The Parable of the Sower and of the Seed, Text (6 of 8)

The Parable of the Sower and of the Seed · Text (6 of 8)

p. 284I hauehave been the larger in this Note, because heere is a most essentiall difference of a good heart from a bad; and to meet with the errour of Papists, and profanenesse of Protestants, who reiect so sweet assurance, as not possible, or not needfull.

No bad hart euer attained any of these, which no good heart is▪ without.But, as no good heart can bee without it; so no bad heart euer attained it. 1. A false heart hath a presumption, in stead of the witnesse: for Gods Spirit neuer witnesseth an vntruth; this inward testimony cannot stand with outward profanenesse, or the raigne of any sinne. 2. It will say, it hath the first fruits of the Spirit, ioy, peace, and the like; which indeed is senselesnesse and deadnesse, fruits of the flesh. It knowes not what those fruits meane, scarce whether there be any holy Ghost, Act. 19.2.Acts 19:2or no. It can hope for full fruits, though it neuer had first fruits; for glory, though it reiect grace; and for saluation, without sanctification. 3. It will hold it selfe sealed: but where is the impression? If ignorance, contempt of the Word, earthlinesse, or following of lusts bee the stampe of the Spirit, none can deny it vponupon them: But if holinesse, the Image of God, purity, piety, righteousnesse bee it, there is no such thing. 4. It p. 285brags of an earnest, but hath gone thorow with no bargaine: it comes to Gods Market, and sees, and cheapens, but leaues the commodity as too deare, cannot part with all his lusts. 5. It boasts of freedome, which indeed is liberty or licentiousnesse: Slaues they were to lusts and sinnes, and slaues they are; drunkards, adulterers, slanderers, haters of goodnesse, both in themselues, and others. If these can bring assurance, they are sure enough.

Labour for this assurance, without which thou hast not the Spirit of Christ, and if thou hast not his Spirit, thou art none of his, Rom. 8.9. But if thou hast him,Monendo, mouendo, remouendo. 2. Sort of rules concerning the Spirit, is for spirituall worship. thou mayest discerne him by gracious counsels, heauenly motions, and holy reluctations.

The second sort of Rules, concerning the Spirit of God, is, for spirituall Worship.

And this must proceed,

1. From Gods Spirit.

2. From our spirits.

From Gods Spirit: 1. In respect of inspiration and motion: the good heart knowes, that no part of Gods Worship, which is not the breath & birth of Gods Spirit, can please him: for, that which is of flesh, is flesh. 1. Cor. 12.3. No man can say, Ioh. 3.6. From Gods Spirit, 1. Inspiring, 2. Directing, 3. Assisting.John 3:6Iesus is the Lord, that is, either confesse, or praise, or pray, or obey in faith and confidence, but by the Spirit: that is, a speciall gift of the Spirit. And therefore, as of prayer, Rom. 8.26. The Spirit makes requests in vsus: so of all Diuine duties, the Spirit is the Author and inspirer. 2. In respect of direction: as in that one part of worship, so the Spirit directs the good heart in all, Rom. 8.27. To aske according to the will of God. It is carefull to keepe it selfe to the Commandement, p. 286lest it be said of any of his seruices,Esa. 1.12.Isa 1:12 Who required this at your hands? It will neither goe blind-fold, nor by any light but God owne; knowing, that as wee see the Sunne by his owne light, so we can goe to God onelyonly by his owne light and direction. 3. In respect of assistance: A good heart sees his owne weaknes, and in entring any holy duty, to which it is most vnapt, labours to get the Spirit to helpe his infirmities, Rom. 8. For as wee know not what to pray, so wee know not how to turne our selues to any spirituall worship, vnlesse the Spirit helpe vsus. The Disciples cannot pray, vnlesse they bee taught. The Eunuch cannot vnderstand without a guide. Wee are borne deafe, and dumbe, can neither heare God, nor speake to God; and blinde, and cannot see him. But at the command of the Spirit, the dumbe speake, the deafe heare, and the blinde see.

Againe, this spirituall worship must proceed from our owne spirits: Rom. 1.9.—whom I serue in my spirit. And this spirit must bee, 1. A contrite and an 1humble spirit, such as Hannahs, A woman of a bruised spirit: Psal. 51.17 …. Sam. 1.15. and from our spirits 1. Contrite. …. Cheerful. 3. Sincere. 4. Feruent.Ps 51:17for, in such sacrifices God delighteth. Because this hath griefe for want of grace, and present corruption, and a thirsting after God, and the Wellsprings of grace, to which the promise of acceptance is made. 2. It must be a ready and cheerfull spirit, Exod. 25.2. and 35.5. The Lord will hauehave none to 2offer toward the Tabernacle, but whose heart was free, and whose spirit made him willing. Gods Spirit being a free Spirit, makes the spirit of a Beleeuer free also. Hee loues a cheerfull giuer, a free will-offering, 32. Cor. 9. 3. It must be a sincere and innocent spirit, p. 287voyd of guile and hypocrisie, voyd of raigning sinne, offering his worship, not for shew and ostentation, not couering deceit and hollownesse with a shew of holinesse. For well it knowes, that God requires pure hands to be lifted vp eueryevery where:1. Tim. 2.81 Tim 2:8 and that one sinne suffered in the soule, ingrosseth and eateth vp all the inward worship due to God; as the seuen leane Kine did eate vp the fat. 4. It must be a feruent and zealous spirit, not worshipping coldly, nor 4perfunctorily. Our tongues naturally are tyed, or frozen, and cleaue to the roofe of our mouth: but the Spirit makes vsus speake with new tongues, with fiery tongues, with heat and feruency, in prayer, praises, and all the parts of Gods worship.Act. 2.3.Acts 2:3

Thus is God onelyonly and truly worshipped from a good and honest heart, which onelyonly is the Temple of the holy Ghost. In this Temple, the Arke of the soule keepes the Manna, the Word of God. In this Temple the sweet Incense of praises is daily offered vponupon the Altar of a pure heart. In this, prayers are preferred, which are the breathing of the Spirit, not onelyonly for vsus, but in vsus, crying, Abba Father. In this, the candle of faith euer burneth before God, and neuer goeth out. In this lastly, wee hauehave the Oracle of God counselling vsus, and his Mercy-seate couering vsus.

But an euill heart cannot performe spirituall worship: cannot pray, or praise, or confesse, because it wants the Spirit. It neuer thinkes it needs helpe to pray or serue God, which is the hardest worke of a Christian, neuer done without helpe from heauen. It can sometimes easily speake of God, hardly vntounto p. 288him: or to him can vse many words of prayer, but wants the sigh…s and grones excited by the Spirit. Any language is readier to it, than the language of the Spirit. It can content it selfe with the deed done, and neuer care for the Mouer or manner: whereas no sacrifice did euer please God, without fire from heauen kindling it. It can performe bodily worship, offer a thousand Rammes, Mic. 6.7.Mic 6:7and ten thousand riuers of Oyle, yea and the first borne of his body: but cannot offer his heart, nor part with his deare sinnes. It is vncheerfull and heauie in such parts of Gods seruice, because there wants an internall mouer: he is driuen from without, not drawne or led by the Spirit within, and is as a Fish out of his element. Prayer and Sermons are too long, too many, and eueryevery thing too much this way. It can pretend zeale and forwardnesse, but it is in some superstitious and formall deuotions: and in the meane time bee most zealous against the power and sincere practice of true piety. In a word:

Of all the seruice and sacrifice of wicked men, Salomon saith, Prou. 15.8. It is an abomination to the Lord. For 1. The sacrifice is an vncleane beast, and hatefull, Tit. 1.15. To the vncleane, all is vncleane. 2. They lay it not on the Altar, that is, tender it not in Christs mediation. 3. They want fire and feruency, zeale and affection, to put to it. 4. They lay not their hands on the head of the Calfe, confessing in the sense of sinne, their owne vnworthinesse, and guiltinesse. How can God accept a seruice, wanting these foure things?

3. Sort, in spirituall Graces. 5.The third sort of Rules concerning the Spirit of p. 289God, is for Spirituall Graces. These in soundnesse are a sure signe of a good heart. I will instance in fiue.

The first is humiliation, and sound inward sorrow, as there is cause what way soeuer it lookes. 1. If it 1looke to God, it sees him infinitely prouoked,Humiliation in respect of 1. God. 2. It selfe. 3. Other things. who yet is great, yea infinite in power and iustice: therefore falls downe lower and oftner than Iacob before Esau, to procure compassion. Againe, it sees that a broken and contrite heart is a sacrifice of Gods delight, Psalm. 51.17. It sees Gods eye euer vponupon it, and hath an awfull sence of his presence. It sees the method of the Lord, who first smites, and then heales; who neuer comforts such as neuer mourned, nor promised a ioyfull haruest but to a sorrowfull seed-time.Ps. 126.5, 6Ps 126:5Ps 126:6 It sees the Lord ready to dwell in a contrite soule, Esa. 57.15. to grace it, 1. Pet. 5.5. and to glorifie it: for humilitie goes as an Vsher before honour. And therfore it humbleth it selfe vnderunder the mighty hand of God.

2. If it looke into it selfe, it sees iust cause of humiliation: 2it hath sight of his vnworthinesse, sence of temptation, a slauish subiection vnderunder a law of euill, and in daily sinnes, matter of daily humiliation. It sees a gulfe of corruption lie so deepe, as it is still in examination of the sinnes and debts, and can neuer finde out the broken estate: But for those it findeth, it confesseth freely, and yeelds it selfe into the Creditors hand: and beholding his insufficiency to pay and discharge, craues pardon and remission, as for life and death.

