.7
  To day if you will hear his voice. Was it not a good question the Lawyer put to Christ?
  Luk. 10.25
  What shall I do to in­herit eternal life? As if he had said, Sir, I know that I shall be eternally happy, or eter­nally miserable; eternally blessed, or eter­nally cursed; eternally saved, or eternally damned. Good Sir, what shall I do to in­herit life? Oh, my cares and feares! my thoughts and troubles, they are all conversant about an eternity! No time can reach eter­nity; No age can extend to eternity; no tongue can express eternity.
  U num per­petuum ho­die.
  Eternity is that one perpetual day which shall never have an end. What shall I do? what shall I not do that I may be happy for an eternity? Oh, get the impressions of an eternity upon thee, in the days of thy youth! As the Painter painted for an eternity, so do thou hear for an eternity, read for an eternity, believe for an eternity, pray for an eternity, do from life for an eternity. Is it not (now) the Childs mercy, to concern his soul, with the concerns of his soul in the days of his youth?

2. The Impro­ving of it.I have onely one Ʋse to make of this, and that's by way of counsel.

Are those that are young, to concern their souls with the concerns of their souls, in [Page 18]the days of their youth? Suffer (then) the words of Exhortation.

But this Ʋse hath a double Aspect, look­ing unto those that are old, 1. To the old. and then to those that are young.

Now these are either in a state of Nature, or a state of Grace. To those in a state of Nature.

1. To those in a state of Nature.

1. Art gray, and yet graceless? repent (then) and believe the Gospel. Haft gray hairs upon thy head, Mar. 1.15 Heb. 1.6. and not grace in thy heart? 'tis high time (then) for thee, to have repentance towards God, and faith to­wards our Lord Jesus Christ. Oh soul! there are but a few sands in thy Glass; look about thee, yea, look above thee; look within thee, [...]sa. 45.22. yea, look without thee. Look unto me all ye ends of the earth, for I am God, and there is none else.

But, will looking amount unto any advan­tage? yea, Look unto me, and be ye saved: When any are old in sin, wo to such an old Age. Its better to die young, then live to be old, and die in sin. Oh how sad is it, to live to be old, and yet die before the old man dies! Then (only) is old age good, when we are good in old age;Pro. 16.31 not only die in a good old age, but are good dying old. The glory of young men is their strength, but the beauty of [Page 19]old men is their gray head, The gray head is a crown of glory, if it be found in a way of righ­teousness. Oh soul! are grny hairs here and there upon thee? hast scarcely an eye to see with? hast scarcely a Foot to walk with? hast scarcely a Hand to work with? and hast not yet Concerned thy Soul, with the Concerns of thy Soul? Certainly (then) thou art in danger of hell fire.

2. Art Gray, and yet Grace-less? des­pair not, ther's hope for thee at the eleventh hour. Art going upon the last hour? despair not,Matt. 20.9. for he that came the eleventh hour, received a penny. Did not the Thief go from a Cross to a Crown?Luke. 23.43. This day shalt thou be with me in Paradise. But their things are not written for your Imitation, but to prevent your Desperation. Wee say, so long as there is Life, there is Hope. Are going off the Stage, and yet hast not gone to Christ? ther's great ground for thy Faith, and Repentance, but not for thy Desperation; the reason is Obvious, for as God is the Author of Mercy, so he is the Timer of Mercy; And, as he calls (whom) he will, so, he calls (when) he will. Caesar (when he saw Alexanders Statue) wept, having (though young) done so much, when himself had done so little. [Page 20]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 op [...]n; and for death; an eye shut; as if there [Page 21]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; [Page 22]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 [Page 23]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 Ʋnbroken heart, and an Ʋncha­techised 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 [Page 24]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 Is­ra [...]l, which he commanded our fathers, that they should mak [...] 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 [Page 25]will not depart from it. In which words,Pro. 22. [...] you have the Fathers Duty, and the Childs Mer­cy; the one, to train up (when young) the way he should goe; the other, to be trained up (when young) the way he should goe, that when he is old, he may not depart from it. God (who wills all men to be saved) is pleased to bless the Fathers Duty, and make it the Childs Mercy. Soul Education in Child­hood, is often and Ordinarily (though not al­way) blessed to Children. 'Tis true, Joash (King of Jerusalem) was Seemingly Religious,2 Chro. 24. 2.17, 18. so long as Jehoiada lived, but Jehoiada dying, the Religion of Joash seemed to be laid in the same Grave with him; no sooner did Jehoia­da dye, but the Religion of Joash dyed also. Thus possibly, it may be, that old age may out-live Education in Childhood, but 'tis not Ʋsually so; at least, 'tis not alway so: let Pa­rents (therefore) Concern their Souls with the Education of Children.

2. Because all Children, are Children of Wrath by Nature. Paul (writing to the Saints at Ephesus, and to the faithful in Christ Jesus) tells them in words at length. That they had in times past their Conversation in the lusts of the flesh, fulfilling of the desires (or according to the Greek) the wills of the flesh, Eph. 1.1. [...]. Eph. 2.30 and of the mind, and were by nature Children of wrath, even as others. Now, are Children [Page 26] (Naturally) Children of wrath? Are they Obnoxious to the pouring out of the Vials of infinite, and unmixed wrath? Are they in a desperate state? in a dangerous state? in a damnable state? Oh how Incumbent (then) is it upon Parents, to look after their Educa­tion!

3. Because a mans Children are himself Children, are Parents Multiplyed. Children, are neer unto Parents. The Apostle hath a lofty Expression, Concerning the Relation between a Husband, and a Wife. Husbands, love your Wives, even as Christ loved the Church, Eph. 5.25, 26, 27, 28. and gave himself for it; That he might Sanctify, and cleanse it with the wash­ing of water, by the word; that he might pre­sent it, to himself a Glorious Church, not ha­ving Spot, or Wrinkle, or any such thing, but that it should be holy, and without blemish. So ought men to love their Wives, as their own bodyes; he that loveth his Wife, loveth him­self. Thus ther's a neer Relation, between a Father, and a Child; a Mother, and a Child, and do not one come out of the Bowels of the other? Let Parents (therefore) look to the Education of their Children. Cameli [...], the Mother of the Gracchi, Haec sunt Ornamen­mea.

4. Because Children are a mans Cheifest and Choicest Chattels. I have read of a Matron of Campania (who laying before Camelia her pearls, with her costly Attires, and Fur­nitures) [Page 27] Camelia, held her in discourse till her Sons came home, and then Pointing to her Sons, said, These are my Ornaments; these are my Jewels. Children, are the greatest Jewels, and the richest goods, in a mans worldly Inventory. The Spirit (there­fore) staging the Suffering of Job, begins with his Children. There were born unto him seven Sons, and three Daughters. Job 1, 2. The man had no less then ten Children. And more Sons, then Daughters; he had seven Sons, and three Daughters. Children, if Beautify­ed and Blessea with Grace; are a great blessing; the Greatest blessing, for a Muta­ble, and a Mortal blessing; let Parents (therefore) look to the Education of their Children.

5. Because the real Change of a Child (and that in Childhood) makes Musick upon Earth. Oh what Musick was there upon the return of the Prodigall! Bring hither (said the Father) the best Robe: what shall he, (who probably had scarcely a Rag to his back, have a Robe now? yea, the best Robe now put upon him? Put a Ring on his Finger: What, shall he, (who possibly had not a Glove for his hand,) have now a Ring for his Finger? Put shooes on his Feet: Luke 19.22, 23. Is the man Shooe-less, and shall he have Shooes [Page 28]Put upon his feet now? Bring hither (also) the Fatted Calf, and k [...]ll it: What, shall he (who fed upon Husks at best) before, eat of the Fatted Calf now? Bring hither the Fat­ted Calf, and kill it, and let us eat, and be mer­ry: My Son was dead, and is alive again; and was lost, and is found; and they began to be merry. Ther's Musick upon Earth for the change of a Child, let Parents (therefore) look to the Education of Children.

6. Because the real Change of a Soul, makes Musick in Heaven. As Men, so Angels Re­joyce at a Change of Sinners. There shall be joy in heaven over one Sinner that repenteth, Luk. 15.7 more then over ninety and nine just Persons which need no Repentance: That is, which see no need of Repentance. There is joy in heaven, in the presence of the Angels of God, over one Sinner that Repenteth. Lu. 15.10. Now, if there be such Musick upon Earth, and in Heaven too, upon the real Change of a Sinner, let Parents (then) look to the Education of their Children.

7, Because of the Promise. The promise it unto you, and to your children, and to all that are afar of: Acts 2.39 But who are these? to as many as the Lord our God shall call: that is, effectu­ally call. But what is the Promise? The Promise, is the gift of the holy Spirit. Re­pent, [Page 29]and be baptised, Acts 2.38. every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Spirit: That is (if I mistake not) a greater efflux of the Spirit. I will peure water upon him that is thirsty, and floods upon the dry Ground; Isa. 44.3. I will poure my Spirit upon thy Seed, and my bles­sing upon thy Off-Spring. Take one place more: As for me, this is my covenant with them, saith Jehovah, my Spirit that is upon thee, Isa. 59.21. and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy seeds Seed, saith Jehovah, from henceforth, and for ever. Is not this a good Encouragement now, and is there not strength of reason, that Parents should look after the Education of their children?

