Chapter 2, A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

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:411p. 196–197§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, there the more grace we see, the more we shall love, Psal. 16.3. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. ¹There 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 that are magnificent in grace, noble in grace, glorious in grace, wonderful in grace. Now this is certain, if grace be the true reason why we love any, then the more excellent, the more magnificent any are in grace,² the more highly we shall prize them, and the more dearly we shall love them, and the more abundantly in our hearts we shall honour them. 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;³ Daniel was greatly beloved, and John was singularly beloved; and why? but because they were more eminently gracious than others were. Where there is most grace, there God is most honoured, and there Christ is most exalted, and there the Spirit is best pleased, and there 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 that seem to love such and such godly men, whose judgments ⟨p. 197⟩are weak and light, little, and parts low, and grace small; who yet look with a squint eye, an envious eye upon every Sun that outshines their own, upon every ones graces and excellencies that are more sparkling than their own. Though pride and envy have received their deaths-wound at the souls first conversion, yet they are not quite slain in a believer; there is an aptness even in real Saints,⁴ to grudge and repine at those gifts, graces and excellencies in others that outshine their own. John's disciples muttered and murmured, because Christ had more followers and admirers than John; 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.

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, there the more grace we see, the more we shall love, Psal. 16.3. My goodness extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. ¹There are Saints, and there are excellent Saints. The Hebrew word that is here rendred excellent, signifies magnificent ones, noble ones, glorious ones, wonderful ones. O Sirs! there are some Saints that are magnificent in grace, noble in grace, glorious in grace, wonderful in grace. Now this is certain, if grace be the true reason why we love any, then the more excellent, the more magnificent any are in grace,² the more highly we shall prize them, and the more dearly we shall love them, and the more abundantly in our hearts we shall honour them. 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;³ Daniel was greatly beloved, and Iohn was singularly beloved; and why? but because they were more eminently gracious than others were. Where there is most grace, there God is most honoured, and there Christ is most exalted, and there the Spirit is best pleased, and there 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 that seem to love such and such godly men, whose judgments ⟨p. 197⟩are weak and light, little, and parts low, and grace small; who yet look with a squint eye, an envious eye upon every Sun that outshines their own, upon every ones graces and excellencies that are more sparkling than their own. Though pride and envy have received their deaths-wound at the souls first conversion, yet they are not quite slain in a believer; there is an aptness even in real Saints,⁴ to grudge and repine at those gifts, graces and excellencies in others that outshine their own. John's disciples muttered and murmured, because Christ had more followers and admirers than John; 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.

:412p. 197–198§5

Well Sirs, look as the fairest day hath its clouds, the finest linen its spots, the richest jewels their flaws, the sweetest fruits their worms; 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,¹ envy and repine at those graces, excellencies and abilities that do over-cast, cloud,² darken and outshine their own. The best of men are but men at the best, and there is still those bitter roots of pride, vain-glory, self-love, envy, &c. remaining in them, that occasions their hearts to rise and swell, yea sometimes to cast disgrace upon those excellencies in others that themselves want: As that great man that could not write his own name,³ and yet called the liberal Arts, A public Poison and Pestilence. This spiritual disease is mostly to be found among Christians that 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 that are so apt to be sprouting out. Now, there is no greater argument that our grace is true, and that we do love others for grace sake, than our loving them best that have most grace, though they have but little of the world. A pearl is rich if found on a dunghill, though it may glister more when set in a ring of ⟨p. 198⟩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 dunghill; though in the eyes of the world he may seem to glister most, when adorned with riches, honour and outward pomp. If grace be the true reason why we love any person, then the more grace that person hath, the more we shall love him. A godly man loves all that are godly, but he loves them most, that excel most in the power, purity and practise of godliness, &c. But,

