The Sound-Hearted Christian, Sermon 1
Of Soundneſs of Heart: The Subſtance of ſeveral Sermons, upon Pſal. 119.80.
Let my heart be ſound in thy Statutes, that I be not aſhamed.
THis Pſalm doth conſiſt of as many parts, as there be Letters in the Hebrew Alphabet; and every eight verſes, begins with a diſtinct Letter of the A phabet; and it's a Pſalm that ſome of the Antients do call the very marrow and heart of the Scripture, it being in the middeſt of the Book of God: And divers Eulogies they have of it, precious truths are contained in it: And twice in this Pſalm doth David make requeſt unto God about his heart; the one is in the 36. v. Incline my heart unto thy teſtimonies, and not to covetouſneſs. O Lord, ſaith David, I deſire my heart may go the right way; but I am not able to manage nor carry my heart as I would, I would fain have it cleave to thy teſtimonies, but it runs out here and there; and therefore Lord, ſaith he, incline thou my heart unto thy teſtimonies, thy teſtimonies are very precious, they teſtifie of thy Nature, they teſtifie of thine attributes, they teſtifie of thy promiſes, they teſtifie of thy will and good pleaſure, they teſtifie what will be the advantage of man for his preſent and eternal good; incline my heart unto thy teſtimonies, and … to covetouſneſs: Alas! what are the honours, the pleaſures, the riches of the world to thy teſtimonies? they are periſhing things, but thy teſtimonies indure for ever. The ſecond requeſt he makes concerning his heart, is in the words I have read: O Lord let my heart be ſound in thy Statutes.
In which words you have, firſt David's requeſt, Let my heart be ſound in thy Statutes.
Secondly, the end or the reaſon why he would have it ſo, That I be not aſhamed.
Let my heart, he dont ſay, let my Head be ſound in thy Statutes, but my Heart.
By heart, he dont mean the fleſhy part that is within man, for ſo heart is ſometimes taken in Scripture; but he means by heart, his Soul, the principal part of man; and ſo it's taken in the 23. Prov. My Son give me thine heart; that is, give We thy Soul; thy reaſon, underſtanding, judgment, will and affections: I call not for thy Body, I call not for thy Fleſh, but I muſt have thy Spirit, I I muſt have thy ſoul: The ſoul is expreſs'd here by heart, becauſe the ſoul doth act principally in the heart:
Let my heart be ſound foreign is the Hebrew word; Firſt, Let my heart be perfect with thee and not divided, and ſo it is oppoſite to diviſion; mens hearts are divided between God and the world; Ephraim had a divided heart. Secondly, Let my heart be upright; for ſo the word bears it too, and ſo it's oppoſed to Hypocriſie, let my heart …e upright and ſincere, and not hypocritical. Thirdly, Let my heart be undefiled, ſo the word is rendred in the …. v. of this Pſalm, and ſo it's oppoſed to pollution, defiledneſs: Let my heart be undefiled, pure, clean, ſpotleſs, free from Sin. Fourthly, Let my heart be ſound, having nothing but truth in it; and ſo it's oppoſed to all errors whatſoever, ſo you have it in Tit. 2.2. Let the aged men be ſober, grave, temperate, ſound in the Faith; men are ſound in the Faith, when their hearts and ears are open to no error, no corrupt opinions, no falſe tenents, no winds of Doctrine, to nothing of Man, nothing of Satan, nothing of the world, let my heart be ſound in thy Statutes, let not my heart have any errors in it, any falſe Tenents in it, any dangerous opinions in it, but let my heart be ſound in thy Statutes.
In thy Statutes: In this Pſalm, you have mention of Laws, Commands, Precepts, Teſtimonies, Ordinances, and Statutes; divers appellations, but noting the ſame thing.
Thy Statutes, that is, the appointments of God, what God doth appoint to be the rule, for our thoughts, affections, words, worſhip and wayes; what he appoints men to do, thoſe are his Statutes: They are Statutes becauſe determined of God to be ſtanding rules for all men to conform unto, and the Laws and Statutes of Nations and Kingdoms ſhould be conformable to them, Stata via, foreign, Stabile. Now ſaith David, let my heart be ſound in thy Statutes; the words thus opened, will yield us ſome points to treat on.
Obſ. 1. Firſt, That a gracious heart is a jealous heart: Let my heart be ſound in thy Statutes, I am jealous of my heart.
2. That the heart is eſpecially to be look'd after, Let my heart, O let my heart, my eye is upon my heart.
3. That it is the deſire of Saints and gracious ones, to have ſound hearts, O Let my heart be ſound in thy Statutes.
4. That an unſound heart will one time or other make a man aſhamed. Let my heart be ſound in thy Statutes, That I be not aſhamed. If the heart be unſound, it will appear, it will break out, It will be diſcovered and tend to your ſhame.