8. Because of the Times. What reason the Apostle gives for Redeeming of time, may I give for Educating children: Redeeming the time; why? because the dayes are evil: So Educate Children Religiously; why?Eph. 5.16 be­cause the dayes are evil. Is not the time evil? evilly evil? and shall not children be religi­ously educated? Did ever any Age sin as this doth? and ever any place sin as England doth, where there was such a plentiful and powerful Preaching of the Gospel? Oh the Madness and Murder now! Oh the Pre­faneness, [Page 30]and Polygamy now! Oh the Forni­cation, and Adultery now! Oh the Cursing and Swearing; Cheating and circumventing now! Oh the Carnality, and Covetousness now! Oh that Pestilential, and Prodigious Atheism now! Doth not Atheism begin to break her Banks? What Foundation-truth (almost) is there, that is not unbelieved now! or Disputed now! or opposed now! Doth not all manner of Sin come in like an 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. 14.1 [...]. 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 'twas 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 [Page 31]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 'tis 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, [Page 32]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 'tis 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?

[Page 33]2. Shun the Occasions of sin in the days of thy youth. If thou wouldest not fall down of [...]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 [Page 34]own, or dying, thou wilt be damned, and tha [...] for an eternity. Mar. 16.16. He that believeth not, shall [...] damned; not (may) but (shall) be da [...] ­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.

Heart Keeping the hardest Keeping.

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. [Page 36]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 [Page 37]

• 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 'tis 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?

[Page 38]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; [...]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, [...]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 immo­ [...] te [...]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 [Page 39]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 migh [...]. To the same purpose do the Psalmist speak:P [...]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
  Its 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 w [...]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). [Page 40]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,
  [...]om. 10.
  that God raised him from the dead. thou shalt be saved.
• 4. For the Memory. 'Tis said of the Mo­ther of Jesus, that she kept her Sons sayings in her heart;
  [...]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 te­ [...]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, [Page 41]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, [...]like the City of Rome, of which 'tis said, That it was never besieged, but it was taken. Rom. 1 [...].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. Ci­ [...]es and Castles they are accommodated with [Page 42] Ammunition. A Castle hath a Magazine in it self, it hath Match, Powder and Bullet. A Castle is accommodated with Ʋtensils 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 'tis 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 [Page 43]shall die in your sinnes, John 8.24.
• 6. Doth he say Work no more? No; 'tis written, If any would not work, neither should he eat. 2 Thes. 3.10.
• 7. Doth he say Pray no more? No; 'tis written, Pray without ceasing. 1. Thes. 5.17.
• 8. Doth he say Read no more? No; 'tis written, Search the Scriptures. John. 5.39.
• 9. Doth he say Hear no more? No; 'tis written, Be swift to hear, slow to speak, slow to wrath. Jam. 1.19.
• 10. Doth he say Fear no more? No; 'tis 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, its 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, [Page 44]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 Ʋnfenced. 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 'tis 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 [Page 45]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 [...]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, [...]. and I am set in my ward every night.

4. Why this heart of man must be kept a­bove all keeping.

[Page 46]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 i [...] displeased with the Commission of evil, so with the omission of [...]ood; God is displeased with the not doing of what he commands, as he is with the doin [...] 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! [...]os. 2.4. do, as they say! May not I say unto you, as Pharaoh did to the Egyptians? Go unto Joseph, and whatsoever he say unto you, do. And, may not I say unto you, as Mary (at the Marriage,) said unto the servants, con­cerning Christ? Whatsoever he say unto you, do it.

In respect of Christ.2. In respect of Christ. The Heart is Christ Seat, this (therefore) must be kept [Page 47]above all keeping. The Heart is Christs Throne here below now; this is his House. As the Christian is Christs lesser and lower house, so the Christians heart (if I may speak it with a holy reverence) is Christs lodging room in that house. That Christ may dwell, but where? in your hearts, but how? by faith.Eph. 3.17. That Christ may dwell in your hearts by faith. Shall not a Princes Presence-Cham­ber? his lodging-room be kept above any chamber? above any room? kept above all keeping? As the Womb of Christ, wherein he was conceived, was; and the Tomb of Christ wherein he was laid, was; so must his Temple be. Now, Christ was conceived in a Womb, wherein no other was conceived; interred in a Tomb, wherein no other was interred; so, will he Temple himself in that heart where no other shall be his Cor­rival, and where no affected lust shall be his Equall: If Christ dwell in the heart by faith, then sin must out of the house by force. Christ and Corruption (especi­ally if affected) cannot dwell under the same Roof in Peace, cannot lodge in the same house with love and liking. 1 Cor. 16▪ 15. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid. [Page 48]Many, too many have their Paramours, their Concubines. Oh soul, lodge not an Harlot in thy heart, for that's Christs house! Was it not pity that David should take Bathsheba into his house, for she was another Mans wife? Oh, how did the displeasure of God begin to flame against the King of Gerar, for taking Sarah Abraham's wife! was it not pity, that Sampson took Dalilah into his lap? The Man (first) lost his locks, and (then) lost his life.

In respect of the heart.3. In respect of the heart. As the heart must be kept above all keeping in respect of God, because he hath commanded it; in re­spect of Christ, because 'tis his Seat; so in respect of itself, and that upon a manifold Account. For—

• 1. 'Tis a corrupt heart. The heart of a Saint is very corrupt, but the heart of a sin­ner hath nothing but corruption;
  Corrupt. Jerusa­lem wash thy heart from wick­edness.
  a Saints heart hath too much sin, but a sinners heart is fuller of sin, then the Sun of light, or the Ocean of water. The heart of a Saint is sinful, but the heart of the sinner is sinfully sinful, wickedly wicked. The heart is the Nursery of sin, the Magazine where all the weapons of unrighteousness lie;
  Deu. 15.9.
  'Tis a lesser Hell. Be­ware, that there be not a thought in thy wicked heart, in thy Belial heart; so the Margen. Its a kind of an Hell,
  Jer. 4.14.
  for a man that hath b [...]t [Page 49]a spark of grace, to be tempted and turmoil­ed with the innate corruptions and rebellions of his own heart; And if a man would de­vise a Torment for a soul truly gracious, he cannot devise a greater then this; Shall not this heart (then) be kept above all keep­ing?
• 2. 'Tis a bruitish heart.
  Bruitish. Psal. 92.6.
  A bruitish man knoweth not, neither doth a fool understand this. The heart of man is not only filthy, but fool­ish. The bruitish man is the foolish man. Wis­dom excelleth folly, as far as light excelleth dark­ness. The heart of man is naturally foolish, and as the heart is foolish, so the man is child­ish, for he feeds upon dirt, rather then upon bread; yea, upon dirt, but not upon bread. Ʋnderstand ye bruitish among the People: Folly is bound up in the heart of a Child, but the Rod of Correction shall drive it away from him. Folly is not only bound up in the heart of a child of man, but in the heart of a child of God. Do ye thus require Jehovah, Oh ye foolish people, and unwise?
  Den. 32.6.
  Should not the heart (now) be kept above all keeping?
• 3. 'Tis a barren heart. There's not a seed of grace in the heart till the hand of God sow it there.
  Berren.
  The heart naturally and originally is like white Paper, without any Inscription; Not a Syllable of the Grace of God is written there, till the Finger of God write it there. [Page 50] This shall be the Covenant that I will make with the House of Israel;
  Jer. 31.33
  but what is it? I will put my Law in their inward Parts, and write it in their hearts, and will be their God, and they shall be my people: But who is this I? 'Tis Jehovah. After those days, saith Jeho­vah, I will put my Law in their inward Parts, and write it in their hearts. May not the best of men speak after the Prophet? My leanness, my leanness, Wo unto me. Might not Christ say,
  Isa 24.16
  (were there not a spark of grace within) to the best of men, as he did to the fruitless Fig-tree? Cut it down, why cumbreth it the ground?
  Luk. 13.7
  Shall not the heart (now) be kept above all keeping?
• 4. 'Tis a dark heart,
  Dark.
  A natural heart is a dark heart; yea, a natural heart is not only dark but darkness it self in the very Abstract, before the Sun of Righteousness arise there. For ye were somtimes (darkness) but now are ye light in the Lord,
  [...] Eph. 5.8.
  walk as children of light. What would the World be without the Fir­mamental Sun, but a World of darkness? Oh, what would the Soul be without the eternal Son (the Sun of Righteousness) but a Dungeon of darkness. Oh, says the soul, how muddy are my thoughts! how dark is my understand­ing! I know nothing yet as I ought to know: Oh, 'tis little that I know, and I am ignorant of my ignorance! The most perfect soul [Page 51]hath but an imperfect sight of God or himself. The most seeing man, or the Seer himself, hath a Film upon his eye, (at least much darkness in it,) and must (at present) look thorough Spectacles.
  1 Cor. 13.12. [...]
  We now see thorough a Glass darkly. Darkly, or in a Riddle, ac­cording to the Greek. Shall not this heart (then) be kept above all keeping?
• 5. 'Tis a hard heart.
  Hard.
  The heart of man is so bad, I cannot tell how bad it is. The heart is compared to an Adamant. They made their hearts as an Adamant stone, &c.
  Zach. 7.12
  Is not a Flint hard? but an Adamant is hard­er. As an Adamant (harder then a Flint) have I made thy Forehead.
  Ezek. 3.9.
  Oh wonder not (then) to hear Persons to complain of their hardness of heart; They are strangers to their own hearts, that complain not of the hardness 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 41.2 [...]
  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?
• [Page 52]6. 'Tis 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.
  [...]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 [Page 53](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. 'Tis 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.