Well Sirs, look as the fairest day hath its clouds, the finest linnen its spots, the richest jewels their flaws, the sweetest fruits their worms; 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,¹ envy and repine at those graces, excellencies and abilities that do over-cast, cloud,² darken and outshine their own. The best of men are but men at the best, and there is still those bitter roots of pride, vain-glory, self-love, envy, &c. remaining in them, that occasions their hearts to rise and swell, yea sometimes to cast disgrace upon those excellencies in others that themselves want: As that great man that could not write his own name,³ and yet called the liberal Arts, A publick Poyson and Pestilence. This spiritual disease is mostly to be found among Christians that are got into some of the highest forms in Christianity; take your ordinary common Christians, and they commonly rejoyce 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 that are so apt to be sprouting out. Now, there is no greater argument that our grace is true, and that we do love others for grace sake, than our loving them best that have most grace, though they have but little of the world. A pearl is rich if found on a dunghil, though it may glister more when set in a ring of ⟨p. 198⟩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 dunghil; though in the eyes of the world he may seem to glister most, when adorned with riches, honour and outward pomp. If grace be the true reason why we love any person, then the more grace that person hath, the more we shall love him. A godly man loves all that are godly, but he loves them most, that excel most in the power, purity and practise of godliness, &c. But,

1Num. 11.29.
2Heb. 12.15.
3Eusebius speaks of him, in his Ecclesiastical Hist• ry, &c.

:413p. 198–199§6

Sixthly and lastly, True love to the Saints is constant, 'tis permanent,¹ 1 Cor. 13.8. Love never faileth, Heb. 13.1. Let brotherly love continue. 'Tis a love like that of Christ's, who loved his to the end. 1 Joh. 4.16. He that dwelleth in love dwelleth in God, and God in him. Our love to our brother must not only lodge with us a night and away, 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 that 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 dunghill. The grounds and causes of their love are constant, viz. God's commands, their spiritual relations, and the truth of grace in their souls; and therefore their love can't but be constant.² A friend (saith Solomon) loves at all times, and a brother is born for adversity. Euripides hit it, when he said, That a faithful friend in adversity, is better than a calm Sea to a weather-beaten Mariner. He that 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 that 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 ⟨p. 199⟩and Inquisitor) wondered how the Christians had that Commandment, Thou shalt love thy neighbour as thy self, 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.³ I have read of one 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 ye been heretofore so industrious to preserve mens bodies, and will you now shrink at the saving of your own soul? Be courageous, fear not, &c.

Sixthly and lastly, True love to the Saints is constant, 'tis permanent,¹ 1 Cor. 13.8. Love never faileth, Heb. 13.1. Let brotherly love continue. 'Tis a love like that of Christ's, who loved his to the end. 1 Joh. 4.16. He that dwelleth in love dwelleth in God, and God in him. Our love to our brother must not only lodge with us a night and away, but we must dwell in brotherly love. Look, as our love must be sincere without hypocrisie, so it must be constant without deficiency; that love was never true that 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 dunghil. The grounds and causes of their love are constant, viz. God's commands, their spiritual relations, and the truth of grace in their souls; and therefore their love can't but be constant.² A friend (saith Solomon) loves at all times, and a brother is born for adversity. Euripides hit it, when he said, That a faithful friend in adversity, is better than a calm Sea to a weather-beaten Mariner. He that 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 dayes; he that 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, Crucifie them, crucifie them, as when they cry Hosanna, Hosanna, to them. Consalvus (a Spanish Bishop ⟨p. 199⟩and Inquisitor) wondred how the Christians had that Commandement, Thou shalt love thy neighbour as thy self, 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.³ I have read of one 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 stept to him, and though he knew it would cost him his life, yet he thus comforted and encouraged him, saying, What, have ye been heretofore so industrious to preserve mens bodies, and will you now shrink at the saving of your own soul? Be couragious, fear not, &c.

1John 13.1 . & 15.12. &c.
2Prov. 17.17. Christian friendship makes such a knot, that great Alexander cannot cut, &c.
3Hieron.

