ΧΑ'ΡΙΣΜΑ ΠΑΤΡΙΚῸ A PATERNAL GIFT; OR, The Legacy Of a (Dying) FATHER, to His (Living) CHILDREN. Wherein there is A TASTE of the Child's Duty of Heart-keeping to be Hard Keeping, of the Sufficiency of Grace, and of SIN, the Folly of Sinners. By RI. MAYHEW, Minister of Jesus Christ, the most unworthy, that have obtained mercy. Children, obey your Parents in the Lord, for this, is right, Eph. 6.1. My Son, give me thine heart, Pro. 23.26. By the grace of God I am that I am, 1 Cor. 15.10. Stand in awe, and sin not, Psal. 4 4. Ut Filii, in Deo, aut propter Deum, diligendi sunt; isa Parents, in Deo, aut propter Deum, obsequendi sunt. LONDON, Printed for John Hancock at the three Bibles in Popes-Head-Alley, Cornhill, 1676. To my Dear Children. Dear Children, 'TWas Jacob that said to Pharaoh, Gen. 33.5. These be the Children which God hath graciously given thy Servant. O that I could say, Ye are the Children, which the God of Grace, hath indulged the Grace of God Grace is a Pearl of that worth and weight, that the whole Universe is not able to weigh against it. The Topaz of Ethiopia is but a Pibble to this Pearl. 'Tis Grace that entitles and entails Glory; Grace is Glory in the bud, Glory is Grace in the flower; Grace and Glory differ not in kind, Non specie sed gradu. but in degree; Grace is Glory Militant, Glory is Grace Triumphant. 'Tis the same state in another stature: when Time shall go into Eternity, than Grace shall go into Glory. joh. 4.14 The water that I shall give him, shall be in him a Well of water, springing up into everlasting life. As it is true, no Sun, no light; no tree, no fruit; It is as true, no Grace, no Glory; no Holiness, no Happiness. If (therefore) a Grave-change do antecede a Grace-change, woe, woe, woe to that soul for an Eternity. Good Parents, good Tutors, good Masters, and good Guardians, (with whom children are) are a great mercy. 'Tis true, godless Parents may have godly children; Amnon had a Josiah, Abijam had an Asa. But when the Mother is an Hittite, and the Father an Amorite, the Daughter seldom proves an Israelite. 'Tis as true, godly Parents may have godless children; Adam had a Cain as well as an Abel; Abraham had an Ishmael as well as an Isaac; Isaac had an Esau as well as a Jacob; Jacob, as he had by (Rachel) an advancing Joseph, so by (Leah) an abasing Simeon. Now, though Parents cannot entail their personal perfections, or imperfections, upon their posterities; for, as the child cannot go to Hell for his Father's sin, Eze. 18 Mar. 16.16. but for his own; The soul that sinneth shall die; so the Child cannot go to Heaven by his Father's Copy; he must believe, or be damned, yet the Children of Believets are nearest a blessing, and their probabilities for mercy are fairest. Such children have great Advantages above others: They have a stock of prayers, and Tears a going: they have the example, (of) Parents, and instruction (from) Parents. Gen. 18.19. Did not Abraham read Divinity-Lectures to his Family? Was not Monica a fervent and frequent, a cordial and constant Suppliant, at the Throne of grace, for her Son Augustine, and was not the success sweet? Train up a Child in the way that he should go, and when he is old, he will not departed from it. Pro. 22.6. Grace, ●●ns (as it were) in a Live. When I call to remembrance the unfeigned faith that is in thee, which dwelled first in thy Grandmother Lois: 2 Tim. 1.5. and thy Mother Eunice, and am persuaded is in thee also. The Children of Parents (truly gracious and godly) are under promise. I will pour water upon him that is thirsty, Isa. 44.3. and Floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine Offering. As for me, this is my Covenant with them, saith Jehovah, Isa. 59.21. my Spirit that is upon thee, and my words which I have put in thy mouth, shall not departed 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. A man's Children are himself: the Child is a Father multiplied: Those Children, are not lost to their Parents (when they die) who are not lost to God (while they live.) Children, the Glory of God should be our first and last: 〈◊〉 & 〈◊〉 this should be the white in our eye, at which we should levelly every Arrow; this must be propounded as the utmost and ultimate end of all our actions; Now, (next unto this glory and your good, together with the good of others) for two Reasons have I prepared this for the Press, that the Press might prepare it for your perusal. 1. Because God was pleased to give a welcome to a little Tract of mine, that was formerly printed, Entitled, Love, to the Life. 2. Because, I have little, if any thing else, to leave you. I am reduced to an astonishing ebb; I have but a very little Meal in my Barrel, and Oil in my Cruse; but blessed be God for a Chum; for a Drop. He that deserves nothing should be content with any thing: Nature is satisfied with a little, Grace with lesle: Take this (therefore) that hath for its Title, A Paternal Gift for a Paternal Portion. It was the Charge of a worthy Minister, Mr. Bolton upon a dying bed, to his Children, that they should not dare to meet him at the last day in an unregenerate state. Mat. 25.34 41. O, that I may not meet you in a Christ-less, and Graceless state than! Oh! the thoughts of these words 'cause me to tremble, jest Christ should say to Parents, Come ye blessed, and to Children, Gb●ye cursed. Now, Gal. 3.26. that ye may be all the children of God by faith in Christ jesus; that ye may not have Oil (only) in your Lamps, Mat. 25.4. but (also) in your Vessels; Rev. 3.1. that ye may not have (only) a name to live, 2 Tim. 3.5 but (also) the nature of life; that ye may not look one way and row another: Gal. 2.20 Having a form of Godliness, but denying the Power thereof; that ye may not hung on the outside of the Ark, but have a life from (Christ) and for (Christ), and (with) Christ; 2 Co. 5 15. that the eternal God may be your Refuge, and underneath you everlasting arms; john 17.24. that the God of Abraham, Isaac and Jacob, Deut. 33.27. may be your God, Guide, and 〈◊〉 blessing your souls, and this M●● unto your souls, humbly, and hearty prays, Dear Children, Your dear Father, RI. MAYHEW. To the READR. Reader, A Writing may speak, when the Writer (do) not, when the Writer (dare) not, when the Writer (cannot:) yea, which is more, when the Writer (is) not. Books may speak when men are speechless; yea, when men are lifeless. Though there be many (good) Books, and these (may) be read, yet thero is the Bible, (which is the Book of Books) and this (must) be read, Blessed is (he) or (she) which readeth (that) Book, and keepeth those things which are written therein. Rev. 1.3. As it is true, there is a (so) believing; but of them that believe to the saving of the soul: A (so) doing; Heb. 10. ult. Blessed is that servant, whom his Lord when he cometh shall found so doing: And, a (so) running; Mar. 24.46. 1 Co. 9.24. Acts 8.30. so run, that ye may obtain: It is as true, there is a (so) reading. Understandest thou what thou readest? Now, that thou mayst not (only) read, but (so) read God's Book, and Man's Book, (if the Book of Men be according to the Book of God) take these following Directions. B● constientious in reading. Direct●●●. 'Tis not enough too (own) Duty, but we must be (one) with the Duty which we (own). 'Tis not a (cursory) but a (cordial) and (conscientious) reading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.23. that's promising for an advant ●gious issue. Whatsoever ye do, do it hearty, from the heart, from the very soul. 2. Let not one Duty justle out another. There's hearing as well as reading; and praying as well as hearing; pray, before thou readest, and pray over what thou readest. Not (only) reading, but (also) exhortation and doctrine, were (at the same time) an● (with the same breath) imposed by Paul upon Timothy. 1 Tim. 4.13. Give thyself to reading, to exhortation, and to doctrine. 3. Engage the Spirits Influence and Impress. It will be to little purpose and profit to engage in this work, without the Spirit; 'Tis the Spirit that searcheth all things, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Co. 2.10 the Depths of God; so the Greek. 4. Let thy heart be a Cabinet for what thou readest. Jewels are not (only) to be looked upon, but (also) to be locked up. Be in a holy imitation of that holy Matron, Luk. 2.51 who kept the say of her (Son), yea, of her (Saviour) in her heart. 5. Make Faith of what thou readest. There must be believing, as well as reading; For, as the (Precept) is a (Rule) for Obedience, so the (Promise) is ● (Ground) for faith. 'Tis like to be with (Reading) as it was with (Preaching) not profiting, Heb. 4●. not being mixed with faith. 6. Look unto Jesus. There's no going about this work, without Christ; For without him we can do nothing. Look unto him (therefore) as the (Actor) as well as the (Author) of Grace. joh. 15. ●● Now, that (this) Christ may be (with) thou, and signally bless reading (unto) thou, cordially prays, Reader, Thy Friend and Servant, for Jesus sake, RI. MAYHEW. THE CHILD'S DUTY. ECCL. 12.1. first part thereof. Remember (now) thy Creator, in the days of thy Youth. THAT Solomon (Israel's Sage) is the Penman 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 than a general Proposition about it. 1. An Inscription. Eccl. 1 1. The Words of the Preacher, Son of David, King in Jerusalem. Now. in this Inscription, you have a Description of Solomon, in a threefold Relation. 1. In his natural Relation, the Son of David. 2. In his Civil Relation, King in Jerusalem. And, that this is Solomon, is evident, for David had no other Son King in Jerusalem. 3. In his spiritual Relation, A Preacher; The words of the Preacher, Son of David, King in Jerusalem. 2. A general Proposition. This sets forth the utter insufficiency of all things under the Sun, to make a man truly happy and blessed; together with the extreme 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. The Sun ariseth, goeth down, and hasteth to the place where he arose. The wind goeth toward the South, Eccl. 1.5, 6, 7. and turneth about unto the North; it whirleth about continually, and returneth again to its Cirevits. All the Rivers run into the Sea, yet the Sea is not full; unto the place from whence the Rivers come they return. 2. In respect of the restless and fruitless 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 the 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, Eccl. 1 9, 10, 11. is that which shall be done, and there is no new thing under the Sun, etc. 4, From Solomons own Experience in these things, Vavity of vanities, saith the Preacher, all is vanity. This also is vanity and vexation of spirit. Not (only) vanity, Eccl. 1.2. chap. 2.26. and so unable to satisfy the soul; but (also) Vexation, causing much sorrow of heart, to those that are inordinately conversant about them. But, to the Text, Remember (now) thy Creator in the days of thy youth. Now, remember now; In the Greek, and vulgar Latin, (now) is (and) And remember thy Creator in the days of thy youth. 'Tis well read either way This Text is an Exhortation unto a timely and youthful remembering of God: and so look like an Inference drawn from the vanity of Childhood, Eccl. 11.10. and youth (with which the former Chapter ends; for childhood and youth are vanity) Remember (now) thy Creator in the days of thy youth. Wherein you have the Object, the Act, and the Season for that Act upon thee. 1. The Object, Creator, or Creators, Father, Son and Spirit; the first purposing, the second purchasing, the third Perfecting. 2. The Act, Remember. This word hath various significations, but properly it signifies to call to mind, or keep in mind, yea, to call to mind and keep in mind. Thus Peter remembered the words of the Lord. He respected what he had been a doing, and recorded what he had done. So than, a remembrance, is (properly) a calling to mind, and keeping in mind. Art thou come to call my sin to remembrance, and to slay my son? 3. The Season. Now, or in the days of thy Touth. Season. Here's the Season; for the Act, upon the Object; in the days of thy Youth. 'Tis not said, in the Years of thy Youth, but in the days of thy Youth; It is not said, in the Time of thy Youth, but in the days of thy Youth; to intimate, that our life is but a few days; it's but a vapour; a span; a flower; a shadow; a dream. Though Death be before the old Man's face, yet Death may be behind the young Man's back: In the days (therefore) of thy youth, while thou art yet young, very young, in the beginning of thy days, remember thy Creator, yea, Creators, Father, Son and Spirit: Remember the Will of the first, the Worth of the Second, the Work of the Third. To the making of Man, a Council was called in Heaven; Gen. 1.26 Come, let us make man. Remember the Father, so, as to know him; and be (inwardly) yea, (intimately) acquainted with him: Remember the Son, so, as to believe in him, and rest upon him: Remember the Spirit, so, as to feel his Power, and his Presence, and to experience his Influence. Thus, yea; much more than thus, remember thy Creators, in the days of thy youth. Meditation. That young ones, must concern their souls, with the Concerns of their souls, in the days of their youth. It is a duty incumbent upon those that are young, and that while they are young, to concern their souls, with the Concerns of their souls. Those that are young, even while they are young, are to remember, that is, call to mind, and keep in mind, the Concerns of their souls. In the managing of this meditation (as I am more or lesle under a divine Gale and Gust) I shall propound two things by way of method; Method. the Proving and the Improving of it. 1. Now, here I shall make an innocent Enquiry after two things. 