[Page 54]Dost well to be anqgy? [...]na 4.9. and 'tis 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? [...]eep. [...]gust [...]s [...]nde [...]rofun­ [...]um [...]ot only [...]rofun­ [...]um ma­ [...]nt, sed [...]ali Pro [...]undum.

'Tis 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 [Page 55]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. [...] 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. 'Tis a deceitful Heart. Decei [...] 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. 'Tis apt to take Morality for Grace. Now, Morality is but Nature refined; 'tis 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. [...]

[Page 56]2. The heart is apt to take the shew of grace, [...]e fi­ [...]le non [...] idem. [...]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. [...]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. 'Tis an unbelieving heart. [...]nbeliev­ [...]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. 'Tis called a Faith of the Operation [Page 57]of God. Ʋnbelief is a great sin,Col. 2.12. the greatest sin. Ʋnbelief lies at the bottom of all sins; 'tis 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. Ʋnbelief 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 wanton [...]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.

[Page 58]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 Ʋse to make of this, and that's by way of Counsel. Ʋse.

Must the heart be kept above all keeping? Suffer (then) the words of Exhortation. But, this Ʋse, hath a double Aspect, looking to the Ʋnbelieving Sinner, and then to the Believing Saint.

To the Ʋnbelieving 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. [...], [...]0. Fornications, Thefts, Fals­witness, Blasphemies: These are the things which defile is Man.

[Page 59]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.

[Page 60]2. To the believing Saint. To the be­lieving [...]aint. As the Sinner, so the Saint; as the unbeliever, so the believ­er is concerned in this Ʋse.

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 [Page 61]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. Ʋpon the wicked he shall rain snares, fire and brimstone, and an horrible Tempest;
  Psal. 11. [...].
  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 be­l [...]ever, yet he shall not (so) be ensnared by them, if his heart be kept above all keeping. 'Tis true, there are Rock [...] 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 [Page 62] 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 Or [...]tory of a sinner. God w [...]ll lend and la [...] 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! [Page 63]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 'tis 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 'tis 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 [Page 64] 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 [Page 65]keep him in perfect Peace, or (according to the Hebrew) in Peace, Peace, whose min [...] 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. 'Tis 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; [Page 66]for, if they belong to all sanctified believers in general (as Interpreters agree) much more eminently to the Head and Husband of these, Christ Jesus, who is the Beginner and Con­summator of Grace. The most mighty and magnificent Monarchs in the World, have not such a Train, such a Retinue at home, nor such a Life, Guard when they go abroad, as the meanest Saint hath, for he hath a Guard of Angels, a Convoy of Angels, and this is ap­proved as well as appointed of God, in order to the keeping of the heart.

6. Must the heart be kept above all keep­ing? Mourn (then) over that in the heart, which hath made it so treacherous. Sin is the greatest Treason in the world, and this makes the heart so treacherous. May not I say of Corruption, as the Queen did of Calice, Rip me open when I am dead, and you will find Ca­lice at my heart. Should ye rip open a per­son, would ye not find corruption at his heart? 'Tis mans sin that kills him. As Sin infects, so it inters the man it infects. No sc [...]ner do we begin to live, but we begin to die▪ Gen. 2.27 In the day thou ea [...]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 [Page 67]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 [Page 68]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 si [...] 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 Sata [...] 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 [...]care [...]sse non [...]are. [...]sse [...]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 [Page 69]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, 'tis 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 S [...] had not a being from God; no sin, no sinner [...]all in­herit the Kingdom of God. The unrighteous (as unrighteous) shall not inherit the King­dom of God. Know ye not that the unrig [...] ­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 Li [...],
  Re. 21.2 [...]
  shall enter this [...]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 [Page 70] Being of God, who is the Being of Beings. Sin would not only un-m [...]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,
  [...]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. A [...] there is the Master-Grace,
  I [...]. 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 [Page 71] 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 sa [...]ls thorough the Ʋniverse. The Tongue hath no mean; its either exceedingly good, or excessively evil; it knows nothing but extremes. The Lips do offend N [...]ga­tively as well as Positively; as in speaking, so in not speaking; for Silence, som [...]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 keeping) keep your hearts. Little Children, keep your s [...]lves from idols. Though these were Children,
  1 Jo. 5.21
  yet they are called l [...]ttle Children, and little Children may have Idols, at least they are in danger of setting up Idols within.
  C [...] 3 1.
  Set your affe [...]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 b [...] s [...] ▪ b [...]t it must not be loved. The World [Page 72]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 si [...], 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 [...]ep your hearts.
• 4. Would ye f [...]llow the Footsteps of the Flock? then (above all keeping) keep the heart. The C [...]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.
  C [...]r 11.
  [...]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 f [...]otsteps of the Flock. By the footsteps, or in the foot­st [...]ps of the Flock:
  [...]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.
• [Page 73]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 car [...]ful, conscious, cordial and constant, in k [...]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 [...]ss [...] 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 [Page 74]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. [...]ngage Christ then in this work. The heart is the strongest Castle, the highest Turre [...]; 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. 'Tis 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 [Page 75] heart? Let your hearts then be taken up with heaven. When thou findest thy thoughts wandring, and ready to bre [...] their bounds, endeavor to turn them into another Channel, concern thy soul then with heaven, and h [...] ­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, 'Tis 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.

The Sufficiency of Grace.

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 [Page 77] 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, Mar. 16. beg. they were Affright­ed. They were Affrighted, but not in an Ex­tasie. But, a Revelation, such (as Paul here speaketh of) was an Apparition in an Exta­sie. Such was that of Peter concerning the Sheet. Acts io. 10, &c. Such also) was that of John, when in the Isle of Patmos; He was in the Spirit on the Lords day, Rev. 1.9, 10. and heard behind him a great voice, as of a Trumpet.

2. His Temptation upon this Revelation. And lest I should be exalted above measure through the abundance of the Revelations, 2 Co. 12. [...]. there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. Some, by this Thorn in the flesh, understand Concupiscence; Others understand Alexander the Copper­smith; but there appears not to me the least Shadow of a Probability, that either of these [Page 78]should be the Thorn in the Flesh: Is it so much as Probable that the Disease should be Corporall, when the Remedy was Spirituall? that the Malady should be Corporal, when the Medicine was Spirituall▪ that the Sor [...] should be Corporal, when the Salve was Spi [...]? So that by the Thorn in the flesh, I understand Temptation; that is, some Sata­nical Suggestion, and Solicitation, concern­ing the Faith and Sincerity of the A­postle.

3. His Supplication, upon this Temptati­on. For this thing I besought the Lord thrice, that it might depart from me. 2 Co. 12.8 Here is a Copy for you (under Temptation) to write after; the Apostle hath a Thorn, hath a Temptation, but what Course doth he now Steer? To this Closet he goeth; to his Knees he goeth; to the Throne of Grace he goeth; go you, and do likewise.

4. His Supportation, upon this Supplicati­on. And he said unto me, my grace is suffici­ent for thee. Christ answers in Effect, though he doth not answer in Kind. Paul, is not presently Delivered (from) the Temptation, but he is Delivered (under) the Temptation; he is supported (under) it, though not De­livered (from) it. And he said unto me, my grace is sufficient for thee.

In this text and truth, you have some­thing [Page 79] implied, and something expressed.

• 1. Something implied; that's the sore. This is temptation, that is, this is some fiery and furious assault and attempt of Satan.
• 2. Something expressed; that's the salve. And he said unto me, my grace is sufficient for thee. In which words you have these Ob­servables.

• 1. The Person, salving. He, that is, God, or Christ; Or Christ. who is God. He, And he said.
• 2. The Person salved, Me; that's Paul, And he said unto me.
• 3. The subject-matter of the salve, and that's grace, Now, grace is an excellent thing, an excelling thing. All are Pebbles to this Pearl.
• 4. The Propriety that Christ claims in this grace. My grace, or this grace of mine. My grace; not thy grace, but my grace; Not grace in thy private hand, but in thy publick head; not grace in the stream, but in the fountain. My grace.
• 5. The Efficacy of this Grace, sufficient. My grace, and sufficient. As if Christ had said, though thou hast a burden, yet thou shalt have a back for that burden: thy back shall not break under thy burden, nor bow un­der thy burden, though thy burden be great, my grace is greater. Sufficient.
• [Page 80]6. The certainty of the efficacy of this Grace, Is. My grace, my grace is sufficient for thee. 'Tis grace, and my grace, that hath not only been, but yet is sufficient. And he said unto me, my grace is sufficient for thee.