:414p. 199–200§6

For which faithful counsel, he also was condemned to death, and suffered accordingly.¹ A true friend is neither known in prosperity, nor hid in adversity. True love is like that of Ruth's to Naomi, that of Jonathan's to David, permanent and constant.² 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 tenders of service, and shows of love; but when the season is hot and dry, & the poor thirsty traveller 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, ³that when ever the Jews affairs prospered, they would be their friends, and profess much love to them; yea, 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 to an under, then they would not own them,⁴ nor have any thing to do with them; yea, then they would set themselves with all their •ight 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) ⟨p. 200⟩stuck close one to another, their love of Religion, and one of another, proved firmer than that of 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;⁵ God sometimes indeed over-rules their spirits with a very strong hand, as he did Laban's and Esau's, or as he over-ruled the spirits of the Lions to preserve Daniel, and of the Ravens to feed Elijah; but so soon as that over-ruling providence is over, they are as they were before. God for a time gave the Israelites favour in the eyes of the Egyptians, but before and after they were their utter enemies.

For which faithful counsel, he also was condemned to death, and suffered accordingly.¹ A true friend is neither known in prosperity, nor hid in adversity. True love is like that of Ruth's to Naomi, that of Jonathan's to David, permanent and constant.² 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 tenders of service, and shews of love; but when the season is hot and dry, & the poor thirsty traveller 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 flie from you in the Winter of adversity. It is observed by Josephus of the Samaritans, ³that when ever the Jews affairs prospered, they would be their friends, and profess much love to them; yea, they would vaunt of their alliance, saying, That they were near akin, and of the race of Ephraim and Manasses the sons of Joseph: But when the Jews were in trouble and affliction, and brought to an under, then they would not own them,⁴ nor have any thing to do with them; yea, then they would set themselves with all their •ight against them, as the same Historian tells us. This age is full of such Samaritans; yet certainly, such as truly love, they will alwayes 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) ⟨p. 200⟩stuck closs one to another, their love of Religion, and one of another, proved firmer than that of 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;⁵ God sometimes indeed over-rules their spirits with a very strong hand, as he did Laban's and Esau's, or as he over-ruled the spirits of the Lions to preserve Daniel, and of the Ravens to feed Elijah; but so soon as that over-ruling providence is over, they are as they were befo•e. God for a time gave the Israelites favour in the eyes of the Egyptians, but before and after they were their utter enemies.

1Ruth 1.
2Job 6.15, 16.
3Joseph Anti. lib. 11. p. 286.
4Lib. 11. p. 272. Lib. 12. p. 304. Lib. 13. p. 322, 323. &c.
5Gen. 31.24, 29. & 33 1, 2, 3, 4, 5. Dan. 6.

:417p. 200–201§15

Fifteenthly, That soul that dares not say that his condition is good, yet can say in truth of heart before the Lord, ⟨p. 201⟩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 are like to like in their renewed natures, principles and practises; so none meet in hell but such as are like to like in their old natures,¹ principles and practises. That God that would not suffer an Ox to be yoked with an Ass in this world; nor a Believer with an Infidel; will never suffer such to be yoked with devils and damned reprobates 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 Christians companions in that other world, whose society and company, and whose wickedness and baseness have been a grief, a torment, a hell to him in this world, Psal. 119.53, 136. Jer. 9.1, 2. Ezek. 9.4, 6. 2 Pet. 2.7, 8. When Mrs. Katherine 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 for ever among such wicked persons, whose company and whose sin was a burden to her in this world, &c. But,

Fifteenthly, That soul that dares not say that his condition is good, yet can say in truth of heart before the Lord, ⟨p. 201⟩that he would not change his condition with the vain, carnal, formal and prophane 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 chuse 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 are like to like in their renewed natures, principles and practises; so none meet in hell but such as are like to like in their old natures,¹ principles and practises. That God that would not suffer an Ox to be yoked with an Ass in this world; nor a Believer with an Infidel; will never suffer such to be yoked with devils and damned reprobates 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 Christians companions in that other world, whose society and company, and whose wickedness and baseness have been a grief, a torment, a hell to him in this world, Psal. 119.53, 136. Jer. 9.1, 2. Ezek. 9.4, 6. 2 Pet. 2.7, 8. When Mrs. Katherine 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 for ever among such wicked persons, whose company and whose sin was a burden to her in this world, &c. But,

1Deut. 22.10. 2 Cor. 6.14, 15, 16, 17, 18.