3. If it looke on any other thing, all increaseth his humiliation. It abaseth it selfe vnderunder all creatures, 3sees no Toad so vile as it selfe, is lesse then the p. 290least mercy; but exalts Christ and his merits aboue all that heart can thinke; and thinkes it happy, if as a dogge it might gather crummes vnderunder the Lords Table. It is thankfull for small things, and content with any thing.

Signes of soundnes of humiliation. 3.And the soundnesse of this grace bewrayeth it selfe, 1. In that it mournes not so much for offending God a terrible Iudge, as a mercifull Father: not so 1much for feare of hell, as for louelove of God and Heauen. 22. There will be smitings of heart for all sins: small sinnes as well as great; Dauids heart will smite him for cutting Sauls lappe, as if he had cut his flesh: and for numbring the people, as if he had murdred them. It will startle at vaine oathes, as at periury: at adulterous words, as actions: for secret sinnes, as open,Heb. 4.13.Heb 4:13 because all are open to him whom we deale withall: yea for faylings in good duties, as well as for open 3and foule euils. 3. Seeing tendernesse of heart is a notable meanes to preserue the goodnesse of it, the good heart is soone awakened after sinne committed. Iosiahs heart melted at hearing the Law read. One word of Nathan to Dauid, brought him to confession. And it is no sooner awakened than humbled, and not raised but by serious repentance.

But is an euill heart thus humble? or rather is it not hard,Exod. 5.2.Exod 5:2 senslesse, proud, as Pharaoh, Who is the Lord? 1. It suffereth not it selfe to be scratched or pricked, much lesse beaten to pieces: for it hates the meanes to be pulled out of sinne, as he did Moses and Aaron. Prou. 1.21. They hate knowledge, they chuse not the feare of the Lord. Yea, they resist the holy Ghost in the Ministery, as the Iewes, Act. 7.51. 2. It cannot abide p. 291to looke into his debts, because it knowes his estate not good: or will not be at the trouble, to hunt out all sinne, nor at leasure to seeke out small sinnes: what? God will not be so strict, nor wee need so to be. 3. It counts sorrow and mourning for sinne, a womanly and impotent passion, not fit for men of courage. 4. It is so farre from sorrow for fayling in good duties, that it is vnmoouable as a pillar, and can scorne iudgements denounced against his open and monstrous sinnes: And therefore an euill heart is noted, that being smitten, it seekes not after God, Ierem. 5.2.

The second spirituall grace is illumination, 2. Jllumination, for which a good heart labours for 5. reasons.by sauing and fruitfull knowledge attained in the means. It knoweth, 1. That there is a dungeon of darkenesse within, further than the beames of heauenly light dart in thorow the narrow chinkes of it: and that without knowledge the minde is not good, Pro. 19.2. and that the day is not more necessary for worke, than knowledge is for saluation, Rom. 13.12. 2. That it cannot offer to an vnknowne God, Acts 17.23Acts 17:23but knowledge must direct holy worship, and further holy life. 3. That onelyonly true knowledge is able to discerne things that differ, and enables a Christian to hold the grounds of faith and holy life, against all deceiuers and carnall counsellers. 4. That the knowledge of the good things giuen vsus of God, ministreth the comfort of them: for there is no comfort of grace, that we know not whether we hauehave, or no. 5. That by it is attained a store and riches of grace: whence it is called a rich knowledge, Col. 2.2. Yea, and of glory, euen for the present: whence our Sauiour p. 292calls it a part of eternall life, Ioh. 17.3.

Now a good heart knowing all this, doth search for knowledge, as men doe for siluer and gold, and prizeth the knowledge of holy things most highly.

6. Markes of soundnesse of knowledge.But because it discerneth, that an vnholy heart may attaine a great measure of knowledge in holy things, and be not onelyonly it selfe enlightened, but be able to instruct others in deepe poynts of Religion: therefore it is most diligent for sauing and sanctifying knowledge, without which all is but darknesse.

11. It contents not it selfe to know …he Rule, but will be ruled by it: it searcheth to vnd…stand, and vnderstandeth to be guided, Psalm. 119.33, 34. according to that of our Sauiour,Ioh. 13.17.John 13:17 If ye …, blessed are ye if ye doe them. 2. It esteemes▪ … 2wisedome, neither from humane writings▪ … from Gods Booke,Christ, the Author and matter of wisedome to a Christian. till Christ bee made … 1. Cor. 1.30. that is, first, the Author of wisedome, teaching vsus inwardly, by piercing the eare, and vnlocking the heart: which he onelyonly by his Spirit … doe, Luk. 24. Secondly, the matter of our wisedome, wherby we vnderstand him, not onelyonly in generall, as he is in himselfe, (for so the diuels know him:) but in special, as he is to vsus, by faith appropriating Christ and his benefits to our selues. By this knowledge the righteous seruant of God iustifies many, Esa. 53.1…. And thus to know Christ, and God in Christ, is … ternall life, Ioh. 17.1. Now this good heart esteemes it hath true knowledge, when it knowes a certaine and safe way to saue his owne soule. 3. It is not 3content that the light of the knowledge of the glory p. 293of God, in the face of Iesus Christ, shine into it, vnlesse himselfe grow like him, and be changed into that he know, 2. Cor. 3.18. iust as a Pearle, by the beames of the Sunne, and celestiall bodies continually beating on it, is made light and shining as they. This knowledge will make thee resemble the light and holinesse of Christ, and grow both in the knowledge, and in the image of Christ. 4. This good 4heart not onelyonly knowes the things of the Spirit, but sauours them: not onelyonly feeles his motions within it, but cherisheth and obeyeth them: not onelyonly heares his stil voyce within, but is led by him. Therefore in his course you shall see him ioyne with knowledge and iudgement in matter of faith, wisedome and discretion in practice of life; in which, not a forme onelyonly, but the power of godlinesse appeares, 2. Pet. 1.10.

5. It busieth it selfe in getting distinct knowledge 5of his owne particular happinesse, being reuealed by God: without which, all other knowledge is folly. And as in a Furnace, the metall or Glasse, when it most glistereth, is nighest melting: so all other knowledge, in ciuill and Diuine things, let it be neuer so shining or glistering, without this, shall melt away, and come to nothing.

6. It contents not it selfe to hauehave the light within 6it, vnlesse it giuegive witnesse to the light: so did Christ, Ioh. 8.18. It will witnesse it by word, by countenance, by practice, by suffering; as a cleere lanthorne will shine out at all sides from the light within. All the children of wisedome will iustifie their mother,Luk. 7.35.Luke 7:35 and testifie vntounto her. This cleere light will not be thrust p. 294vnderunder a Bushell, or any way hid, but will euer shine out, being both sauing to a mans selfe, and fruitfull to others.

Now (as Salomon saith) this knowledge resteth not in the heart of fooles: it is too high a knowledge for them. An euill heart cannot prize true knowledge: it soone knowes enough, without searching Gods Booke, or viewing his workes: it is too wise to heare, reade, meditate, or pray for knowledge; and saith, What needs all this knowledge and preaching? It neuer saw the riches of wisedome, and knowledge; and saith, that running to Sermons, and studying the Scriptures, will make men beggers. It runnes at randome, and walkes by any rule but the Word; that is an intolerable yoke. It heares many spiritual things, but sauours none. It least busies it selfe in the knowledge of his owne happinesse, as most vnseasonable, vnprofitable, impossible. It saith it knowes God, but keepes not his Commandements, 1. Ioh. 2.4. or heares not his Ministers, chap. 4.6. or walkes not in the light; or professeth not; yea, professeth against it, and persecuteth the bringers of it, Ioh. 16.3.

3. Grace. Justification, by sound faith, which a good hart cannot want, for 5. reasons.The third spirituall grace is iustification, or the grace of iustifying faith: which a good heart cannot want: Because it knowes, 1. That only faith espouseth vntounto Christ, and the assurance of marriage is in the contract, Hos. 2.19. 2. That it is the condition of the new Couenant, and God is no further bound to a man, than he is a Beleeuer: Ioh. 3.16. Eternall life is intailed vntounto faith. Nay, God is disabled from doing vsus good without it. Christ could doe nothing in Capernaum, Mark. 6.5, 6.Mark 6:5Mark 6:6because of their vnbeliefe. 3. Faith is the p. 295soule of obedience: as without which nothing can please God, Heb. 11.6. No action, speech, almes, prayer, hearing, preaching; all without it, is defiled, and sinne, and the labour lost. 4. Faith is the comfort and strength of Christian life: no louelove, no ioy in Christ, before he bee beleeued and apprehended, 1. Pet. 1.8. No hope for hereafter, if faith beleeueth not: no peace with God, till wee bee iustified by faith, Rom. 5.1. No boldnesse in prayer, till by faith wee can call God Father: no strength in tentation, no ioy in affliction, no comfort in death, till faith hauehave gotten Christ his victory, his strength, his life; then the bands of tentations, afflictions, and deadly things dismay him not. 5. Faith opens heauen, and makes way to see things within the Vayle: to obtaine by the prayer of faith, the wealth of heauen; yea and the glory of heauen: for the end of faith is saluation. Whereas an vnbeleeuer shuts heauen against himselfe, Reuel. 21.8. Without shall bee vnbeleeuers. If weaknesse of faith shut Moses out of earthly Canaan; much more must want of faith shut men out of heauenly Canaan.