1. What these Concerns of the soul are, The Proving of it. wherewith those that are young, are to concern their souls in the days of their youth. 2. Why those that are young, are to concern their souls, with their soul-Concerns, in the days of their youth. 1. What these Concerns of the Soul are, wherewith those that are young, are to concern their souls in the days of their youth. I can but touch upon the Concerns of the soul, and therefore can give you but a Taste of soul-concerns. I am conscious to my self, that my line is too short to sound this bottom, and fathom this Depth. But what are the Concerns of the Soul? Quest. The concerns of the Soul are Grace and Glory; Solution. holiness here, and happiness hereafter; a heaven here, and a heaven hereafter; a believing in Christ here, and a being with Christ hereafter; Grace here, and Glory hereafter, are undoubtedly the great concerns of the soul. But, to speak to these distinctly. 1. Grace. Grace. Grace, must needs be a great concern of the soul, whether ye consider the Excellency of it, or the Necessity of it. 1. The Excellency of it. The Excellency of it. Grace in the soul is the Ornament of the soul. As the Firmament is without the Sun, so is the soul without grace. As the body without the soul, so is the soul without grace. Now, what would the world be without the Sun, but darkness? perfect darkness? It's perfect night to the soul, before Christ and Grace arise there. What's the body without the soul, but a dead carcase? '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. ●ol. 3 4. To me to live is Christ, Grace and Truth do not only come by Christ, come along with Christ, John 3.16. but Christ himself is a gift of Grace. So God loved the World. that he gave his only begotten Son. Grace is of such worth, and of such weight, as that '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 it. 2. The Necessity of it Salvation is a great concern of the soul, and (therefore) this must needs be a great thing; but no salvation without grace. Eph. 2.5. Is not that a blessed Parenthesis? 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 freegrace 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 Expense, witness his Fasting, witness his whipping, witness his Penance, Pilgrimage, etc. Ask the Sinner, that's sailing by the Gate: of Hell, and what would he not give for salvation, if he could have it for money? Ask the Saint; the man, or the woman, that is, under doubt and darkness, Lord, do what thou pleasest! Lord, do when thou pleasest! lead me through the water, lead me through 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 beaten 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 Intent 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. O, where is the Soul, that have a Hell here, but would have a Heaven hereafter? O, say the Soul, let me get to Heaven at last, though I Swim through a Sea of Blood; Now, for a Soul to be created in Christ, and Glorified with Christ; for a Soul to have a Being in Christ, (through Grace) here, and a Being with Christ (in Glory) hereafter, must needs be a great Concernment of the Soul. The great Doctor of the Circumcision, looked upon Grace (from) Christ, and Glory (with) Christ, to be the great Concerns of the Soul, and therefore presseth to ascertain the one, that the other may be certain, for the one Entitles unto, and Entails the other. Lend both ears 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 firm, and Constant: Why? for this he gives two reasons. 1. To Prevent a Final falling. For, if ye do 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 Kingdom. For so an entrance shall be ministered unto yea abundantly, into the everlasting Kingdom of our Lord, and Saviour Jesus Christ. Is a Crown nothing? a Kingdom nothing? but, who is able to say what the Kingdom of Heaven is? what the Kingdom of Glory is? Is not a Sinless state? a Sorrow-less state? a Temptation-less state? a Time-less state? worth the hearing? worth the having? O, Soul, 'tis a Heaven to hope it! what than is it to have it? Now Glory hereafter; Happiness: 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 days, of their Youth. 1. Because 'tis their Duty so to do. To this my Text speaks; Remember thy Creators in the days of thy Youth. Here is a positive Precept, and Prescript; now, as divine Comm●●●●●, are not to be Dispensed with, so they are not to be Disputed, but Dispatched. O, you that are young, your Lot is cast where ye may seek after the Lord! you have the 〈◊〉, and Opportunities of Grace. O, how many Young Persons (laid in everlasting Chains of Darkness) would give Ten-thousand Worlds (had they so many World's to give) for an Opportunity to hear one Sermon more! to Read one Chapter more! to make one Praver more! to Keep one Lords day more! may not I (therefore) say to you (as the Apostle did) with a very little Variation, How shall ye escape; if ye neglect so great Salvation, Heb. 2.3. 2. Because 'tis their Dignity so to do. O what a rare sight is it, to see Nature, and Grace, Contemporaries! to see Grace, and Nature! Budding together! Blossoming together! O how honourable is it, but Beginning to Act Rationally, beginning also to Act Spiritually! was not this the honour of Abijah, 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, 1 Kings 18.12. 2 Chro. 34.1, 2, 3. to fear the Lord in the days of his youth? was not this the honour of Josiah, (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 through faith which is in Christ Jesus? And was not this the Apostles joy, that he found children walking in the truth? 2 op. 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) ●o remove sorrow from his heart, and put away evil from his flesh, gives this reason, for Childhood and Youth are vanity. Young ones, in the days of their youth, are loitering 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 itself; '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 Child's 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 Child's greatest Ornament. This purblind Gentry and Age, look to the Face, but not to the Heart; upon beauty in the face, but not upon grace in the heart. Absalon 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 stamped upon the soul, and such a child is lovely in the eyes of God, though it be loathsome 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 through 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. O 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 downe-bed to day, thou mayest be upon a dying-bed tomorrow; thou art upon earth to day, thou mayst be in hell tomorrow; Is it not (now) the concern of the child, to remember his Creator in the days of his youth? We say, Time and Tide stay for no man: My days are swifter than a Post, Job 9.25. they sly away, they see no good. The Ancients emblem'd time with wings, not running, but stying. 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-lived, 2 Sam. 12.18. and so was Davids that he had by Bathsheba. Is it not (now) a child's, 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 Goa. 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 itself despaireth how to kill. That opinion of the mortality of the soul, together with the body, too much savours of Atheism. Mat. 10.28 Fear not them which kill the body, but are not able to kill the soul. Is it not (than) a child's 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 Paul's heart, that he was in Christ not sooner? Rom. 16.7 Youthful sins may prove Ages terror, ●●d that heavenly Preacher Mr. ●●ucroughs. Salute Androni●ns and Junea my Kinsmen, which are of note among the Apostles, which also were in Christ before me. O, had not Paul 'cause to repent that he was in Christ not sooner! that he concerned his soul-with the concerns of his soul not sooner! might not this have been his complaint? O 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! O that I had not breathed out threaten and slaughter against the Disciples of the Lord, and haled men and women to prison! O that I had not consented to Stephen's 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 David's youth lie near Da●ids heart? Psal. 25.7. Remember not against me the ●he sins of my youth, nor my transgressions. Is ●● not (now) a child's mercy, to concern his ●●ul with the concerns of his soul in the days of ●● youth? 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. O, 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 (than) a Child's mercy, Exod. 22.29. to Concern his Soul, with the Concerns of his Soul, in the days 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 found me. He, that seeks me early, or, in the Morning, shall found me. Prov. 8.17. They, that seek me in the Spring, and Morning of their days shall found 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 Wisdom, they that seek me in the morning, and Flower of their Youth, shall found me. Is it not (than) the Child's mercy, to concern his soul, with the concerns of his soul, in the days of his youth? 8. Because an Eternity of Felicity, and Glory, hung upon a few moments of time. Hence, that counsel, Heb. 3.7 To day if you will hear his voice. Luk. 10 25 Was it not a good question the Lawyer put to Christ? What shall I do to inherit eternal lise? 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? O, my cares and fears! 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. Unum perpetuum hedie. 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? O, 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 Child's mercy, to concern his soul, with the concerns of his soul in the days of his youth? 2. I have only one Use to make of this, 2. The Improving of it. and that's by way of counsel. Are those that are young, to concern their souls with the concerns of their souls, in the days of their youth? Suffer (than) the words of Exhortation. But this Use hath a double Aspect, looking unto those that are old, 1. To the old. and than 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 grey, and yet graceless? repent (than) and believe the Gospel. Hast grey hairs upon thy head, and not graco in thy heart? Mar. 1.15 Heb. 1.6. 'tis high time (than) for thee, to have repentance towards God, and faith towards our Lord Jesus Christ. O soul! there, are but a few sands in thy Glass; look about thee, yea, look above thee; look within thee, Asa. 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, woe to such an old Age. It's better to die young, than live to be old, and die in sin. O how sad is it, to live to be old, and yet die before the old man dies! Than (only) is old age good, when we are good in old age; Pro 16 31 not only die in a good old age, but are good dying old. The glory of young men is their strength, but the beauty of old men is their grey head, The grey head is a crown of glory, if it be found in a way of righteousness. O 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 (than) thou art in danger of hell fire. 2. Art Grey, and yet Grace-less? despair not, there's hope for thee at the eleventh hour. Art going upon the last hour? Matt. 20.9. despair not, 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. We say, so long as there is Life, there is Hope. Are going of the Stage, and yet hast not gone to Christ? there'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 william. Caesar (when he saw Alexander's Statue) wept, having (though young) done so much, when himself had done so little. Dost thou see a (green one) in the way to Heaven, when thou (a grey 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 william. 1. Art grey, 2. To those in ●●ta●e of Grace. but gracious? make (than) 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, O death, where is thy sting? O 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 departed, 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 Emblem for life, O●●lus apertus; 〈…〉 was an eye open; and for death, an eye shut; as if there were no more difference between the living and the dying, but the twinkling of an eye. 2. Art grey and gracious? multiply cries (than) for thy children, if thou hast children. Thus Abraham did, O 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 S●. 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 (than) for these. O Lord, make this Ishmael an Isaac! O Lord, make this Esau a Jacob! O Lord, make this Cain an Abel! O Lord, make this Benoni a Benjamin! this son of sorrow, a son of my right hand! O Lord, make this Dinah a daughter of Abraham; this wand'ring daughter, a believing daughter! 