Doct. 1. Firſt, a gracious heart is a jealous heart, ſaith David, O let my heart be ſound in thy Statutes; I have a jealouſie of my heart that 'tis not ſound, and I would not be deceived here, O let my heart be ſound. That a gracious heart is a jealous heart, you may ſee it in the 47. Pſal. 6. v. I call to remembrance my Song in the night, I commune with mine own heart, and my Spirit made diligent Search: I Commune with my heart, and I make ſearch, and diligent ſearch to ſee whether my heart be ſound or no; ſo in the 139 Pſal. 23.24. Search me O God, and know my heart, try me and know my Thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting. Truly, Lord, ſaith he, I am Jealous of my heart, I am afraid of my heart; I have been ſearching and trying of it, and I am afraid there is ſome way of wickedneſs in my heart, I am afraid it will deceive me and bring me to ſhame one day; why Lord do thou ſearch me, and try me, and know my thoughts, and ſee if there be any wicked way that I cannot find out, and Lord diſcover it to me, and if there be any evil in me, do not leave me to my own heart, but Lord, lead me in the way everlaſting; Thus the Church in the 3. Lam. 40, 41. Let us ſearch and try our wayes, and turn again to the Lord, let us lift up our hearts with our hands unto God in the heavens: O come, God is angry and hath corrected us ſeverely, our hearts have not been right with God, let us ſearch and try our wayes, and turn again to the Lord; we have gone aſide, and we were not aware of it, our hearts have deceived us; come, come, let us lift up our hearts to God, he hath not our hearts yet.
Now this Jealouſie that a holy man hath of his heart, is a Godly jealouſie, not a wicked naughty jealouſie, but a Godly jealouſie; there is a Godly jealouſie over others, and over a mans ſelf, 2 Cor. 11.2. 1 Cor. 9.27.
Qu. Now it may be ask'd of what is he jealous in his own heart.
An. Firſt he is jealous, leaſt the change which he hopes is in his heart ſhould not be thorough: he is afraid 'tis not a thorough change; he remembers he hath heard in Scripture that one may be almoſt a Chriſtian, and yet not altogether a Chriſtian; as Felix ſaid, Thou haſt perſwaded me almoſt to become a Chriſtian; I, but he was not a Chriſtian: he remembers and conſiders, Ephraim was a Cake half bak'd, not thorough bak'd: he conſiders the young man in the Goſpel was not far from the Kingdom of Heaven, but not in the Kingdom of Heaven: Now he is jealous of himſelf in regard of his change; there muſt be a change in a man that is Godly, a thorough change, an univerſal change; now he hath a Godly jealouſie of himſelf, leaſt he ſhould not be thoroughly changed.
Secondly, he is jealous from what principle he now acts: act he doth, but he is jealous leaſt he doth not act from a right principle, whether he act from the Spirit of God within, from the Divine nature within him; Or whether he do act from reaſon, from affection, from nature, from cuſtom, what principle he acts by he is jealous of: he hath a Godly jealouſie leaſt his actions come not from a right principle; all men act, but few men conſider from what principle their actions come; why they have a ſoul within them, and an underſtanding within them, and they act as men; I, but a Godly man muſt act higher: They are partakers of the Divine nature, they have the Spirit put into them, they have faith put into them, they have a new heart and a new ſpirit, and they act from another principle than the world doth: Now a Godly Soul is jealous from what principal he acts.
Thirdly, A gracious heart is jealous of its own graces, whether its graces be real and true graces, or feigned, imagined, or ſeeming graces, or reſtraining graces; a gracious heart is very jealous, very watchful, very tender and careful in this point, it knows that there are ſeeming graces, which are not ſaving; it knows that there is reprobate Silver, as well as right and good Silver; it knows there is Braſs, and Lead, and Tin, as well as Gold, and therefore is very jealous leaſt it ſhould miſcarry, and Judge that true grace, which is not true grace; it's jealous of it ſelf, and very vigilant and careful herein: O that my heart may be ſound, and that I may not miſtake, nor be turned off now with common grace, reſtraining grace, but that I may have juſtifying grace, ſaving grace, and ſanctifying grace.
