which I shall mention, in which the heart must be
kept with all diligence, is when we are warned by sickness that our dissolution is at hand. When the child of God draws nigh to eternity, the adversary makes his last effort; and as he cannot win the soul from God, as he cannot dissolve the bond which unites the soul to Christ, his great design is to awaken fears of death, to fill the mind with aversion and horror at the thoughts of dissolution from the body. Hence, what shrinking from a separation, what fear to grasp death's cold hand, and unwillingness to depart, may sometimes be observed in the people of God. But we ought to die, as well as live, like saints.

I shall offer several considerations calculated to help the people of God in time of sickness, to keep their hearts loose from all earthly objects, and cheerfully willing to die:

1. Death is harmless to the people of God; its shafts leave no sting in them. Why then are you afraid that your sickness may be unto death? If you were to die in your sins; if death were to reign over you as a tyrant, to feed upon you as a lion doth upon his prey; if death to you were to be the precursor of hell, then you might reasonably startle and shrink back from it with horror and dismay. But if your sins are blotted out; if Christ has vanquished death in your behalf, so that you have nothing to encounter but bodily pain, and possibly not even that; if death will be to you the harbinger of heaven, why should you be afraid? Why not bid it welcome? It cannot hurt you; it is easy and harmless; it is like putting off your clothes, of taking rest.

2. It may keep your heart from shrinking back, to consider that death is necessary to fit you for the full enjoyment of God. Whether you are willing to die or not, there certainly is no other way to complete the happiness of your soul. Death must do you the kind office to remove this veil of flesh, this animal life which separates you from God, before you can see and enjoy him fully. "Whilst we are at home in the body, we are absent from the Lord." And who would not be willing to die for the perfect enjoyment of God? Methinks one should look and sigh, like a prisoner, through the grates of this mortality: "O that I had wings like a dove, then would I fly away and be at rest." Indeed most men need patience to die; but a saint, who understands what death will introduce him to, rather needs patience to live. On his deathbed he should often look out and listen to his Lord's coming; and when he perceives his dissolution to be near, he should say, "The voice of my beloved; behold he cometh, leaping over the mountains. skipping over the hills."

3. Consider that the happiness of heaven commences immediately after death. That happiness will not be deferred till the resurrection; but as soon as death has passed upon you, your soul will be swallowed up in life. When you have once loosed from this shore, you shall be quickly wafted to the shore of a glorious eternity. And can you not say, I desire to be dissolved, and to be with Christ? Did the soul and body die together, or did they sleep till the resurrection, as some have fancied, it would have been folly for Paul to desire a dissolution for the enjoyment of Christ; because he would have enjoyed more in the body than he could have enjoyed out of it.

The Scripture speaks of but two ways in which the soul can properly live: viz. by faith and vision. These two comprehend its present and future existence. Now, if when faith fails, sight should not immediately succeed, what would become of the soul? But the truth on this subject is clearly revealed in Scripture. See Luke 23: 3; John 14: 3, &c. What a blessed change then will death make in your condition! Rouse up, dying saint, and rejoice; let death do his work, that the angels may conduct your soul to the world of light.

4. It may increase your willingness to die, to reflect that by death God often removes his people out of the way of great troubles and temptations. When some extraordinary calamity is coming upon the world, God sometimes removes his saints out of the way of the evil. Thus Methuselah died the year before the flood; Augustine a little before the sacking of Hippo; Pareus just before the taking of Heidelburg. Luther observes that all the apostles died before the destruction of Jerusalem; and Luther himself died before the wars broke out in Germany. How it may be that by death you will escape some grievous trial, which you could not and need not endure. But if no extraordinary trouble would come upon you in case your life were prolonged, yet God desires by death to relieve you from innumerable evils and burdens which are inseparable from the present state. Thus you will be delivered from indwelling sin, which is the greatest trouble; from all temptations from whatever source; from bodily tempers and embarrassments; and from all the afflictions and sorrows of this life. The days of your mourning will be ended, and God will wipe away all tears from your eyes. Why then should you not hasten to depart?

