Front matter (continued, part 28)
and terrors, or when they are upon a dying bed they may desire so much grace as may keep them out of hell, and bring them to heaven. But in all this they look no further than SELF; they are far from desiring of grace for gracious ends and purposes. There is nothing in all the world that the great God so much regards as man, "All these things have my hands made—but to this man will I look," Isaiah 66:2. There is nothing in man the great God so much regards—as the heart; "My son, give me your heart." There is nothing in the heart so much as the aim and end of it.
Let a man's profession be ever so glorious, let him be ever so abundant in the performance of duties, let his desires after this and that good thing be ever so strong—yet if his ends and aims are wrong, all his pretensions and performances are but beautiful abominations. Did David pray three times a day? So did the pharisees. Did David and Daniel fast? So did the pharisees, and that twice in the week. Did Cornelius give alms? So did the pharisees. Did Abraham pay tithes? So did the pharisees; they tithed their very mint and rue. But their ends being wrong, their time was lost, and their pains were lost, and their duties were lost, and their alms were lost, and their souls were lost—and that forever. [Mark 12:40; Luke 18:12; Mat. 6:2; Luke 11:42; Mat. 23:1, seq.] God writes a zero upon all those services wherein men's ends are not right, Jer. 32:23. But,
[10.] Tenthly, No man can sincerely desire and earnestly endeavor after the highest pitches of grace—but he who has true grace. Though the weak Christian has but a little grace in his heart —yet he has the top of grace, the perfection of grace in his sincere aims, in his sincere desires, and in his earnest and constant endeavors, Philip. 3:12-16, etc. And if the weakest saint might have his desires, his mind, his wish, his will, his choice—he would never more sin; he would never more dishonor Jesus Christ; he would never more grieve the Spirit of grace; he would yield unsinning obedience; he would obey in this lower world, as the angels, and as the "spirits of just men made perfect," Heb. 12:22-23, do obey in that upper world. The weakest Christian has his eye to the highest round in Jacob's ladder, and sincerely would he be at the top of it, Luke 17:5. And oh, how sweet is every providence, and every ordinance, and every duty, and every mercy, and every opportunity—which helps his soul more Christ-wards, and heaven-wards, and holiness-wards!
Sincere desires, and serious endeavors to grow in grace, is an infallible evidence of the truth of grace, 2 Peter 3:18, 1 Peter 2:2, 1 John 5:11, 1 John 3:9. Look! as a man may have grace and not know it, so a man may grow in grace and yet not discern it. As in the lopping of a tree, there seems to be a kind of diminution and destruction—yet the end and outcome of it is better growth. And as the weakening of the body by medicine seems to tend to death—yet it produces better health and more strength. The Christian's spiritual growth, when seemingly dead and declining, and be at a standstill—is still carried on by the hidden method of God to increase; for every true Christian is a member of a thriving body, in which there is no atrophy—but a continual issuing of vitality from the head; so that life, being wrought by the Spirit of life, never dies— but is always upon the growing hand—except in the dark winter night of desertion and temptations—and ripening and increasing even in the midst of all ordinary troubles and trials. ["The righteous shall flourish like the palm-tree," Psalm 91:12-14. The palm-tree never loses his leaf or fruit.—Pliny. Grace grows not alike in all saints. In the parable, some brought forth thirty, some sixty, and some an hundred fold.]
The apostle tells us, that the whole body of Christ, whereof every true Christian is a limb, is so compact together in itself, and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual grace, both sufficient to furnish it, and to further the growth of it. Let me give a little further light into this particular, by this similitude: A man is sets sail for the East Indies, and shapes his course thitherward; but along the way is often hindered by cross winds; he is by contrary winds compelled to dock at various harbors, and to stay there for a time, either to shift off stormy weather, or to take in fresh water, or to stop a leak, or to get some fresh provisions. And yet all this while we truly say, that he is going on in his way in his voyage, because his settled purpose and constant resolution is to make to his port, his haven, where he is bound; and all these seeming hindrances shall help forward his voyage. It is so in spiritual things; for our very growth in grace consists much in sincere desires, in fixed resolutions, and in faithful endeavors to grow in grace.
Aristotle makes it the mark of a good man, that he studies how he may
grow better than he is, not contenting himself with any degree or measure of goodness. And another heathen observes, that "the earnest desire of what men would have, makes them forgetful of what they have." "I forget what is past," says the apostle, "and press on to what is before," Philip. 3:13. Their eye is more upon what they want—than upon what they have. It is with good Christians in this case as it is with rich worldlings, that, like men in a race, have their eye on those who be before them, not on those who are behind them; they are ever eyeing those who seem to outstrip and outgo them in wealth, and think they have nothing, and that they are but poor men—so long as they come short of such and such, who are rich and great in the world.
And so it is with many precious Christians; they have still their eye fixed upon those whose examples they either read of, or whose courses and graces they are eyewitnesses of. And hereupon they think that they have no grace, or else that they make no progress in grace, at least worth speaking of, so long as they come behind and fall short of such and such, who are very eminent, or most eminent, in grace and holiness. And upon this account it is, that they make such sore complaints of their spiritual needs, and of their slow progress in grace and holiness, and that they can hardly perceive but that they stand still at a stop. Now mark, these sad complaints of theirs, and their serious desires to grow in grace—are a sure and infallible evidence of the truth of grace in them; yes, it is a sure argument that they love grace as it is grace, that they love grace for grace's sake, which none can do, but such as have grace.
It is a sure sign that he was never truly godly, who desires not to be better; yes, he has very great cause to fear, that his heart is rotten, very rotten, if not stark rotten—who desires not to be as godly as the best, to be as gracious as he who is most gracious, and to be as holy as he who is most holy. Well, sirs! this will be found an everlasting truth, namely, That no man can sincerely desire, and habitually endeavor after the highest pitches of grace—but he who has true grace.
[11.] Eleventhly, No man can always desire grace—but he who has true grace. Constant desires after grace argues the reality of grace. Constant desires after grace manifests a state of grace. Psalm 119:20, "My soul breaks for the longing that it has unto your judgments at all times."
Isaiah 26:7-9, Cant. 3:1-4, Psalm 106:3. Pliny speaks of a golden vine which never withers. All gracious desires are such golden desires which never wither. Take a Christian when you will, and where you will, and among whom you will, and in what condition you will, and still you shall find his heart full of gracious desires. Oh that I had grace! Oh that I had much grace! etc.