Fourthly, A gracious heart is jealous about its union with Chriſt: union with Chriſt there muſt be, if ever any of you be ſav'd; Chriſt is the head, and the body muſt be united to the head, and every member in the body muſt have union with the head; he that is joyned to the Lord is one Spirit: now a gracious heart hath a Godly jealouſie about its union; am I united to Chriſt, or am I not deceived? am I not miſtaken? Is it any more than a bare profeſſion? is it any more than a bare external profeſſional union? Is it an Intrinſecal union? an eſſential union? Is it a union made by the Spirit of Chriſt? hath Chriſt hold of me, and I hold of Chriſt by Faith? do I apprehend, as I am apprehended?
Fifthly, He is jealous of his apprehenſions, his apprehenſions about truths, about joys; he hath other apprehenſions than he had before, and yet he hath a Godly jealouſie about his apprehenſions, leaſt he ſhould not apprehend God aright, and Chriſt aright, and Scriptures aright, and Promiſes aright, and other truths aright: He is jealous of his joy, he hath ſometimes joy, inward joy; but he fears leaſt it ſhould be the fruit of nature, of fancy, of miſapprehending and of miſapplying things; leaſt his joys be no other than the joys of the Stony ground. So of his feelings and experiences; he is jealous there, leaſt he do miſtake in them, build too much upon them, draw other concluſions from them than he ſhould: And evry Godly man and woman hath cauſe to be jealous here. There are ſo many errors which are ſo like truth, and ſuch falſe joys, that men have cauſe, I ſay to be very jealous.
Sixthly, he hath jealouſie in reſpect of his affections; a gracious ſoul is jealous leaſt his affections be miſplaced, leaſt his affections be inordinate, run the wrong way, and run out too much towards things below, and too little towards things above; he is jealous that they be not plac'd upon the right object: That his love is not where it ſhould be, his hatred where it ſhould be; Jealous leaſt they do not work according as they ought to work in reference to the objects they are plac'd upon; Is my love upon God? do I love him him with all my Soul, and with all my heart, and with all my might? Do I love him above all things in the world? Is my heart with him conſtantly, and continually? Is my hatred carried out againſt Sin? Do I hate ſin in my ſelf? Do I not wink at Sin in a Wife, a Child, a Brother, a Siſter, or a Relation? So for his fear, do not I fear creatures more than God? have not I more lively ſtirrings in my Soul, in regard of Thunder, and Lightning, and dangers, and evils, and death, than I have of the great God of Heaven and Earth? He is jealous of himſelf, of his affections that way; jealous leaſt he ſorrow for Sin becauſe of the evils and miſchiefs it brings him, not becauſe it is againſt God, darkens his Glory, is the breach of his Commands, and defiles the Soul: So for the manner of his affections, he is jealous leaſt they ſhould not be real and true, but hypocritical; for many pretend much love, and friendſhip, and kindneſs, and yet there's no reality; ſo many pretend much love to God, and no reality; pretend much ſorrow for Sin, and no reality; pretend fear of God, and no reality; thus is he jealous over his affections with a Godly jealouſie.
Seventhly, A gracious heart is jealous over its own ends, what its ends are, whether its ends are right or no, according to God or no, he ſees men have baſe ends, and by ends, and ſelfiſh ends, and particular intereſts, which carries them aſide and turns them out of the way; and he is jealous leaſt his heart ſhould have ſome wrong ends; Religion is the pretence, and Gods glory is the pretence of all men: O to honour God, and to countenance Religion; theſe two ends muſt countenance all the baſe practices in the world, both by Papiſts and others: now a Godly man is jealous of his ends, leaſt he have not propounded a right end; and ſo carry on things in order to that end.
Eighthly, He is jealous leaſt he ſhould neglect any thing that may conduce to his ſpiritual and eternal good: he is very jealous in this, Paul in the 1. Cor. 9. laſt, ſaith he, I keep under my body, and bring it into ſubjection, leaſt that by any means when I have preached to others, I my ſelf ſhould be a caſt away. Saith Paul, I dare not neglect the keeping under my body, and bringing it into ſubjection to the Doctrine I p…ch, leaſt that by any means when I have preached to others, I my ſelf ſhould be a caſt away: Now a gracious heart is as jealous as Paul, Paul was jealous, he durſt not neglect Faſting, and Abſtinence, and Prayer, and Mortification; thus a gracious heart is jealous leaſt he ſhould neglect any thing that might further his ſpiritual good, ſo run that you may obtain, be ſure to caſt off every weight, and the Sin that doth ſo eaſily beſet you; caſt off the world that doth ſo hinder, O run, and ſo run that you may obtain.