5. If you still linger, like Lot in Sodom, what are your pleas and pretences for a longer life? Why are you unwilling to die? Are you concerned for the welfare of your relations? If so, are you anxious for their temporal support? Then let the word of God satisfy you: "Leave thy fatherless children to me, I will keep them alive, and let thy widows trust in me." Luther says, in his last will, "Lord, thou hast given me a wife and children, I have nothing to leave them, but I commit them unto thee. O Father of the fatherless and Judge of widows, nourish, keep and teach them."

But are you concerned for the spiritual welfare of your relations? Remember that you cannot convert them, if you should live; and God can make your prayers and counsels effectual when you are dead.

Perhaps you desire to serve God longer in this world. But if he has nothing further for you to do here, why not say with David, "Here am I, let him do what seemeth him good." He is calling you to high or service in heaven, and can accomplish by other hands what you desire to do further here.óDo you feel too imperfect to go to heaven? Consider that you must be imperfect until you die; your sanctification cannot be complete until you get to heaven.

ëBut,' you say, 'I want assurance; if I had that I could die easily.' Consider, then, that a hearty willingness to leave all the world to be freed from sin, and to be with God, is the direct way to that desired assurance; no carnal person was ever willing to die upon this ground.

Thus I have shown how the people of God, in the most difficult seasons, may keep their hearts with all diligence.

I now proceed to improve and apply the subject:

1 You have seen that the keeping of the heart is the great work of a Christian, in which the very soul and life of religion consists, and without which all other duties are of no value in the sight of God. Hence, to the consternation of hypocrites and formal professors, I infer:

1. That the pains and labours which many persons have undergone in religion are of no value, and will turn to no good account. Many splendid services have been performed by men, which God will utterly reject: they will not stand on record in order to an eternal acceptance, because the performers took no heed to keep their hearts with God. This is that fatal rock on which thousands of vain professors dash and ruin themselves eternally; they are exact about the externals of religion, but regardless of their hearts. O how many hours have some professors spent in hearing, praying, reading and conferring! And yet, as to the main end of religion, they might as well have sat still and done nothing, the great work, I mean heart-work, being all the while neglected. Tell me, vain professor, when did you shed a tear for the deadness, hardness, unbelief or earthliness of your heart? And do you think your easy religion can save you? If so, you must invert Christ's words, and say, Wide is the gate and broad is the way that leadeth to life, and many there be that go in thereat. Hear me, ye self-deluding hypocrite; you who have put off God with heartless duties; you who have acted in religion as if you had been blessing an idol; you who could not search your heart, and regulate it, and exercise it in your performances; how will you abide the coming of the Lord? how will you hold up your head before him, when he shall say. 'O you dissembling. false-hearted man! How could you profess religion? With what face could you so often tell me that you loved me, when you knew in your conscience that your heart was not with me? O tremble to think what a fearful judgment it is to be given over to a heedless and careless heart, and then to have religions duties instead of a rattle to quiet and still the conscience!

2. I infer for their humiliation, that unless the people of God spend more time and pains about their hearts than they ordinarily do, they are never like to do God much service, or to possess much comfort in this world. I may say of that Christian who is remiss and careless in keeping his heart, as Jacob said of Reuben, thou shalt not excel. It grieves me to see how many Christians there are who live at a poor, low rate, both of service and comfort, and who go up and down dejected and complaining. But how can they expect it should be otherwise, while they live so carelessly? O how little of their time is spent in the closet, in searching, humbling, and quickening their hearts!

Christian, you say your heart is dead, and do you wonder that it is, so long as you keep it not with the fountain of life? If your body had been dieted as your soul has, that would have been dead too. And you may never expect that your heart will be in a better state until you take more pains with it.