Balaam in a fit, in a good mood, desires to die the death of the righteous— but his desires were fleeting and flashy, they were transient, not permanent, Num. 23:10. Some poor sinners, when they are in a good mood, or under some distress of conscience, or under some grievous trials, or when they see the handwriting upon the wall, Dan. 5:6; and when death, which is the king of terrors, and the terror of kings, knocks at their doors—oh then they cry out, "Oh that we had grace! Oh, what shall we do for grace! Oh, send to such a minister, and to such a Christian, whom we have hated, scorned, reproached, and opposed, and desire them to be earnest with God, that he would give us grace; for now we see, that without grace there is no escaping of hell, nor no coming to heaven!" But all these desires of theirs are but like the morning cloud, or the early dew —which quickly passes away, Hosea 6:4, Psalm 78:37, Psalm 5:9.
But now if you look upon the weak Christian, as you shall commonly find a tear in his eye, a sigh in his bosom, and a complaint in his mouth; so you shall always find desires in his heart after grace—"Oh that I had grace! Oh that I had much grace! Oh that I did but excel in grace! Oh that I had as much grace as such a Christian! Oh that I had a greater exercise of grace!" Psalm 42:1-3, and 63:1-3, 8. Whatever outward or inward changes may attend a Christian in this world—yet you shall still find him full of holy desires, and breathings, and hankerings, and longings after God, and Christ, and grace, and holiness. "Oh that I had more of these! Oh, when shall I have more of these! Oh that God would cut me short in anything, yes, in everything, rather than cut me short in these things, that the desires of my soul are so much running after!"
These desires of theirs may further be set forth by a spring between a couple of hills; the spring will always run through those hindrances that stop it, or else it will run over them—for it cannot cease running if it is a living spring. Just so, the desires of a gracious soul will still be running
after God, and Christ, and grace. The good desires of bad men after God, and Christ, and grace, and holiness, are like water in a cistern, that quickly runs out. But the desires of a godly man after God, Christ, grace, holiness, are like water in a fountain that is still a-running. An unsound Christian is never good at all times; he is only good by fits, and starts, and turns, sometimes when he is sermon-sick, or under a smarting rod, or a galled conscience, or when he is under some heavy cross or sadness. Oh, then he will be good! Oh, then he will have God, and he will have Christ, and he will have grace, and he will have heaven. But this good frame, this good temper of his, is not lasting, it is not abiding; it is like a vapor that quickly vanishes, or like a windmill that goes as long as the wind fills the sails—but no longer. These are like Sigismund the emperor, who, when he was sick, would be very godly—but when he was well, none more wicked. But,
[12.] Twelfthly, No man can sincerely desire to abound and excel most in those particular graces which are most opposite and contrary to those particular sins which his natural temper, constitution, complexion, calling, or condition, does most expose him and incline him to—but he who has true grace—but he whose heart is sincere with God. Psalm 18:23, "I was upright before him, and I kept myself from my iniquity." If passion is a sincere Christian's bosom sin—then his desires run most out for meekness. If pride is a sincere Christian's bosom sin—then his desires are most for humility. If earthliness is a sincere Christian's bosom sin—then his desires are most for heavenly-mindedness. If unbelief is a sincere Christian's bosom sin—then his desires are most for faith. You shall then find him with the disciples, crying out, "Lord, increase our faith," Luke 7:5.
But now, though a wicked man's heart rise against every grace—yet it rises most strongly against those particular graces which are most opposite and contrary to those particular lusts which are a wicked man's bosom lusts, his darling sins, etc. Hence the covetous heart rises and swells most against liberality, as you see in Judas, "What need for this waste?" Mat. 26:8-9. He looks upon all as lost, which is laid out upon Christ, his servants and services. And the lukewarm professor's heart
rises and swells most against zeal and fervency, Rev. 3:15-17, Luke 19. And the griping usurer's heart rises and swells most against restitution; and the adulterer's heart rises and swells most against purity, chastity, self-restraint; and the ignorant man's heart rises and swells most against light and knowledge. The ignorant man is willing to go to hell in the dark, and ready and bold enough to conclude that we never had such sad and bad times as we have had since there has been so much preaching, and so much hearing, and so much fasting, and so much praying, and so much light and knowledge in the world.
But all is quite otherwise with a true child of God; for his heart rises and swells most against the toad or toads which are in his own bosom, Romans 7:22-23. And the daily and earnest desires of his soul are, that God would make him eminent in every grace, yes, that God would make him most eminent in those particular graces which are most opposite and contrary to those particular lusts and corruptions which more peculiarly, more especially he has cause to call his bosom iniquity, or the iniquities of his heart, and of his heels, Psalm 49:5. Look! as we have some dirt, more or less, which will still cleave to our heels while we are walking in a dirty road; just so, there is some defilements and pollutions that will still be cleaving to all our duties, services, ways, and walkings in this world— which we may well call the iniquity of our heels. Now, a gracious heart rises most against these, etc.
[13.] Thirteenthly, No man can truly love grace in another—but he who has true grace in his own soul. 1 John 3:10. No man can love a saint as a saint—but he who is a real saint. No man can love holiness in another—but he who has holiness in his own soul. No man can love a godly man for goodness' sake—but he who is really godly. "We know that we have passed from death to life—because we love the brethren," 1 John 3:14. Sincere love to the brethren is a most evident sign of a Christian's being already passed or translated from death to life, that is, from a state of nature into a state of grace. Such a poor soul that dares not say that he has grace in his own heart—yet dares say before the Lord —that he loves, delights, and takes pleasure to see the holy graces of the Spirit sparkling and shining in the hearts, lives, and lips of other saints, secretly wishing in himself that his soul were but in their case; and who
dares say before the Lord that there are no men in all the world who are so precious, so admirable, so lovely, so excellent, and so honorable in his account, in his eye—as those who have the image of God, of Christ, of grace, of holiness, most clearly, most fairly, and most fully stamped upon them. When a poor Christian can rejoice in every light, in every sun which outshines his own; when he sees wisdom and knowledge shining in one saint, and faith and love shining in another saint, and humility and lowliness shining in another saint, and meekness and uprightness shining in another saint, and zeal and courage shining in another saint, and patience and constancy shining in another—and then can make his retreat to his closet, admiring and blessing of the Lord for the various graces of his Spirit shining in his children, and be frequent and earnest with God, that those very graces might shine as so many suns in his soul; doubtless such a poor soul has true grace, and is saved, and will be happy to all eternity. [Psalm 15:1, 4, 16:3.] In Tertullian's time, the heathen would point out the Christians by this mark, "See how they love one another." Now, to prevent mistakes, I shall show you the several properties of sincere love to the saints.
(1.) First, True love to the saints is spiritual; it is a love for the image of God which is stamped upon the soul. 1 John 5:1, "Everyone who loves him who begat—loves him also who is begotten of him;" 1 John 4:7. A soul that truly loves, loves God the father for his own sake—and the children for the father's sake. If the image of God is the magnet which draws out our love to the saints—then our love is real to them. He who does not love the saints as saints, he who does not love them under a spiritual notion—he has no true affection to them. Naturally we hate God, because he is a holy God; and his law, because it is a holy law; and his people, because they are a holy people, Gen. 3:15; 1 John 3:12. It is only the Spirit of God, who can enable a man to love a saint for the image of God which is in him. Many there are which love Christians for their goods, not for their good; they love them for the money which is in their purses—but not for the grace which is in their hearts.