Therefore a good heart labours for soundnesse of faith: and the rather,Soundnesse of faith manifested by 6. markes. because much faith is counterfeit, and many things are taken for it: and there is no better argument of a good heart, than to cast out deceit from faith, lest it be mistaken in so great a commodity.

1. It hungers and thirsts after righteousnes aboue 1all things in the world; sighes and grones vnderunder his …owne wants; feeles a want of Christ, who onelyonly can giuegive a perfect righteousnesse, & couer his imperfect.

p. 29622. It is in some measure satisfied, according to the promise.Math. 5.6.Matt 5:6 For, clasping fast the promises, it comes to a true perswasion of Gods fatherly affection, beleeues the remission of sinnes, and comes confidently into his presence as a father appeased; as the poore Prodigall, (Luk. 15.18.) comes to his father with shame in his face, and sorrow in his soule for sinne; but yet with confidence in his heart, that hee should not bee cast off: and so was satisfied aboue his desire; he would hauehave been but as a seruant, but lo, he is accepted as a sonne.

33. This good heart, not only beleeues the Word, but rests on it to bee happy, as the onelyonly good tydings: and most thankfully accepting the promises, bindes it selfe as fast to God in duty, as God hath bound himselfe to it in mercy.

44. It will hauehave a faith to liue by, such as shall bring in a new life into the whole man.Hab. 2.4.Hab 2:4 For faith being an instrument to vnite vsus vntounto Christ, by it, as by the bond of our vnion, we receiue life and motion from Christ, that now the heart is purified, the conscience pacified, the spirit of our minde renewed, the will changed, the affections altered, the whole man moued and quickened to all good duties. So in all occasions it will expresse the life of faith, which shall now gouerne the whole life. First; in our labour and actions it makes vsus diligent in the worke,How faith gouerneth the life in 5. things. but leaue the successe to God. Secondly, in suffering for well-doing, it vpholds it selfe with a patient expectance of a good issue, and, waiting the Lords leisure, makes not haste. Esa. 28.16.Isa 28:16Thirdly, in prosperity and the middest o… blessings, it vseth them with blessing, but swells not p. 297by them, trusts not in them, but furthers his reckoning. Fourthly, in aduersity and temporall wants, it saith with Abraham, God will prouide: Gen. 22.8.Gen 22:8it will vse no vnlawfull courses to helpe it selfe, and lookes more for the staffe of bread, than bread it selfe. Fifthly, in tentation it will rest on the naked promise: it will goe against sence, and feeling: and apprehending nothing but wrath, will reare vp it selfe to trust in Gods mercy. Iob will trust still, if the Lord should kill him. Thus in eueryevery thing the good heart may say, I liue not now, but Christ liueth in me, Galat. 2.20.

5. As eueryevery life must bee maintained in naturall 5things; so also must this life of faith: Therefore a good heart will bee very diligent in the meanes of preseruing and increasing faith. It will bee much in hearing the Word, by which it is begotten and fed: much in meditation and conference, by which it is excited & stirred vp: much in prayer, Lord, I beleeue, Mark. 9.24Mark 9:24helpe my vnbeliefe: and, as the Disciples, Luk. 17.5. Lord, increase our faith.

6. It desires to come to the end of it, and wisheth 6for the comming of Christ, Reuel. 22.17. The Spouse saith, Come. It waites for the hope of the glory of God, Rom. 5.2.

But an euill heart cares not for this faith vnfained. 1. Tim. 1.51 Tim 1:51. It contents it selfe with a name and supposition of faith, not the thing: or rests on knowledge, hope, or presumption of Gods mercy, in stead of faith. 2. It prizeth not remission of sinnes at a due rate; thinkes it selfe neuer the richer for it; holds it impossible to get assurance of it; so neuer attempts p. 298it: nay, it sees the want of eueryevery thing, but faith. 3. It cannot bee brought to labour seriously in the application of Christs merits and righteousnesse: thinkes not application to be of the nature of faith; or onelyonly applies it for saluation, not sanctification, or change of the heart and life. 4. It can talke of faith, not liue by it: cannot beleeue for lesser things, as meate, and drink, but vseth vnwarrantable meanes, much lesse for greater & higher things: cā thank God for prosperity, but makes too much haste in aduersity. 5. It dares make no profession of faith, for feare of men, like Nicodemus: will doe nothing, nor suffer nothing for Christ; because it is not foreign, there is no substance in it. 6. It can boast of sound faith with the best, but it was neuer begot by the Word, nor founded in repentance, nor cherished with the meanes, nor conflicted with sence of vnbeliefe, nor workes any change, nor cares for any; but feares to come to the end of it, it loues not the Lords appearance, &c. Therefore all this is a fancy, not faith: a dead carcase, not the body of sauing faith, by which the good heart liueth.

The fourth spirituall grace (which is a marke of a good heart) is sound pacification, 4. Grace: sound peace, 1. With God. 2 With it selfe. 3. With others.or peace in the holy Ghost: 1. with God: 2. with it selfe: 3. with others.

1. Peace with God is next to iustification by faith, Rom. 5.1. And this is, first, through absolution, that is, sence of remission of sinnes: for sinne onelyonly 1breeds enmity, and separation from God, who is neuer pacified till sinne be forgiuen, and then they can walke friendly together. Secondly, through acceptation, p. 299by meanes of Christ apprehended, the Prince of our peace, and our Peace-maker, Esa. 9.6. Ephes. 2.21. Now a good heart, knowing that all happinesse stands in peace with God, (in whose fauour is life) and that the wrath of this King is the messenger of death; and what an vncomfortable thing it is for a Tenant at will to liue in the displeasure of his Landlord: is most carefull to make vp his peace with God, and onelyonly is at rest in the signes and meanes of his reconciliation.

2. It hath tranquillity and peace of conscience, 2through sence of sinne not pardoned onelyonly, but healed in some measure. This peace of conscience is the next thing to heauen, and a very heauen vponupon earth; not when the conscience excuseth, that a man hath not sinned, but that his sinne being pardoned, hee may goe and sinne no more.

3. It hath peace with all men, so farre as is possible: 3with good men, because of Gods Image; and with euill, because of his Commandement.

Obiect. How can this bee,Godly most peaceable, yet none more troubled: 4. Reasons. seeing none are more conflicted with inward terrours and tentations, or outward crosses, and enemies? Answ. This is true: yet, 1. In the world they may hauehave affliction, in Christ peace: their felicity is in Christ, the Prince and procurer of it: Psal. 25.13. Their soule shall dwell at ease, if not their bodies. 2. This peace is begun, but yet imperfect, as all graces bee: the minde and will, subdued to Gods minde and will but in part: the flesh subdued to the mind and spirit but in part: it can delight inwardly in the Law, but seeth another law in his members, rebelling against the law of his p. 300minde: the Image of God we see but in part, and cannot louelove perfectly. 3. This peace may be disturbed, and interrupted for a time, but the heart is then supported by patience vnderunder the crosse, to the recouery of his peace. 4. This peace cannot be abolished, but perfected by troubles. Your peace (saith Christ) shall none take from you. Marke and consider the good man, Psalm. 37.37. the end of that man is peace. A tree, the more it is shaken with windes, the better it is settled and rooted: and so the trees of righteousnesse.

Now this peace is the portion onelyonly of the Israel of God. Gal. 6.16. Wicked men without peace.Gal 6:16To these Christ had promised it, namely, the refreshing of soules, Math. 11.28. To these he hath left it, Ioh. 14.27. My peace I leaue with you. But there is no peace to a wicked man, saith the Lord. 1. None with God,Esa. 57.21.Isa 57:21 but onelyonly a truce: He dares liue in a state of enmity with God, and bee still out in armes against him, as a profest enemie: Hee neither feeles, nor feares sinne; which is not peace, but senslesnesse. God in heauen proclaimeth peace, he refuseth the conditions. 2. None with himselfe: but sometimes he is a terrour to himselfe, that it is death to him to liue in such an estate; witnesse Cain, or Iudas. Or, if he be quiet, and without accusation, yet is hee without comfort; which is but a dead sleepe of conscience, which shall awake. 3. None with others, out of a peaceable disposition, but being inraged, he is fierce and cruell, as Lions, Esa. 11.6. Or as Ismael, whose hand was against eueryevery man, and eueryevery mans hand against him. Yea, he can cry out of Elias, as a troubler of peace, when it is himselfe: and declaime p. 301against faction, when himselfe is the onelyonly factor.

The fifth spirituall grace is supplication, 5. Grace, supplication.or the gift of prayer: the next to peace is, accesse to the Throne of grace, Rom. 5.2. For sinne shuts vsus out of the presence of God. And as Absalom might not come into Dauids presence, till atonement was made by Ioab: so Iesus Christ hauing made vp our peace with God, we being shut out, are admitted into presence; nay, of rebels, not onelyonly pardoned, but honoured to become the Princes fauorites and familiars, nay sons and children.