O Christians! I fear your zeal and strength have run in the wrong chapel; I fear that most of us may take up the Church's complaint: "They have made me the keeper of the vineyards, but mine own vineyard have I not kept." Two things have eaten up the time and strength of the professors of this generation, and sadly diverted them from heart-work.

First:óFruitless controversies, started by Satan, I doubt not for the very purpose of taking us off from practical godliness, to make us puzzle our heads when we should be inspecting our hearts. How little have we regarded the observation: "It is a good thing that the heart be established with grace, and not with meats," (that is, with disputes and controversies about meats,) "which have not profited them that have been occupied therein." How much better it is to see men live exactly, than to hear them dispute with subtlety! These unfruitful questions, how have they rent the churches, wasted time and spirits, and taken Christians off from their main business! What think you, would it not have been better if the questions agitated among the people of God of late had been such as these:ó"How shall a man distinguish the special from the common operations of the Spirit? How may a soul discern its first backslidings from God? How may a backsliding Christian recover his first love? How may the heart be preserved from unseasonable thoughts in duty? How may a bosom-sin be discovered and mortified?" &c. Would not this course have tended more to the honor of religion and the comfort of souls? I am ashamed that the professors of this generation are yet insensible of their folly. O that God would turn their disputes and contentions into practical godliness!

Second:óWorldly cares and encumbrances have greatly increased the neglect of our hearts. The heads and hearts of multitudes have been filled with such a crowd and noise of worldly business that they have lamentably declined in their zeal, their love, their delight in God, and their heavenly, serious, and profitable way of conversing with men. How miserably have we entangled ourselves in this wilderness of trifles! Our discourses, our conferences, nay, our very prayers are tinged with it. We have had so much to do without, that we have been able to do but little within. And how many precious opportunities have we thus lost? How many admonitions of the Spirit have passed over unfruitfully? How often has the Lord called to us, when our worldly thoughts have prevented us from hearing? But there certainly is a way to enjoy God even in our worldly employments. If we lose our views of him when engaged in our temporal affairs, the fault is our owns Alas! that Christians should stand at the door of eternity, having more work upon their hands than their time is sufficient for, and yet be filling their heads and hearts with trifles!

3. I infer, lastly, for the awakening of all, that if the keeping of the heart be the great work of a Christian, then there are but few real Christians in the world. If every one who has learned the dialect of Christianity, and who can talk like a saint; if every one who has gifts and parts, and who can make shift to preach, pray, or discourse like a Christian: in a word, if all such as associate with the people of God and partake of ordinances may pass for Christians, then indeed the number is great. But alas! how few can he found, if you judge them by this rule,óhow few are there who conscientiously keep their hearts, watch their thoughts and look scrupulously to their motives! Indeed there are few closet-men among professors. It is easier for men to be reconciled to any other duties in religion than to these. The profane part of the world will not so much as meddle with the outside of any religious duties, and least of all with these; and as to the hypocrite, though he may be very particular in externals, you can never persuade him to undertake this inward, this difficult work; this work, to which there is no inducement from human applause; this work, which would quickly discover what the hypocrite cares not to know: so that by general consent this heart-work is left to the hands of a few retired ones, and I tremble to think in how few hands it is.

II. If the keeping of the heart be so important a business; if such great advantages result from it; if so many valuable interests be wrapped up in it, then let me call upon the people of God everywhere to engage heartily in this work. O study your hearts, watch your hearts, keep your hearts! Away with fruitless controversies and all idle questions; away with empty names and vain shows; away with unprofitable discourse and bold censures of others, and turn in upon yourselves. O that this day, this hour, you would resolve upon doing so!

Reader, methinks I shall prevail with you. All that I beg for is this, that you would step aside oftener to talk with God and your own heart; that you would not suffer every trifle to divert you; that you would keep a more true and faithful account of your thoughts and affections; that you would seriously demand of your own heart at least every evening, 'O my heart, where hast thou been to-day, and what has engaged thy thoughts?'