From the Text, and Context, you have these Meditations,

1. That the chiefest and choicest of Christi­ans are obnoxious unto temptations. Meditati­ons. Paul, who was of the highest form, if not the high­est in that form of grace, and gifts, was not without his temptation; he had a thorn in the flesh. Paul was an eminent Servant of Christ; had eminent Revelation from Christ, and yet under eminent temptation; he had a thorn in the flesh. Persons, shall not need to wonder when tempted, for temptation is no new thing; but to pass that.

2. That the greatest temptation doth ordi­narily succeed the greatest revelation. It was thus with the Master; when Christ had that voice, This is my beloved Son in whom I ac­quiesce, then he was led away by the Spirit in­to the wilderness to be tempted by the devil. Now, was it thus with the Master? No wonder then if it be thus with the servant; but humbly to take leave of that also.

3. That Christ suffers temptation to succeed revelation, in order to the prevention of carnal exaltation and ostentation. Persons are apt [Page 81]to be puffed up with a fleshy mind under Re­velations. The Spirit begins to swet, and become Tympanious, under the greatest Ma­nifestation, and Revelation. Where is the Body that do not sometimes stand in need of Physick? Oh, but where's the soul, that stands not often in need of a pill, and a potion to purge out corrupt Crudities?

4. That 'tis (at once) both the Duty, and the Dignity of a Christian, to multiply Cryes, and cry mightily unto Christ, under Tempta­tion. For this I besought the Lord thrice; but to pass that also:

5. That a word from Christ, is a sutable, and seasonable supply, and support, unto a Christian, under Temptation. And he said unto me. This was under the writing of the Scriptures, and this hath been ever since the Scriptures were written, the method of Christ unto Christians, under affliction, and under Temptation, to give some word, or o­ther, And he said unto me.

6. That there is a sufficiency of grace in Christ, for a Christian, under Temptation. My grace is sufficient for thee. This is the truth that I shall discourse, and discuss, if indulged a divine Gale, and Gust. There is a suffici­ency of grace in Christ, for a Christian. By a Christian, I mean a Christian of Christ, making: not of Mans, but of Gods making; [Page 82]or, [...] from [...] not of Mans making, without God. By a Christian, I do not mean every Babe, or a­ny Babe that is sprinkled, for the word Christian is a Derivative from Christ: By a Christian, I mean a believing Saint, and a sanctified Believer. By a Christian, I mean a Person (in) Christ, for so the A­postle wordeth it; I knew a man in Christ; that is, actually in Christ; drawn (unto) Christ, and drawn (after) Christ; now, there is a sufficiency of grace in Christ for such a Christian, and that under temptation; the greatest temptation.2 Cor. 12. [...], My grace is sufficient for thee.

In the Managing of this Meditation, Method. suffer a serious, and sober Inquiry after five things.

• 1. Whether there be a sufficiency of grace in Christ, for a Christian, under tempta­tion.
• 2. What manner of grace, this grace is, that is in Christ; And is sufficient for a Christian, under temptation.
• 3. How this grace is in Christ, which is sufficient for a Christian, under tempta­tion.
• 4. Why there is in Christ a sufficiency of grace for a Christian,
  Method.
  under temptati­on.
• 5. What Ʋse may be made of this, that [Page 83]the grace which is in Christ, is sufficient for a Christian, under temptation.

1. Whether there be a sufficiency of grace in Christ, for a Christian, under temptation. Will it not be lost labour, and (as it were) to hold a candle to the Sun at noon, to go a­bout to prove this? That there's a fulness of grace in Christ, is Evident. Herein, the great Doctor of the Gentiles, is positive:Col. 1.19. For it pleased the Father, that in him should all fulness dwell. The word (Father) is supplied in the English Translation; [...]. for it pleased, so the Greek; that is (if I mistake not) it pleased both the Father and the Spi­it, that in the Son should dwell; but what? fulness; yea, all fulness; For it pleased that in him should all fulness dwell. All fulness of grace, or, a fulness of all grace. Col. 2.5. In Christ dwelleth all the fulness of the Godhead Perso­nally. Here's fulness, yea, all fulness, yea, all the fulness of the Godhead, yea, all the fulness of the Godhead, and that Personally. Once more; the Apostle speaking of Christ as Head, and the Church as Body, speaks of the Church as the fulness of Him, and of Him as the fulness of the Church. [...] And gave him to be Head over all things to the Church, which is his Body, the fulness of him that filleth all in all; Or (according to the Greek) filling all things in all things.

[Page 84]2 VVhat manner of grace, this grace is, that is in Christ, and is sufficient for a Chri­stian under temptation.

• 1. Grace in Christ is free grace. 'Tis Grace, and therefore free; 'tis free, and therefore Grace. 'Tis Grace no way, un­less free every way. Wine and Milk may be had without money, and without price: yea, Grace and Glory are had without money and without price. Jehovah God is a Sun, and a Shield, he giveth Grace and Glory, Grace here, glory hereafter; grace upon earth, glory in heaven are given; they are Donatives. Grace (in) Christ, and (from) Christ is free.
  Eph. 4.7^t
  To every one of us is given gra [...]e according to the measure of the gift of Christ.
• 2. Grace, in Christ, is formidable grace. Grace, in Christ, is able to weather any storm; every storm: How prodigious so­ever the winds of temptation be, and how impetuous soever the waves of tribulation be, grace, in Christ, is able to weather all. The temptations of Christ were great, but grace in Christ, weathered all. He went out con­quering, and to conquer. And, as grace (in) Christ, so grace (from) Christ, weathers all. As the temptations of Christ were great, so the temptations of a Christian are great, and yet grace (from) Christ weathers [Page 85]all. When I said my foot slippeth, thy mercy, Oh Lord, held me up.
  Psal. 94.18.
• 3. Grace, in Christ, is attracting grace. There is not a greater naturalness in the Loadstone to draw Iron to it, then there is in the grace of Christ, to draw the soul to Christ. The grace of God, and of Christ, have a mighty Influence. Moses spake from Mount Sinai; Christ spake from Mount Zi­on. Moses (by his thundering) did not draw to Christ, but Christ (by his grace) draws to himself.
  Can. 1.4.
  I drew them with cords of a man, with bands of love. And as Christ draw (unto) himself, so (after) himself, in a way of grace. Draw me, and we will run after thee.
• 4. Grace, in Christ, is abounding grace. Grace in Christ, is grace in the Fountain; now grace in the Fountain, is, for Quality, and Quantity, ever the same. Grace, in Christ, is grace in the Ocean; now how emp­ty soever the channel is, the Ocean is full; always full. I will give to him that is a­thirst, of the fountain of the water of life free­ly. Ther's abundance of grace in Christ, so much I cannot tell how much; grace in Christ, is a wonderful Deep, and my Line cannot sound this Depth. In Christ, there are deep Ditches which cannot be sounded, and rich Deeps which cannot be Exhausted, [Page 86]Where sin abounded, grace did much more a­bound.
  Rom. 5.20
• 5. Grace, in Christ, is abiding grace. Grace, in a Christian, though it may decay, yet it cannot dye. Grace, in a Christian, must continue, until grace goes into glory, when Time goes into Eternity. Now, if grace be thus in the stream; what is it (then) in the fountain? Grace, in Christ, is lasting, yea, everlasting: As (from) Eternity (to) Eternity. Christ is God, so (from) Eternity (to) Eternity, he is good, and gracious, and can as soon cease to be God, as to be good;
  Psal. 103.17.
  cease to be God, as to be gracious. The mercy of the Lord is from everlasting, to everlasting; or thus; The mercy of Jehovah, is from eternity, to eternity, upon them that sear him, and his righteous­ness unto childrens children. The Mercy of the Lord endureth for ever.
• 6. Grace, in Christ, is commodious grace. Is not Advantage in every mans eye? Grace, is very Advantagious; it brings Salvation along with it. By grace ye are saved. Is not Salvation a great thing?
  B [...]n. 2.5.
  Is not Dam­nation a bitter Pill, and potion? Is not Salvation a sweet morsel? This is by grace, and this grace is laid up in Christ. This Gold, layes in this Ore. Salvation, and all in a Tendency unto Salvation, runs in [Page 87]the veins of free-grace. The whole Fabrick of Salvation is laid in grace.
• 7. Grace, in Christ, is Efficatious grace. The Man that fell among Theeves, was left by the Priest, and the Levite, as they found him; but Christ, by his grace, had compas­sion on him. What men, and means cannot do, Christ, by his grace can do, without men, and means. What men, and Angels, cannot do, Christ, by his grace, can do. That grace which bringeth Salvation, teach­eth also to deny all ungodliness, and worldly lusts, that we may walk soberly, and righteous­ly, and godly, in this present world.
  T [...]. 2.11, 12.
• 8. Grace, in Christ, is suitable grace. What so suitable for a sinner, as a Saviour? What so sovereign against sin, as grace? Ther's no Physick more suitable for the Body, then grace is for the Soul. Is not Bread suitable for the hungry? Water for the thirsty? so is grace for the soul that is sick of sin. If any man thirst, let him come unto me,
  Joh. 7.37.
  and drink. If any man, if any one, so the Greek; Man, or Woman; let that man, and that woman, come unto me, and drink Bread, and Water, are suitable for the hun­gry, and thirsty.
• 9. Grace, in Christ, is seasonable grace. Every thing (we say) is beautiful in its sea­son; and the more seasonable any thing is, [Page 88]the more beautiful it is. The season of a mercy, greatly accent the mercy. As the Death of Christ was in season; While we were yet sinners, Christ dyed for us; and in due time Christ dyed for the ungodly; So the grace (of) Christ, and (in) Christ, is season­able when the soul is under temptation, and under Affliction. Is not that a lofty, and a lovely expression. For peace, I had great bitterness,
  Isa. 38.17.
  but thou in love to my soul hast de­livered it from the pit of corruption; for thou hast cast all my sins behind thy back.
• 10. Grace in Christ, is surpassing grace. Sin, is an evil thing; Sin, is an evil; the evil of evils: Ther's evil, and nothing but evil in sin. Sin, is evil, but grace is good; sin is worse, but grace is best. Sin, is a large Field▪ a large Territory, but grace is a larg­er. Sin, is the largest Territory in the World, but grace. Mans Ephah, is full of sin, but Gods Ephah is fuller of grace: Mans cup is full, but Gods cup is over-full, and that for an Eternity. For as sin has reign­ed unto Death,
  Rom 5. [...].
  so hath grace reigned (through righteousness) unto eternall life, by Jesus Christ our Lord. Here is sin reigning un­to death, but here's grace reigning unto E­ternal life. The wages of sin is death, but the gift of God is Eternal life,
  Rom. 6. [...]
  through Jesus Christ our Lord. Ther's sin enough in man, to [Page 89] damn man; ther's grace enough in Christ to save man: Ther's sin enough in man, to damn man, and that for an Eternity; ther's grace enough in Christ, to save man, and that for an Eternity.