3. Art grey and gracious, and hast children? concern thy soul (than) with their Education: Good Parents; good Masters; good Tutors; and good Guardians, are (many times) great Blessings to Children. Now, that Parents are to look after the Education of their Children, there's both Precept, and Precedent. Precept. Commands, are Obligatory; the Commands of God, and Christ, are not to be Dispensed 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, jest 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 Parent's Eye: If the Father be desirous, that the Body of the Child should grow bigger, he is to be more than desirous, that the soul of the Child should grow better. Only take heed to thyself, Dou. 4.9. ●0. and keep thy soul diligently, jest thou forget the things which thine eyes have seen, and jest they departed from thy heart all the days of thy life, but teach them thy Sons, and thy Sons Sons; Specially the day that thou stoodst before the Lord thy God in Horeb, when the Lord said unto me, Gather the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the Earth, and that they may teach their Children. This it 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. Precedent. How careful were the Heathen, that Chidrens might, have Education Morally good? Now, not Christian Parents? Believing Parents endeavour an Education Spiritually good? An Unbroken heart, and an Vnchatechised head, Gen. 18, 19 will keep distance enough between a Sinless Creator and a Sinful Creature. Is there not sufficient Precedent, for this Practice? Did not Abraham read Divinity Lectures to his Family? Take the Testimony of God himself. For I know him, that he will Command his Children, and his Household after him, and they shall keep the way of the Lord, to do Justice, and Judgement etc. Thus Abraham did; and did there not grow upon the Stalk of his Instructions as as eminent service and obedience, to the Father of flesh, and to the Father of spirits, as ever was? was not Isaac willing to offer his Throat to the sacrificing Knife? was not Isaac's faith great as well as Abraham's? the sons as well as the fathers? And, was not the son's life as dear to him as the father's son was to him? Once more, and no more, as to this: I will open my mouth in a Parable, I will utter dark say of old, which we have heard, and known, and our Fathers have told us: we will not hid them from their children, showing to the generation to come the Praises of the Lord, etc. for he established a Testimony in Jacob, and appointed a Law in Is●a●l, which he commanded our fathers, that they should make 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 Precedent) 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 go, what than? and when he i●eld, he will not departed from it, Pro. 22.6 In which words, you have the Father's Duty, and the Child's Mercy; the one, to train up (when young) the way he should go; the other, to be trained up (when young) the way he should go, that when he is old he may not departed from it. God (who wills all men to be saved) is pleased to Bless the Father's Duty, and make it the Child's Mercy. S●●● Education in Childhood, is often and Ordinarily (though not always) blessed to Children. 'Tis true, Joash (King of perusalem) was Scemingly Religious, 2 Chro. 2● 17.18. so long as Jehoiada lived but Jeho●ada dying, the Religion of Joash seemed to be laid in the fame Grave with him; not sooner did Jehoiada dye, but the Religion of Joash died also. Thus possibly, it may be, that old age may outlive Education in Childhood, but 'tis not Usually so; at lest, 'tis not always 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 passed their Conversation in the lusts of the flesh, Eph. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 2.3. fulfilling of the desires (or according to the Greek) the wills of the flesh, and of the mind, and were by nature Children of wrath, even as others. Now, are Children (Naturally) Children of wrath? Are they Obnoxious to the pouring out of the Vials of infinite, and unmixed wrath? Are they in a desperate state? in a dangerous state? in a damnable state? O how Incumbent (than) is it upon Parents, to look after their Education! 3. Because a man's Children are himself Children, are Parents Multiplied. Children, are near 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 aught men to love their Wives, as their own bodies; he that loveth his Wife, loveth himself. Thus there's a near 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. Camelin, the Mother of the Gracchis, Haec sunt Ornamen● mea. 4. Because Children are a man's Chiefest and Choicest Chatteis. I have read of a Matron of Campania (who laying before Camelia her pearls, with her costly Attires, and Furnitures) Camelia, held her in discourse till her Sons came home, and than Pointing to her Sons, said, These are my Ornaments; these are my Jewels. Children, are the greatest Jewels, and the richest goods, in a man's worldly Inventory. The Spirit (therefore) staging the Suffering of Job, gins with his Children. There were born unto him seven Sons, and three Daughters. Job 1, 2. The man had no lesle than ten Children. And more Sons, than Daughters; he had seven Sons, and three Daughters. Children, if Beautified, and Blessed 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 Music upon Earth. O what Music was there upon the return of the Prodigal! 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 shoes on his Feet: Luke 15.22, 23. Is the man Shooe-less, and shall he have Shoes put upon his feet now? Bring hither (also) the Fatted Calf, and kill 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. there's Music 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 Music in Heaven. As Men, so Angels Rejoice at a Change of Sinners. There shall be joy in heaven over one Sinner that repenteth, Luk. 15.7 more than over ninety and nine just Persons which need no Repentance: That is, which see no need of Repentance. There is joy in heaver, in the presence of the Angels of God, over one Sinner that Repenteth. 〈◊〉. 15.10. Now, if there be such Music upon Earth, and in Heaven too, upon the real Change of a Sinner, let Parents (than) look to the Education of their Children. 7, Because of the Promise. The promise is 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 Lordow God shall call: that is, effectually call. But what is the Promise? The Promise, is the gift of the holy Spirit. Repent, and be baptised, Acts 2 38. every one of you in the Name of Jesus Christ, for theremission 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 pour water upon him that is thirsty, and floods upon the dry Ground; Isa. 44.3. I will pour my Spirit upon thy Seed, and my blessing upon thy Offspring. 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 departed 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 days are evil: Eph. 5.16 So Educate Children Religiously; why? because the days 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? O the Madness and Murder now! O the Profaneness, and Polygamy now! O the Fornication, and Adultery now! O the Cursing and Swearing; Cheating and circumventing now! O the Carnality, and Covetousness now! O 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, threatening to bear down all before it? O what Generation is the next like to be, if this be thus! Upon Paul's healing the impotent man, Act. 14 18. the cry was, Gods are come down to us in the likeness of men. 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 Rhetoric? 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 Grandeur? 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 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 afrer 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 (than) the Richeses of Fres-Grace. Hath God plucked thee as a brand out of the Fire, and jest the rest of the Children to devil with everlasting Burn? O infinite mercy! Art not only born, but born again? born of water, and of the Spirit? O 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? O, Admire than the Richeses of Freegrace! O 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 Greer, and yet hast Grace? Be gyous (than) thy Joy may be greatest, when thou art Oldest. Polycarpus, could say, when he was old, Thus many years have served my Master Christ, and hitherto hath he dealt well with me. These are like to have most Peace when and while they are old that have Grace when and while they are young. Psal. 71.5, 17, 18. For thou art my hope, O Lord God; thou art my trust from my youth. O 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 (than) upon this work, and Remember thy Creator in the days of thy youth. O, 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. O, how many young persons are there that greedily swallow down that of the Psalmist, Psal. 90.10 The days of our years are threescore years and ten; or, (according to the Margin) As for the days of our years, in them are seventy years. O, say not we have Calculated our Nativity, and we find our years to be threescore years and ten! Is there one of threescore and ten, that lives to threescore and ten? 2. Eat the Occasions of sin in the days of thy youth. If thou wouldst not fall down of the Plague, keep clear of the Pesthouse. May not I say with that great Doctor of the Gentiles, Flee youthful lusts? 2 Tim. 21.22. 3. Be very conversant with the holy Scriptures of truth in the days of thy youth. Be much in reading the Scriptures. O, there's no book like unto this Book! O 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. O, turn over these leaves, and converse these lines! O soul, in those lines thou mayst read the Love that Christ had to little ones! Suffer children, yea, little child en (saith Christ) to come unto me, and forbidden them not, Mat. 19.14 for of such is the Kingdom of Heaven. 4. Wait at Wisdoms Gates, and in her Galleries, in the days of thy youth. Faith comes by hearing, and he 〈◊〉 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. O Child! believe me, thou canst not go to Heaven by thy Father's Copy, thou must have a Christ of thine own, Grace of thine own, or dying, thou wilt be damned, and that for an eternity. Mar. 16.16. He that believeth not, shall be damned; not (may) but (shall) be damned. Look unto Christ in the days of thy youth. Lastly, Thou art a Sinner, but Christ is a Saviour; thou art a great sinner, but he is a great Saviour. Luk. 19.10. O Child, 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 (than) thy soul with the concerns of thy soul, in the days of thy youth. Remember (now) thy Creator in the days of thy youth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 3.11. Heart-Keeping the hardest Keeping. PROV. 4.23. Keep thy heart with all diligence, for out of it are the Issues of life. THAT Solomon is the Author of this Book in general, is generally acknowledged; but he is so the Author of this, as David is of the Psalms; for, as the whole Book of Psalms is not Davids, so the whole Book of Proverbs is not Solomons. A Proverb and a Parable differ more in sound than 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 say of old. These are called Aenigmata, dark Sentences. To understand a Proverb, and the Interpretation; Prov. 1. ●. the words of the wise, and their dark say. So that a Proverb properly signifies a Parable, and a Parable properly signifies a Proverb. Sed quid moror istis? Keep thy heart with all diligence, for out of it are the issues of life. In these words you have a Duty imposed, and a Reason for imposing that Duty. 1. The Duty imposed. Keep thy heart with all diligence. 2. The Reason for imposing the Duty, For out of it are the issues of life. I am to concern my solf, 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 hair. And the Septuagint thus: With all keeping, keep thy heart. In this part of the Verse, you have the Porson, and the Predicate. 1. The Person. ●. The Person. Now this may be under stood either Physically, and literally, or Metaphysically, and Spiritually. If Literally, than Solomon speaks to his Son, and Children are to obey their Parents. If Spiritually; than a greater than Solomon is here, and he speaks to a Saint; Now, Christ, is to be obeyed, for he is the Author of eternal Salvation, to those that obey him. Thus (if I mistake not) we are Arrived at the Person. 2. The Predicate; ●. The Predicate. or what is spoken concerning this Person. Herein you have 1. The Act, Keep. The Greek word signifies solicitously to keep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and save some thing jest it be loft, 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. Meditation. If a methodical discourse may be blessed to Edification, let this (than) be the Method, to inquire after these things. 1. Whether the heart of man must be kept above all keeping? 2. What this heart of man is, that must be kept above all keeping? 3. How the heart of man must be kept above all keeping? 4. Why the heart of man must be kept above all keeping? 5. What use may be made of this, that the heart of man must be kept above all keeping? 1. Whether the heart of man must be kept above all keeping. What Solomon says concerning Getting; with all thy getting, get understanding; I may say concerning Keeping with all thy keeping; Deut. 4.9. yea, above all thy keeping, keep thy heart, Keep thy heart above all keeping. Only take heed to thyself, and keep thy Soul diligently, etc. Keep thy Soul, that is, keep thy self: The Soul is often put for the whole man. Where one Evangelist saith, Ma. 16.26 loose his Soul; another saith, loose himself. Keep thy Soul, that is, thyself; diligently, or vehemently. Luke 9.25 Take ye good heed unto yourselves; that is, unto your Souls. Take good heed; Deu. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep vehemently yourselves, your Souls, so the Greek: Keep Vehemently: the word implieth Strength, as well as Diligence, But take one Vote more for the Evincement of this Truth: Ti. 5.22 Keep thyself pure. Keep thyself; thy Soul, pure; or holy. The Apostle here makes use of the same word that the Seventy do in my Text; Primum vivens, ultim un moriens. above all keeping. keep thy heart. Keep thy self pure; thy Soul pure; thy Heart pure; the Heart is the principal Seat of the Soul; that being the first that receives life, and the last that keep it. 2. What the heart of man is, that must be kept above all keeping? 1. The heart, is sometimes put for the whole man My Songive me thy heart. That is, give me thy self; thy Soul; give me thy whole self; thy whole Soul; by a Synecdoche of the part, for the whole Thou shalt love Jehcvah Deu. 6 5. thy God with all thy heart, and with all thy soul, and with all thy might. To the same purpose do the Psalmist speak: Psal. 51.10, 17. Creace in me a clean heart. O God and renew a right spirit within me. The Sacrifices of God are a broken spirit, a broken and a contrite heart, O 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 shows herself most present (as it were) in her Chair of state. 2. The Heart is sometimes put for the Faculties of the soul. 1. For the understanding and mind. For the understanding. It is expresaly said, That the Lord opened the heart of Lydia. Act. 16.14 It's God's 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 were of one heart, and of one soul. Act. 4.32. 2. For the Affections. Where the Treasure ●●, there will the heart be also. The heart is rather where it (loveth) than where it (liveth). Mat. 6.21. The Affection will be where the Obect is. 3. For the William. If thou shalt confess with thy Mouth the Lord Jesus, and shalt believe in thine heart, Rom. 10.9. 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 say in her heart; Luke 2.51 She recorded and registered them down within; she remembered what he said. 5. For the Conscience. The Conscience is a thousand Witnesses for, Mille testes. 1. Jo. 3.20. or against a man If our heart condemn us, God is greater than our hearts, and knoweth all things. If our hair condemn us, that is, if our Conscience condemn us. Conscience is God's Deputy and Notary. God's Vicegerent and Viceroy within, despise not therefore the voice thereof. Oh! do not turn of Conscience, as Faelix turned of 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 Soldiers that keep a City or Castle. Quest But how do Soldiers keep a City or Castle? Solut. I have not been trained up a soldier, and therefore may discover some weakness, but (I would hope) not to discover any lightnese. 1. Soldiers 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, etc. 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 stocked 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, yea, a heart without a good stock of grace, is like the City of Rome, of which 'tis said, That it was never besieged, but it was taken. Rom. 13.14. If thou wouldst keep thy Castle, keep thy heart, than the Apostle tells thee negatively what thou must not do; Thou must not make Pro●si for the flesh, to fulfil the lusts thereof; And positively, what thou must do, 1 Tim. 6.19. Thou must lay up in store a good foundation for the time to come. 2. For the Place. Soldiers are stocked and stored with Provision for the Place. Cities and Castles they are accommodated with Ammunition. A Castle hath a Magazine in itself, it hath Match, Powder and Bullet. A Castle is accommodated with Utensils of War, as Canons, Muskets, Spears and Swords. Soul, if thou wouldst keep thy Castle, keep thy heart, be sure to stock and store thyself with Ammunition, stock and store thyself with Precepts. Oppose a written word to every temptation. This course Christ himself steered. It is written Man shall not live by bread alone. ●at. 4 4, 7 It is written. Thou shalt not tempt the Lord thy God. O here is a curious Copy to writ after! Soul, take the sword of the Spirit, which is the Word of God. This course David also steered, I have hid thy Wordin 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 in●●ance. 1. Doth Satan say, swear; Be ready to answer, not; for it is written, Swear not at all, Mat. 5 34. 2. Doth he say, curse? Not, for 'tis written, Bless and curse not, Rom. 12.14. 3. Doth he say, Lie; Not, for it is written Lie not one to another, Col. 3.9. 4. Doth he say, steal; Not, for it is written, Lit him that steal, steal not, more, Eph. 4 28. 5. Doth he say, unbelieve Christ? Not, for it is written, If ye believe not that I am he, ye shall die in your sins, John 8.24. 6. Doth he say Work not more? Not; 'tis written, If any would not work, neither should he eat. 2 Thes. 3.10. 7. Doth he say Pray not more? Not; 'tis written, Pray without ceasing. 1. Thes. 2.17. 8. Doth he say Read not more? Not; 'tis written, Search the Scriptures. John. 5.39. 9 Doth he say Hear not more? Not; 'tis written, Be swift to hear, slow to speak, slow to wrath. Jam. 1.19. 10. Doth he say Fear not more? Not; 'tis written, Serve Jehovah with fear, and rejoice 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 only Armour for the Soldiers to put on, but, if the Enemy be at hand, the Soldiers they have their Armour on, or put on their Armour: They gird on their Swords; take up their Muskets, etc. When Nehemiah (a Person of Eminency) was eminently concerned in rebuilding Jerusalem's walls, and repairing her Breaches, it's said that those upon the wall, with one of their hands wrought in the work. and with the other hand held a weapon. Souls, Neh. 4.17. the Enemy is in the Field, and if ye would keep this Castle (the heart) ye must have your Armour 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 signify not only Necessary, but Complete Armour, such as Covereth all the Body, and leaveth no place Naked, and Unfenced. There must be Head-Piece, Back-Piece, Breastpiece. etc. 3. Soldiers, 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, go, Mat. 27.64, 65, 66. 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. O Soul! Neh. 4.9. wouldst thou keep this Castle (thy heart?) be than upon thy Guard; keep up thy watch. What I say unto you (and 'tis Corist that speaks it) I say unto all watch. Mark 13.37. Now, here, I shall Advice unto two things; an Observance of the Enemies Motion; and than of the heart's Corruption. There must be a Curious, and a Critical observance of both these. 1. Let there be a Curious observance of the Enemy's 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 Lion) 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 heart's Corruption. Do not (only) observe what place Satan storms, but which place (also) is Weakest, and where he is likeliest to euter. O Soul! Double, and Triple 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. 21.5,8 and I amset in my ward every night. 4. Why this heart of man must be kept above all keeping. 4. The heart of man, above all keeping, must be kept in a threefold respect; God, Christ, the Heart. 1. In respect of God. In respect of God. God hath commanded the keeping of the heart, 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 is displeased with the Commission of evil, so with the omission of good; God is displeased with the not doing of what he commands, as he is with the doing of what he forbids: O 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! O, that this people would do as they say! O 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. 2. In respect of Christ. In respect of Christ. The Heart is Christ's Seat, this (therefore) must be kept above all keeping. The Heart is Christ's Throne here below now; this is his House. As the Christian is Christ's lesser and lower house, so the Christians heart (if I may speak it with a holy reverence) is Christ's lodging room in that house. That Christ may devil, but where? in your hearts, but how? Eph. 3.17. by faith. That Christ may devil in your hearts by faith. Shall not a Prince's 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 Equal: If Christ devil in the heart by faith, than sin must out of the house by force. Christ and Corruption (especially if affected) cannot devil under the same Roof in Peace, cannot lodge in the same house with love and liking. 1 Cor. 1●. 15. Know ye not that your bodies are the members of Christ? Shall I than take the members of Christ, and make them the members of an harlot? Godforbid. Many, too many have their Paramours, their Concubines. O soul, lodge not an Harlot in thy heart, for that's Christ's house! Was it not pity that David should take Bathsheba into his house, for she was another Man's wife? O, 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 Samson took Dalilah into his lap? The Man (first) lost his locks, and (than) lost his life. 3. 〈◊〉 respect of the heart. 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 sinner's heart is fuller of sin, than 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 Margin. It's a kind of an Hell, Jer. 4.14. for a man that hath but a spark of grace, to be tempted and turmoiled with the innate corruptions and rebellions of his own heart; And if a man would device a Torment for a soul truly gracious, he cannot device a greater than this; Shall not this heart (than) be kept above all keeping? 2. 'Tis a brutish heart. Brutish. Psal. 92.6. A brutish man knoweth not, neither doth a fool understand this. The heart of man is not only filthy, but foolish. The brutish 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 than upon bread; yea, upon dirt, but not upon bread. Understand ye brutish 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 requited Jehovah, O ye foolish people, and unwise? Den. 32.6. Should not the heart (now) be kept above all keeping? 3. 'Tis a barren heart. Barren. There's not a seed of grace in the heart till the hand of God sow it there. The heart naturally and originally is like white Paper, without any Inscription; Not a Syllable of the Grace of God is written ●here, till the Finger of God writ it there. This shall be the Covenant that I will make with the House of Israel; Jer. 31.33 but what is it? I will put my Law in their inward Parts, and writ 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 Pants, and writ it in their hearts. May not the best of men speak after the Prophet? My leanness, my leanness, Isa 24.16 Woe unto me. Might not Christ say, (were there not a spark of grace within) to the best of men, as he did to the fruitless Figtree? Luk. 13.7 Cut it down, why cumbreth it the ground? Shall not the heart (now) be kept above all keeping? 4. 'Tis a dark heart, Dar●● A natural heart is a dark heart; yea, a natural heart is not only dark, but darkness itself in the very Abstract, before the Sun of Righteousness arise there. For ye were sometimes (darkness) but now are ye light in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. ●. 8. walk as children of light. What would the World be without the Firmamental Sun, but a World of darkness? O, what would the Soul be without the eternal Son (the Sun of Righteousness) but a Dungeon of darkness. O, says the soul, how muddy are my thoughts! how dark is my understanding! I know nothing yet as I aught to know: O, 'tis little that I know, and I am ignorant of my ignorance! The most perfect soul hath but an imperfect sight of God or himself. The most seeing man, or the Seer himself, hath a Film upon his eye, (at lest much darkness in it,) and must (at present) look through Spectacles. 1 Cor. 13.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We now see through a Glass darkly. Darkly, or in a Riddle, according to the Greek. Shall not this heart (than) be kept above all keeping? 5. 'Tis a hard heart. Hard. 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, Zach. 7.12 etc. Is not a Flint hard? but an Adamant is harder. Ezek. 3.9. As an Adamant (harder than a Flint) have I made thy Forehead. O wonder not (than) 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. O, says one, Ezek. 36.26. my heart is a stony heart! a stinty heart, a rocky heart; but God (for this) can give a heart of flesh! O, saith another, my heart is like the neither Millstone! The lowest Millstone is the hardest Millstone. O, saith a third, my heart is hard as an Adamant! Now, Job 41. 2● an Adamant is utterly impierceable, the Fire not being able to consume it, nor the Hammer to break it. Shall not this heart than be ●ept above all keeping? 6. Proud. 'Tis a proud heart. 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. Jam. 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 hair 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. O, what Garden is without this weed? what Scutcheon is without this blot! was not Paul's spirit tympanious? ● Co. 12.7 Jest 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. O, 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 towering revelations. Those, that curiously observe the Workings and Counter-workings of their own hearts, may found (after duty) their hearts aspiring and climbing upon some singular and signal appearance of God (under duty.) Is not the heart apt to rise and bubble (after a duty) upon some smiles, shines and showers of mercy (under the duty?) Shall not this heart (than) 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 (than) a sinless 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. Ex. 32. 