If all that has been said by way of inducement be not enough, I have yet some motives to offer you:

1. The studying, observing, and diligently keeping your own heart, will surprisingly help you to understand the deep mysteries of religion. An honest, well experienced heart is an excellent help to the head. Such a heart will serve for a commentary on a great part of the Scriptures. By means of such a heart you will have a better understanding of divine things than the most learned (graceless) man ever had, or can have; you will not only have a clearer, but a more interesting and profitable apprehension of them. A man may discourse orthodoxly and profoundly of the nature and effects of faith, the troubles and comforts of conscience, and the sweetness of communion with God, who never felt the efficacy and sweet impression of these things upon his own soul. But how dark and dry are his notions compared with those of an experienced Christian!

2. The study and observation of your own heart will powerfully secure you against the dangerous and infecting errors of the times in which you live. For what think you is the reason why so many professors have departed from the faith, giving heed to fables? Why have so many been led away by the error of the wicked? Why have those who have sown corrupt doctrines had such plentiful harvests among us, but because they have met with a race of professors who never knew what belongs to practical godliness and the study and keeping of their hearts?

3. Your care and diligence in keeping your heart will prove one of the best evidences of your sincerity. I know no external act of religion which truly distinguishes the sound from the unsound professor. It is marvellous how far hypocrites go in all external duties; how plausibly they can order the outward man, hiding all their indecencies from the observation of the world. But they take no heed to their hearts. They are not in secret what they appear to be in public. And before this test no hypocrite can stand. They may, indeed, in a fit of terror, or on a death-bed, cry out of the wickedness of their hearts; but such extorted complaints are wholly of no regard. No credit, in law, is to be given to the testimony of one upon the rack, because it may be supposed that the extremity of his torture will make him say anything to get relied. But if self-jealousy, care and watchfulness be the daily workings and frames of your heart, you have some evidence of your sincerity.

4. How comfortable and how profitable would all ordinances and duties be to you, if your heart was faithfully kept. What lively communion might you have with God every time you approach him, if your heart was in a right frame! You might then say with David, "My meditation of Him shall be sweet." It is the indisposition of the heart which renders ordinances, and secret duties so comfortless to some. They strive to raise their hearts to God, now pressing this argument upon them, then that, to quicken and affect them; yet they often get nearly through the exercise before their hearts begin to be interested in it; and some times they go away no better than they came. But the Christian whose heart is prepared by being constantly kept, enters immediately end heartily into his duties; he outstrips his sluggish neighbor, gets the first sight of Christ in a sermon, the first seal frown Christ in a sacrament, the first communication of grace and love in secret prayer. Now if there be anything valuable and comfortable in ordinances and private duties, look to your heart and keep it, I beseech you.

5. An acquaintance with your own heart will furnish you a fountain of matter in prayer. The man who is diligent in heart-work, will lie richly supplied with matter in his addresses to God. He will not be confused for want of thoughts; his tongue will not falter for want of expressions.

6. The most desirable thing in the world, viz. the revival of religion among a people, may be effected by means of what I am urging upon you.

O that I might see the time when professors shall not walk in a vain show; when they shall please themselves no more with a name to live, while they are spiritually dead; when they shall be no more a company of frothy, vain persons; but when holiness shall shine in their conversation, and awe the world, and command reverence from all that are around them; when they shall warm the heart of those who come near them, and cause it to be said, God is in these men of a truth. And may such a time be expected? Until heart-work becomes the business of professors, I have no hope of seeing a thing so blessed! Does it not grieve you to see how religion is contemned and trampled under foot, and the professors of it ridiculed and scorned in the world? Professors, would you recover your credit? Would you obtain an honourable testimony in the consciences of your very enemies? Then keep your hearts.

7. By diligence in keeping our hearts we should prevent the occasions of fatal scandals and stumbling-blocks to the world. Woe to the world because of offences!