Love to the saints, for the image of God which is stamped upon them—is a flower which does not grow in sinful human nature's garden. No man can love grace in another man's heart—but he who has grace in his own.
Men do not more naturally love their parents, and love their children, and love themselves—than they do naturally hate the image of God upon his people and ways, Proverbs 29:10; Ezek. 25:15. I have read of one who was so lusty and quarrelsome, that he was ready to fight with his own image so often as he saw it in a mirror. Oh how many are there in these days, who are still a-quarreling and fighting with the image of God wherever they see it!
True love is for what of the divine nature, for what of Christ and grace shines in a man. It is one thing to love a godly man, and another thing to love him for godliness. Many love godly men as they are politicians, or helpful, or learned, or of a sweet nature, or affable, or related, or as those who have been kind to them. But all this is but natural love. But to love them because they are spiritually lovely, because of the seed of God in them, because they are all glorious within—is to love them as becomes saints; it is to love them at a higher and nobler rate than any hypocrite in the world can reach to, John 3:9, Psalm 45:13. The wasps fly about the tradesman's shop, not out of love to him—but the honey and fruit which is there. But,
(2.) Secondly, True love to the saints is appreciating. A gracious soul sets the highest price and the greatest value and esteem upon those who are gracious, Psalm 15:4. He honors those who fear the Lord; he looks upon the wicked as lumber—but upon the saints as jewels; he looks upon the wicked as dross—but upon the saints as the gold of Ophir; he looks upon the wicked as chaff—but upon the saints as wheat; he looks upon the saints as sons—but upon the wicked as slaves; he looks upon the saints as heirs of salvation—but upon the wicked as heirs of damnation, Psalm 119:119; Psalm 1:4; John 1:12; Heb. 1:14. Gracious souls do not value people by their great places, offices, names, professions, arts, parts, gifts, mirthful clothes, gold chains, honors, riches—but by what they are worth for another world. As the great God, so gracious souls look not how educated men are—but how pious; not how great—but how gracious; not how high—but how holy; and accordingly they value them. "My goodness extends not to you—but to the saints who are in the earth, and to the excellent, in whom is all my delight," Psalm 16:3. "The righteous is more excellent than his neighbor," Prov 12:26.
It is grace which differences one man from another, and which exalts one man above another. A gracious man, though ever so poor, and low, and contemptible in the world—is a better man than his wicked neighbor, though he be ever so great or rich in the world. In the eye, account, and esteem of God, angels, and saints—there is no man compared to the gracious man. The sun does not more excel and outshine the stars, than a righteous man does excel and outshine his unrighteous neighbor. "Better is the poor who walks in his uprightness, than he who is perverse in his ways, though he be rich," Proverbs 28:6. A gracious man prefers a holy Job upon the ash-heap, before a wicked Ahab upon the throne. He sets a higher price upon a gracious Lazarus, though clothed with rags and full of sores—than upon a rich and wretched Dives, though he be clothed gloriously, and fares sumptuously every day, Luke 16.
This is, and this must be for a lamentation—that this poor, blind, mad, besotted world rates and values men according to their worldly interest, greatness, glory, and grandeur. But gracious souls, they rate and value men by their graces, by their inward excellencies, and by what they are worth for eternity. In the eye of a gracious man, there is no wife like a gracious wife; no child like a gracious child; no friend like a gracious friend; no neighbor like a gracious neighbor; no magistrate like a gracious magistrate; no minister like a gracious minister; no master like a gracious master; nor any servant like a gracious servant. Internal excellencies are far more important with a gracious man, than all external glories. [Psalm 45:13. Wicked men may highly prize and admire the common gifts of the saints, as Pharaoh admired at the wisdom of Joseph, and Nebuchadnezzar admired at the wisdom of Daniel. But they never prize nor admire at their graces. "Everyone who does evil, hates the light." John 3:20.]
The Jews say, that those seventy people who went with Jacob into Egypt, were as much worth as all the seventy nations in the world. Doubtless, seventy gracious people, in the esteem and judgment of those who are gracious, are more worth than a whole world, yes, than seventy worlds of graceless people. Well sirs, remember this: No man can truly prize, and highly value grace in another—but he who has grace in his own heart. Some prize Christians for their wit, others prize them for their wealth;
some prize them for their birth and breeding, others prize them for their beauty and worldly glory; some prize them for the great things that have been done by them, others prize them for the good things that they have received from them; some prize them for their eagle eyes, others prize them for their silver tongues, and others prize them for their golden parts. But he who is truly gracious, he prizes them for the grace of God that is in them, he sets the highest value upon them for their holiness, etc. But,
(3.) Thirdly, True love to the saints is universal, to one Christian as well as another, to all as well as any—to poor Lazarus as well as to rich Abraham, to a despised Job as well as to an admired David, to an afflicted Joseph as well as to a raised Jacob, to a despised disciple as well as to an exalted apostle. [No unregenerate person has a love to all the saints; for though he seems to love some—yet he loathes others; he is guilty of sinful partiality. They seem to love the rich, and despise the poor, James 2.]
Eph. 1:15, "I heard of your faith in the Lord Jesus, and love unto all the saints." Col. 1:4, "Since we heard of your faith in Christ Jesus, and of the love which you have to all the saints." Faith in Christ Jesus issues in love to all the saints; therefore they go commonly coupled in Paul's Epistles. It was the glory of the Ephesians and Colossians that their faith and love reached to all the saints. Their love was not a narrow love, a love confined to some particular saints—but it was universal to all saints: Philip. 4:21, "Greet every saint in Christ Jesus;" the poorest as well as the richest, the weakest as well as the strongest, the lowest as well as the highest, and those who have many infirmities as well as those who have fewer infirmities, and those who have but weak parts and gifts as well as those who have the strongest parts and the most raised gifts, Eph. 1:21-23; 1 Pet. 2:17.
All the saints have the same Spirit, the same Jesus, the same faith, etc.; they are all fellow-members, fellow-travelers, fellow-soldiers, fellowcitizens, fellow-heirs, and therefore must they all be loved with a sincere and cordial love. Love is set upon the brotherhood, upon the whole fraternity of believers, and not here and there upon one. Divine love casts an eye of favor upon grace in rags, upon a ash-heap, in a dungeon, a den,
a prison, a fiery furnace. Grace is as lovely in the illiterate as in the greatest scholar, in the servant as in the master, in the maid as in the mistress, in the child as in the father, in the subject as in the prince, in the buyer as in the seller, etc.