:418p. 201–202§15

Sixteenthly,¹ That soul that dares not say that he does not §16sin, (For in many things we offend all; and there is not a just man upon the earth that doeth good and sinneth not; and who can say, I have made my heart clean, I am pure from my sin? And if we say we have no sin, we deceive our selves, and the truth is not in us) yet can say in uprightness before the Lord, that he would not willingly, resolutely, maliciously, wilfully, wickedly and hab tually sin against the Lord to gain a world; that soul that don't nor won't through grace assisting,² allow himself or indulge himself in a course of sin, or in a trade of […] in ⟨p. 202⟩the common practise of any known sin, that soul is certainly a gracious soul.³ The evil that I do I allow not. 'Tis one thing for a man to sin, 'tis an other thing for a man to allow himself in sin; 'tis one thing for a godly man to step into a sin,⁴ and 'tis 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) 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 it self with sin. 'Tis possible for a sincere Christian to step into a sinful path, or to touch upon sinful facts,⁵ and now and then in an hour of temptation, to slide, to trip, and to be overtaken unawares; but his main way, his principle work, is to depart from iniquity. As a true traveller 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 slow, but its main work is to be grazing upon the mountains. Certainly, O soul, if sin be now thy greatest burden, it shall never hereafter prove thy 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 that 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;

Sixteenthly,¹ That soul that dares not say that he does not §16sin, (For in many things we offend all; and there is not a just man upon the earth that doeth good and sinneth not; and who can say, I have made my heart clean, I am pure from my sin? And if we say we have no sin, we deceive our selves, and the truth is not in us) yet can say in uprightness before the Lord, that he would not willingly, resolutely, maliciously, wilfully, wickedly and hab tually sin against the Lord to gain a world; that soul that don't nor won't through grace assisting,² allow himself or indulge himself in a course of sin, or in a trade of 〈…〉 in ⟨p. 202⟩the common practise of any known sin, that soul is certainly a gracious soul.³ The evil that I do I allow not. 'Tis one thing for a man to sin, 'tis an other thing for a man to allow himself in sin; 'tis one thing for a godly man to step into a sin,⁴ and 'tis 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) 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 it self with sin. 'Tis possible for a sincere Christian to step into a sinful path, or to touch upon sinful facts,⁵ and now and then in an hour of temptation, to slide, to trip, and to be overtaken unawares; but his main way, his principle work, is to depart from iniquity. As a true traveller 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 slow, but its main work is to be grazing upon the mountains. Certainly, O soul, if sin be now thy greatest burden, it shall never hereafter prove thy 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 that 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 poyson in a serpent;

1James 3.2. Eccles. 7.20. Prov. 20.7. Joh. 1.1, 8.
2Psal. 119.1, 3. 1 John 3.9.
3Rom. 7.15.
4Psal. 139 24.
5Gal. 6.1. Prov. 16.17.

:420p. 202–203§16

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 ⟨p. 203⟩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 honours, 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 past upon him; for none can freely, seriously, habitually, resolutely, choose God and Christ, grace and glory, holiness and happiness, as their (summum bonum) chiefest good, but such who are really good.¹ Look, as our love to God is but an effect of his love to us; We love him because he first loved us; 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: Such, who in their serious choice, set up God and Christ above all other persons and things, such God will certainly make happy and blessed for ever. 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;² they choose rather to be great than gracious, to be rich in this world than to be rich towards God, to be outwardly happy than to be inwardly holy,³ to have a heaven on earth than to have a heaven after death, and so they miscarry for ever. That soul that with Mary has chosen the better part, that soul with Mary shall be happy for ever; every man must stand or fall for ever as his choice has been. But,