Now a good heart knowes,No good heart without this grace. 4. Reasons. 1. That as an Infant new-borne, if it cry, it is aliue; if not, it is still-borne: so, to send out strong cryes to the Throne of grace, is a note of Gods Childe, and a signe of the new-birth: Rom. 8.26. Zech. 12.10. Therefore it comforts 1it selfe in crying. 2. That it is bound by the Morall 2Law, (besides the Commandement of Christ, and his Apostles) to performe continually this part of worship to God; namely, by the affirmatiue part of the second Commandement: which duty, euen Adam in innocency, free from sinne, performed, and needed to pray for perseuerance in the grace wherein he stood, and else had he not kept the Law. But a good heart seeing it selfe seazed on by sinne, and the curse of the Law, sees much more need in it selfe to performe this duty to the Lord, and to it selfe. 3. That this grace excellently vpholds the sweet society betweene God, and a beleeuing soule. For as 3strangenesse alienates and cooles the affections of friends, whereas company and conference kindleth p. 302and inflameth them: Euen so heerein (as Iob saith, chap. 22.21.) wee acquaint our selues with God, and grow into familiarity and fellowship with him. He delights in vsus, while wee acknowledge him a God hearing prayer, Psal. 65.2.Ps 65:2to whom all flesh must resort. And the beleeuing soule hath exceeding comfort in his gracious answeres and supplies, who is so ready to heare, before we call; and esteemes it no small grace, that the Lord should not only admit it into his presence, but set so easie a condition vponupon his promises; as for asking, we shall obtaine them. 4. It knowes, that 4prayer being one of the chiefe Christian sacrifices, the Lord will euer returne one token or other of his gracious acceptance. For as the Legall sacrifices, agreeable to Gods Institution, were answered with a speciall signe of Gods approbation, of the fire from heauen to consume them: So will the Lord some way manifest his delight in these Christian sacrifices, which himselfe compares to sweet Incense, and Perfume; yea, to drops of honey, dropping from the lips of the Church, as from an honey-combe, Cant. 4.11. And how can he but returne a comfortable answere on that, which is so delightfull vntounto him?

Therefore a good heart is carefull and frequent in this duty. But not so much for the doing of it, as to doe it well: and therefore is carefull, 1. for the mouer: 2. the matter: 3. the manner of his prayers.

Sound prayer tryed by the 1. Mouer. 2. Matter. 3. Manner.1. The mouer of prayer is not nature in the godly, as it is in the wicked. Nature teacheth, that what we conceiue to be God, is to be prayed vntounto; and the Heathen could pray to God as a Creator and Gouernour: But the mouer in a good heart, is the Spirit, p. 303by which it cryeth, Abba Father, Rom. 8.15. True prayer is a proper action of the sonnes of God: therefore Christ commanded vsus in the entrance of prayer, to say, Our Father. And it is the breath of the Spirit of God. For he alone can leade vsus into the sence of our wants. He makes vsus see the goodnesse of things that we craue. He bends our affections, and kindles our sacrifice, without whom is no light or heat. Let the Spirit remit but a little, and the holyest men, suppose Peter, Iames, Iohn, shall bee fitter to sleepe, than watch, or pray in the very houre of tentation, Math. 26.38.

2. For the matter: A good heart,Zech. 12.10.Zech 12:10 moued by the Spirit of supplication, is most frequent and earnest, 1. For things giuen by God in Christ, as Gods fauour, Psalm. 4▪6. Lord, lift thou vp the light of thy countenance vponupon vsus. 2. For spirituall mercies, able to satisfie the better part, namely, the soule of man: as appeareth by the method of the Lords Prayer. 3. For blessings proper to the Saints, sauing faith, sound repentance, &c. Lastly, for mercies of continuance: such as last both here, and hereafter.

3. The manner of true prayer standeth,True manner of prayer, in foure things. 1. In a faithfull eying and apprehending the promises: A good heart will aske nothing, but what God hath promised. 2. In feruency and instance, through 1sence of want, and louelove of Grace. The Spirit of God 2stirres vp strong cryes, Heb. 5.7.Heb 5:7and causeth a man to preuaile with God by wrestling: as the Canaanitish woman. 3. In repentance and humility: seeing God heareth not sinners, Ioh. 9.31. that is, such as purpose to liue 3in knowne sinnes. 4. Especially presenting them in p. 3044the Name of Christ, Ephes. 3.12. By whom wee hauehave entrance, and boldnesse with confidence of faith. And by the hands of Christ, Reuel. 8.3. who is the Angell, at whose hands the Lord receiues the odours of the Saints.

This prayer forceth the Lord, that hee craues dimission, Exod. 32. Genes. 32.26. where the father saith, Domine, quis te tenet? Lord, who holdeth thee, that thou canst not get away?

An euill heart cannot pray.Now thus an euill heart cannot pray. For first, it cannot pray in the Spirit, because the Spirit is not there. It can draw neere with the lips, when the heart is remoued. It cannot pray in humility, because a proud heart neuer saw his wants. It can say words of prayer, and doe the action, but without faith, without affection. And it is regardlesse of the promises, and leanes on second causes. Secondly, the heart and tongue are at variance; the prayer of the lip, and the practice of the life at discord. It can say, Hallowed bee thy Name, but sweare vainly, falsly, ordinarily, profanely. It can say, Thy Kingdome come, but persecute Preachers and Professors, and abet Popery or profanenesse. It can say, Thy will be done, but not by it selfe; and, when God hath reuealed his will, it can be impatient, fretfull, &c. It can say, GiueGive vsus this day our daily bread, but be couetous, vniust, lye, sweare, depend on vnlawfull meanes, not Gods allowance. It can seeme to pray for pardon of sinne, but not against the practice of sinne, nor with repentance: yea, when they meane to liue and dye in sinne. It can say, Leade vsus not into tentation, but runne into eueryevery snare, all companies, & courses: no corrupt fashion, p. 305but it soone can become a leader in it. But the prayer of the Spirit is no such thing: it will indeed practise what it prayes.

Thirdly, an euill heart either prayes not, or speeds not. What swarmes of Atheists are there, who out of a gracelesse contempt of all Religion, neglect this duty? that whereas godly men are denominated such as call on the Name of the Lord, 1. Cor. 1.2. these call not on God, Psalm. 14.4. And, whereas the godly are such as thinke on the Name of the Lord, Mal. 3.16. these seldome or neuer thinke on his Name, but in oathes, blasphemies, and cursing. Or if they will needs bee said to pray, yet they speed not: for first, their persons are not acceptable: Psal. 34.15, 16. His eares are open to the righteous, but his face is set against the wicked: yea, their prayer is turned into sin, Psalm. 109.7. Secondly, they turne their eare from hearing the Law, and so it is abominable, Prou. 28.9. And they make no conscience of other duties, or not ordinarily: as if all the promises belonged to one duty. Nay, they pray, to serue their owne turne, not to returne duty of any kinde vntounto God. And if the subiect will not heare the Prince, iustly doth the Prince reiect his suites. Thirdly, such a man prayes sometimes, not continually: in affliction diligently, Hos. 5.15. In time of Lent, superstitiously:1. Thes. 5.17.1 Thess 5:17 Lectures and Church-prayers are nothing so good out of Lent. Or it can pray at leisure times, but cannot set all aside for prayer, to waite vponupon it. For some things it can pray, Nimis ardenter, (saith Augustine) too feruently: that is, for temporals; as corne, and wine, and oyle, onelyonly, or chiefly, Hos. 7.14. But in spirituall p. 306things, it is neither frequent, nor feruent, nor constant. Fourthly, the voyce of prayer is drowned with the voyce of sinne. The voyce of Abels blood cryed downe the voyce of Cains prayer. The voyce of Sodoms sinne, the voyce of Abrahams intercession. So of the voyce of couetousnesse, malice, iniustice, drunkennesse, filthinesse. Fifthly, it can wish for pardon of sinne, and reconciliation with God; but speeds not, because it will not be reconciled with his brethren, Math. 5.24. Leaue thy gift before the Altar, goe thy way, first bee reconciled to thy brother. A wicked heart can send out of the same mouth, both blessing, and cursing: can pray for blessing on himselfe, and the plague of God on his neighbour. Papists can be at their Beads and Masses …or prosperity, while they call for fire from hell to burne Parliaments. Yea, roughnesse and pride of spirit doe often preuaile against good men, that they are disordered in their families, & their prayers interrupted, 1. Pet. 3.7. Lastly, he can seeme to pray, whiles he is an enemy to prayer. Hee cannot abide these long prayers, and constant course of holy exercise in families. Oh beware of despising any of Gods graces: especially this of prayer in any of his children. Their prayers keepe Gods vengeance from off thee, esteeme them as basely as thou canst.

The fourth sort, in spirituall growth.The fourth sort of Rules concerning the Spirit of God, is for spirituall growth. Wherein a good heart is knowne by many excellent qualities.

1. It knowes, that something in grace is still wanting, and all is not giuen at once, and so still humbleth it selfe in the measure receiued: Phil. 3.13. p. 3072. It knowes, that without growth, that which is begun, decayes: the one Talent, not increased, is taken away, Math. 25. 3. Seeing the bitter fruit of declining, and the wofull example of many that fall away, it is carefull not to bee plucked away with the errour of the wicked, but grow in grace, 2. Pet. 3.17, 18. 4. Because the good heart, being one of the Lords plants, is fruitfull in eueryevery part of the life, but more fruitfull in the age, Psalm. 92.14. It prouokes it selfe more forward, more forcibly. 5. Because sound grace cannot rest in beginnings, but growes to perfection, and is crowned with perseuerance, being like to the light of the Sunne, which increaseth in brightnesse till high noone, Prou. 4.18. Therefore it is most carefull to grow in sound grace: the soundnesse of which growth is discerned two wayes:

First,Soundnesse of growth knowne by two things. 1. Outgrowing of sinnes. by out-growing the ordinary sinnes of the age, of his calling, of his speeches, and former behauiours: and auoyding as well the euils of his heart, as of his life. A childe comming to bee a man, outgrowes all childish behauiour: so the Child of God, 1. Cor. 13.11.