3. How this grace is in Christ, that is suf­ficient for a Christian, under temptation. Grace, is in Christ, two wayes; Formally, and causally.

1. Formally. Grace, is in Christ, Formally. as in the subject of it. Christ is the God of grace. In the beginning was the word, and the word was with God, and the word was God. But what then? The word was made flesh, and dwelt amongst us, and we beheld his glory, Jo. 1.1, 14 the glory as of the onely begotten of the Father, full of grace and truth.

2. Causally. Grace, is in Christ, Causally. as in the fountain of it. As Christ is the God of it. so he is the giver of it, for he is (thee) head of the Church. Col. 1.13. And he is thee head of the body the Church. Now, thus Christ is, in a manifold respect.

• 1. Because Christ is above the Church, and ruleth it, as the Head guideth the body. Christ, is soveraign, as well as Saviour, and Surety; He is therefore called, King of Saints.
  Rev. 15.3.
• 2. Because Christ conveyeth Life into the Church, as the Head to the Members. Christ giveth life (to) the Church; Maintaineth [Page 90]life (in) the Church; yea, Christ in the Churches life.
  Col. 3.4.
  When he who is our life shall appear.
• 3. Because Christ provideth for the Church, as the Head doth for the Members. Christ, gives the Church Manna; yea, Christ, doth not onely feed the Church, but is the Churches Food, and he is (at once) Meat and Medicine. I am the bread of life.
  Jo. 9.48.
• 4. Because Christ Participates with the Church, in the same nature with it as the Head doth with the Members. For we have not an high Priest which cannot be touch­ed with the feeling of our infirmities,
  Heb. 4.15.
  but was in all points tempted like as we are, yet without sin.

4. Why there is in Christ, for a Christian, a sufficiency of Grace, under temptati­on.

In a three-fold respect; God, Christ, and the Christian.

1. In respect of God; God. 2 Tim. 2.16. because his founda­tion standeth sure. The foundation of God standeth sure, having this Seal, the Lord knoweth them that are his. God, knoweth those, all those, that he hath given unto Christ, and he hath laid up in Christ, a suf­ficiency of grace for these, that they may not miscarry for an Eternity.

[Page 19]2. In respect of Christ; because he is to lose none, that are given unto him.Christ. While Christ was in the World he kept his, and up­on his going out of the World, he ingaged the Father to keep them. As God knows all that are given unto Christ, so Christ is to keep all that are given unto him.Jo. 17.11. While I was with them in the world, I kept them in thy Name, those that thou hast given me have I kept, and none of them is lost, but the Son of perdition, that the Scripture may be fulfilled. Jo. 17.12. But where did the Scripture speak this of Judas? Let his dayes be few, and let ano­ther take his Office. Psa. 109.8.

3. In respect of the Christian. As there is a sufficiency of grace in Christ, upon Gods account, and upon his own, Christian. so upon the Christians.

1. In order to the strengthening of the Christian. Ther's a fulness of grace in Christ for Christians, that Gods power may be made known, yea,2 Cor. 12.9, 10. made perfect in mans weakness. This appears by the words after the Text; for speaking of his grace as suffici­ent in the Text, he gives this reason, For my power is made perfect in weakness; and when I am weak, then am I strong. When I am weak in flesh, I am strong in Spirit; when I am weak in my self, I am strong in my Savi­our. Christ can say, Paul, thou art weak. but I am strong; yea, I am strength; The [Page 92]strength of Israel, that cannot lye. Now, there is a Sufficiency of grace in Christ, that a Christian may be strengthned under all his troubles and trials; under all his Temptati­ons, and Tribulations.

2. In order to the smiling of the Christian. We use to say, a Christian life, is like a Courtiers life; for, upon the favour, or dis­favour of the Prince, depends the Comfort, or discomfort of the Courtier. Thus, upon the smiles, or frowns of Christ; depend the comfort, or discomfort of the Christian. A Christian, is like the Marigold, concerning which they say, that it opens with the shi­ning, and shuts with the setting of the Sun. If the Sun of Righteousness set in a Cloud, 'tis as Death to the Christian; but, if this Sun of Righteousness break thorough a Cloud, 'tis as life to the Christian. Christ will not alwayes frown, lest the Spirit should fail before him, and the soul which he have made. If ever a drooping, desponding, despairing soul be comforted, Christ must be the Text, and the Preacher too. I, even I am he that comforteth thee. Now, there is a sufficiency of grace in Christ, in order to a Christians comfort. Jo. 6.63. The words that he speak, they are Spirit, and they are Life.

3. In order to the feeding of a Christian. Ther's a sufficiency of grace in Christ, that [Page 93]the Christian may feed upon the promiss; that when he hath nothing in his purse, he may find enough in the promiss; and when he hath nothing in his private hand, he may find enough in his publique head. Feeding, upon the promise, is believing in the promiss, for the promiss is a ground for Faith, as the precept is a Rule for Obedience. Man, liv­eth not by bread only; how then? but by eve­ry word that proceedeth out of the Mouth of God. Now, the promiss is a full breast, Mat. 4.4 and God delights that Faith should draw it.

4. In order to the fraughting of the Chri­stian. Christ, will lade the soul with Ex­periences, and that in a double respect.

1 In respect of himself. Christ would have every Christian to have something in hand, something in store, against a rainy day; against a winter day. Christ, would have the Christian to lay up in store a good Foundation for the time to come; and, to re­member the days of Old. Agracious reflect­ion of former experiences, is a good relief to the soul under future Extremities. Oh, say the soul. I was in the Depths at such a time, but Christ kept my head above water. VVe had the sentence of death in our selves, that we should not trust in our selves, but in God which raiseth the dead; 2 Cor, 1.9.10. who delivered us from so great a death, and doth deliver, in whom [Page 94]we trust that he will yet deliver us. The A­postle argues from former Experience [...] future Deliverance.

1. In respect of Others. There's a suffici­ency of grace in Christ, that a Christian may not (only) have a word for himself, but (al­so) a word for others. VVho comforteth us in all our tribulations; Why? That we may be able to comfort them that are in any trouble; 2 Cor. 1.4. but how? By the comforts where­with we our selves are comforted of God. Christian converse often prove (thorough the riches of free-grace) Christian comfort: Now, as there is a sufficiency of grace in Christ that we may be comforted, For in­stance. so that we may comfort one another; Ch, saith one, I am tempted! tempted to curse God, and dye! Oh, saith the other, so have I been! but (then) that word was given in, Bless, and curse not.

2. Oh, Rom. 12.14. saith another. I am under various temptations! my temptations are many, and mighty too! Oh, saith the other, so have I been! but (then) this word was given in, Bles­sed is the man that endureth temptation. Iam. 1.12.

3. Oh, saith another, but I am afflicted! af­flicted, and ready to dye! Oh, saith the o­ther, so have I been! but (then) that word was given in, In all their affliction, he was af­flicted. He was affected with their affliction, [...]sa. 63.9. [Page 95]and under their affliction, they had his af­fection.