2● He burned it to Powder, cast it upon the water, and gave it to the Children of Israel to drink of it. But, as there is a sinless, so there is a sin-ful passion. Moses (the Mirror of Meekness for a mere 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-fore. Dost well to be an●gy? Jona 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 〈◊〉 and do well to be angry till I die. O this was a sad, and a Sinful passion! Ask those (that are not strangers to their own hearts) and they will t●ll you that they have Passionate hearts. O, saith one, I want a Bearing, and a Forbearing Spirit! O, saith another, I have not yet learned (if their be two senses left) to take things in the best sense! Shall not this heart (than) be kept above all keeping? 'Tis a deep Heart. Deep. Augustis Gr●nde Profundum not only Profundum malam, sed mali Pro fundum. 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 Turn therein, which man cannot found out; but God hath a Line that can sound all the Depths of the heart, and a Thread that will Led 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 Margin, Psal. 64.6. they accomplish a search searched;) both the inward thought of every one of them, and the heart is deep. Shall not this heart (than) be kept above all keeping? 6. 'Tis a deceitful Heart. Deceitsul. 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 signify, is apt to take many false Stitches 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, Ma. 10. 2● Master all these have I observed from my Youth. 2. The heart is apt to take the show of grace, Omne simile non est idem. Pliny. 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 only 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 Alwise. As the Tongue is the greatest Troubler in the World, so the Heart is the greatest Impostor in the World. O, 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. Jer. 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. Unbelieving. 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 outlandish Plant, and of a divine Extract. 'Tis called a Faith of the Operation of God. Unbelief is a great sin, Col. 2.12. the greatest sin. Unbelief lies at the bottom of all sins; 'tis the Mother-sin, the main sin, Joh. 8.24. the mortal sin. If ye believe not that I am he, ye shall die in your sins. Unbelief 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 Country; why? because of their unbelief. He did not many mighty works there, Mat. 13.54, 58. because of their unbelief. There are many Bills about hardness and haughtiness of heart, about darkness and deadness of heart, about Pride and Passion of spirit, about wantonness and worldliness of spirit; but I seldom hear or read 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 Judgement, before the Judgement. O, there are few Bills about unbelief, though this be the deadly sin the daring sin! O, 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 itself) a Liar. He that believeth not God hath made him a liar, 1 Joh. 5.10. because he believeth not the record that God gave of his Son. Shall not this heart (now) be kept above all keeping? Above all keeping, keep thy heart. 5. What use may be made of this, that the heart of Man must be kept, above all keeping? Above all keeping, keep thy heart. I have only one Use to make of this, and that's by way of Connsel. Use. Must the ●ea●t be kept above all keeping? Suffer (than) the wo●●s of Exhortation. But, this Use, hath a double Aspect, looking to the unbelieving Sinner, and than to the Believing Saint. To the unbelieving Sinner, 1. To ●he unbelieving sinner. Must the heart be kept above all keeping? Reflect (than) thy heart, and Tremble. O how many Trembling Arrest, and Attack thee, that art in thy S●n! 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 hatehed. Out of the heart proceed evil thoughts, Murders, Adulteries, Fonnications, Thefts, Fals-witness, M●r. ● 5.9, ●0. Blasphemies: These are the things which defile a Man. 2. The heart of a Sinner is Totally defiled, and depraved. This appears two ways; 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 〈◊〉; but when? when thou wast in thy Blood, Live. Oh! this Gall of Bitterness, hath embittered; Leaven, Soured; and this Leprosy 〈◊〉 cted 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) Centre. Not only the Seeds of all Sir, 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 A●re; Water, and Earth, etc. So, there are the Seeds of all Sin in the heart. The heart is not only the sail, that have the seeds of all sin in it, but is the Sun and the Raix, to warm and water those seed 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, Joh. 5.35. and their belly prepareth deceit. Is it not time (now) to reflect thy heart, and to tremble? May not Trembling take hold upon thee, that thou mayst rest in the day of trouble. 2. To the believing Saint. To the believing Saint. As the Sinner, so the Saint; as the unbeliever, so the believer is concerned in this Use. Must the heart be kept above all keeping? Endeavour (than) 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 (than) 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, ●sa. 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 Heaven's 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 (than) 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; Pro. 22.5. Thornes and Snares are in the way of the froward; he that doth keep his soul, shall be far from them. There are nothing but snares in the way of the Christ-less, and Grace-less: every step he takes, he steps upon some Thorn or other, ●nponsome Briar or other; the way of sin is full of snares: God hath threatened to rain snares upon the wicked. Upon the wicked he shall rain snares, fire and brimstone; and an horrible Tempest; Psal. 11.6. 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 showers; 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 believer, yet he shall not (so) be ensnared by them, if his heart be kept above all keeping. 'Tis true, there are Rocks 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 (than) as the heart is, the man is, before God; as the hand is, the man is, before man; but, as the heart is, the man is, before God. Men judge of our hearts by our words, and our works; but God judges of our words and our works by our hearts. Jehovah seethe not as man seethe, for man looketh on the outward appearance, 1 Sam. 16.7. or (according to the Margin) 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 (than) and be doing. May not ● advice concerning keeping, as Israel's Sage do concerning getting? ● to 4.7. With all thy getting, get understanding: so, with all thy keeping ●●ep thy heart, yea, keep thy heart above all keeping. You must not say concerning the heart, as Cain said concerning Abel; Am I my Brother's Keeper? Ga●. 4. ●. Do not say. Am I my heart's Keeper? Above all keeping let this be kept. 5. Must the heart be kept above all keeping? Multiply cries (than) 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, than to the greatest Eloquence and Oratory of a sinner. God will lend and lay 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. ●. 19. Oh. Lord, hear! O Lord, forgive! O Lord, harken and do! defer not for thine own sake, O 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. O, I have a base and a brutish heart! a hard and a haughty heart! Lord, keep it. O, I have an unbelieving and a misbelieving heart! a proud and a passionate heart! Lord, keep it. O, 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; O Lord, Ps. 25. ● keep my soul, and deliver me; let me not be ashamed, for I put my trust in thee. But here I shall advice 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 ●o 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 Persuaded that he is able ●o keep that which I have committed unto ●im against that day. But, what is God ●ble to keep? He is able to keep the soul, ●ble to keep grace in the soul, able to keep glor● or the soul. Whatsoever the soul hath deposited into the Hand of God, he is able to keep it: Psa. 37.5. Now the heart is a main thing that is committed to God: 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 (than) of the Power of God; believe, that the Power of God is greater to help thee, than the Power of Sin, or of Satan can be to hurt thee. O soul! the Lord can do whatsoever he will, though he will not do whatsoever he can. God's Power hath no limit but his pleasure. 2. Must the heart be kept above all keeping? make faith (than) 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 Poople, and he will keep his Promise. He is God that hath Promised, and he will Perform. God's Word may be taken, though Man's can scarcely be, such is the Immorality of the last, of the latter days. Soul, pled the Promise of God for keeping thy heart. Thou wilt keep him in perfect Peace, or (according to the Hebrew) in Peace, Peace, whose mind is s●ayed 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 do keep it, I will water it every moment, jest any hurt it, I will keep it night and day. 3. Must the heart be kept above all keeping? Make faith (than) 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. Ps. 91.11. 'Tis true, these words (when Christ was tempted by Satan) were applied by Satan to Christ; If thou be the Son of God, cast thyself down, for it is written, He shall give his Angels Charge concerning thee, Mat, 4.6. and in their hands shall they bear thee up, jest at any time thou dash thy soot against a stone. Wonder not that these words are applied to Christ; for, if they belong to all sanctified believers in general (as Interpreters agreed) much more eminently to the Head and Husband of these, Christ Jesus, who is the Beginner and Consummator of Grace. The most mighty and magnificnet Monarches in the World, have not such a Train, such a Retinue at home, nor such a Lifeguard 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 (than) 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 Calais, Rip me open when I am dead, and you will found Calais at my heart. Should ye rip open a person, would ye not found corruption at his heart? 'Tis man's sin that kills him. As Sin infects, so it inters the man it infects. Not sooner do we begin to live, but we begin to die. Gen. 2.17 In the day thou eatest 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. 6.5. 〈◊〉 ●as 〈◊〉. And God saw that the wickedness of man was great, and that every imagination of the thought of his heart was only evil, and that continually. Continually, every day, so the Hebrew; all days, so the Greek. Not only the frame of a natural he art, but whatsoever a natural heart frameth is evil, only evil, every day evil. Was not Stephen's Innterment 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 not 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? O let thine eye be like a Limbeck, continually dropping, for sin in the heart! To this end, endeavour (through 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) without weeds: thy house not (yet) without rubbish; thy heart not (yet) without leaven. 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 ourselves, and the truth is not in us. 1 Joh 1. 1● There is such a thing as sin; yea, 1 Joh. 1. ● sin within the tallest Cedars. Paul (though cried up for an earthly Angel, Re. 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 sin in the heart, lie near in the heart, and be mourned over? O mourn over sin, for it hath a being (yet) within. 2. Sin had not a being (from) God. Sin is man's own, his own B●●●e. Man is Sins Parent. Though Satan be the Father of temptation, yet the Heart is the Mother of Corruption. Ja. ●● 15. Sin hath its Conception within. Lust, when conceived, bringeth forth sin. Now, as Sin had its conception in man, so man had his conception in Sir, I was shapen in iniquity, and in sin did my Mother conceive me. Psa. 51.5. A non posse non peccare. ●d posse non peccare. A posse peccare. As there is original sin (which is an habitual exorbitancy, and an universal depravity of man's 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 than 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. O Israel, thou hast destroyed thyself, but in one is thine help! No wonder, thy destruction is of thyself, for thy Corruption is of thyself; There had been no destruction, had there been no corruption: As if God had said, O 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 than be mourned over, which had not a 〈◊〉 from ●●ea? 3. S●● cannot have a being with God. Nothing shall have a being with God, but that which had a 〈◊〉 from God; but Sin had not a being from God; no sin, no sinner shall inherit the Kingdom of God. The unrighteous (as unrighteous) shall not inherit the Kingdom of God. Know ye not that the unrighteous 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 abemination, or maketh a Lie, Re. 21.27 shall enter this scrusalem; yea, shall not enter into a lesser and lower Jerusalem than this is, even that Jerusalem which cometh down from God out of Heaven. Shall not this Sin than be mourned over? 4. Sin strikes at the very being of God. En● L●●tium. Sin doth not only strike at the being of man, but at the very Being of God, who is the very Being of God, who is the Being of Being's. Sin would not only unman a Man, and un-Saint a Saint, but un-Christ a Christ, but un-God a God. Isa. 30.11. Get you out of the way, turn aside out of the Path, 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. 1. Motives Suffer me now to present thee with some Motives, and than with some Directions. 1. Would ye not be Captives to Constitution-Corruptions? Than (above all keeping keep your hearts. 