Ninthly, Laſtly, he is jealous leaſt his heart ſhould cary out his Tongue, and his hand, to ſuch expreſſions and actions that are not becoming his profeſſion; he is very jealous, O let my heart be ſound in thy Statutes; let my heart never carry me out to do any thing that may prejudice thy Statutes, nor to ſpeak any thing that may diſparage them; let me not Judge, Cenſure, and Condemn, let me not lift up my hand againſt any, let me not think, or ſpeak, or do any thing againſt thy Statutes.
Qu. Now whence is it, that a gracious man's heart is ſuch a jealous heart?
A. Firſt, It is from his own heart, that his heart is ſo jealous, the de…eitfulneſs of a man's own heart is the ground, or the cauſe of the hearts jealouſie: when it's once ſanctifyed in any meaſure, it becomes jealous, becauſe this heart is ſo deceitful; Jer. 17.9. The heart is deceitful above all things, and deſperately wicked, who can know it; well ſaith a gracious ſoul, I will be jealous therefore of my heart, 'tis deceitful, 'tis deſperately wicked, 'tis hard to know it. Why …e heart is deceitful? there is deceitful luſts in it, deceitful principles in it, deceitful aims and ends in it, deceitful affections in it, deceitful apprehenſions in it, it is a bundle of deceit. What experience hath a Godly man of the deceitfulneſs of his own heart? how oft doth it run out when it is hearing, reading, praying, and meditating? Therefore a gracious Soul is jealous over its own heart: how oft doth the heart excuſe when it ſhould condemn? how oft doth it condemn when it ſhould excuſe? how oft doth it cry up a man to be good when he is naught? and how oft doth it cry him down to be naught, when he is good: There is nothing almoſt but deceit in our hearts, and therefore a Godly man is jealous over his own heart.
Secondly, A gracious heart is jealous of it ſelf, becauſe it ſees men and women may go very far, and yet miſcarry, come ſhort of Heaven, prove rotten and unſound, and be aſham'd at laſt; a gracious heart ſees men may go a great way, the Galatians went a great way, and Paul was afraid of them; what ſaith he, have ye ſuffered ſo many things in vain, you did run well, you began in the Spirit, what now will you end in the fleſh? what turn to another Goſpel? what now be juſtified by the Law? the young man comes very near to the Kingdom of Heaven: I but this heart was not ſound, he had a covetous heart, his heart was not enclin'd to the teſtimonies of God, but to covetonſneſs; the fooliſh Virgins, did they not go far, had they not got Lamps, had they not trim'd up their Lamps went they not forth to meet Chriſt, and came they not to the Gates and knock'd, and yet no entrance? they were Virgins in name, and not in nature; ſeeming Virgins, not real Virgins; Ananias and Saphira went a great way, they received the Goſpel, they profeſt Chriſt, they entered into a Church ſtate, they ſould, their Lands, and brought the greateſt part to the Apoſtles feet, and laid it down, and yet not ſound at the heart. The ſtony ground received the word with joy, yet falls away when temptation comes; now a gracious heart is jealous of it ſelf; may men go ſo far as to read, hear, pray, leave the world, and part with eſtate, and be joyned to a Church, and yet not be ſound at the heart? O Lord what ſhall I judge of my heart? O that my heart may be ſound in thy Statutes!
Thirdly, They are ſo, becauſe Satan is ſo ſubtle, Satan deceives ſo many; Satan can transform himſelf into an Angel of light, Satan can inject good thoughts, good deſires, good opinions, and the like: Did not Satan get into David himſelf, and make him to number the people? Did he not get into Peter, and make Peter ſet upon Chriſt himſelf; O Maſter ſpare thy ſelf, this ſhall not be unto thee; and it's ſaid, that many were turned aſide after Satan, 1 Tim. 5. now this makes them jealous, leaſt Satan ſhould delude them, how hath Satan deluded many in our dayes, and they thought they had Enthuſiaſms, and Revelations from God and his Spirit, whereas they were deluded by Satan: I have known ſome have been confident they have had revelations from God, and yet afterwards have been convinc'd that they were from Satan, and that they have been deluded.
Fourthly, Laſtly, a gracious heart is jealous of it ſelf, becauſe the right way, the way to life, to happineſs, to ſalvation is very narrow, very hard to find, and few do find it, therefore ſaith a gracious heart, I may well be jealous whether I be right or no, whether I have not miſtaken, O there are many by wayes on this hand, and by wayes on that hand, and but one way, and a narrow way, and a hard way, and few find it; have I found it? Broad is the way that leads to deſtruction, and many there be that go in thereat; a broad way, a pleaſant way, a down hill way, and many there be go that way; but the way to life and ſalvation is a narrow way; yea ſo narrow, that if Chriſt had not ſaid it, we could not have believed it; as narrow as the eye of a Needle: "tis eaſier for a Camel to go through the eye of a Needle, than for a rich man to enter into the Kingdom of heaven: and 'tis as narrow to a poor man as to a rich man, 'tis a very narrow way, rich men are loaded with the world, and they cannot enter; and poor men are loaded with repinings, grudgings, and diſcontents, and they cannot enter: Thus you ſee that gracious hearts are jealous of themſelves, and wherein, and why.