Secondly, by growing in all graces,2. Growing … all … especially in as a child in all parts, or a tree in all the branches: as 1. In knowledge: A childe being ignorant of all things, growes first to a confused vnderstanding of things, and then to more distinct: So the Child of God,Humility. vtterly ignorant of the things of God, comes first to a generall vnderstanding of …hem, and afterward to a more distinct: as the blinde man, Mark. 8.22. haui…g his eyes opened▪ first, saw men walke like …rees, and after…ward, like themselues: so the Beleeuer▪ first sees t…e p. 308things of God confusedly, but after comes to bee more expert in the Word of righteousnesse, more resolued in poynts of doctrine,See Col. 1.9Col 1:9 more perswaded and settled in sound iudgement, and able to walke by distinct and particular direction.

Faith.2. In faith, Rom. 1.17. Righteousnesse is reuealed from faith to faith; that which was a graine of Mustard-seed, riseth to a tree: that faith which is weake and lowe, riseth to a talnesse and fulnesse. It growes vp from present things, to future, Psal. 23. vlt. ascends from the meanes, to the promise: growes to affiance in Christ, as well without meanes as with them; yea, against meanes, Rom. 4.18. wherein Abraham was a father of many beleeuing children. Iob can trust, when God is killing him: as our Lord called God his God, when he felt himselfe forsaken.

3. In louelove, both of God, and men: As for God, the more sins are found out and forgiuen, the more louelove abounds. Many sinnes were forgiuen her, therefore she loued much, Luk. 7.47. The weake louelove of the Disciples before Christs death, afterward proued strong, that they who fled from him, could dye with him. A little sparke of this Diuine louelove, growes to a great flame, and much water cannot quench it, nor flouds drowne it; it is stronger than death, Cant. 8.6, 7. It growes to a great diligence in his seruice, to great hatred of what hee hates, and great liberality for his sake. Againe, louelove of men growes in a good heart, and aboundeth more and more, 2. Thes. 1.3. It growes from louing of friends, to louing of enemies; from couering one or two offences, to couer a multitude of sins▪ frō forgiuing small offences, to forgiue p. 309great offences, vponupon repentance; and that not seuen times, but seuenty times seuen times. It growes from louing their bodies, to louing their soules most dearly; and from compassion to the body, to mercy toward the soule, in helping it out of sin. Yea, it growes to ouercome euill with goodnesse.Rom. 12.21 Patience.Rom 12:21

4. In patience: A child at first can beare but a little burthen; so the Child of God: but as hee growes stronger, he beares more. He growes to endure great losses, and yet giuegive glory to God, as Iob: to beare great and long tentations, waiting a good issue: to suffer not onelyonly small wrongs, but the greatest that euill men can inflict, without the least reuenge: to endure not only words, and scornes, and threats, and small losses, but all kindes of persecution for the Truths sake, Math. 5.15. It walkes from strength to strength, Psal. 84.7. and growes at last not to thinke much of the fiery triall, 1. Pet. 4.12.

5. In obedience: First,Obedience. in negatiue Commandements. It growes in the reformation of former lusts, to account the honey-sweet pleasures of sinne, as bitter as gall. From the hatred of some sinnes, it growes, not to retaine the louelove of any sinne, but auoids all that it knowes to be sinne. It growes yet further, from auoyding euill,1. Thes. 5.22.1 Thess 5:22 to auoyd the very appearance of euill, and the occasions. It growes in the victories against daily sinnes, and subdues them, as Israel the Canaanites, one after another: yea and destroyes the body of sinne, Rom. 6.5. Nay, it growes from dying to sinne, to rise out of the graue of sinne, and stand vp from the dead, Ephes. 5.14. Secondly, in affirmatiue Commandements: A good heart growes p. 310to hauehave respect to all the Commandements, Psalm. 119.6. From a small measure, to a fulnesse of good workes, Act. 9.36. From seruing Mammon, to the seruing of God: and now doing Gods worke first, then the owne, Math. 6.33. To doe vprightly, not in the land of vprightnesse onelyonly, Esa. 26.10. But as Lot euen in Sodom, in the Land of wickednesse▪ in discouragements, and losses. It growes from well-doing, to continuance in well-doing, and so seeketh glory, Rom. 2.7. yea, to a resolution not to depart from any thing that the Lord shall command all the dayes of his life, Deut. 4.8, 9. Lastly, it growes from weaknesse and vnskilfulnesse, to dexterity and readinesse in the practice of all duties and vertues, to the Masters best aduantage: as one expert in the trade of godlinesse.

Heauenly-mindednes: 6. signes of it.6. In heauenly-mindednesse: many wayes. First, a good heart growes daily more sundred and diuorced from the world: from eager affecting and pursuing, 1to neglect and contemne the things of it: now can buy, as not possessing, and vse the world, as not vsing it, 1. Cor. 7.30. And it growes to seeke first the Kingdome of God, and then other things: yea, from desires of the world, to desire deliuerance from it. Secondly, it growes from seeking honour among 2men, to seeke the honour from aboue, Ioh. 5.44. and to louelove the praise of God, more than of men, chap. 12.43. Thirdly, from speaking of things below, to 3speake of things aboue, 1. Ioh. 4.5. Now according to the abundance of a new heart, they speake with new tongues, in a new language of heauenly Canaan: as Christ, after his resurrection, spake of things belonging 4to the Kingdome of God, Act. 1.3. Fourthly, p. 311from earthly wisedome, to heauenly: he was wise in his trade, or in a good bargaine; now hee growes wise in the matters of God, and his Religion; a wise Merchant, who will purchase the best commodity: Hee growes also in wisedome, to discerne the season of grace, and day of saluation. Fifthly, from 5seeking Gods fauour, to seeke his presence: Psa. 27.8. My heart said, I will seeke thy face. It is now of the generation of them that seeke the face of God, Psalm. 24.6. Lastly, from seeking his presence in grace, to seeke 6his presence in glory: desiring, preparing, and praying for the appearance of Christ: The Bride saith, Reu. 21.17 2. Tim. 4.8Rev 21:172 Tim 4:8Come: and the title of Beleeuers is, They louelove the appearing of Christ.

Thus is a good heart neuer weary of increasing the stocke of grace,Only a good heart thus groweth. no more than worldlings of gathering wealth: and is carefull to grow from knowledge to affection; from affection, to action; from action, to profession; from profession, to zeale; and in all is still heauenly couetous.

An euill heart may make a little shew, but growes not, like a body in an Atrophy, feedes and eates, but prospers not, is in a consumption still. For 1. it is vnsettled and vngrounded, not rooted or stablished in the faith; but as children, carried away with eueryevery toy, so these, with eueryevery waue, or winde of doctrine: any seducer, or libertine teacher may take away his Crowne: A very easie thing, to make him esteeme the Doctrine of godlinesse, and the practice of it, but singularity and precisenesse; and make him stagger betweene Popery, and true Religion; yea, to possesse him with a wicked opinion and conceit, that p. 312Popery is better. 2. As a good hart to grow, growes in the powerfull vse of the meanes of saluation; knowing, that hee who must retaine strength, must eate daily; so the euill heart neglects the meanes of grace and growth. A good hart, the more it growes, the more it is humble; but this growes proud of what he knowes, and is soone at a stand, not needing more: Whence else are such speeches as these, What need all this preaching, so many Sermons, so much knowledge? From pride, it growes to idlenesse in the vse of good meanes, and shall assoone grow rich in grace, as an idle fellow that casts vp his Calling, and makes eueryevery day holy-day, shall grow rich in the world.

3. It growes downward, and goes backward: it easily slides backe from degrees of grace it had receiued, and from such practices it had begun and entred on: first, because it professed without sincerity, for bad and by-ends: secondly, because all his motions were not from the Spirit, but vanishing from the flesh; his righteousnesse (as the morning dew) soone drawne vp; his resolutions, but starts and fits, and in good moods: thirdly, because of the louelove of ease, of the world, of the fauour of men, and lothnesse to be at so much paines, or losse, as the power of Religion calls for: any of these makes them soone cast vp all, as Demas, and setting hand to the Plough, soone to looke backe. Luk. 9.62.Luke 9:62How many (by examination) may finde they are farre worse, than many yeeres since? lesse heauenly-minded, seldomer in prayer, or reading, lesse watchfull against sinne, lesse mindfull of redeeming their time, more worldly, scandalous, p. 313vnprofitable? If euer any thing had been sound in this heart, it would hauehave been sweeter to them, than to hauehave gone from it so carelesly. Oh repent, Reuel. 2.5. Vers. 19.Rev 2:5and doe the first workes, and let thy workes be more at last.