2 Sam. 22.24. I was also uprights before him, and have keeps myself 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. As there is the Master-Grace, Heb. 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 ●●●●snes of life: Or, for out of it the Actio. 〈◊〉 life proceed. 2. Would ye keep your 〈◊〉 than (a●●●● all keeping) keep your hearts. If ye 〈◊〉 keep a close lip, ye must keep a clean heart. The Heart is not far situated from the Tongue; M. 12.34 Out of the abundance of the heart the Mouth speaketh. Out of the abundance (or, redundance) of the heart, the Mouth speaketh. The Lips, they are the outworks, and must not be neglected; the Heart, that is the Citadel, and must be chief kept. The Hand reaches but a small Compass, but the Tongue sails through the Universe. The Tongue hath no mean; it's either exceedingly good, or excessively evil; it knows nothing but extremes. The Lips do offend Negatively as well as Positively; as in speaking, so in not speaking; for Silence, sometimes, is a loud sin. Keep thy Tongue from evil, and thy lips from speaking guilt, is imposed by the Psalmist, and transmitted to Posterity. 3. Would ye not set up Idols in your hearts? Than (above all keeping) keep your hearts. Little Children, keep yourselves from idols. Though these were Children, 1 Jo. 5.21. yet they are called little Children, and little Children may have Idols, at lest they are in danger of setting up Idols within. Col. 3.2. Set your 〈◊〉 〈…〉 above, not en things on the earth. 〈…〉 action is a Faculty of the Soul, and 〈◊〉 ●●y be set upon things below. 1 Jo. 21 5 Love not 〈◊〉 world, nor the things that are in the 〈…〉 If any one love the world, the love of the Father is not in him. The World may be said, but it must not be loved. The 〈◊〉 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 sin, a grievons 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 than keep your hearts. 4. Would ye follow the Footsteps of the Flock? than (above all keeping) keep the heart. The Christian 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. 1 Cor 11.1. Be ye followers of me, even as I also 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 Imitat●r of Christ. Go thy way forth by the footsteps of the Flock. Cant. 1.8. By the footsteps, or in the footsteps of the Flock: that is, go in those ways, and do those works, which the sheep or fiock of Christ have gone in, and done before thee. 5. Would ye follow the footsteps of the Shepherd? Than (above all keeping) keep the heart. As Christ was the highest Principle, so the highest Pattern and Precedent, an incomparable Copy to writ after, Path to walk after, Exemplar to work after; Now, there was no Guile in his Mouth, and there would be lesle in ours, if we would be more careful, ●●●●ious, cordial and constant, in keeping 〈◊〉 arts above all keeping. She hath left u● 〈◊〉 example that we should follow his steps. 1 Pet. 2.21 6. Would ye have a conversation in heaven, and for heaven? than (above all keeping) keep the heart; we are to drive a Trade with heaven, and for heaven. O soul! what a lesser 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, Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Lord Jesus Christ. 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 ourselves in this life, as free Denizens in the City of heaven. It is the Ambition of a Saint to live godly in Christ Jesus. We should live upon earth, according to the Laws of Heaven; our Ambition should be to have all in Print. Every Saint should be an earthly Angel, and live upon earth after the rate of heaven. An Evangelical life should be an Aaelical life. 1. 2. Directions. Would ye (above all keeping) keep the heart? Engage Christ than in this work. The heart is the strongest Castle, the highest Turret; no Arrow will do execution, but what the Lord takes out of his own Quiver, and shoots 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 (through Christ) Christians are more than conquerors. Ro. 8.37. 2. Would ye (above all keeping) keep the heart? Make use than 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 mortify the deeds of the flesh, ye must take the Spirit, Rom. 8.13 If ye by the Spirit do mortify the deeds of the flesh, ye shall live. ● Would ye (above all keeping) keep the heart? Let your hearts than be taken up with heaven. When thou findest thy thoughts wand'ring, and ready to break their bounds, endeavour to turn them into another Channel, concern thy soul than with heaven, and heavenly things. All below heaven should be below the heart, Mat. 6.21. Where the treasure is, there will the heart be also. A heart must be where its treasure is, and its treasure where Christ is, 'Tis pity, that a good heart 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 it the actions of life proceed. Dilecti, si cor nostrum nos non condemnet, lcquendi libertatem apud Deum habemus, 1 Joh. 3.21. The Sufficiency of Grace. 2 COR. XII. 9 former part. And he said unto me, My Grace is sufficient for thee. In the Text, and Context, ye have the Apostles Narrative, concerning his Revelation; his Temptation, upon that Revelation; his Supplication, upon that Temptation; and his Supportation, Upon that Supplication. 1. His Revelation. It is not expedient for me to glory, Co 1.2.1 I will come to vision, 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 , and the Corn, Gen. 41. which were one, and the same thing; seven years Fullness, and seven years' Famine. Such (also) was the vision of Nabuchadnezzar, 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 Ecstasy. Thus, the two Maries seeing the Angel at the Sepulchre, Mar. 16. beg. they were Affrighted. They were Affrighted, but not in an Ecstasy. But, a Revelation, such (as Paul here speaketh of) was an Apparition in an Ecstasy. Such was that of Peter concerning the Sheet. Such also) was that of John, Acts io. 10, etc. when in the Isle of Patmos; He was in the Spirit on the Lord's day, Rev. 1.9, 10. and heard behind him a great voice, as of a Trumpet. 2. His Temptation upon this Revelation. And jest I should be exalted above measure through the abundance of the Revelations, 2 Co. 12.5. there was given to me a thorn in the flesh, the messenger of Satan to buffet me, jest 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 lest Shadow of a Probability, that either of these should be the Thorn in the Flesh: Is it so much as Probable that the Disease should be Corporal, when the Remedy was Spiritual? that the Malady should be Corporal, when the Medicine was Spiritual? that the Sore should be Corporal, when the Salve was Spiritual? 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. ● Co. 12.8 For this thing I besonght the Lord thrice, that it might departed from me. Here is a Copy for you (under Temptation) to writ 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 implied, and something expressed. 1. Something implied; that's the sore. This is temptation, that is, this is some fiary 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 public 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. 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. Meditations. That the chiefest and choicest of Christians are obnoxious unto temptations. 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, than 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 than 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 apto be puffed up with a fleshy mind under Revelations. The Spirit gins to sweat, and become Tympanious, under the greatest Manifestation, and Revelation. Where is the Body that do not sometimes stand in need of Physic? O, 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 Cries, 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 suitable, 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 diseuss, 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's making: not of Man's, but of Gods making; or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of Man's 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. 12.2, 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. Method. Why there is in Christ a sufficiency of grace for a Christian, under temptation. 5. What Use may be made of this, that 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 fullness 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 fullness devil. 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 devil; but what? fullness; yea, all fullness; For it pleased that in him should all fullness devil. All fullness of grace, or, a fullness of all grace. Col 2.9. In Christ dwelleth all the fullness of the Godhead Personally. Here's fullness, yea, all fullness, yea, all the fullness of the Godhead, yea, all the fullness 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 fullness of Him, and of Him as the fullness of the Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And gave him to be Head over all things to the Church, which is his Body, the fullness of him that filleth all in all; Or (according to the Greek) filling all things in all things. 2 What 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 not 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 r To every one of us is given grace 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 all. When I said my foot slippeth, thy mercy, Psal. 94.18. O Lord, held me up. 3. Grace, in Christ, is attracting grace. There is not a greater naturalness in the Loadstone to draw Iron to it, than there is in the grace of Christ, to draw the soul to Christ. The grace of God, and of Christ, have a mighty Instuence. Moses spoke from Mount Sinai; Christ spoke from Mount Zion. Moses (by his thundering) did not draw to Christ, Can. 1. 4● but Christ (by his grace) draws to himself. 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. there's abundance of grace in Christ, so much I cannot tell how much; grace in Christ, is a wondered 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. 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 continued, until grace goes into glory, when Time goes into Eternity. Now, if grace be thus in the stream; what is it (than) 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, Psal. 103.27. and can as soon cease to be God, as to be good; 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 fear 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 man's eye? Grace, is very Advantageous; it brings Salvation along with it. Eph. 2.5. By grace ye are saved. Is not Salvation a great thing? 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, lays in this Ore. Salvation, and all in a Tendency unto Salvation, runs in the veins of freegrace. The whole Fabric of Salvation is laid in grace. 7. Grace, in Christ, is Efficatious grace. The Man that fell among Thiefs, 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? there's no Physic more suitable for the Body, than 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, 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 died for us; and in due time Christ died 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: there's evil, and nothing but evil in sin. Sin, is evil, but grace is good; sin is worst, but grace is best. Sin, is a large Field; a large Territory, but grace is a larger. Sir, is the largest Territory in the World, but grace. Man's Ephah, is full of sin, but God's Ephah is fuller of grace: Man's cup is full, but God's cup is over- full, and that for an Eternity. Rom. 5. ult. For as sin has reigned unto Death, so hath grace reigned (through righteousness) unto eternal 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, through Jesus Christ our Lord. Rom. 6. ult. there's sin enough in man, to damn man; there's grace enough in Christ to save man: there's sin enough in man, to damn man, and that for an Eternity; there'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 ways; 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 than? The word was made flesh, and dwelled amongst us, and we beheld his glory, Jo. 1.1, 14 the glory as of the only 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 (thou) head of the Church. Col. 1.18. 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 sovereign, as well as Saviour, and Surety; He is therefore called, King of Saints. Rev. 15.3. 2. Because Christ conveyeth Life into the Church, as the Head to the Members. Christ giveth life (to) the Church; Maintaineth life (in) the Church; yea, Christ in the Church's 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 only feed the Church, but is the Church's 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 threefold respect; God, Christ, and the Christian. 1. In respect of God; God. 2 Tim. 2.16. because his foundation standeth sure. The foundation of God standeth sure, having this Seal, the Lord knoweth them that are his. God, knoweth those, all those, that he hath given unto Christ, and he hath laid up in Christ, a sufficiency of grace for these, that they may not miscarry for an Eternity. 2. In respect of Christ; because he is to loose 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 engaged 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 days 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, Christian. upon God's account, and upon his own, so upon the Christians. 