Qu. A queſtion may be propounded; You ſay they are jealous of themſelves: but is not this prejudicial to a man's peace and comfort and ſpiritual good, that he ſhould have a jealouſie of himſelf?
An. For anſwer to this, I tould you it is not ſinful jealouſie, but a ſpiritual jealouſie; and there is no hurt in a Godly jealouſie.
But further, Firſt, it is not prejudicial to him, but advantageous: That Soul that hath a Godly jealouſie over it ſelf, will be kept from a ſinful and careleſs ſecurity, men that are not jealous over themſelves are ſecure and careleſs: But that ſoul that is jealous, cannot be ſecure, cannot be careleſs; that perſon will have an eye upon his heart, and will be awake, and will look to his heart: What ſaith Solomon, in the 4 Prov. Above all keepings, keep thy heart; if you have not a Godly jealouſie, how will you keep your hearts; the ſecure man is aſleep, the negligent man is aſleep: therefore here ſhould be the greateſt jealouſie, and this helps to keep thy heart.
Secondly, This will make you to do your duty towards God and man with more circumſpection, and with more vigour and life, a drowſie, ſleepy man, can neither ſerve God nor ſerve man, but if a man be throughly awak'd, then he looks about him, and doth his buſineſs with more minding of it, and more intention; ſo the Godly Soul, that is a jealous heart, O it ſerves God with more carefulneſs, it conſiders well, I am to do with God, and God looks for the heart, and he calls for the Spirit; and therefore I muſt give him my Spirit, I muſt not be drowſie, and ſleepy, and formal with God. And ſo for men, I muſt carry my ſelf ſo towards them, as I may have approbation of God.
Thirdly, It advantages you upon this account; that it will put you on to make out your jealouſies, and to bring you to certainties and reallities; hath a man a jealouſie, I am afraid my grace is not right, that my ends are not right? Now when a man is awake, and ſees his errour, he corrects it: when a man hath a Godly jealouſie and ſees that there is ſome ground of queſtioning, then he will make it out, and bring it to an iſſue; as when a man hath a crack'd title, ſaith he, I will go ask Counſel, he cannot ſleep nor be quiet till he be certified herein, if a man have a good Bargain, or a good Match offered, and he hath a jealouſie about them, he will labour to make things ſure; when you have a jealouſie your Children are not well, you will carry their ſtate to the Phyſician, that you may be out of doubt, and you will order things ſo that they may come to a healthineſs; ſo in the Soul, when there be jealouſies concerning your union with Chriſt, and intereſt in God and the like, it puts you on to cleer up things to your own Souls.
Fourthly, It is the way to prevent carnal confidences which men are apt unto, men and women are apt to have carnal confidence in themſelves, to truſt upon ſome arm of fleſh or other, to reſt upon this or that; but now where there are. Godly jealouſies of a mans ſelf, or of his heart, it will prevent carnal confidences, Phil. 3.3. But we are the Circumciſion which worſhip God in the Spirit, and rejoyce in Chriſt, and have no confidence in the fleſh; why Paul had a holy jealouſie of his heart, and ſaith he, we are the Circumciſion which worſhip God in the Spirit; we look to our Spirits and rejoyce in Chriſt, and have no confidence in the fleſh. Thoſe have not this jealouſie over their hearts, will have confidence in the fleſh, they will reſt and ſettle upon ſomething, which they ſhould not.
1. Firſt, is a gracious heart, a jealous heart? then here you are informed what to think of thoſe that do commend their hearts, and ſay, they have good hearts, good meanings, good ſoul's, and all's well with them: This is a common practice in the world, a common ſickneſs among ignorant and carnal profeſſors; they have good hearts though they cannot ſpeak ſo well as others, nor do as they do, yet they have as good hearts as any of them all: well, haſt thou nothing to commend the goodneſs of thy heart but thy ſaying ſo, thy very ſaying ſo is a clear demonſtration that thy heart is not good; for if thou wert gracious, thou wouldeſt be more jealous of thy heart than any thing elſe in the world, knowing that the heart is deſperately wicked; thou haſt a good heart, though thou haſt a narghty tongue, a naughty life. The tongue of the righteous is choice Silver, but the heart of the wicked is little worth; a wicked man hath a wicked heart, and it's worth little, worth nothing at all.