Keep your heart faithfully, and you will be prepared for any situation or service to which you may be called. This, and this only call properly fit you for usefulness in any station; but with this you can endure prosperity or adversity; you can deny yourself, and turn your hand to any world. Thus Paul turned every circumstance to good account, and made himself so eminently useful. When he preached to others, he provided against being cast away himself: he kept his heart; and everything in which he excelled seems to have had a close connection with his diligence in keeping his heart.

9. If the people of God would diligently keep their hearts, their commission with each other would be unspeakably more inviting and profitable. Then "how goodly would be thy tents, O Jacob, and thy tabernacles, O Israel!" It is the fellowship which the people of God have with the Father and with the Son that kindles the desires of others to have communion with them. I tell you, that if saints would be persuaded to spend more time and take more pains about their hearts, there would soon be such a divine excellence in their conversation that others would account it no small privilege to be with or near them. It is the pride, passion and earthliness of our hearts, that has spoiled Christian fellowship. Why is it that when Christians meet they are often jarring and contending, but because their passions are unmortified? Whence come their uncharitable censures of their brethren, but from their ignorance of themselves? Why are they so rigid and unfeeling toward those who have fallen, but because they do not feel their own weakness and liability to temptation? Why is their discourse so light and unprofitable when they meet, but because their hearts are earthly and vain? But now, if Christians would study their hearts more and keep them better, the beauty and glory of communion would be restored. They would divide no more, contend no more, censure rashly no more. They will feel right one toward another, when each is daily humbled under a sense of the evil of his own heart.

10. Lastly:Keep your heart, and then the comforts of the Spirit and the influence of all ordinances will be more fixed and lasting than they now are. 'And do the consolations of God seem small to you?' Ah, you have reason to be ashamed that the ordinances of God, as to their quickening and comforting ejects, should make so light and transient an impression on your heart.

Now, reader, consider well these special benefits of keeping the heart which I have mentioned. Examine their importance. Are they small matters? Is it a small matter to have your understanding assisted? your endangered soul revered safe? your sincerity proved? your communion with God sweetened? your heart filled with matter for prayer? Is it a small thing to have the power of godliness? All fatal scandals removed? an instrumental fitness to serve Christ obtained? the communion of saints restored to its primitive glory? and the influence of ordinances abiding in the souls of saints? If these are no common blessings, no ordinary benefits, then surely it is a great and indispensable duty to keep the heart with all diligence.

And now are you inclined to undertake the business of keeping your heart? Are you resolved upon it? I charge you, then, to engage in it earnestly. Away with every cowardly feeling, and make up your mind to encounter difficulties. Draw your armour from the word of God. Let the word of Christ dwell in you richly, in its commands, its promises, its threatenings; let it be fixed in your understanding, your memory, your conscience, your affections. You must learn to wield the sword of the Spirit (which is the word of God) familiarly, if you would defend your heart and conquer your enemies. You must call yourself frequently to an account; examine yourself as in the presence of the all seeing God; bring your conscience, as it were, to the bar of judgment. Beware how you plunge yourself into a multiplicity of worldly business; how you practise upon the maxims of the world; and how you venture at all to indulge your depraved propensities. You must exercise the utmost vigilance to discover and check the first symptoms of departure from God, the least decline of spirituality, or the least indisposition to meditation by yourself, and holy conversation and fellowship with others. These things you must undertake, in the strength of Christ, with invincible resolution in the outset. And if you thus engage in this great work, be assured you shall not spend your strength for naught; comforts which you never felt or thought of will flow in upon you from every side. The diligent prosecution of this work will constantly afford you the most powerful excitements to vigilance and ardour in the life of faith, while it increases our strength and wears out your enemies. And when you have kept your heart with all diligence a little while, when you have fought the battles of this spiritual warfare, gained the ascendancy over the corruptions within, and vanquished the enemies without, then God will open the gate of heaven to you, anti give you the portion which is promised to them that overcome. Awake then, this moment; get the world under your felt, pant not for the things which a man may have, and eternally lose his sour; but bless God that you may have his service here, and the glory hereafter which he appoints to his chosen.

"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. </div3> </div2> </div1>