4. An euill heart growes now apace, and to a kind of fulnesse and perfection: namely, to be as full of vnrighteousnesse as the Gentiles, Rom. 1.19. as full of wicked lusts, as that poore man was full of Leprosie, that came to Christ, Luk. 5.12. As the good heart growes in all kindes of graces, so this, in all kinds of wickednesse: for an euill heart cannot but grow from euill to worse. Especially it growes full of guile and deceit, as Elymas, full of subtilty and mischiefe, Act. 13.10. thus Satan filled Ananias his heart with hypocrisie: a shew without, but nothing else within. So also it growes full of malice and wrath, in hearing the Word come against his sinnes: Act. 19.28. the Ephesians against Paul, were full of wrath and rage: whereas a good heart will say, Let the righteous smite me, it shall be a benefit, Psalm. 141.4. Lastly, it growes full of enuie and indignation,Beware of this ordina…y fruit of Apostasie. that any should grow neere it, and full of nips and scornes against godly Preachers. HaueHave these the marke of the Spirit in spirituall growth, that cannot abide the growth of grace in any other: or rather the brand of that wicked spirit, who lyes in waite till the woman be deliuered, to kill her childe, Reuel. 12.4?

IV. A good and honest heart lookes to the Ordinances of God, and so hath many excellent qualities.Markes of a good hart, in respect of Gods Ordinances. In two generall respects: 1. In respect of Christian Religion it selfe. 2. In respect of the meanes, by which it is vpheld: and these are three: 1. The p. 314Word and Sacraments. 2. The Sabbaths and Assemblies. 3. The Pastors and Ministers.

1. For Christian Religion it selfe: because it knowes there is but one hope of happinesse, and one way to attaine that hope; and as there is but one God, so but one faith, & one true Religion, by which it can truly know God,Eph. 4.4, 5Eph 4:4Eph 4:5 and rightly worship that God it rightly knowes, and so in the way of his worship come to communion with him: therefore it is very carefull to make choyce of the true Christian Religion; and therefore takes not a Religion hand ouer head, but examines it in all the foure Causes, and in the Effects.

1. It chuseth true Religion, in the true 1. Causes. 2. Effects.1. The Efficient, or Author: it knowes, true Religion is not the constitution of any earthly power, nor the birth and issue of Parents to posterity; but is the daughter of God, seeing hee onelyonly can make knowne his owne will, hee onelyonly can prescribe his owne worship, and command or forbid what is pleasing or displeasing to him:Efficient. And therefore, if it depend vponupon him for all that pertaineth to life, much more for all that pertaines to godlinesse, 2. Pet. 1.4. It will not take a Religion on the word of any man, any Church, any Councell, or any Pope, nor any Angell, Gal. 1.8. but on the Word of God onelyonly.

Matter.2. The Matter of it, being from God, must bee Diuine, contained in the holy Scriptures, by which alone we come to the true knowledge and seruice of the true God. It will not hold for matters of Religion, vnwritten traditions, nor precepts of men, nor constitutions of Fathers,Deut. 4.2. Pro. 30.6. Reu. 22.18Deut 4:2Prov 30:6Rev 22:18 or Churches, not grounded in the Word. As the Scriptures forbid all p. 315addition or detraction from themselues: so a good heart holds them accursed, that for Doctrines of God, shall obtrude precepts of men.

3. The Forme of true Religion,Forme. is conformitie with Gods reuealed will in all things: as the forme of the Tabernacle, was the conformity with the patterne giuen to Moses in the Mount, from which he might not depart, no not to a pin. It will not chuse a Religion that layes out of sight that patterne, that prohibits the vse of Scriptures, that holds ignorance the mother of deuotion. It will not chuse a Religion that is cleane contrary to the patterne: a Religion that makes more gods than one, that makes eueryevery Pope a god, in forgiuing sinnes, making something of nothing, and Lawes directly to binde conscience: that makes more Mediators than one, contrary to the patterne, 1. Tim. 2.5. euen so many as there bee Saints in the Popes Calender: yea, eueryevery man his owne sauiour, and meriter of eternall life. It will not chuse a Religion that disableth the onelyonly Sacrifice and Oblation of Christ, vnlesse he be daily offered by greasie priests: nor that which teacheth in the day of trouble to call on the Virgin, Peter, Iohn, all Saints, contrary to Psal. 50.15. nor that which disclaimeth ciuill obedience, and thrusts downe the authority of Princes in their owne Dominions, against that in Rom. 13.1.

4. In the End: End.the principall end of true Religion, is Gods glory; the lesse principall, the leading of men to true beatitude by the right way, which is Christ. A good heart will not chuse a Religion, which is derogatory to Gods glory, and carries away p. 316from Christ: such as the doctrine of iustification by workes, of humane satisfactions, inuocation of Saints, propitiatory sacrifice for the sinnes of quick and dead, the Popes head-ship of the Church, making lawes against the Lawes of Christ, &c.

5. Effects of true Religion.Againe, it will examine the Religion in the Effects: 1. If it magnifie Christ, the end of the Law 1and Gospell: 2. If it bring Diuine consolation, in 2life and death: 3. If it binde to God, from whom our sinnes had separated vsus: 4. If it bring forth obedience 3to the Morall Law,Religio à religando. August. in both Tables: 5. If it be pure, peaceable, full of good workes, Iam. 3.17. A good heart will not chuse a Religion, wherein to be assured 4of Gods fauour, of pardon of sinne, of perseuerance, 5is presumption: nor that allowes S…ew-houses of bawdry, or dispenseth with vnlawfull or incestuous marriages, (as the impure religion of Popery doth) nor that which must bee set vp, and held vp by violence, blood, massacres, lyes, equiuocations, murthering of Princes, or Gun-powder treasons, (for the Gospell is a doctrine of peace:) nor that which is an enemie to good workes, as in Popery, a man may bee as wicked as the diuell can make him, so hee bee rich to buy pardons.

Thus a good heart is carefull in the choyce of true Religion and holy, as from the holy God, the obiect of which are holy things, practised by holy men, begun in Paradise, continued by the holy Patriarkes, described by holy Pen-men, Moses, the Prophets, and Apostles, and obserued in all ages by the Saints to whom it is deliuered.

Hauing thus carefully made choyce of true Religion, p. 317a good heart doth Christianly imbrace it:2. It Christianly imbraceth it, in in regard of

Internall affections.

Externall effects.

The inward affections are three:1. Inward affections. 1. Faith. 1. It firmely beleeues it, and labours still to bee more firmly rooted and stablished in the faith, Col. 2.7. The Scribes and Priests themselues confessed, that the doctrine which is from heauen, must be beleeued, Luk. 20.5. 2. It loues it feruently,2. LoueLove. and hates all false religion contrary vntounto it, Reuel. 2.12, 15. The Church of Pergamus must not onelyonly keepe the Name of the Lord, but hate the Doctrine of the Nicolaitans, which the Lord hates. Dauid appeales heere to the Lord himselfe, LoueLove I not them that louelove thee, Psal. 139.21.Ps 139:21and hate them that hate thee? So a good heart will esteeme the enemies of Religion, his owne enemies.3. Joy. 3. It ioyfully imbraceth it, and vndiuidedly cleaues vntounto it: Act. 16.34. The Iaylor reioyced, that hee and his house beleeued. The wise Merchant went away reioycing, that hee had found the Pearle.4. Constancy. 4. And it cleaues with full purpose of heart to the Lord, Act. 11.23. True Religion in the heart is inseparable, most inuincible. A good heart (with Cyprian) admits no deliberation in diuine things, for the substance of Religion. Good Ioshua will cleaue to the Lord, though all the world goe away, chap. 24.15. and the Disciples will not forsake Christ, though multitudes doe, Ioh. 6.68, 69.

The outward effects of a good heart toward true Religion, are fiue.2 Outward effects, as

1. It will by all meanes promote it:1. Promote it. Abraham will teach his family, Gen. 18.19. It will further the p. 318causes of it: Cornelius calls his family and kindred to heare Peter, Act. 10.24. Paul wisheth all that heare him that day, as himselfe, whole and entire Christians, Act. 26.29. If Scribes, Pharises, hypocrites; if Priests, Papists, Iesuites would (as the diuell) compasse sea and land to make one Proselyte, and seuen-fold more the child of wrath, than themselues; how much more should a good man, will a good heart, for the conuersion of his brethren?

2 Professe ….2. It will professe and maintaine it openly, boldly; Dauid before Kings, Psal. 119.46. Paul will professe his hope before Agrippa, Festus, Felix, because it makes the conscience good, and that ministreth boldnes. It will come in the day to Christ, not with Nicodemus by night. It will professe with dangers, and losse of sweetest things. For nothing is so sweet to a good heart,Act. 20.24Acts 20:24 as the truth of God. Paul held not his life so sweet: and so the Martyrs.

3. Adorne it.3. It will study to adorne and beautifie it, in holy life expressing the power of it, and walking according to the rules of it: Tit. 2.9. Seruants must so walke, as they may adorne the Gospell: much more Gods seruants. A good heart cannot talke of Christ, but liue in Christ: cannot with Iudas professe Christ his Lord, and by loosenesse of life deliuer him to the scoffer, and buffetings of his enemies. A good heart knowes, that true Religion is to bee esteemed by the life and conuersation: Prou. 4.2. He that walketh vprightly, feareth the Lord. Hee is truly religious, that keepes himselfe vnspotted of the world.

Iam. 1.27.Jas 1:274. Suffer for it.4. It will suffer the extremest losse, rather than lose his Religion; knowing, that it is giuen to the p. 319Elect, not onelyonly to beleeue in Christ, but also to suffer for his sake, Phil. 1.29. For true Religion so fortifies the heart in the fatherly affection of God towards him, in the louelove of Christ Iesus, in the assured care and prouidence of God, and the sweet comforts of the holy Ghost, euen in the middest of death, as death it selfe is not formidable, but a sweet and easie passage to Iesus Christ, with whom to be, is best of all. This truth is confirmed by a cloud of witnesses, euen all the glorious Martyrs that euer suffered in their Lords quarrell, who for his sake counted their greatest losses, their greatest gaine.