Secondly, Is a gracious heart a jealous heart? then let us learn not to be conceited of our own hearts, or to preſume with confidence in our hearts; people are too apt to do this; but what ſaith the Scripture, Prov. 28.26. He that truſteth in his own heart is a Fool, but who ſo walketh wiſely, he ſhall be delivered, from that evil: A man that's wiſe, he is jealous over his own heart, and he ſhall be delivered from truſting in his own heart. The Scripture ſaith, Be not high minded, but fear, Rom. 11.20. Well, becauſe of unbelief they were broken off, and thou ſtandeſt by faith; be not high minded, but fear. Haſt thou faith? and art thou not then deceived in thy faith? Is it true faith? yet be not high minded, but fear; don't conceit too well of thy ſelf, and think, well, the Jews are caſt out, and I that was a Gentile am taken in, well, be it ſo, yet be not high minded, but fear; Fear, be jealous over thy heart, be jealous over thy ſelf, be not confident; ſo in the 1. Pet. 1.17. Paſs the time of your ſojourning here in fear; have a holy jealouſie over your ſelves, be not too confident, be not preſumptuous, do not conce it ſuch and ſuch things of your ſelves, but paſs the time of your ſojurning here in fear. I ſhall come now unto the next point. Let my heart be ſound in thy Statutes.
2. Obſ. Obſerve hence, that, the chief care of a good man, or a gracious man, is about his heart; O let my heart, let my ſoul be ſound in thy Statutes. A good man hath a care of his eye, a care of his ear, a care of his lips, and care of his hands, a care of his feet, a care of his family, a care of his eſtate, a care of his name; I but his chief care is about his heart: Let my heart, my ſoul, let that be right, whatſoever becomes of all the reſt; ſo in the 36. v. Incline my heart unto thy teſtimonies: and in Pſal. 41.4. I ſaid, Lord be merciful unto me, he…l my Soul, for I have ſinned againſt thee. O my ſoul, Lord heal my ſoul, he prays for his ſoul. So in Pſal. 51. v. 10. Create in me a clean heart O God, and renew in me a right Spirit; his heart, his ſpirit, that's the thing he principally looks at, and hath chiefly a care of, ſo that a Godly man his chiefeſt care is about his heart, about his ſoul, about his ſpirit.
But what's the reaſon that a good man, his principal care is concerning his heart and ſoul? There be many reaſons for it.
1. Firſt, becauſe the heart, the ſpirit, the ſoul of a man is the work of God, and committed unto his keeping by God: In Heb. 12. it's ſaid, God is the Father of Spirits. The body is from your Parents, but the ſoul is from God, and God commits your ſouls, your hearts to your keeping: keep, ſaith Paul to Timothy, that good thing which is committed to thee; it's true of the ſpirit or ſoul, which is created of God and committed by him unto your keeping: Now ſaith a gracious man or woman I muſt be faithful, God hath created this heart, my ſoul is Gods creature, and God hath committed it unto me, and ſhall I be unfaithful, and not keep what God hath committed to me? The Child that's committed to the Nurſe, ſhe will have a ſpecial care of it, why? it's committed to her truſt: ſo your ſouls and your ſpirits are the Lords, and are committed to your truſt, and ſaith a gracious ſoul, I muſt have a ſpecial care of it.
Secondly, The heart, ſpirit, and ſoul of a man is very precious; of great worth; a man values his hand at a great rate, he would not part with his hand for a great deal of money; A man values his ear, his eye, and every Limb of his body at a great rate, but he values his life above them all; he will part with an hand, an eye, an ear, a leg for his life; I, but a man will let go his life, rather than looſe his ſoul; the Martyrs did ſo, they would part with their lives to ſave their ſouls; and that ſhews of what value, and how precious the ſoul is, Math. 16.26. What is a man profited if hoſhall gain the whole world and looſe his own ſoul, or what ſhall a man give in exchange for his ſoul? What is a man profited if he get all the world? there's riches enough in the world, but what if I had it all and loſe my ſoul? What's all this in recompence of a mans ſoul? No, it's nothing to his ſoul; ſo that the ſoul is of great price and worth, and a Godly man knows how to prize his ſoul; your principal care is over things that are precious, if you have a Jewel in the houſe, or any old Gold, or any thing given you by a Friend of value, you prize it at a great rate, and will have a ſpecial care of that, whatever you have of other things. The ſoul is precious, and therefore a Godly mans chief care is about that.