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 ⟨p. 203⟩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 honours, pleasures, profits, delights, and carnal contents of the world were offered him on the other hand, he had infinitely rather ten thousand thousand times chuse 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 past upon him; for none can freely, seriously, habitually, resolutely, chuse God and Christ, grace and glory, holiness and happiness, as their (summum bonum) chiefest good, but such who are really good.¹ Look, as our love to God is but an effect of his love to us; We love him because he first loved us; so our chusing of God for our God, is but an effect of God's chusing us for his people; we chuse him because he first chose us: Such, who in their serious choice, set up God and Christ above all other persons and things, such God will certainly make happy and blessed for ever. God never did, nor never will, reject those, or damn those, who really chuse him for their God, and for their great all. The greatest part of the world chuse their lusts rather than God, and the creatures rather than Christ;² they chuse rather to be great than gracious, to be rich in this world than to be rich towards God, to be outwardly happy than to be inwardly holy,³ to have a heaven on earth than to have a heaven after death, and so they miscarry for ever. That soul that with Mary has chosen the better part, that soul with Mary shall be happy for ever; every man must stand or fall for ever as his choice has been. But,

:421p. 203–204§16

Eighteenthly, Canst thou truly say in the presence of §18the great and glorious God, that is the searcher of all hearts,¹ that thou hast given up thy heart and life to the rule, authority and government of Jesus Christ? and that thou hast chosen him to be thy Sovereign Lord and King, and art truly willing to submit to his dominion, as the only precious and righteous government, and as the only holy and heavenly, swee• and pleasant; profitable and comfortable, safe and best dominion in all the world, and to resign up thy heart, thy will, ⟨p. 204⟩thy affections, thy life, thy all, really to Christ, wholly to Christ,² and only to Christ? Canst thou, O poor soul! look up to heaven, and truly say, O dear Lord Jesus! other Lords, viz. the world, the flesh and the devil, have had dominion too long over me; but now these Lords I do heartily renounce,³ I do utterly renounce, I do for ever renounce, and do give up my self to thee as my only Lord, beseeching thee to rule and reign over me for ever and ever: O Lord! though sin rages, and Satan roars, and the world sometimes frowns, and sometimes fawns; yet I am resolved to own thee as my only Lord, and to serve thee as my only Lord; and my greatest fear (by divine assistance) shall be of offending thee, and my chiefest care shall be to please thee, and my only joy shall be to be a praise, a name, and an honour to thee. O Lord, I can appeal to thee in the sincerity of my heart,⁴ that though I have many invincible sins, weaknesses and infirmities that hang upon me; and though I am often worsted by my sins, and overcome in an hour of temptation, yet thou that knowest all thoughts and hearts, thou dost 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 'tis 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. 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 peradventure, 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;

Eighteeenthly, Canst thou truly say in the presence of §18the great and glorious God, that is the searcher of all hearts,¹ that thou hast given up thy heart and life to the rule, authority and government of Jesus Christ? and that thou hast chosen him to be thy Soveraign Lord and King, and art truly willing to submit to his dominion, as the only precious and righteous government, and as the only holy and heavenly, swee• and pleasant; profitable and comfortable, safe and best dominion in all the world, and to resign up thy heart, thy will, ⟨p. 204⟩thy affections, thy life, thy all, really to Christ, wholly to Christ,² and only to Christ? Canst thou, O poor soul! look up to heaven, and truly say, O dear Lord Jesus! other Lords, viz. the world, the flesh and the devil, have had dominion too long over me; but now these Lords I do heartily renounce,³ I do utterly renounce, I do for ever renounce, and do give up my self to thee as my only Lord, beseeching thee to rule and reign over me for ever and ever: O Lord! though sin rages, and Satan roars, and the world sometimes frowns, and sometimes fawns; yet I am resolved to own thee as my only Lord, and to serve thee as my only Lord; and my greatest fear (by divine assistance) shall be of offending thee, and my chiefest care shall be to please thee, and my only joy shall be to be a praise, a name, and an honour to thee. O Lord, I can appeal to thee in the sincerity of my heart,⁴ that though I have many invincible sins, weaknesses and infirmities that hang upon me; and though I am often worsted by my sins, and overcome in an hour of temptation, yet thou that knowest all thoughts and hearts, thou dost 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 'tis 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. 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 peradventure, 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;