4. Oh, saith another, I am reproached! They lay to my charge things that I know not. Oh, saith the other, so have I been! but (then) that word was given in. Blessed are ye when men shall revile you, and speak all manner of evil against you (falsly) for my sake. Mat. 5.11..

5. Oh, saith another, but I am persecuted! and persecution (in plain English) is hunting; a hunting after the soul to take it! Oh, saith the other, so have I been! but (then) that word was given in, persecuted, but not for­saken. 2 Cor. 4.9.

6. Oh, saith another, but I am hated! ha­ted of Neighbors! hated of Relations! Oh, saith the other, so have I been! but (then) that word was given in. Marvel not, my brethren, if the World hate you. 1 Jo. 3.13.

7. Oh, saith another, but I am impoverish­ed! I am reduced to a low Ebbe! I have ve­ry little Meal in my Barrel, and Oyle in my Cruse! Oh, saith the other, so have I been! but (then) that word was given in. Mat. 6.36, Take no thought for the morrow, for the morrow sh [...]ll take thought for the things of it self.

8. Oh, saith another, I am unbelieving, and my Faith is at a low Ebbe! Oh, saith [Page 96]the other, so have I been! but (then) that word was given in, 2 Ti. 2.13 Though we believe not yet he abideth faithful, he cannot deny him­self.

9. Oh, saith another, but I have high, and hard thoughts! brutish, and blasphemous thoughts! wanton and Worldly thoughts! Oh, saith the other, so have I had! but (then) that word was given in, I know the thoughts that I think towards you, Jer. 29.11. saith Je­hova, thoughts of peace, and not of evil, to give you an expected end. Or (according to the Margent) End, and Expectation.

10. Oh, saith another, my grace is weak, and my Corruption strong! yea, my corrup­tion, is (sometimes) stronger then my grace! Oh, saith the other, thus it have been with mee! but (then) this (good) Text, and (great) Truth, was given in. My grace is sufficient for thee. Thus, a Christian con­verse, prove a Christian comfort, and to this End (among others) is th [...]re a sufficiency of grace in Christ, that we may be comforted and (consequentially) comfort one ano­ther.

What Ʋse may be made of this, But Fifthly. that the grace which is in Christ, is sufficient for [...] Christian, under temptation.

I have (only) one Ʋse to make of this, Ʋse and that's by way of Counsel: If there be [Page 97]in Christ, for a Christian, a sufficiency of grace under Temptation, suffer (then) the [...]ords of Exhortation.

But (here) I would speak to two sorts of Per­sons; Those (out) of Christ; those in) Christ.

1. To those out of Christ.1. Art out of Christ? Tremble (then) for thou art without Grace. As, no Sun, no Light; no Fountain, no Stream; no Fire, no Heat; So, no, Christ, no grace, and no grace, no glory. Oh who that hath grace in his private Hand, and in his publique Head, would (if he could) be in thy condition for a World! for a thousand Worlds (if there were so many) for thou art Christ-less, and so Grace-less. As the Apostle (upon the be­lieving Hebrews) imposeth this, so he encour­ageth (the believing Hebrews) unto this; Let us therefore come boldly to the throne of grace, that we may obtain mercy, Heb. 4.16. and find grace and help in the time of need. But, oh soul, what wilt thou do when a Storm come? when a tempest come? what wilt thou do when sickness come? when death (the King of Terrors) come, if thou hast not Christ, thou hast not grace to help in that time of Need?

But what shall I do? whither shall I go? Quest. If to be Christ-less, be so be Grace-less; if to be Grace-less, be to be Glory-less, what shall I do? whither shall I go?

[Page 98] Go unto Jesus. If thou wouldest have grace, go unto Jesus for it. Did Pharaoh say, go unto Joseph? may not I (then) s [...]y unto thee, go unto Jesus? There is no grace, out of a Christ. Solu. Gen. 41.55. Jo. 1.17. The Law was given by Moses, but grace and truth, came by Jesus Christ. As Christs grace is sufficient for the supportation of a soul in himself, so for the Salvation of a soul out of himself: As his grace is sufficient for the Sustentation of a soul in himself, so for the Sanctification of a soul out of himself: My grace is sufficient for thee.

Art in Christ! Triumph. (then) ther's grace enough in Christ for thee,Secondly to those in Christ. under the greatest Trials and Troubles; under the greatest Tribulations and Temptations. My grace is sufficient for thee. As if Christ had said; though (thy) Barrel be empty, (mine) is not; though (thy) Cruse be empty (mine) is not. My grace is sufficient for thee. Paul, there is matter enough in the Ocean, though thou hast but a little in thy Pitcher. Of his fulness have we all received, & grace for grace.

Oh but though this Text be a truth, Jo. 1.16. what is Text, and truth to me, unless mine? This Text, Objest. and truth, is made to Christians, but I question whether I be a Christian. There must be the Application of a Promise, as well as the Apprehension of a Promise: [Page 99]Others may apply themselves to promises, but Christians [only] can apply the promises to themselves. Oh, I question whether I be a Christian. Solu.

1. 'Tis possible for Christians, to question whether they be Christians, was it not strange? and might it not have been ranked among the wonders of the world, that John? John the Baptist? John the Forerunner of Jesus, should send two of his Disciples to Christ, and ask, Art thou he that should come, Mat. 11.23. Lam. 3.18 or do we look for another? Is it not Strange, that the Church should say, My strength, and my hope is perished from the Lord? And, is it not strange, that the Church should also say, not only forsaken, but forgotten? though, doubting, be sinning, yet there may be doubt­ing, not [only] before, but [also] after be­lieving. O thou of little Faith [said Christ to Peter] Wherefore didst thou doubt? Isa. 49 14. Mat. 14.31.

2. A [true] Christian, is [truely] in Christ. As a Christian is (from) Christ, so (in) Christ; that is Actually in Christ; he is one with Christ: As the Branch is one with the Vine, so is the Christian one with Christ. As there is a time when the soul is out of Christ; Eph. 2.12. At that time ye were without Christ; So, there is a time when the soul is in Christ: But now in Christ Jesus. Eph. 2, 13.

3. Art a Disciple of Christ? then thou art [Page 98] [...] [Page 99] [...] [Page 100]a Christian. The Disciples were called Christians first in Antioch. Acts 1 [...].26

But how shall I know that I am a Disciple of Christ? Quest. 'Tis true, if there be any Chri­stians in the World, they are the Disciples of Christ; but how shall I know that I am a Disciple of Christ?

• 1. A Disciple of Christ, is under the teach­ing of Christ.
  Sol.
  As none teacheth like unto Christ; he is the Paragon, and Prince of Prophets; so those that are Christs, are under the teaching of Christ.
  Eph. 4.21.
  But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus.
• 2. A Disciple of Christ, is under the lead­ing of Christ. As taught by him, and his Spirit.
  Rom 8.14.
  so led by him, and his Spirit. As many as are led by the Spirit of God, they are the Sons of God.
• 3. The Disciples of Christ are believing ones. 'Tis said upon Christs Miracle in Cana of Galilee,
  Jo. 2.11.
  that his Disciples believed on him.
• 4. The Disciples of Christ are Observing ones.
  Mat. 26.19.
  The Disciples did as Jesus appointed them, and made ready the Passover. Not on­ly (what) but (as).
• 5. The Disciples of Christ are Persevering ones. If ye continue in my word, then are ye my Disciples indeed.
  Jo. 8.31.
• [Page 101]6. The Disciples of Christ are Faithful ones. We have forsaken all,
  Mat. 19.27.
  and followed thee, what shall we have therefore?
• 7. The Disciples of Christ are Fruitful ones. Herein is my father glorified that ye bring forth much fruit,
  Io. 15.8.
  so shall ye be my Disci­ples. That is, so shall ye manifest your selves to be my Disciples.
• 8. The Disciples of Christ are Lovers of Christ. 'Tis said of that John (who appears an Evangelist in his Gospel; an Apostle in his Epistles; and a Prophet in his book of the Revelations) that he was the Disciple which leaned on Christs breast. As looking,
  Io. 21.20.
  so leaning, demonstrate loving.
• 9. The Disciples of Christ are Lovers of those that are Christs. By this shall all men know that ye are my Disciples,
  Io. 13.35.
  if ye have love one to another.

But, as I did begin, so I must end. Art in Christ? Art a Christian? Art a Disciple of Christ? Art taught by Christ, and led by Christ? dost believe in Christ, and obey Christ? Dost persevere in the way, and wor­ship of Christ? Art faithful (to) Christ? and fruitful (before) Christ? art a L ver of Christ, and of those that are Christs? then draw water out of this Well; then manifest a holy, and a Heavenly Triumph, for there is a Sufficiency of grace in Christ [Page 102]for thee, under all thy troubles, and Trials; under all thy Temptations, and Tribulations

And he said unto me, My Grace is Sufficient for thee.

SIN. the Folly of Sinners.