Look! as all our delight must be in the saints—so our delight must be in all the saints. It is sad and sinful to despise our poor brethren. And yet this was the very case of the Corinthians, for they in their love-feasts behaved so unequally, "that one was hungry," namely, the poor, "and another was drunken," namely, the rich. And this made the apostle put that question to them, "What! have you not houses to eat and drink in? or despise you the church of God, and shame those who have not?" 1 Cor. 11:21-22, or put those who have nothing to shame.
And the apostle James does very roundly reprove and condemn that partial love that was generally among the Jews in his days: "My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet," have you not discriminated among yourselves and become judges with evil thoughts?" James 2:1-4. Not that the apostle does simply or absolutely prohibit a civil differencing of men in place from others; for it cannot be denied but that there is a holy and warrantable respect of people in respect of their age, callings, gifts, graces, and greatness in the world. But when the rich man's wealth is more regarded than the poor man's godliness, and when men behave so to the rich as to cast scorn, contempt, disgrace, and discouragement upon the godly poor; those who respect a rich man who has but a little grace, before a poor man who is rich in grace—are worthy of blame.
All true-born sons love to see the image and picture of their father, though hung in ever so poor a frame, and in ever so mean a cottage. Just so, the true-born sons of God, they love to see the image of God, the picture of God, upon the poorest saints. It is sad to prefer a worldly splendor—before heavenly grace; a gold ring—before a rich faith; a chain of gold—before a chain of grace. Verse 5, "Hearken, my beloved brethren,
has not God chosen the poor of this world rich in faith, and heirs of the kingdom?" We judge of people, by their faith. It is the great wisdom of a Christian not to judge of men by their outwards—but by their inwards; not by their externals—but by their internals; not by what they are worth for this world—but by what they are worth for that eternal world. The poorest saints are God's portion, Deut. 32:9; they are his pleasant portion, Jer. 12:10; they are his peculiar treasure, Exod. 19:5; they are his jewels, Mal. 3:17; they are the apple of his eye, Zech. 2:8; they are his glory, Isaiah 4:5; they are the crown of his glory and royal diadem, Isaiah 62:3. And therefore it is a dangerous thing to slight them, to disown them, to look frowningly upon them, or to behave unworthily towards them.
Pompey told his Cornelia, It is no praise to you to have loved Pompeium Magnum, Pompey the Great—but if you love Pompeium miserum, Pompey the miserable, you shall be a pattern for imitation to all posterity. So I say, It is no great matter to love those who are rich and pious, great and gracious, high and holy. But to love the poor saints of God in their lowest and most miserable condition, when they have not a rag to cover them, nor a crust to refresh them, nor a fire to warm them, nor a friend to stand by them, nor a penny to help them—this is praiseworthy, this manifests much of God, of Christ, of grace within.
Romanus the martyr, who was born of noble parentage, entreated his persecutors that they would not favor him for his nobility; for it is not, said he, the blood of my ancestors—but my Christian faith, that makes me noble. It is not race nor place—but grace, which makes a man truly noble. Without question, he who loves one saint for the image of God which is upon him—he cannot but fall in love with every saint that bears the lovely image of the Father upon him; he cannot but love a saint in rags as well as a saint in robes; a saint upon the ash-heap as well as a saint upon the throne. Usually, those Christians that have least of the world, have most of Christ. Commonly, those Christians that have least of the world, have most of heaven in their hearts, houses, and lives. But,
(4.) Fourthly, True love to the saints will extend to those who are most remote in respect of place, as well as to those who are near. They of Macedonia and Achaia made a contribution for the poor
saints at Jerusalem, Romans 15:26. The saints of Macedonia and Achaia did freely and cheerfully contribute to the poor saints at Jerusalem, whose faces probably they had never seen. And Gaius is commended for his love to strangers, 3 John 5. A gracious man who has an estate, a treasury, an inheritance—he is like a common fountain—which freely gives out to strangers as well as to near neighbors. A great fire will warm those who sit far from it, as well as those who sit near unto it. Just so, sincere love will extend and stretch out itself to those saints who are most remote. Gracious souls do dearly love and highly value those saints whose faces they have never seen, nor are likely to see in this world, and from whose hands they have not received the least civility. And all upon the serious reports that they have had of the grace of God that has been sparkling and shining in them, whose habitations are at a great distance from them. A sincere love, a genuine love, a hearty love, will be running out towards those who live most remote from us, if we do but understand that God is in them and with them of truth, Romans 12:9, 1 Peter. 1:22, 1 John 3:18. But,
(5.) Fifthly, Our love to the saints is right, when we love them best and most—in whom the spiritual and supernatural causes of love are most sparkling and shining. Where grace draws the affections, where the more grace we see—the more we shall love them. Psalm 16:3, "My goodness extends not to you—but to the saints who are in the earth, and to the excellent, in whom is all my delight." There are saints, and there are excellent saints. The Hebrew word that is here rendered excellent, signifies magnificent ones, noble ones, glorious ones, wonderful ones. O sirs! there are some saints who are magnificent in grace, noble in grace, glorious in grace, wonderful in grace. Now this is certain—if grace is the true reason why we love any, then the more excellent, the more magnificent any are in grace, the more highly we shall prize them, and the more dearly we shall love them, and the more abundantly in our hearts we shall honor them, Psalm 15:4.
Look! as grace rises higher and higher in the same person, so we shall rise higher and higher in our love to the same person. Daniel was greatly beloved, Dan. 9:23, and John was singularly beloved, John 21:20. And why? Because they were more eminently gracious than others were.
Where there is most grace, there God is most honored, and there Christ is most exalted, and there the Spirit is best pleased, and there true religion is most adorned, and there Satan is most dethroned, and there the world is most conquered, and there sin is most subdued, and there duties are most exactly performed. And therefore there the gracious soul can't but love best and most.
There are some who seem to love such and such godly men, whose judgments are weak, and light little, and parts low, and grace small; who yet look with a squint eye, an envious eye, upon every sun which outshines their own—upon everyone's graces and excellencies which are more sparkling than their own. Though pride and envy have received their death's wound at the soul's first conversion—yet they are not quite slain in a believer. There is an aptness even in real saints to grudge and repine at those gifts, graces, and excellencies in others, which outshine their own. John's disciples muttered and murmured because Christ had more followers and admirers than John, Luke 7:16-23, and that spirit that lived in John's disciples is still alive to this very day. This is, and this must be, for a lamentation.
Well, sirs, look, as the fairest day has its clouds, the finest linen its spots, the richest jewels their flaws, the sweetest fruits their worms—just so, when many precious Christians are not themselves, when they are in an hour of temptation, when their corruptions are up and their graces down, they may, and too often do, envy and repine at those graces, excellencies, and abilities, that do overcast, cloud, darken, and outshine their own, Num. 11:29.