Thirdly, A Godly man's principal care is about his heart and ſoul, becauſe that is the Treaſury or Magazine of all his ſpiritual wealth and riches; for where your wealth and riches are layd up, you will be …re to have a care of that place: Now the ſoul I ſay, is the Treaſury and Magazine of all your ſpiritual Riches: in this 119. Pſal. 11. Thy word have I bid in my heart: the Word of God is very precious, more than thouſands of Gold and Silver; now, Thy word have I hid in my heart; that's the treaſury of God's word: and in Jer. and ſo in the 8. Heb. I will write my Law in their heart…, ſaith God, and in the 4. Pſal. Thou haſt put gladneſs in my heart, ſpiritual joy is in the hear…, that's the treaſury: Chriſt alſo is ſaid to dwell in the heart by Faith, Eph. 3.17. There's a treaſure, there's riches; Chriſt with his fulneſs, Chriſt with his graces dwells in the heart, Chriſt with his Merits, Chriſt with his righteouſneſs and excellencies is there: yea, God himſelf dwells in the heart, in the 57. of Iſa. I dwell in the high and ho…y place, with him alſo that is of a contrite and humble Spirit, &c. I dwell ſaith God in the heart, in the ſpirit of a broken and a contrite one: So that the heart is the Storehouſe, the Magazine where all ſpiritual wealth is; where God is, where Chriſt is, where Grace is, where Joy and Gladneſs is, where peace that paſſes underſtanding is; Now a Godly man hath a ſpecial care of his heart, becauſe there's ſpecial riches, the riches of Heaven, the riches of the Goſpel,
Fourthly, He hath a ſpecial care of his heart, becauſe it is the Shop wherein all things are contriv'd, hatch'd, and wrought, be they good or evil, ſaith Chriſt in Mat. 15. Out of the heart comes evil Thoughts, Luſts, Murders, and Adulteries; In the heart are they form'd, fram'd, and wrought: Now a good man he hath Corruption and Grace in his heart, he hath Fleſh and Spirit in his heart, and the fleſh luſteth againſt the Spirit, and the Spirit luſteth againſt the fleſh: ſo that he hath a ſpecial eye now, and care of his heart, to obſerve what workings are in his heart, whether the old Adam be at work, whether Corruption be at work, whether Grace be at work, whether the Spirit be at work, what workings are in his Soul, he looks unto that.
Fifthly, His principal care is of his heart, becauſe the heart is the ſeat of the affections; as it's ſaid of us, that in God we live, and move, and have our being; ſo in the heart, in the ſoul, our affections live and move and have their being. And the affections are nimble mercurial things, that do labour to get out, and if they get wings they will ſly, and fly far; now a Godly man hath a ſpecial eye, and ſpecial care of his heart, becauſe there are ſuch active things in it, as his affections: you know, in your Ships you will have a ſpecial care of the Powder Room; for if a ſpark of fire get in there, there's danger; ſo a Godly man he looks to his affections, leaſt they be fir'd and mount up, too high, or leaſt they be too low, too dull and flat; they are the pulſes of the ſoul, and they beat ſometimes too high, and ſometimes too low; they are the feet of the ſoul, Eccleſ. 5.1. Take heed to thy foot, when thou goeſt to the houſe of God: i. e. affections they are the feet of the ſoul, and the wings of the ſoul, and a good man looks well to his feet, and to his wings, he looks well to his affections, becauſe they being in the ſoul, may exceedingly advantage, or exceedingly prejudice it: Therefore his eye is upon them.
Sixthly, A Godly man hath a ſpecial care of his heart, becauſe of the many diſtempers and diſeaſes it is ſubject unto; becauſe of the many worms and weeds that are apt to grow and breed therein. The heart is ſubject to a thouſand diſtempers, a thouſand diſeaſes; o what ſtrange creatures breed there? what Vermin gender there? what weeds grow there? The heart of man is the Garden of God, and all ſorts of worms and weeds grow there: there will be deadneſs, dulneſs, unbelief, pride, paſſion, worldlineſs, filthineſs, revengefulneſs, and other diſtempers without number. A Godly man therefore hath a principal care of his heart, O my heart's dead, my heart's dull, my heart's out of frame, my heart's envious, my heart's malicious, my heart is revengeful, my heart is running after this or that; if you have one in your Family that's ſubject to the Megrim, to the Falling ſickneſs, to the Palſey, himſelf will be very careful, and others will be careful; why a man's heart is ſubject to all manner of diſtempers, and all manner of worms and vermin are ſubject to creep in there, all Devils in hell are ſeeking to get in there, therefore he hath a ſpecial care of his heart.