1. In order to the strengthening of the Christian. there's a fullness of grace in Christ for Christians, 2 Cor. 12.9, 10. that God's power may be made known, yea, made perfect in man's 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, than am I strong. When I am weak in flesh, I am strong in Spirit; when I am weak in my self, I am strong in my Saviour. Christ can say, Paul, thou art weak. but I am strong; yea, I am strength; The strength of Israel, that cannot lie. Now, there is a Sufficiency of grace in Christ, that a Christian may be strengthened 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 Courtier's 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 through a Cloud, 'tis as life to the Christian. Christ will not always frown, jest 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. there's a sufficiency of grace in Christ, that the Christian may feed upon the promise; that when he hath nothing in his purse, he may found enough in the promise; and when he hath nothing in his private hand, he may found enough in his public head. Feeding, upon the promise, is believing in the promise, for the promise is a ground for Faith, as the precept is a Rule for Obedience. Man, liveth not by bread only; how than? but by every word that proceedeth out of the Mouth of God. Now, the promise 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 lad 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. O, say the soul. I was in the Depths at such a time, but Christ kept my head above water. We had the sentence of death in ourselves, that we should not trust in ourselves, 2 Cor. 1.9.10. but in God which raiseth the dead; who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us. The Apostle argues from former Experience to a 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. Who comforteth us in all our tribulations; Why? That we may be able to comfort them that are in any trouble; ● Cor. 1.4. but how? By the comforts wherewith we ourselves are comforted of God. Christian converse often prove (through the richeses of freegrace) Christian comfort: Now, For Instance. as there is a sufficiency of grace in Christ that we may be comforted, so that we may comfort one another; O, saith one, I am tempted! tempted to curse God, and dye! O, saith the other, so have I been! but (than) that word was given in, Bless, and curse not. Rom. 12.14. 2. O, saith another. I am under various temptations! my temptations are many, and mighty too! O, saith the other, so have I been! but (than) this word was given in, Blessed is the man that endureth temptation. ●am. 1.12. 3. O, saith another, but I am afflicted! afflicted, and ready to dye! O, saith the other, so have I been! but (than) that word was given in, In all their affliction, he was afflicted. He was affected with their affliction, Isa. 63.9. and under their affliction, they had his affection. 4. O, saith another, I am reproached! They lay to my charge things that I know not. O, saith the other, so have I been! but (than) that word was given in. Blessed are ye when men shall revile you, and speak all manner of evil against you (falsely) for my sake. Mat. 5.11. 5. O, saith another, but I am persecuted! and persecution (in plain English) is hunting; a hunting after the soul to take it! O, saith the other, so have I been! but (than) that word was given in, persecuted, but not forsaken. 2 Cor. 4.9. 6. O, saith another, but I am hated! hated of Neighbors! hated of Relations! O, saith the other, so have I been! but (than) that word was given in. Marvel not, my brethrens, if the World hate you. 1 Jo. 3.13. 7. O, saith another, but I am impoverished! I am reduced to a low Ebb! I have very little Meal in my Barrel, and Oil in my Cruse! O, saith the other, so have I been! but (than) that word was given in. Mat. 6.36. Take no thought for the morrow, for the morrow shall take thought for the things of itself. 8. O, saith another, I am unbelieving, and my Faith is at a low Ebb! O, saith the other, so have I been! but (than) that word was given in, ● Ti. 2.13 Though we believe not, yet he abideth faithful, he cannot deny himself. 9 O, saith another, but I have high, and hard thoughts! brutish, and blasphemous thoughts! wanton and Worldly thoughts! O, saith the other, so have I had! but (than) that word was given in, Jer. 29.11. I know the thoughts that I think towards you, saith Jehova, thoughts of peace, and not of evil, to give you an expected end. Or (according to the Margin) End, and Expectation. 10. O, saith another, my grace is weak, and my Corruption strong! yea, my corruption, is (sometimes) stronger than my grace! O, saith the other, thus it have been with me! but (than) 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 there a sufficiency of grace in Christ, that we may be comforted and (consequentially) comfort one another. What Use may be made of this, But Fifthly. that the grace which is in Christ, is sufficient for a Christian, under temptation. I have (only) one Use to make of this, Use and that's by way of Counsel: If there be in Christ, for a Christian, a sufficiency of grace under Temptation, suffer (than) the words of Exhortation. But (here) I would speak to two sorts of Persons; Those (out) of Christ; those (in) Christ. 1. Art out of Christ? 1. To those out of Christ. Tremble (than) for thou art without Grace. As, no Sun, no Light; no Fountain, no Stream; no Fire, no Heat; So, not, Christ, no grace, and no grace, no glory. O who that hath grace in his private Hand, and in his public 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; Heb. 4.16. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and found grace and help in the time of need. But, o 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 to be Grace-less; if to be Grace-less, be to be Glory-less, what shall I do? whither shall I go? Go unto Jesus. If thou wouldst have grace, go unto Jesus for it. Did Pharaoh say, go unto Joseph? may not I (than) say unto thee, go unto Jesus? There is no grace, Solu. Gen. 41.55. Jo. 1.17. out of a Christ. The Law was given by Moses, but grace and truth, came by Jesus Christ. As Christ's 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 (than) there'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 fullness have we all received, & grace for grace. O but though this Text be a truth, Jo. 1.16. what is Text, and truth to me, unless mine? This Text, Object. 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: Others may apply themselves to promises, but Christians [only] can apply the promises to themselves. O, 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 sand 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. Isa. 49.14. Mat. 14.31. O thou of little Faith [said Christ to Peter] Wherhfore didst thou doubt? 2. A [true] Christian, is [truly] 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 wh●n the soul is out of Christ; At that time ye were without Christ; So, Eph. 2.12. there is a time when the soul is in Christ: But now in Christ Jesus. Eph. 2.13. 3. Art a Disciple of Christ? than thou art a Christian. The Disciples were called Christians first in Antioch. Acts 11.26 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, Sol. is under the teaching of Christ. As none teacheth like unto Christ; he is the Paragon, and Prince of Prophets; Eph. 4.21. so those that are Christ's, are under the teaching of Christ. 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 one's. 'Tis said upon Christ's Miracle in Cana of Galilce, Jo. 2.11. that his Disciples believed on him. 4. The Disciples of Christ are Observing one's. 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 one's. Jo. 8.31. If ye continued in my word, than are ye my Disciples indeed. 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 yourselves 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 Christ's breast. As looking, Io. 21.20. so leaning, demonstrate loving. 9 The Disciples of Christ are Lovers of those that are Christ's. 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 Lever of Christ, and of those that are Christ's? than draw water out of this Well; than manifest a holy, and a Heavenly Triumph, for there is a Sufficiency of grace in Christ 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. PSAL. 84.11. Jehovah God is a Sun, and a shield. Jehovah, will give grace, and Glory. SIN. the Folly of Sinners. Prov. 14.9. Part thereof. Fools make a Mock at Sin. That Solomon [Israel's Sage) was the Author of this Book in general, is generally acknowledged; but, so, as David of the Psalms; for, as all the Psalms were not made by David, so all those Proverbs were not made by Solomon; but, as the Psalms 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 sound, than in sense; they are of very near Affinity. Prov. 1.1.6. They are the Speeches of Wisdom: They are the Extracts, and Spirits of Wisdom. These Proverbs, are called Aenigmata; dark sentences. So that a Proverb, properly signify a Parable, and a Parable properly signify a Proverb. Proverbs, as well as Psalms, are like Islands, that have [little] if [any] Neighbourhood 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 itself; 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 aught, so who dares [but a daring sinner] go about to mend, Meditation. what the Spirit have made, so [than] the meditation shall be word for word, 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 shall inquire 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 Lawlessness: 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 (only) the doing of evil, (whether in thought, word or deed,) but (also) commands the doing of good. So that to omit the good commanded as well as commit the evil forbidden, is Sin. As it is true, against the Fruits of the spirit there is no Law; no Law of Condemnation; It is as true, Gal. 5.23. Gal. 5.19, 20, 21. against the works of the flesh there is Law, for they are all against the Law. Whatever (than) 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 broke 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. Negatiuly To this Negatively, and Positively. 1. To mock, is to beguile. Thou hast mocked me these three times, said Delilah to Samson (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. Than persons are said to mock, when (from their hearts) they deride God in his Goodness, Word 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 thu● you are not to understand it here. 2. By Actions. Others had trial of cruel mockings and scourge, yea, Heb. 11.36 moreover of bonds and imprisonments. But thus you are not to understand it here. 2. To mock, is to speak lightly and sparingly of sin. A person than mocks at sin, Positively. 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 expressly. 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, etc. 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, that make a mock at sin. To this Negatively, and positively. 1. Negatively. But to this Generally, and than particularly. 1. Generally. A Fool (liberally) is an Idiot; one destitute of wit; a Person of little or no Cupacity; or Discretion. Eccl. 2.19. Thus the wise and the foolish, are opposed. Who knoweth whether he shall be a wise man, or a fool? 1. 2 Particuly. 1. Cor. 3.18. By Fools sometimes understand those that acknowledge themselves to be so. 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 one's; 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. 1 Cor. 4.10. We are fools for Christ's sake. Accounted so by the World; thus not to be understood here. 3. By Fools, sometimes understand those that have only Oil in their Lamps. Five of them were wise, Mat. 25.2. and five were foolish. The wise were those that had Oil in their Vessels, as well as in their Lamps; the foolish were those, that had Oil 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, Luke 24.25. and unbeleif, remaining in them. O fools and slow of heart, to believe all that the Prophets have spoken! But thus you are not to understand it in the Text, Fools make a mock at sin. 5. By fools, sometimes understand worldly men. Thou fool, this night shall thy soul be required of thee. Lu. 12.20. But thus you are not to understand it in the Text. 2. By fools, sometimes understand wicked men. The fool hath said in his heart there is no God. Thus, Positiuly. 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 not farther than 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 inquire 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 lightly, or spearingly of it; if to make a Mock at sin, be to sport with it (as undoubtedly) i● is; than, that (fools) thus make a mock at sin● is evident. It is a sport to a fool to do mischief, Pro. 10.23 but a man of understanding hath wifedom. As a mad man that casteth fire-Brand● 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 near the heart of God. Against whom do you sport yourselves? Against whom make ye ●● wide mouth, and draw out the tongue? are y●● not Children of Transgression? a seed of fals● hood? Isa. 57.4. Did not this lay near the heart o● 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 potentiality, or power unto sinning. 'Tis true, sin never had a being from God; though God Created Adam, he did no● Created 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 so● and a potentiality in man unto sinning, in vain had that Threatening been, The day thou eatest thereof, dying, thou shalt dye. That is, Gen. 2.17 not sooner shalt thou begin to live, but thou shalt begin to dye, and continued dying, till thou be'st swallowed up of death. This Threatening (dying thoushalt die) God gave in Charge, and against this threatening the Serpent laid his siege. Ye shall not dying, die. 