The best of men are but men at the best, and there is still those bitter roots of pride, vain-glory, self-love, envy, etc., remaining in them, which occasions their hearts to rise and swell, yes, sometimes to cast disgrace upon those excellencies in others that themselves lack, Heb. 12:15, as that man who could not write his own name, and yet called the liberal arts a public poison and pestilence. This spiritual disease of envy, is mostly to be found among Christians who are got into some of the highest forms in Christianity. Take your ordinary common Christians, and they commonly rejoice most where they see most grace. And so do your Christians in a higher form too, when they come to themselves, and to make up their
accounts, and have wept over those cursed roots of bitterness which are so apt to be sprouting out.
Now, there is no greater argument that our grace is true, and that we love others for grace's sake, than our loving those best who have most grace, though they have but little of the world. A pearl is rich if found on a ashheap, though it may glisten more when set in a ring of gold; so many a poor believer is rich in grace, and precious and glorious in the eye of Christ, and should be so in ours, though like Job he sits upon a ash-heap. Though in the eyes of the world he may seem to glisten most when adorned with riches, honor, and outward pomp; if grace be the true reason why we love any person, then the more grace that person has, the more we shall love him. A godly man loves all who are godly—but he loves them most who excel most in the power, purity, and practice of godliness, etc. But,
(6.) Sixthly and lastly, True love to the saints is constant, it is permanent. 1 Cor. 13:8, "Love never fails;" Heb. 13:1, "Let brotherly love continue." It is a love like that of Christ's, who loved his people to the end: 1 John 4:16, "He who dwells in love, dwells in God, and God in him." John 13:1, and 15:12, etc., Our love to our brother must not only lodge with us for a night—but we must dwell in brotherly love. Look! as our love must be sincere without hypocrisy, so it must be constant without deficiency. That love was never true—which is not constant. True love, like the pulse, will still be beating, it will still be working and running out to the person beloved. True love will not fawn upon a Christian when high —and frown upon him when low; it will not kiss him upon the throne— and kick him upon the ash-heap.
The grounds and causes of their love are constant, namely, God's commands, their spiritual relations, and the truth of grace in their souls; and therefore their love cannot but be constant. "A friend," says Solomon, "loves at all times, and a brother is born for adversity," Proverbs 7:17. Euripides hit it when he said, that a faithful friend in adversity, is better than a calm sea to a weather-beaten mariner. He who truly loves—will love in adversity as well as in prosperity, in storms as well as in calms, in winter nights as well as in summer days. He who sincerely loves the saints—he will love them as well when men frown upon them, as when
they smile upon them; as well when men strike them, as when they stroke them; as well when men cast them down, as when they lift them up; as well when men cry, "Crucify them, crucify them," as when they cry, "Hosanna, hosanna," to them.
Consalvus, a Spanish bishop and inquisitor, wondered how the Christians had that commandment, "You shall love your neighbor as yourself," so indelibly printed in their hearts, that no torture could blot it out, and make them confess and betray one another, or cease from loving one another. I have read of Ursinus, a Christian physician, who being to suffer martyrdom for the gospel of Christ, began to waver and faint; which, when Vitalis, a holy man, saw, he stepped to him, and though he knew it would cost him his life—yet he thus comforted and encouraged him, saying, 'What! have you been heretofore so industrious to preserve men's bodies, and will you now shrink at the saving of your own soul? Be courageous, fear not,' etc. For which faithful counsel, he also was condemned to death, and suffered accordingly.
A true friend is neither known in prosperity, nor hidden in adversity. True love is like that of Ruth's to Naomi, that of Jonathan's to David, permanent and constant. Many there be whose love to the saints is like Job's brooks, which in the winter, when men have no need of them, overflows with offers of service and shows of love. But when the season is hot and dry, and the poor thirsty traveler stands in most need of water to refresh him, then the brooks are quite dried up. They are like the swallow, that will stay by you in the summer of prosperity—but fly from you in the winter of adversity. It is observed by Josephus of the Samaritans, that whenever the Jews' affairs prospered, they would be their friends, and profess much love to them; yes, they would vaunt of their alliance, saying, that they were near akin, and of the race of Ephraim and Manasseh, the sons of Joseph. But when the Jews were in trouble and affliction, and brought down, then they would not own them, nor have anything to do with them; yes, then they would set themselves with all their might against them, as the same historian tells us. This age is full of such Samaritans.
Yet certainly, such as truly love, they will always love; such as truly love the people of God, they will love them to the end. In the primitive times it
was very much taken notice of by the very heathen, that in the depth of misery, when fathers and mothers forsook their children, Christians, otherwise strangers, stuck close one to another. Their love of religion and one of another, proved firmer than that of sinful human nature. They seem to take away the sun out of the world, said the orator, who take away friendship from the life of man; for we do not more need fire and water than constant friendship. Though wicked men may pretend great love to the saints—yet their love is not constant. God sometimes indeed overrules their spirits with a very strong hand, as he did Laban's and Esau's, or as he overruled the spirits of the lions to preserve Daniel; and of the ravens to feed Elijah, Gen. 31:24, 29, 33:1-5; Dan. 6—but so soon as that overruling providence is over, they are as they were before. God for a time gave the Israelites favor in the eyes of the Egyptians—but before and after they were their utter enemies. But now a gracious soul, he loves the saints at all times, his love to them is constant. But,
[14.] Fourteenthly, That soul that dares not say that he has grace—yet can truly say before the Lord, that he prizes the least grain of grace above ten thousand thousand worlds, certainly that soul has true grace in him. Doubtless there are none who can prize grace in their understandings and judgments above all the world— but such as are first taken out of the world by grace, Micah 6:6-7; Philip. 3:18-19; Mat. 19:16-25; Psalm 2:21. There is no man on earth whose heart is void and empty of grace—but sets a higher value and price upon his lusts, or upon his relations, or upon his honors, or riches, or pleasures, or upon this or that worldly enjoyment, than he does upon grace, or the fountain of grace; yes, how many thousands are there, who set a higher price or value upon a hound, a hawk, a horse, a harlot, a good trade, a fair estate, a rich inheritance, yes, upon the very toys and trifles of this world, than they do upon God, or Christ, or grace! It was never yet known in the world, that ever God sent such a man to hell, who prized grace above heaven itself, who had rather have grace and holiness without heaven, than heaven itself without grace and holiness.