Seventhly, The heart of man is in eminent danger of being ſtolen from him, of being loſt, and therefore a Godly man looks well to his heart; he would not have it ſtolen from him, he would not loſe it, Hoſ. 4.11. Whordome, Wine, and new Wine had ſtolen away their hearts; and in Mat. 16.26. what will it profit a man to win the whole world, and loſe his ſoul? he is in danger of loſing it; the creatures are ſly things, and would ſteal away thy heart, ſteal it from God's ſervice, ſteal it from doing its duty, draw it aſide from God: do not you find it when you are reading, praying, hearing or converſing of good things, how ſoon your heart is ſtolen away, and drawn aſide; therefore a Godly man hath ſpecial care of his heart: In 1 Tim. 6. he ſhews you there the danger of riches; they that will be rich, fall into temptations and a …nare, and into many fooliſh and hurtful luſts, which drown men in diſtruction and perdition; they drown their ſouls, and loſe their hearts, they are drown'd and loſt in the creature, if they look not the better to it: Therefore Job had a ſpecial watch upon his heart, Ch. 31.7. If my ſtep hath turned out of the way, and mine heart walked after mine eye. Uſually the heart lets out it ſelf at the eye; there are three windows that the heart goes out at, out at the eye, —out at the mouth, — out at the act ons; your hearts will follow your eyes, your hearts will get out by your words, or your hearts will get out by your actions: Now a Godly man hath a ſpecial care of his heart, leaſt his heart be gone by the eye, be gone by the mouth, be gone by the actions; therefore he looks well to his heart, and looks well to theſe windows.
Eightly, A Godly man hath ſpecial care of his heart, becauſe he knows where the heart goes, the whole man goes; if the heart goes, the hand goes, the foot goes, the tongue goes, all the whole man goes: for the heart is the Maſter, and all the members are the Servants; in Pſal. 45. v. 1. My heart is inditing a good matter, I ſpeak of the things which I have made touching the King: my tongue is the pen of a ready writer; the tongue will follow the heart preſently, Pſal. 116. I believed, therefore I ſpake: when the heart is inditing, then the tongue will follow, ſo that if the heart go any way, the foot, the hand, the tongue, the eye, the whole man follows after: well, ſaith a Godly man, I had need look to my heart; for which way that goes, all goes; the whole man goes, and his Eſtate will go that way, and his Name that way, and his Relations that way, and his Friends ſhall go that way if poſſibly he can draw them: ſo that a Godly man looks to his heart; for that's the great wheel ſets all on work.
Ninthly, He hath a ſpecial care of his heart, becauſe he knows God accepts not of any thing unleſs the heart be in it; therefore he will look to his heart, and have a care of his heart; in Iſa. 29. v. 30. ſaith the Lord there, For as much as this people draw near me with their mouth, and with their lips do honour me, but they have removed their heart far from me, and their fear toward me is taught by the precepts of men: I care not ſaith God for all their worſhip and ſacrifices, or any thing they do, for their heart is not in it; there's no heart in their ſervice, nor in their ſacrifices, nor in their actions, nor in any thing they do for me: Prov. 23.26. My Son give me thy heart; 'tis not give me thy eye, or thy lip, or thy tongue; but my Son give me thy heart: He knew if he had the heart, he ſhould have all the reſt; but if he had not that, he ſhould have none of the reſt: 'tis the heart, the ſoul, the ſpirit, that God's eye is upon, and that he muſt have, or elſe he will not accept of any thing.
Tenthly, Laſtly, a good man looks to his heart, and that in a ſpecial manner, becauſe he knows that his heart, and ſpirit, and ſoul muſt return to God from whence it came, and be diſpoſed of by God to all eternity; Eccleſ. 12.7. The ſpirit returns to God that gave it; he ſpeaks of man dying, and then ſaith he, the ſpirit returns to God that gave it: well, when a man is aged and comes to dye, duſt returns to duſt, but his ſpirit returns to God that gave it: Now ſaith a Godly man, this ſpirit was given me from God to keep, and it muſt return now to God to be judged, and God will ſearch it to the quick, and God will judge of it according as he finds it, and diſpoſe of it now eternally in Heaven or in Hell; therefore ſaith a Godly man, I had need look to my heart, look to my ſpirit, look to my ſoul, for as my ſoul ſhall be diſpoſed of, ſo will my body be at the day of judgment; after Death comes Judgment; the body muſt be raiſed and united to the ſoul, and where the Spirit hath gone, to Heaven or Hell, the body muſt go thither: therefore ſaith a good man, I will have a care of my heart, a care of my ſoul, that it may be well with me to all eternity.