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 ●o. 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. As there is the Original of ●n, so there is Original sin. Psa. 51.5. Look upon man ●n his natural Constitution. And God saw that ●he wickedness of man was great upon the earth, and that every imagination of the thoughts of his heart was only evil; Jen. 6.5 not only evil, but (only) evil, and that continually. As there is the Original of sin, and Original sin. so there is actual sin. Look upon men in their Naturals, and they are Enemies to God; Col. 1.21. to good; to goodness. And you who were sometimes alienated, and enemies 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. neither indeed can be. 'Tis Enmity, not an Enemy; for an Enemy may be reconciled, but Enmity is irreconcilable. 3. The Applying of it. Vsus. I shall make (only) one use of this, and that's by way of Counsel: If fools make a mock at sin, suffer (than) the words of Exhortation. But (here) I would speak to two sorts of Persons; the spiritually wise, and sinfully foolish. 1. To the wise. To those that are spiritually wise. 1. Do fools make a mock at sin? Mourn (than) 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 Jerusalem is ●●●ken down, and the Gates thereof are burnt with fire; Neh. 1.3, 4. and when I heard these things I wept, and mourned cortain 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, Goe 19.12 and all that he had; but Lot, upon his intimation of the destruction of that vicious City, and his Invitation out of that City, seemed as one that mocked unto his sons in law. Ge 191.4 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? O, 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 join issue with him, and make it the matter of our request as he did? O that mine head were full of water, and mine eyes a fountain of tears! Why? because Fools make a mock at sin. Let this (than) be for a Lamentation. 2. Do Fools make a mock at sin? Bless God (than) for the difference Grace hath made. there's a vast difference, between making a mock at sin, and a mourning for sin; between a bousting of sin, and a being burdened for sin; between a glorying in sin, and a being grieved for sin. Now, soul, dost thou grieve (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? O bless God (than) for the difference that the God of grace, and the grace of God, hath made between thee, and others! O let that word ring in thine ears, and be ready always to avouch the truth of it! who 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 (than) in awe, and sin not. Believe it, a Christian cannot sin at a cheap rate; sin cost the Saint dear. O the pains of Body, and pangs of soul, that sin cost! Oh! 'tis far better suffering than sinning, for a man may suffer and not sin (In all this Job sinned not;) but a man cannot 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. O, Psal. 4. 'tis better to suffer, than to sin; better to suffer a thousand times, than to sin once; and better to suffer a thousand Deaths (if a man could suffer so many) than to sin, and suffer for sin, the second death. O soul ge●● into a Closet (while fools make a mock at sin) and there cry, O Lord, let me be sick, rather than sinning! O, Lord, let me be sighing, rather than any thing! O let me rather dye [too] sin, than live, and sin! O let me [rather] dye, that I might not sin, than live, and sin! 1. Dost make a mock at sin? Tremble soul, 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. 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, and ye refused; I have stretched out my hands, Prov. 1.24 25, 26, 27. and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: But what than? 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 deceive. ● Pet. 2.13. And to sport with sin, 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. 2 Thes. 2.12. That they all might be damned which believed not the truth, but had pleasure in unrighteousnejs. The Fish is not more in its element, when in the water, than a sinner is in his element, when he is sinning; sinning with a high hand; sinning 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 pity there should be any?) that do not (only) take pleasure in their own sinning, but (also) in the sinning of others; but against these the Apostle thunders; Who knowing the Judgement of God, Rom. 1.32 (that they which commit such things, are worthy of Death) not only 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 (than) and sin not more; may not I say to thee, as Christ did to the Adultress? Go and sin not more. May not I (also) say to thee, as Christ did to the impotent man? Io. 8.11. Io. 5.14. Sin not more, lest a worse thing come unto thee. Now, that thou mayst not make any more a mock at sin, take these following Considerations. 1. there'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 to a great estate, but by Sin (which was, and is Treason against God) he forfeited all; Paradise was Man's Inheritance, but God (for his sin) dispossessed him of it. Man was Emperor of Eden, but God (for his Sin) banished him his native Country. 1 Tim. 6.7. We brought nothing into this world, 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 mock 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. O, how many doth Sin strangle in the Womb! O, how many Abortives and Miscarriages doth Sin make! O, how many doth Sin sand from the Cradle to the Grave, that have run their race before they begin to go! Man not sooner gins to live, but he gins to die. Sin hath reduced man's age to a very little pittance; from almost a thousand years, to a few years, yea, to a few days. He that is born to day, is not sure to 〈◊〉 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. 4.14. and than vanisheth away. Now, wilt thou make a mock at sin? 3. There's but one thing in all the world, that is a Rtproach to Persons, and that's Sin. Sin lays a person under infamy. Sin is such a spot and slain, 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. 14.34 reproacheth his Maker: 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 Margin) 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. there's but one thing in all the world that's a ruin to persons and thats Sin. Ahaz would sacrifice to the gods of the King of Syria, that they might help him, but they were the ruin of him and of all Israel. Sin is not only the reproach of a person, but the ruin of a person, not only the reproach of ●● Nation, but the ruin of a Nation. Repent ye and turn from all your transgressions, so iniquity shall not be your ruin. Ezek. 18.30. Now, Soul, is sin thus, and wilt thou make a mock at it? 5. there's but one thing in all the world contrary to the Image of God, and that's sin. Grace and Holiness, stamped 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, Eph. 4.24. And put on the new man, which after God is created in righteousness, 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 Devil's Image, Grace is God's Image. Sinners are like Satan. 1 Jo. 3.8. He that committeth sin, is of the Devil. He is not (only) a servant, but a child of the devil. Ye are of your Father the devil, john 8, 44 said a sinless Jesus to the sinful Jews. Never was a child more like a father, than a sinner is like Satan. Now, wilt thou make any longer a mock at sin? 6. there's but one thing in all the world that's opposite to the people of God, and that's Sin. 'Tis Sin, and Sin only that wars against the seed of God, and of Grace in them. 〈◊〉 17. The flesh lusteth against 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. Dear beloved, 2 Pet. 2. ●. 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? Er. 15.11. who is like unto thee glorious in holiness, fearful in Praises, doing wonders? Now, as God is holy, all holy, altogether holy, always holy; so sin is sinful, all sinful, altogether sinful, always 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 [longer] make a mock at sin? 8. there'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, job 21.14 Departed from us, for we desire not the knowledge of thy ways. 2. Sin, that's an enemy to the Son. They were Sinners that ●aid, Crucify him, crucify him. Io. 19.6. 3. Sin, that's an enemy to the Spirit. They are Sinners that resist the holy Spirit; Acts 7.51. As your Fathers did, 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 long 〈◊〉 make a mock at Sin? But, as I did begin, so I must end: O foul! hug not longer this Monster; this Monster of Monsters; Play not longer with this bait: O do not any longer play with Hell, and sport with the Devil! O flee from Sin, as from a most Pestilential plague! O let this Text and Truth ring in thine ears, whensoever, and whithersoever thou goest! Fools make a mock at Sin. Fools make a mock at Sin, but with the Righteous there is favour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom 6.23. FINIS. Books Printed and are to be sold by John Hancock at the Sign of the Three Bibles in Pope's Head-Alley In Cornhill. TWelve Books lately published by Mr. Thomas Brooks, late Preacher of the Gospel at Margaret's New- Fish-street. 1. Precious Remedies against Satan's Devices; Or Salve for Believers and unbelievers sores; being a Companion for those that are in Christ, or out of Christ, that slight or neglect Ordinances, under a pretence of living above them; that are growing in spirituals, or decaying; that are tempted, or deserted; afflicted, or opposed; that have assurance, o● want it; on 2 Cor. 2.11. 2. Heaven on Earth: Or, A serious discourse touching a well-grounded Assurance of Man's everlasting happiness and blessedness discovering the nature of Assurance, the possibility of attaining it, the causes, Springs, and Degrees of it with the resolution of several weighty Questions o● Rom. ch. 8. v. 32, 33, 34. 3. The Unsearchable Richeses of Christ: Or, Meat for strong men, and milk for babes, held forth in two and twenty Sermons, from Eph. 3.8. Preached on his Lecture-nights at Fish-street-hill: 4. His Apples of Gold for Young Men and W●●en. And A Crown of glory for Old Men and Women: Or the happiness of being good betimes, and the Honour of being an Old Disciple, clearly and fully discovered, and closely and faithfully applied. With the young man's objections answered, and the old man's Doubts resolved. 5. A String of Pearls: Or, The best things reserved till last, delivered in a Sermon preached in London, June 8. 1657. at the Funeral of (that triumphant Saint) Mistress Marry Blake, late Wife to his worthy friend Mr. Nicholas Blake Merchant. 6. The Mute Christian, with sovereign Antidotes against the most miserable Exigents: Or, A Christian with an Olive-leaf in his mouth, when he is under the greatest afflictions, the sharpest and forest trials and troubles, the saddest and darkest Providences and changes, with Answers to divers Questions and Objections that are of great importance; all terding to win and work souls to be still quiet, cal● and silent, under all changes that have, or that m●y pass upon them in this world, etc. lately printed and dedicated to all afflicted, distressed, dissatisfied, disquieted and discomposed Christians throughout the World. 7. An Ark for all Gods Noah's in a stormy day. Wherein is showed the transcendent Excellency of a Believers Portion; on Lam. 3.24. 8. The Grown and Glory of Christianity; Or, Holiness the only way to Happiness; discovered in 48 Sermons on Heb. 12.14. 9 The Privy Key of Heaven; Or, A Discourse of Closet-Prayer, Twenty Arguments for it, with the Resolutions of several considerable Questions. etc. 10. A Heavenly Cordial for all that have had, or escape the Plague, etc. 11. A Cabinet of Precious Jewels, or a Box of Precious Ointments. 12. London's Lamentations. Mr. Calamy's Godly Man's Ark. Christ's Communion with his Church Militant, by Nicholas Lockver. Sin the Plague of Plagues, by Ralph Venning. The Accurate Accountant, or London Merchan being Instructions for keeping Merchant Accounts; by Thomas Brown Accountant. Short-writing, the most Easy, Exact, Lineal, and speedy Method that hath ever yet been obtained, by Thomas Metcalf. Also a Book, called a Schoolmaster to it, explaining the Rules thereof. A Copy Book of the newest and most useful Hands Bridges Remains, being Eight Choice Sermon's, by that Reverend Divine Mr. William Bridges, heretofore Minister at Yarmouth. A Discourse of Christ's coming, by Theophilus Gale. King James his Counterblast to Tobacco. A Brief Description of New York. The Shepherd's Legacy, or forty years' Experience of the Wether. Venning's Remains, or Christ School, consisting of four Classis of Christians, viz. Babes, Children, Youngmen and Fathers; being the substance of many Sermons by Ralph Venning: Prepared for the Press by himself before his Death. A Dissuasive from Conformity to the World; as also God's severity against Impenitent Sinners; with a Farewell Sermon; by Henry Stubs Minister of the Gospel. Baxter's poor man's Family-Book. Luther's 〈…〉 and Choice Sermons. 〈◊〉 Berenice's, or the Hairy Comet. The Young man's Conflict with and Victory over 〈◊〉 by Faith; or a True and Perfect Relation of the Experiences of Thom, Powel, begun in the fifteenth and Continued till the seventeenth Year of his Age. Gospel-Love, heart-prurity, atd the Flovishing of Righteous, being the Last Sermons of the Late Reverend, Mr Joseph Caryl. All sold by John Hancock as aforesaid. FINIS.