[15.] Fifteenthly, That soul that dares not say that his condition is good—yet can say in truth of heart before the Lord, that he would not change his condition with the vain, carnal, formal,
and profane men of the world, for ten thousand worlds; that man is certainly for heaven, and heaven is certainly for that man. We may be very highly and groundedly confident, that God will never cast that man to hell, among devils and damned spirits, at the great day, who in his day of life would not choose to be in the condition of the men of the world, for as many worlds as there be men in the world. Look! as none meet in heaven—but such as alike in their renewed natures, principles, and practices; so none meet in hell but such as alike in their old natures, principles, and practices. That God that would not allow an ox to be yoked with an donkey in this world, Deut. 22:10; nor a believer with an infidel, 2 Coy. 6:14-18; will never suffer such to be yoked with devils and damned reprobrates in that lower world, who would not, to gain many worlds, be willingly yoked with wicked men in this world. Certainly they shall never be a Christian's companions in that eternal world, whose society and company, and whose wickedness and baseness have been a grief, a torment, a hell to him in this world, Psalm 119:53, 136; Jer. 9:1-2; Ezek. 9:4, 6; 2 Peter 2:7-8. When Mrs. Catherine Brettergh was upon her dying bed, and most grievously assaulted by temptations, in the midst of her sore conflicts, this was no small support and comfort to her—that surely God would not send her to hell, to live forever among such wicked people, whose company and whose sin was a burden to her in this world, etc. But,
[16.] Sixteenthly, That soul that dares not say that he does not sin—"For in many things we offend all;" "and there is not a just man upon the earth that does good, and sins not;" and who can say, "I have made my heart clean, I am pure from sin?" "And if we say we have no sin, we deceive ourselves, and the truth is not in us," [James 3:2; Eccles. 7:20; Proverbs 20:7; John 1:1, 8.]—yet, can say in uprightness before the Lord, that he would not willingly, resolutely, maliciously, willfully, wickedly, and habitually sin against the Lord to gain a world; that soul which don't or won't, through grace assisting, allow himself, or indulge himself in a course of sin, or in a trade of sin, or in the common practice of any known sin—that soul is certainly a gracious soul. "The evil that I do, I allow not," Romans 7:15.
It is one thing for a man to sin, it is another thing for a man to allow himself in sin; it is one thing for a godly man to step into a sin, and it is another thing to keep the road of sin. "Search me and try me, and see if there be any way of wickedness in me," or as the Hebrew runs, "any way of pain, or of grief, or of provocation," Psalm 139:24, that is, any course of sin that is grievous or provoking to the eyes of divine glory. A real saint can neither allow of sin, nor wallow in sin, nor be transformed into the image of sin, nor mix itself with sin. It is possible for a sincere Christian to step into a sinful path, or to touch upon sinful facts, and now and then in an hour of temptation, to slide, to trip, and to be overtaken unawares. But his main way, his principal work, is to depart from iniquity, Gal. 6:1, Proverbs 16:17, as a true traveler may now and then step a few steps out of his way, who yet for the main keeps his way, keeps the road. Or as a bee may now and then light upon a thistle—but her main work is to be gathering at the flowers. Or as a sheep may now and then slip into the dirt, or into a slough—but its main work is to be grazing upon the mountains.
Certainly, O soul, if sin is now your greatest burden, it shall never hereafter prove your eternal bane. God never yet sent any man to hell for sin, to whom sin has commonly been the greatest hell in this world. God has but one hell, and that is for those to whom sin has been commonly a heaven in this world. That man who hates sin, and that daily enters his protest against sin—that man shall never be made miserable by sin. Sin in a wicked man is like poison in a serpent; it is in its natural place, it is delightful to a sinner. But sin in a saint is like poison in a man's body, it is offensive, and the heart rises against it, and uses all divine antidotes whereby it may be expelled and destroyed. Nothing will satisfy a gracious soul—but the heart blood of his lusts. Now, he shall never be damned for his sins, whose heart is set upon killing his sins.
[17.] Seventeenthly, Such a poor soul that dares not say, that God is his God, or that Christ is his redeemer, or that he has a work of grace upon his heart—yet can say with some integrity of heart before the Lord, that if God and Christ, grace and glory, holiness and happiness, were offered to him on the one hand, and all the honors, pleasures, profits, delights, and
carnal contents of the world were offered him on the other hand—he had infinitely rather ten thousand thousand times choose God and Christ, grace and glory, holiness and happiness, than the contrary; certainly such a soul has true grace in him, and a saving work passed upon him; for none can freely, seriously, habitually, resolutely, choose God and Christ, grace and glory, holiness and happiness, as their chief good—but such who are really godly. Look! as our love to God is but an effect of his love to us—"We love him because he first loved us," 1 John 4:19—so our choosing of God for our God, is but an effect of God's choosing us for his people; we choose him because he first chose us, Deut. 7:6-9, 26:17-19. Such who, in their serious choice, set up God and Christ above all other people and things—such God will certainly make happy and blessed forever. God never did, nor never will, reject those, or damn those, who really choose him for their God, and for their great all.
The greatest part of the world choose their lusts rather than God, and the creatures rather than Christ; they choose rather to be great than gracious, to be rich in this world than to be rich towards God, Luke 12:21, to be outwardly happy than to be inwardly holy, to have a heaven on earth than to have a heaven after death—and so they miscarry forever, Mat. 10:42. That soul who with Mary has chosen the better part, that soul with Mary shall be happy forever; every man must stand or fall forever as his choice has been. But,
[18.] Eighteenthly, Can you truly say, in the presence of the great and glorious God, who is the searcher of all hearts, that you have given up your heart and life to the rule, authority, and government of Jesus Christ? and that you have chosen him to be your sovereign Lord and King, and are truly willing to submit to his dominion, as the only precious and righteous government, and as the only holy and heavenly, sweet and pleasant, profitable and comfortable, safe and best dominion in all the world, and to resign up your heart, your will, your affections, your life, your all—really to Christ, wholly to Christ, and only to Christ?
Can you, O poor soul! look up to heaven and truly say, "O dear Lord Jesus! other lords, namely, the world, the flesh, and the devil, have had
dominion too long over me. But now these lords I do heartily renounce, I do utterly renounce, I do forever renounce, and do give up myself to you as my only Lord, beseeching you to rule and reign over me forever and ever! O Lord! though sin rages, and Satan roars, and the world sometimes frowns, and sometimes fawns—yet I am resolved to own you as my only Lord, and to serve you as my only Lord. And my greatest fear, by divine assistance, shall be of offending you, and my chief care shall be to please you, and my only joy shall be to be a praise and an honor to you, Isaiah 26:13, 33:22. O Lord! I can appeal to you in the sincerity of my heart, that though I have many invincible sins, weaknesses, and infirmities which hang upon me; and though I am often worsted by my sins, and overcome in an hour of temptation—yet you who know all thoughts and hearts—you know that I have given up my heart and life to the obedience of Jesus Christ, and do daily give them up to his rule and government. And it is the earnest desire of my soul, above all things in this world, that Jesus Christ may still set up his laws in my heart, and exercise his dominion over me," Psalm 65:3, Romans 7:23.