That Solomon [Israels Sage) was the Au­thor of this Book in general, is generally acknowledged; but, so, as David of the Psalmes; for, as all the Psalmes were not made by David, so all those Proverbs were not made by Solomon; but, as the Psalmes are called Davids, so the Proverbs are called Solomons: Either (1) because he was the maker of a good, and great part of them. Or [2] because he was the Collector, and Ap­prover of the rest.

Now, as the Author of this Book of the Proverbs is easily known by his Name Solo­mon; the Son of David; King of Israel; so the Argument of this Book, is as easily known by the Inscription it bears, the Proverbs.

A Proverb, and a Parable, differ more in [Page 104] sound, then in sense; they are very neer Affinity. They are the Speeches of Wise­dome: Prov. 1.1.6. They are the Extracts, and Spirits of Wisedome. These Proverbs, are called Aenigmata; dark sentences. So that a Pro­verb, properly signifie a Parable, and a Pa­rable properly signifie a Proverb. Proverbs, as well as Psalmes, are like Islands, that have [little] if [any] Neighborhood one with another, which leads me to the words of the Text; Fools make a mock at sin.

This Text, is an entire proposition of it self; wherein you have 1. The Person. 2. A Description of these Persons. 1. A De­scription of them by their Folly, Fools. 2. A Description of their Folly. They make a mock at sin.

Fools make a mock at sin.

The meditation is made to my hand, and 'tis of the Spirits making; now, as who ought, so who dares [but a daring sinner] go about to mend, what the Spirit have made, so [then] the meditation shall be word for word, Meditati­on. with the words of the Text. That, Fools make a mock at sin.

Now, if a Methodical discourse, may not be blasted, but blessed, three things by way of method; Method, the explaining of it; the confirming of it; the applying of it.

1. The Explaining of it. Now (here) I [Page 105]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 [Page 106] 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.
• [Page 107]2. By Actions. Others had trial of cruel mockings and scourgings, yea,
  Heb. 11.3 [...]
  moreover of bonds and imprisonments. But thus you are not to understand it here.

2. Positivel [...]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?

• [Page 108]1. By Fools sometimes understand those that acknowledge themselves to be so.
  2 Particu­ [...]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 'tis 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.
  [...] Cor. 4. [...]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. [...]5.
  Oh fools and slow of heart, to believe all that the Prophets have [Page 109]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, 'tis 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, be to think, or speak [Page 110]lightly, or spearingly of it; if to make a Mock at sin, be to sport with it (as undoubtedly) it is; then, that (fools) thus make a mock at sin, is evident. It is a sport to a fool to do mis­chiefe, but a man of understanding hath wise­dom. Pro. 10.23 As a mad man that casteth fire-Brands Arrows, Pro. 26.18 19 and Death, so is the man that deceiv­eth his Neighbour, and saith, am not I in sport? To make a mock at sin, is to sport with sin; And to sport with sin, is to take pleasure, and delight in sin. Thus Israel (according to the flesh) sported themselves with their Whorish Idolatries; Gen. 3.4. and this their mocking at sin, lay neer the heart of God. Against whom do you sport your selves? Against whom make ye a wide mouth, and draw out the tongue? are ye not Children of Transgression? Isa. 57.4. a seed of fals­hood? Did not this lay neer the heart of God?

2. Why Fools make a mock at sin?

1. Because 'tis possible for these so to do. Look upon Adam, (which was the first man) and there was in him (under the first Crea­tion) an innate potentialit), or power unto sinning. 'Tis true, sin never had a being from God; though God Created Adam, he did not Create sin in him; but Adam had (in himself) a power to sin, which is the Original of sin. Had there not been a possibility for man to sin, [Page 111]and a potentiality in man unto sinning, in vain had that Threatning been, The day thou eat­est thereof, dying, thou shalt dye. Gen. 2.1 That is, no sooner shalt thou begin to live, but thou shalt begin to dye, and continue dying, 'till thou beest swallowed up of death.

This Threatning (dying thou shalt dye) God gave in Charge, and against this threatning the Serpent laid his siege, Ye shall not dying, dye. Now (certainly) had there not been a possibility, and potentiality in man to sin, God had not given this in Charge; for he cannot (without great blasphemy) be charged with vanity. Besides, the Effect, which the siege, and Temptation (from the Serpent, Gen, 3.12. and the woman had) upon Adam, sufficiently proves, that there was a possibility for man to sin. The woman, whom thou gavest to be with me, she gave me of the Tree, and I did eat.

2. Because 'tis connatural unto these to do so. As it was possible for an unfallen man to sin, so 'tis connatural unto fallen man to sin. Look upon man in his Conception: I was shapen in iniquity, and in sin did my Mother conceive me. Psa. 51.5. As there is the Original of sin, so there is Original sin. Look upon man in his natural Constitution. And God saw that the wickedness of man was great upon the earth, [Page 112]and that every imagination of the thoughts of his heart was onely evil; Jen. 6.5 not onely evil, but (onely) evil, and that continually. As there is the Original of sin, and Original sin. so there is actuall sin. Look upon men in their Naturals, and they are Enemyes to God; Col. 1.21. to good; to goodness. And you who were sometimes alienated, and enemyes in your mind by wicked works; Or (enemies (by) your mind (in) wicked works) Yet now hath he reconciled. The Apostle hath yet a higher strain. Because the carnal mind, (or the minding of the flesh) is Enmity a­gainst God, 'Tis [...]. nor [...]. for 'tis not subject to the Law of God, neither indeed can be. 'Tis Enmity, not an Enemy; for an Enemy may be recon­ciled, but Enmity is irreconcileable.

3. The Applying of it. I shall make (onely) one use of this,Ʋsus. and that's by way of Counsel: If fools make a mock at sin, suf­fer (then) the words of Exhortation.

But (here) I would speak to two sorts of Persons; the spiritually wise, and sinfully foolish.

1. To the wise.1. To those that are spiritually wise.

1. Do fools make a mock at sin? Mourn (then) over this sinful mocking. Did the suffering of a place lay so near Nihemiah's heart, and shall not the sinning of a place, or people, lay near our hearts? The wall of [Page 113]Jerusalem is broken down, and the Gates thereof are burnt with fire; Neh. 1.3, 4. and when I heard these things I wept, and mourned certain days, and fasted, and prayed before the God of Heaven. A Jesting with sin makes a man a fool in earnest. Lot had an express from the Angels, to go out of Sodom, and all that he had; but Lot, Ge. 19.12 upon his intimation of the destruction of that vitious City, and his Invitation out of that City, Ge 19 14 seemed as one that mocked unto his sons in law. Let but one man reprove another for his cursing and swearing, for his dancing and drinking, for his roaring and whoring, he is as one that mocketh, and is mocked for his Reproof; Now, shall not this be laid to heart, and mourned over? Oh, how near did the violating and vitiating of the Law of God, lay the heart of the Psalmist! Rivers of tears run down mine eyes; but what's the matter?Ps. 119.136. The Psalmist is ready (as it were) to weep out his eyes, and drown himself in his own tears; but what's the matter? because they keep not thy Law. They that keep not the Law, break the Law, and they that break the Law, keep not the Law, and this lay near the Psalmists heart. May we not joyn issue with him, and make it the matter of our request as he did? Oh that mine head were full of water, [Page 114]and mine eyes a fountain of tears! Why? because Fools make a mock at sin. Let this (then) be for a Lamentation.

2. Do Fools make a mock at sin? Bless God (then) for the difference Grace hath made. Ther's a vast difference, between making a mock at sin, and a mourning for sin; between a boasting of sin, and a being burdened for si; between a glorying in sin, and a being grieved for sin. Now, soul, dost thou gr eve (for) sin, when, and while others glory (in) sin? Art thou burdened (for) sin, when and while others boast (of) sin? Dost thou mourn (for) sin, when, and while others make a mock (at) sin? Oh bless God (then) for the difference that the God of race, and the grace of Go [...], hath made between thee, and others! Oh let that word ring in thine eares, and b [...] ready always to a­vouch the truth of it! wee maketh thee to differ from another? and what hast thou, 1 Cor. 4.7. that thou didst not receive?

3. Do Fools make a mock at sin? Stand (then) in awe, and sin not. Believe it, a Christi [...] cannot sin at a cheap rate; sin cost the Saint dear. Oh the pains of Body, and pangs of soul, that sin cost! Oh! 'tis far better suffering then sinning, for a man may suffer and not sin (In all this Job sinned not;) but a man cannot [Page 115] sin, but he must suffer; And Peter went out, and wept bitterly, Who would (that is in his wits, and have not given to his reason a bill of divorce) disob­lige a Friend? and provoke a Foe? As God (therefore) is the best Friend, and should not be disobliged, so he is the worst Foe, and should not be provoked. Stand in awe, and sin not. Psal. Oh, 'tis bet­ter to suffer, then to sin; better to suf­fer a thousand times, then to sin once; and better to suffer a thousand Deaths (if a man could suffer so many) then to sin, and suffer for sin, the second death. Oh soul get into a Closet (while fools make a mock at sin) and there cry, Oh Lord, let me be sick, rather then sinning! Oh, Lord, let me be sighing, rather then any thing! Oh let me rather dye [to] sin, then live, and sin! Oh let me [rather] dye, that I might not sin, then live, and sin!