:423p. 204–205§19

¹Nineteenthly, That man that will venture his soul upon Christ, and that will lean upon Christ, and cleave to Christ with full purpose of heart, and that 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 ⟨p. 205⟩and objections; and though it cannot clear its title to Christ, yet will stay and hang it self upon Christ for life and happiness; that man is certainly a Believer, and will be everlastingly saved. Though he slay me, yet will I trust in him; ²if I must die, I will die at his feet, and in the midst of death expect a better life;³ that man acts faith to purpose that can love a frowning God, and hang upon an angry God, and follow hard after a withdrawing God,⁴ yea and trust in a killing God, as here. Job had his Feverish sits, and his impatient slips, and yet he kept up his heroical resolution to lean upon the Lord, whilst he had but one minute to live; and this speaks out not only the truth, 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,⁵ 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, then 'tis safe, then 'tis happy, then 'tis out of the danger of hell, then 'tis within the Suburbs of heaven. God never did, nor never will cast such a man to hell, whose soul is drawn forth to a secret resting, saying, 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,

¹Nineteenthly, That man that will venture his soul upon Christ, and that will lean upon Christ, and cleave to Christ with full purpose of heart, and that will cleave to his bloud, and cleave to his righteousness, and cleave to his merits and satisfaction, in the face of all fears, doubts, disputes, cavils ⟨p. 205⟩and objections; and though it cannot clear its title to Christ, yet will stay and hang it self upon Christ for life and happiness; that man is certainly a Believer, and will be everlastingly saved. Though he slay me, yet will I trust in him; ²if I must die, I will die at his feet, and in the midst of death expect a better life;³ that man acts faith to purpose that can love a frowning God, and hang upon an angry God, and follow hard after a withdrawing God,⁴ yea and trust in a killing God, as here. Job had his Feverish sits, and his impatient slips, and yet he kept up his heroical resolution to lean upon the Lord, whilst he had but one minute to live; and this speaks out not only the truth, 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,⁵ 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, then 'tis safe, then 'tis happy, then 'tis out of the danger of hell, then 'tis within the Suburbs of heaven. God never did, nor never will cast such a man to hell, whose soul is drawn forth to a secret resting, saying, 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,

1Cant. 8.5. Acts 11.21, 22, 23 Psal. 71.16. Isa. 61.10.
2Job 13.15.
3Mat. 15.22 to 28
4Psal. 63.1, 8.
5Gen. 2.24. Ruth 1.14, 15, 16, 17. Est. 4.16.

:424p. 205–206§19

Lastly, That man that makes it his principle care, his §20main 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 principle care is the reformation of his heart, the cleansing of his heart, according to that of the Apostle James; Cleanse your hands ye sinners, and purify your hearts ye double minded. And that of the Prophet Jeremiah; ¹O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. ⟨p. 206⟩Man must labour after a clean inside, as well as a clean outside; the conversation 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 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,³ and spiritual defilement is the defilement of devils, which of all defilement is the most hateful, odious and pernicious defilement. The hypocrites only care is to keep his life from defilement, but the sincere Christians 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 be 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 be good, the action is good that flows from it; if the spring be evil, the action is evil that flows from it.⁴ A good man out of the good treasure of his heart, bringeth forth good things; and an evil man out of the evil treasure of his heart, bringeth forth evil things. Certainly, the great work of a Christian lieth with his heart; the reformation of the heart is the highest and choicest part of reformation,⁵ because it is the reformation of the noblest part of man, and is that which God looks most after: The reformation of the heart, is indeed the heart of reformation; there is nothing reformed to purpose, till the heart be reformed; if the heart be naught, all is naught;