Now certainly, there is not the weakest Christian in all the world but can venture himself upon such an appeal to God as this is. And without all question, where such a frame and temper of spirit is, there the dominion of Jesus Christ is set up. And where the dominion of Christ is set up, there sin has no dominion; for the dominion of sin and the dominion of Christ are inconsistent, and therefore such a soul is happy, and will be happy to all eternity. But,
[19.] Nineteenthly, That man who will venture his soul upon Christ, and who will lean upon Christ, and cleave to Christ with full purpose of heart, [Cant. 8:5; Acts 11:21-23; Psalm 71:15; Isaiah 61:10.] and who will cleave to his blood, and cleave to his righteousness, and cleave to his merits and satisfaction, in the face of all fears, doubts, disputes, cavils, and objections—and though it cannot clear its title to Christ—yet will stay and hang itself upon Christ for life and happiness; that man is certainly a believer, and will be everlastingly saved.
"Though he slays me—yet will I trust in him," Job 13:15; if I must die, I will die at his feet, and in the midst of death expect a better life. That man
is a true believer, who can love a frowning God, and hang upon an angry God, and follow hard after a withdrawing God, yes, and trust in a killing God, as here, Mat. 15:22-28. Job had his feverish fits, and his impatient slips, and yet he kept up his heroic resolution to lean upon the Lord, while he had but one minute to live. And this manifests not only the reality of faith—but also the strength of Job's faith in the midst of his extraordinary combats.
When the soul is peremptorily and habitually resolved to cleave to the person of Christ, and to cleave to the merits of Christ, and to cleave to the transactions of Christ with the Father for the salvation of sinners, as the wife cleaves to her husband, or as the child cleaves to the father, or as Ruth cleaved to Naomi, or as the ivy cleaves to the oak, with an "If I perish, I perish," Ruth 1:14-17, Esther 4:16, then it is safe, then it is happy, then it is out of the danger of hell, then it is within the suburbs of heaven. God never did, nor ever will cast such a man to hell, whose soul is drawn forth to a secret resting, staying, leaning, and relying alone upon Christ, for the obtaining of all that good, and all that glory that he has purchased, and his Father has promised. But,
[20.] Lastly, That man who makes it his principal care, his main business, his work of works, to look to his heart, to watch his heart, and to reform his heart—that man doubtless has a saving work of God upon his heart. There are two things which a gracious soul most looks at—his God and his heart. Though a gracious man looks to the cleansing of his hands—yet his principal care is the reformation of his heart, the cleansing of his heart, according to that command of the apostle James: "Cleanse your hands, you sinners, and purify your hearts, you double-minded," James 4:8. And that of the prophet Jeremiah: "O Jerusalem, wash your heart from wickedness, that you may be saved," Jer. 4:14. Man must labor after a clean inside, as well as a clean outside. The outward life must not be only unspotted before the world—but the heart also must be unspotted before God; the heart is as capable of inward defilements as the body is of outward defilements, 2 Cor. 7:1.
O sirs! though heart defilement is least taken notice of—yet heart defilement is the worst defilement, and the most dangerous defilement in
the world. Heart defilement is spiritual defilement, and spiritual defilement is the defilement of devils, which of all defilement is the most hateful, odious, and pernicious defilement, Eph. 6:12. The hypocrite's only care is to keep his outward life from defilement—but the sincere Christian's care is mainly to keep his heart from defilement; for he very well knows, that if he can but keep his heart clean—he shall with more ease keep his life clean. If the fountain is kept pure—the streams will run pure. The heart is the spring of all actions, and therefore every action is as the spring is from whence it flows; if the spring is good—the action is good which flows from it; if the spring is evil, the action is evil which flows from it. "The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart." Luke 6:45
Certainly, the great work of a Christian lies with his heart. The reformation of the heart is the highest and choicest part of reformation, because it is the reformation of the noblest part of man, and is that which God looks most after, Proverbs 23:26. The reformation of the heart is indeed the heart of reformation. There is nothing reformed to purpose, until the heart is reformed; if the heart is bad, all is bad; if that is very bad, all is very bad; if that is stark bad, all is stark bad. But if that is reformed, all is reformed.
A gracious man's watch is mainly about his heart: [Psalm 51:10, 86:11, 119:36, 119:80, 27:8, 119:2, 10; Acts 8:36; Heb. 8:11; Jer. 31:33.] "Create in me a clean heart, O God! and renew a right spirit within me." "Unite my heart to fear your name." "Incline my heart unto your testimonies." "Let my heart be sound in your statutes, that I be not ashamed." "When you said, Seek my face, my heart answered, Your face, Lord, will I seek." "With my whole heart have I sought you." "Your word have I hid in my heart, that I might not sin against you." "Incline my heart unto your testimonies, and not unto covetousness."
The heart of man is the fountain of life or death, and therefore sin in the heart, in some respects, is worse and more dangerous than sin in the life. And hence it is that the sincere Christian doubles his guard about his heart. Luther hit it when he said, "I more fear what is within me—than what comes from without." The storms and winds without do never move
the earth; it is only vapors within which cause earthquakes.
Hypocrites, as our Savior testifies, are all for the outside; they wash the platters and the cups, and beautify the tombs, like an adulteress whose care is to paint a fair face upon a foul heart, Mat. 23:25-30. But now a sincere Christian, though he has a great concern for the well ordering of his life—yet his main business and work is about his heart. "Oh that this ignorant heart were but more enlightened! Oh that this proud heart were but more humble! Oh that this profane heart were but more holy! Oh that this earthly heart were but more heavenly! Oh that this unbelieving heart were but more believing! Oh that this passionate heart were but more meek! Oh that this carnal heart were but more spiritual! Oh that this lukewarm heart were but more zealous for God, and Christ, and the gospel, and the great concerns of eternity! Oh that this vain heart were but more serious! Oh that this dull heart were but more quickened! Oh that this dead heart were but more enlivened!" etc.
The highest and hardest work of a Christian lies with his heart. Mark, common light, common conviction, education, enforcement of conscience, principles of common honesty and morality, the eye of man, the fear of man, the examples of man, the laws of man, and the rewards of man, with a hundred other things, may be very prevalent to reform the life, to regulate the outward life, and to keep that in some due decorum. And yet all these things will be found too weak, too low to change the heart, to reform the heart, to mend the heart, to purify the heart. To this great work there are principles of a higher nature required: "Purifying their hearts by faith," Acts 15:9.