1. Dost make a mock at sin? Tremble foul, for God is not mocked. 2. To the foolish. Thou mayest deceive thy self, and deceive o­thers, but thou canst not deceive God. It is impossible to impose deceit upon God. Be not deceived, God is not mocked, for what­soever a man soweth, that shall he also reap. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit; Gal. 6.7, 8. shall of the Spirit reap life Everlasting. [Page 116]Thou mayst make a mock at sin, and make a mock at the grace of others, as Ishmael did at the grace of Isaac, but God cannot be mocked. And Sarah saw the son of Hagar the Egyptian, which she did bear unto Abra­ham, mocking.

2. Dost make a mock at sin? Tremble, soul, for as thou art mocking in a time of prosperity, so God will be mocking in a time of adversity. Because I have called, [...]v. 1.2 [...] [...] 26, 27. and ye refused; I have stretched ou [...] my hands, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: But what then? I also will laugh at your calamity, I will mock when your fear cometh, when your fear cometh as desolation, and your de­struction cometh as a whirlwind. To make a mock at sin, is to sport with sin; To this the Apostle speaks, Sporting them­selves with their own deceivings. And to sport with sin,1.2.13. is to take pleasure and delight in sin. As 'tis the Spirit of Godli­ness to delight in God, so 'tis the spirit of sinfulness to delight in sin. Sin is the ele­ment of a sinner. That they all might be damned which believed not the truth, [...]hes. 2. but had pleasure in unrighteousness. The Fish is not more in its element, when in the water, then a sinner is in his element, when [Page 117]he is sinning; sinning with a high hand; sin­ing with both hands; when he is adding Drunkenness to Thirst, adding sin to sin. To mock at sin, is to sport with sin; to sport with sin, is to take pleasure in sin. There are ma­ny (and is it not pitty there should be any?) that do not (onely) take pleasure in their own sinning, but (also) in the sinning of others; but against these the Apostle thun­ders; Who knowing the Judgment of God, Rom. [...].32 (that they which commit such things, are wor­thy of Death) not onely do the same, but have pleasure in them that do them. Now, these are the Persons that are mockers at sin, and these (seem to me) to be under a prodigious preparation, and qualification, for destruction, and damnation.

3. Dost make a mock at sin? Go (then) and sin no more; may not I say to thee, as Christ did to the Adultress? Go and sin no more. May not I (also) say to thee, as Christ did to the impotent man? Sin no more, least a worse thing come unto thee. Io. 8.1 [...] Io. 5.14. Now, that thou mayst not make any more a mock at sin, take these following Conside­rations.

1. Ther's but one thing in all the World, Considera­tions. that's opposite to the well-being of man, and that's sin. Sin, is against the well-being of man in this life. 'Tis true, man was born [Page 118]to a great estate, but by Sin (which was, and is Treason against God) he forfeited all; Paradise was Mans Inheritance, but God (for his sin) dispossessed him of it. Man was Emperour of Eden, but God (for his Sin) banished him his native Coun­trey. We brought nothing into this world, 1 Tim. 6.7. and it is certain we can carry no­thing out. Man, in this world is but a Tenant at will, and seeing he deserves no­thing he should be content (with) and thank­ful (for) any thing; Now, wilt thou make a wo [...]k at sin?

2. There's but one thing in all the world that's against the Being of man, and that's sin: As sin would not suffer a man to be well in the world, so not suffer a man to be long in the world. Sin is not (only) against the well-being, but (also) against the very being of man. Sin would not (only) that man should not be well, but (also) that he should not at all be. Oh, how many doth Sin strangle in the Womb! Oh, how many Abortives and Miscarriages doth Sin make! Oh, how many doth Sin send from the Cradle to the Grave, that have run their race before they begin to go! Man no sooner begins to live, but he begins to die. Sin hath reduced mans age to a very little pit­tance; from almost a thousand years, to a [Page 119] few years, yea, to a few days. He that is born to day, is not sure to live a day. He that is born to day, is old enough to die. For, what is our life? it is even as a vapour, which for a little time appeareth, Jam. 4.1 and then vanisheth away. Now, wilt thou make a mock at sin?

3. There's but [...]e thing in all the world, that is a Reproach to Persons, and that's Sin. Sin lays a person under infamy. Sin is such a spot and stain, as nothing but blood will wash out. 'Tis not (properly) a reproach for a person to be poor; Poverty is not (pro­perly) a reproach; He that mocketh the poor, Pro. 14.3 reproacheth his Makes: The poor and the rich, the Lord is the Maker of them all. But now, sin is a reproach to persons, a Reproach to Nations. Righteousness exalteth a Na­tion, but sin is a reproach to any people, or (ac­cording to the Margent) Nations. Righ­teousness exalteth a Nation▪ but sin is a re­proach to Nations. Now is sin thus, and wilt thou make a mock at it?

4. Ther's but one thing in all the world that's a ruine to persons and that [...] Sin. A­haz would sacrifice to the gods of the King of Syri [...], that they might help him, but they were the ruine of him and of all Israel. Sin is not only the reproach of a person, but the ruine of a person, not only the reproach of a Nation, but the ruine of a Nation. Repent ye [Page 120]and turn from all your transgressions, [...]zek. 18. [...]0. so ini­quity shall not be your ruine. Now, Soul, is sin thus, and wilt thou make a mock at it?

5. Ther's but one thing in all the world contrary to the Image of God, and that's sin. Grace and Holiness, stampt upon the soul, is the Image of God upon the soul. God made Man in his own likeness, that is, in righte­ousness and holiness, for so the Apostle word­eth it, And put on the new man, which after God is created in righteousness, [...]ph. 4.24. and holi­ness of truth. Now, Sin is as contrary to holiness, as deformity to beauty, as dark­ness to light, as death to life, as Hell to Heaven. Sin is the Devils Image, Grace is Gods Image. Sinners are like Satan. [...] Jo. 3.8. He that committeth sin, is of the Devil. He is not (only) a servant, but a child of the devil. [...]ohn 8, 44 Ye are of your Father the devil, said a sinless Jesus to the sinful Jews. Never was a child more like a father, then a sinner is like Satan. Now, wilt thou make any longer a mock at sin?

6. Ther's but one thing in all the world that's opposite to the people of God, and that's Sin. 'Tis Sin, and Sin onely that wars against the seed of God, and of Grace in them. [...] 5.17. The flesh lusteth against [Page 121]the Spirit. 'Tis true, Sin and Satan can­not hate thee, so much as God loves thee; nor do thee so much hurt as God can do thee good; but Sin and Satan too will do their worst. Dearly beloved, 2 Pet. 2.1 I beseech you as Pilgrims and Strangers, abstain from fleshly lusts; Why? which war against the soul. Now, wilt thou (any longer) make a mock at sin?

7. There's but one thing in all the world, that's contrary to the Nature of God, and that's Sin. God is holy, his Name is holy, his Nature is Holiness. As his Name is, so is He; Holy, all holy; yea, he is so, and cannot but be so. God is (with­out compare) for holiness; Who is like unto thee, Jehovah, among the Gods? Ex. 15.11. who is like unto thee glorious in holiness, fear­ful in Praises, doing wonders? Now, as God is holy, all holy, altogether holy, alway holy; so sin is sinful, all sinful, altogether sinful, alway sinful. In me, (that is,Ro. 7.18. in my flesh, in my corrupt nature) dwelleth no good thing. As, in God▪ there is no evil, so in sin there is no good. As God is the chief­est of Goods, so sin is the chiefest of e­vils. As no good can be compared with God for goodness, so no evil can be compared with sin for evil; Now, wilt thou (any [Page 122][longer] make a mock at sin?

8. Ther's but one thing in all the world, that's an enemy to the Trinity, and that's sin. As God is the greatest e­nemy to sin, so sin is the greatest enemy to God. Sin, is against the very essence and existence of God. Sin is an enemy to the Father, Son, Spirit.

• 1. Sin, that's an enemy to the Father. They are Sinners that say, Depart from us, for we desire not the knowl [...]dge of thy wayes.
  Iob 21.14
• 2. Sin, that's an enemy to the Son. They were Sinners that said, Crucifie him, cru­cifie him.
  Io. 19.6.
• 3. Sin, that's an enemy to the Spirit. They are Sinners that resist the holy Spi­rit; As your Fathers did,
  Acts 7.51.
  so do ye. Thus, Sin is an enemy to Father, Sin, Spirit. Though Sin be against (all) good, yet not so much against any good as against God, and that because he is the chiefest good; Now, wilt thou, any longer, make a mock at Sin? But, as I did begin, so I must end: Oh soul! hug no longer this Monster; this Monster of Monsters; Play no longer with this bait: Oh do not any longer play with Hell, and sport with the Devil! Oh flee from Sin, as from a most Pestilential plague! Oh let this Text and Truth ring [Page 123]in thine eares, whensoever, and whitherso­ever thou goest! Fools make a mock at Sin.

Fools make a mock at Sin, but with the Righteous there is favour.