5. It will honour and embrace all the Professors of Religion: Psal. 15.4. the Citizen of Sion,5. Honoar the Professors of it. honours all that feare the Lord: as wee see in the great change of the conuerted Iaylor, toward Paul and Silas, Act. 16.31. A badge of Christ, and Christian Religion is, to louelove one another: yea, of one translated from death to life, 1. Ioh. 3.14. It will pray for them, and praise God for their graces. It will encourage them, and helpe them forward in the good way. It will pitty and relieue their miseries. It knowes, the louelove of God dwelles not in him that shuts vp his compassion, 1. Ioh. 3.17.

This an euill heart cannot doe:How an euill heart carryeth it selfe in matter of Religion, in 6. things. 1. It neuer makes choice of Religion, but takes the Religion he findes, without further examination: neuer lookes whether his Religion come so high as from Heauen, but either superstitiously takes vp and continues a Religion from the forefathers, and will not endure light, because they liued in darknesse (as one could not endure liberty, because his father was in prison:) or p. 320Atheistically measures the Religion by the length of the Scepter, or by multitudes, authority of men that are with it or against it, succession, successe, outward pompe, &c. The Pharises of our time say as those of old,Ioh. 7 48.John 7:48 Doe any of the Rulers beleeue in him? and the most hauehave the faith of God in respect of persons.Iam. 2.1.Jas 2:1

2. His Religion bindes him not to God: for it neuer loosed him from his lusts, but suffers pride, worldlinesse, malice, vncleannesse in thoughts, speeches, and actions, hypocrisie and the like, all vnmortified. It pities some Agag, some fat or darling sinne, either of nature or custome. It reioyceth and riseth by the reuenue of some sinne, and vnlawfull profits. It would binde God to it selfe, not it selfe to God.

3. It hath no care commonly of his grounds of Religion, and so runnes …: still is wauering, and … in what Religion he meanes to … betweene God and Baal, and sees no … betweene true Religion and Pope… … of one trumpet would make them as forward Pap…s, as now they are Protestants.

4. It can pretend Gods glory, and Gods ends, but intend the owne ends. Herod pretends to come and worship Christ, but intends to kill him. Iezabel can make Religion a pretext for her foulest fact of murdering an Innocent: so can Papists finely in ordine ad Deum, and to promote the Catholike cause, raise Massacres, &c. 1. Sam. 2.22. Women professing great sanctity, by comming to the Temple, polluted themselues with wicked Priests. It were a sinne to say so of holy Popish Priests and their pure Nunnes.

5. It will hauehave a Religion for fashion, or shew, p. 321but louelove it not, promote it not, no, not in their owne families, scarce professe it for present reproach or after-claps: but, zeale and forwardnesse were madnesse (as Festus said to Paul) and to become an hatefull Puritan. They frame not their actions to the rules of Christian Religion, but are loose, vnsauory, earthly in all their courses: they will lose nothing for it; Christ shall lose the glory of Heauen for them, and so farre they like their Religion; but they will not lose crummes of earth for his sake.

6. An euill heart can make a profession of Religion, and scorne the Professors, reuile them as a packe of hypocrites. But our Sauiour packs such out of his number, saying, They that are with vsus, cannot lightly speake euill of vsus, Mark. 9.39.

Now of the markes of a good heart, in respect of the meanes, by which this true Religion is vpheld. And first of the Word and Sacraments.

The equity of carefulnesse in these,A good hart carefully imbraceth the ordinances of God. 4. Reasons. Cant. 2.9.Song 2:9 stands in these reasons.

1. Because a good heart cannot heare God himselfe speake, nor enioy such neere and immediate fellowship with him as it desires, it is most glad to enioy him through the grates of the Word and Sacraments; to heare him speake by his Messenger, to reade his letters, and be enriched with such pledges of his louelove, which therein he includeth to his sonnes and daughters. Thus doth a faithfull Spouse to him absent, whom her soule loueth.

2. Because these Ordinances proceed from the holy Spirit of God, and are meanes appoynted for the sanctification of the Elect, a good heart will neuer p. 322heare or reade the Scriptures, nor speake of them but with great reuerence. It dares not profane the sacred Scriptures, vsing them vainely or wickedly, as in iests, playes, charmes: neither dares it come to the Sacrament without due examination, preparation, instruction, correction, or strength and consolation in the course of Christianity, 2. Tim. 3.16.

3. Because the good heart sees his continuall need, it is carefull in the continuall vse of the means of grace. It sees hardnesse of heart still stealing on it. It discernes spirituall weaknesse, and fainting of soule. It feeles many conflicts of the flesh against the spirit. It is acquainted with the thrusts, and temptations of Satan. It sees the health of the soule stand in these refreshings, and the strength of the heart decaying without them, as the body doth without repayre. And therefore it still relieues it selfe by the Word, Sacraments, Prayer, and the like: Psalm. 119.28. My heart melteth for heauinesse: raise me vp according to thy Word: vers. 92. Had it not been for thy Word, I had perished in my trouble.

Ioh. 4.24.John 4:244. Because it conceiues God a Spirit, and his Ordinances spirituall, therefore in performing these, it neuer contents it selfe with the outward deed alone, but especially aymes at soundnesse and sincerity in the manner of doing: Psalm. 119.80. Let my heart be vpright in thy statutes. All is out of sence, and conscience,Jt makes great conscience of the Word preached. 3. Reasons. not for shame, fashion, custome, law, or vaine ostentation.

But now in speciall, for the Word preached: A good heart makes great conscience of it, as is great 1reason: 1. Because it sees the Word preached, only p. 323able to bruise a stony heart; to tame, melt, and cause to tremble a secure heart, as Felix: Esa. 66.2.— that trembleth at my Word. Acts 16.24. The Iaylor came trembling and shiuering, as hauing a strong Ague in his conscience. Also it is of power to open a shut conscience, as Dauids by Nathan. 2. Because 2the preaching of the Word reueales the vnsearchable riches of Christ, Reu. 3.20.Rev 3:20Ephes. 3.8. and brings into acquaintance with him. This is the hammer, by which Christ standing at the dore of the heart, knocks, and if any open, he comes in, and suppes with him: Christ not onelyonly inuites him to a feast, but feeds him with his owne flesh and blood: and he with Christ; that is, a fruitfull Hearer of the Word entertaines Christ, calls him (as the Church, Cant. 4.16.) to a feast in his Garden, to eate of his pleasant things. Christ is feasted, when he tastes the sweet fruits of repentance, faith, mortification, and obedience, wrought by the preaching of the Word. Nay, it makes vsus of neere kindred with Christ, his father, his mother, his brethren and sisters, Luk. 8.21. 3. Because the Word preached brings in the Spirit of God,Ministerium Verbi, vehiculum Spiritus. with his sauing 3graces: being the chariot of the Spirit, by which hee rides gloriously into the hearts of Beleeuers; God who can giuegive his Spirit without it, ordinarily doth not. He could hauehave taught Cornelius, without Peters so tedious a iourney: but Cornelius must attend Peters Ministery, and while Peter was yet speaking, the holy Ghost fell on them all, Acts 10.44. But see it in speciall 1sauing graces: first, illumination is by preaching,5. Speciall sauing graces wrought by the Word preached. Acts 8.31. The Eunuch cannot vnderstand without an interpreter; he must ioyne himselfe to Philip. Secondly, p. 3242faith comes by hearing, Rom. 10.14. and by the foolishnesse of preaching, God will saue them that beleeue, 1. Cor. 1.21. Neither can actuall faith be without some measure of actuall knowledge. Thirdly, the 3feare of God is wrought by preaching: Rom. 8.15. the spirit of feare is wrought by the Ministery of the Law; shewing sinne distinctly, the curse due to it, and our owne guiltinesse: And by the Gospell is wrought that childlike feare, by the spirit of adoption, by which now we feare to offend God, as before 4to be offended and reuenged on by him. Fourthly, peace of conscience, and a sweete ioy in God is wrought hereby: Psalm. 51.8. Let me heare the voyce of gladnesse, that the broken bones may reioyce. Lastly, 5the Word preached brings in, not onelyonly this life of grace, but that of glory: Act. 11.14. Send for Peter to Ioppa,Act. 13.26.Acts 13:26 and he shall speake words, whereby both thou and thy house shall be saued. And therefore is it called the Word of life and saluation.