It is not a guard of moral virtues—but a guard of saving graces that can keep the heart in order. To reform the heart, to keep the heart in a gracious frame, is one of the best and hardest works in the world: Proverbs 4:23, "Keep your heart with all diligence, for out of it are the issues of life." The text is about matter of life and death. The words are mandatory, for all counsels in Scripture carry in them the force of a command. In the words you have two things observable: (1.) A duty enjoined, "Keep your heart with all diligence." (2.) The reason or motive enforcing it, "For out of it are the issues of life." In the duty there are two things considerable: (1.) Here is the subject matter, the thing that is to be
done, and that is, "keep your heart." This duty is charged upon all in peremptory and undispensable terms. (2.) Here is the manner how it must be done, and that is, "with all diligence."
(1.) "Keep." The Hebrew word natsar, to keep, has various significations —but the main is to keep in safe custody; we should keep our hearts as under lock and key, that they may be always at hand when the Lord shall call for them, etc.
(2.) "Your heart." By the heart we are not to understand that particular vital member of the body that in common speech we call the heart. Heart is not here taken properly for that part of the body which philosophers call the first that lives and the last that dies. But by heart, in a metaphor, the Scripture sometimes understands some particular noble faculty of the soul. Sometimes the heart is put for the understanding: Romans 1:21, "Their foolish heart was darkened," that is, their understanding was darkened. Sometimes it is put for the will and affections: Mat. 22:37, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind," that is, with your will and with all your affections. So Proverbs 23:26, Deut. 10:12. The will is the chief power of the soul, as the heart is the principal part of the body. And it commands all the affections, as the centurion did his servants, Mat. 8. Sometimes it is put for the conscience: 1 John 3:20, "If our heart condemns us, God is greater than our heart, and knows all things," that is, if our conscience condemns us justly, then our case must be assuredly sad, because God knows much more by us than we know by ourselves, and can charge us with many sins that conscience is not privy to, Psalm 19:12. Sometimes it is put for the memory: Psalm 119:11, "Your word have I hid in my heart," that is, in my memory. So Luke 2:19. But here it is taken comprehensively for the whole soul, with all its powers, noble faculties, and endowments, together with their several operations—all which are to be watched over.
(3.) "With all diligence," or as the Hebrew runs, "with all keeping." The Hebrew word shamar; signifies, to keep with watch and ward. [Cato, Cicero, Seneca, Socrates, and other heathens, have laid down excellent rules for the government of the outward man. But none for the government of the heart.] A Christian is to keep a perpetual guard about his heart. The Hebrew word is borrowed from military affairs. We should
keep our hearts as soldiers keep a garrison, with watch and ward. The word shamar is taken from a besieged garrison, begirt by many enemies without, and in danger of being betrayed by treacherous citizens within; in which danger the soldiers upon pain of death are commanded to watch.
Junius reads the word thus, "Keep your heart," above all keeping. So Jerome reads, above all keeping keep your heart, that is, keep, keep, watch, watch, etc. So Rhodoiphus reads it; and so we read it in the margin of our Bibles. And the Syriac reads it in the same manner that our English does, with all caution and wariness we are to keep our hearts.
Oh what guards and double guards! Oh what watches and double watches, should men put upon their hearts! These words, keeping, keep, import both a universal watchfulness over the heart, and a diligent watchfulness over the heart, and a constant watchfulness over the heart; and thrice happy are those people who keep such a watch upon their hearts. A man is to keep his eye, and keep his mouth, and keep his feet— but above all keeping, he is to keep his heart. It is a duty incumbent upon every Christian to keep his own heart, "Keep your heart yourself." You may make another person your yard-keeper, or your house-keeper, or your shop-keeper, or your cash-keeper, or your horse-keeper, or your purse-keeper. But you must be your own heart-keeper. "Keep your heart with all diligence." Some understand this of all kind of watchfulness. The Hebrew word is applied to several sorts of keeping. As,
First, It is applied to those who are the keepers of a prison, where dangerous felons or malefactors are to be looked to, that they do not break away. 1 Kings 20:39, "Keep this man," So Joseph was made the keeper of the prison, Gen. 39:21-23; so Job, 7:12. The Hebrew word is the same with that in Proverbs 4:23. Now, oh how diligent, how vigilant are men in looking after their prisoners! Even so should we be in looking after our hearts, etc.
Secondly, It signifies to keep, as men would keep a besieged garrison, or city, or castle, in time of war. So it is used in that Hab. 2:1. Now what strong guards, what watchful guards do men keep up at such a time! A gracious heart is Christ's fort-royal. Now, against this fort Satan
will employ the utmost of his strength, art, and craft. And therefore how highly does it concern every Christian to keep a strong guard, a constant guard about his heart! But,
Thirdly, It signifies to keep, as the priests and Levites kept the sanctuary of God, the temple of God, and all the holy things that were committed to their charge; so the word is often used by the prophet, Ezek. 44:8, 15-16, etc. The temple, and all the vessels of the temple, were to be kept pure, and clean, and sweet. Our hearts are the temples of God, the temples of the Holy Spirit. And therefore we should always keep a strong and diligent guard about them, that nothing may pass in or out, that may be either displeasing, provoking, or grieving to them. But,
Fourthly, The word signifies to keep, as a man keeps his life. Job 10:12, "Your care has preserved," here is shamar, "my life." Now with what care, with what diligence, with what labor, with what watchfulness do men labor to preserve their natural lives! What a guard, what a watch do men daily set about their lives; the same they should set about their hearts. But,
Fifthly, Men should keep their hearts, as they keep a rich treasure of money or jewels. Now, to preserve a rich treasure, what locks, what bolts, what bars, what chains are made use of! Our hearts are jewels more worth than all the kingdoms, crowns, and scepters of this world. There are few men that know how to value a God, a Christ, a gospel, a covenant of grace, a heaven, or their own hearts as they should. What are mountains of gold, and rocks of pearl—compared to the heart, the soul of man! The heart is that pearl of great price for which a man should venture his all, and lay down his all. Oh then, what a guard, what a watch should a man continually keep upon his heart!
The heart is the presence-chamber of the King of heaven. And upon this account it becomes a Christian always to keep a guard upon his heart. He keeps his heart best, who keeps it as his choicest treasure, etc. All our spiritual riches are in our hearts. A godly man may say—All my goods I carry about with me. But,
Sixthly, Men should keep their hearts, as a fond father keeps
his only child. The fond father will still keep his child within doors, he will still have him under his eye, and in his presence, so that no hurt, no harm may befall him day or night. Our eye should be still upon our hearts, or else they will give us the slip, and play the harlot with us. But,
Seventhly, Men should keep their hearts, as lovers keep the love-tokens which are mutually sent one to another. They love to be often a-looking upon them, and a-thinking of them, and a-talking of them; and will be sure to keep the strictest and the strongest guard upon them. So a Christian should still be a-looking upon his heart, and athinking upon his heart, and a-speaking of his heart, either of the badness of it, or of the needs of it, and a-keeping of the strictest and strongest guard upon his heart. But,