Lastly, That man that makes it his principle care, his §20main 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 principle care is the reformation of his heart, the cleansing of his heart, according to that of the Apostle James; Cleanse your hands ye sinners, and purifie your hearts ye double minded. And that of the Prophet Jeremiah; ¹O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. ⟨p. 206⟩Man must labour after a clean inside, as well as a clean outside; the conversation 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 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,³ and spiritual defilement is the defilement of divels, which of all defilement is the most hateful, odious and pernicious defilement. The hypocrites only care is to keep his life from defilement, but the sincere Christians 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 be 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 be good, the action is good that flows from it; if the spring be evil, the action is evil that flows from it.⁴ A good man out of the good treasure of his heart, bringeth forth good things; and an evil man out of the evil treasure of his heart, bringeth forth evil things. Certainly, the great work of a Christian lieth with his heart; the reformation of the heart is the highest and choicest part of reformation,⁵ because it is the reformation of the noblest part of man, and is that which God looks most after: The reformation of the heart, is indeed the heart of reformation; there is nothing reformed to purpose, till the heart be reformed; if the heart be naught, all is naught;

1James 4.8. Jer. 4.14.
22 Cor. 7.1.
3Eph. 6.12. Vide ••za.
4M••. 2.35.
5Prov 23.26.

:425p. 206–207§20

if that be very naught, all is very naught; if that be stark naught, all is stark naught; but if that be reformed, all is reformed. A gracious man's watch is mainly about his heart; Create in me a clean heart, ¹O God, and renew a right spirit within me; Unite my heart to fear thy name. Incline my heart unto thy testimonies. Let my heart be sound in thy statutes, that I be not ashamed. When thou saidest, seek my face, my heart answered, Thy face Lord will I seek. Psal. 119.10. With my whole heart have I sought thee. Ver. 11. Thy word have I hid in my heart, that I might not sin against thee. Incline my heart unto thy testimonies, and not unto ⟨p. 207⟩covetousness. ²The 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 'tis 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, 'tis only vapours within that causeth earth-quakes, as Philosophers observe.³ Hypocrites (as our Saviour 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 and set a fair face upon a foul matter; but now a sincere Christian,⁴ though he has a special respect to the well-ordering of his life, yet his main business and work is about his heart; O, that this ignorant heart were but more enlightened! O, that this proud heart were but more humble! O that this profane heart were but more holy! O, that this earthly heart were but more heavenly! O, that this unbelieving heart were but more believing! O, that this passionate heart were but more meek! O, that this carnal heart were but more spiritual! O that this lukewarm heart were but more zealous for God, and Christ, and the Gospel, and the great concernments of eternity! O, that this slight heart were but more serious! O, that this dull heart were but more quickened! O, that this dead heart were but more enlivened! &c. The highest and hardest work of a Christian lieth with his heart.

if that be very naught, all is very naught; if that be stark naught, all is stark naught; but if that be reformed, all is reformed. A gracious man's watch is mainly about his heart; Create in me a clean heart, ¹O God, and renew a right spirit within me; Unite my heart to fear thy name. Incline my heart unto thy testimonies. Let my heart be sound in thy statutes, that I be not ashamed. When thou saidest, seek my face, my heart answered, Thy face Lord will I seek. Psal. 119.10. With my whole heart have I sought thee. Ver. 11. Thy word have I hid in my heart, that I might not sin against thee. Incline my heart unto thy testimonies, and not unto ⟨p. 207⟩covetousness. ²The 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 'tis 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, 'tis only vapours within that causeth earth-quakes, as Philosophers observe.³ Hypocrites (as our Saviour testifies) are all for the outside, they wash the platters and the cups, and beautifie the tombs like an adulteress, whose care is to paint and set a fair face upon a foul matter; but now a sincere Christian,⁴ though he has a special respect to the well-ordering of his life, yet his main business and work is about his heart; O, that this ignorant heart were but more enlightned! O, that this proud heart were but more humble! O that this prophane heart were but more holy! O, that this earthly heart were but more heavenly! O, that this unbelieving heart were but more believing! O, that this passionate heart were but more meek! O, that this carnal heart were but more spiritual! O that this lukewarm heart were but more zealous for God, and Christ, and the Gospel, and the great concernments of eternity! O, that this slight heart were but more serious! O, that this dull heart were but more quickned! O, that this dead heart were but more enlivened! &c. The highest and hardest work of a Christian lieth with his heart.