Conscionable hearing in fiue things.In these and other regards, a good heart is a conscionable Hearer:

1. It prepares it selfe as a fit casket or storehouse to lay the Word in, conceiuing it the most precious iewell, and richest pearle in all the world. Dauid hid the Word in his heart, Psalm. 119.11. 2. In sence of it owne want, and the worth of the Word, it preserues an appetite and hunger after the preaching of it. As the babe sucks greedily the milke:1. Pet. 2.2.1 Pet 2:2 so it will feed heartily on this Bread of life. It will be at paines for it, as a babe will cry after the brest. It will heare diligently, without omission, intermission, or delay. It will waite at the gates of wisdome, as Cornelius for p. 325Peter, Act. 10.33. We are all heere ready to heare whatsoeuer is commaunded thee of God. 3. Because God speakes not to the eare onelyonly, but to the heart, this heart will heare as well as the eare. If God say, Seeke my face, the heart will make eccho, and answere, Thy face, Lord, will I seeke, Psal. 27.8. 4. This heart makes the whole man heare and receiue the Word: first, the inner man shall delight in the law, Rom. 7.22. The iudgement shall esteeme it aboue thousands of gold and siluer: the minde shall attend it: the heart shall beleeue it: the memory shall keepe and treasure it: the affections shall cleaue to it, and the conscience submit to it: secondly, the outward man shall be as conformable. The eare shall heare it with reuerence: the mouth shall speake and professe it: the hand shall practise it, and the whole man be submitted to the obedience of it: as in sound health, the nourishment is carried to all parts. 5. This heart embraceth the whole Word, saying of all, as the Prophet, Mic. 2.7. Is not my Word good to him that walketh vprightly? First, it loues the Word which reuealeth sinne, accuseth, and condemneth it; both because it discouers sinne, to be repented of, and forsaken; as also because it leades the sinner to Christ, and sets him faster to him. Secondly, it applies the whole Word to it selfe, as well for conuiction as consolation. You shall euer see a good heart more smitten with the sharpe threatnings of the Word, than they to whom they belong. Meate that must nourish, must goe into the stomake and bowels: so must the Word, that must profit vsus, passe thorow our affections, either to humble, or direct, or comfort vsus.

p. 326An euill heart saileth fiue waies in hearing.By this triall, many that bragge of the goodnesse of their hearts, may see themselues farre off. For first, an euill heart cares not how farre it bee estranged from God: As it flies his presence and eye, so his Word also, which passeth sentence on him, and iudgeth him afore-hand; desires no acquaintance either with God or his Word. Many say as the people to Ieremy, Ier. 6.17.Jer 6:17The Word of the Lord in thy mouth we will not heare. The Popish Recusant stops his eare, and will heare no voyce. The Atheist, as hee denies God in his heart, so hee denies his presence to the meanes: Both of them refuse fellowship with God, barre out the Spirit of God and his sauing graces, and wilfully debarre themselues of faith, which is dropt into the heart by the eare, and of the life of grace and glory.

Secondly, an euill heart can come to heare, but brings not an hearing eare: But it brings, 1. an heauie eare, or deafe rather; as many who cast themselues asleepe, who would be ashamed to sleepe, if a man but a little better than themselues should speake vntounto them. An argument of a sleepy, and dull heart: And can we thinke God will open that mans heart, who will not open his owne eare? Or 2. it brings an itching eare, 2. Tim. 4.42 Tim 4:4that cannot abide wholesome doctrine: Hardly can any Minister please them; hee is either too Legall in his threats, or too Euangelicall in generall promises, or his life too austere, or too remisse. Iohn fasts, and hath a diuell: Christ eates, and is a glutton. Or if the doctrine be quicke and powerfull, then inquire if he bee not a Puritan: for if impure wretches once so stile him, then may hee be aduised better, than to trouble himselfe with such a mans p. 327doctrine. Or 3. it brings a stopped eare, when in hearing, the heart goeth after lusts, or is stopped with ignorant conceits; as, that no such good is to bee gotten in Sermons; or, it were pitty all should bee true that the Preacher saith; or, the world was better when was lesse preaching; or, few great men louelove preaching, or frequent it much; or, it is no great wisedome to bee so forward as some, and none are worse than such as runne after Sermons. Cares also, and lusts, and pleasures choke and stop the passage of the Word into mens hearts, that they heare it as a story, or a tale, but are no more moued with it, than if they were stockes and stones: the most dreadfull threats of vengeance pricke them not at heart.

Thirdly, an euill heart can heare sometime with diligence and delight, but will heare to know, not to practise: delights in contemplation, but hates reformation: delights in the promises of the Gospell,Psa. 50.17.Ps 50:17 not in the precepts of the Law; or if it doe, yet not in an vniuersall practice, inward, and outward: For it is an vnfailing rule, An euill heart cannot delight in the Law of God, touching the inner man. Rom. 7.22Rom 7:22Oh how hard it is to binde the thoughts to conformity with Gods Law! Nay, a loose heart cries out of too much precisenesse.

Fourthly, an euill heart can heare sometimes carefully, but neuer truly apply. For the promises and comforts of God, it is readyest to apply them to it selfe, which belong not to it: for God feeds the impenitent with iudgement: this is the part of such an heart, but it lets that alone. As for rebukes, it heares or abides none: it is loth to bee drawne to a p. 328Sermon, that rebukes his darling sinnes, as the people of Israel was to come neere the Mount, Heb. 12.19. While it heares, it is filled with wrath and enuie, Luk. 4.24. saying, Physician, cure thy selfe: yea, it is ready to burst for anger, as Stephens aduersaries, Act. 7.54. And for afterwards, they hate him to the d…ath that rebukes sinne in the gate, and abhorre him that speaketh vprightly, Amos 5.10. Hee is their enemy that tells them the truth: as Ahab said of Micaiah, I told you he neuer prophesied good, but euill: and to Eliah, Hast thou found me, O mine enemie? And if Christ himselfe should neuer so wisely rebuke them, they would lay hands on him, or runne to the Rulers, as Ioshua to Moses, Numb. 11.28.Num 11:28Master▪ forbid them to prophesie. In one word: An euill heart pretending sound louelove to preaching, is an vtter enemy to sound preaching. To whom I say, Is Gods Word an aduersary to thee? So is God himselfe. Doth the Word iudge and condemne thee? So shall the Lord for euer condemne thee, except thou timely repent. And thou that canst not endure the threatning of iudgement, goe on in thy sinnes, thou shalt indure the iudgement threatned, eternally: stop thine eare against the cries of Gods Word against thy sinnes, this Word shall take hold on thee, and thou shalt cry out for euer against thy sinnes and selfe, and thy cry shall not bee heard, pitied, nor ended.

Lastly, an euill heart can heare, but not pray before-hand, and so loseth all the power of the Word, and the blessing which depends on prayer: for Paul planteth, Apollos watereth, but God giueth the increase, 1. Cor. 3.6. And Pauls preaching was fruitfull to Lydia, p. 329because the Lord opened her heart, Act. 16.14.

The second meanes, whereby true Religion is maintained, are the Sabbaths and assemblies. In respect whereof, a good heart hath many markes and qualities.

1. It knowes,A good hart is very conscionable for the Sabbath. 6. Reasons. God hath appoynted both a certaine time and place for the publike exercise of Religion; both for the preseruation of his worship, which else would speedily run to ruine: as also that the Church might be knowne and discerned, as a City on the top of a Mountaine, by the meeting of his people: and that such as forsake it, might iustly, and inexcusably be damned, it being so visible and sensible among them. Now this being a morall and perpetuall Commandement, written in Tables of stone, a good heart dares not bring the guilt of violating it vponupon it selfe, by forgetting what God would hauehave vsus remember, or profaning what hee commands to keepe holy, or vnhallowing the time or place which he hath blessed to holy vses: Leuit. 19.30. Yee shall keepe my Sabbaths, and reuerence my Sanctuary: I am the Lord.

2. It knowes, that the strict keeping of the Sabbath, is a fashioning of vsus to Gods Image, who did all his worke in the six dayes, and rested the seuenth: To the Image of Adams holinesse in his innocency, who obserued the seuenth day holy vntounto God: And to the image of the second Adam, Mark. 2.28.Mark 2:28The Lord of the Sabbath, who most absolutely kept the Sabbath, fulfilling all righteousnesse. And the good hart, though it cannot attaine this perfection, yet striues to recouer this Image.

p. 3303. It knowes, that as it is the Pale and preseruatiue of Religion, and the heart of the Commandements, (as it is placed betweene the two Tables:) so it is the triall of Religion. Whence it is vsuall in Scripture, to put keeping of the Sabbath, for the whole worship of God; and the Prophets mentioning the decay of all Religion, say, the Sabbaths are polluted, Lam. 1.7. and that hee that is an ordinary Sabbath-breaker, is a man of no religion, without God in the world. The Iewes could say, If this man were of God, he would keepe the Sabbath, Ioh. 9.16. And enemies and hinderers of sanctifying the Sabbath, are called, vnbeleeuers, vagabonds, and wicked fellowes, Act. 17.2, 5.

4. It knowes, that fearfull iudgements linger and waite vponupon that person or people, that negligently or wilfully profane Gods holy Sabbath. Neh. 13.18. Did not your fathers thus, and our God brought all this plague vponupon vsus? Yet ye increase the wrath, in breaking the Sabbath. Ezek. 20.13. God thinkes on such, to powre out indignation vponupon them. Which is a fire that cannot be quenched, Ier. 17. vlt. The bodily death, for the breach of the Ceremoniall part, did figure the death of the soule, for the breach of the Morall part: See Exod. 31.14. and 35.2.

5. It knowes, that God showres downe blessings, spirituall and temporall, of this life, and a better, on the heads of conscionable obseruers of the Sabbath: Esa. 56.2, 5. Blessed is the man that doth this, that keepeth the Sabbath, and pollutes it not: Chap. 58.13, 14. If thou make the Sabbath a delight, thou shalt delight in the Lord: that is, in the sweetnesse of his p. 331Word and Ordinances; thou shalt mount on the high places of the earth: that is, be exalted aboue all people in true honour; and be fed with the heritage of Iacob: that is, enioy all the good things of the promised Land of heauenly Canaan. Here are blessings internall, externall, eternall.

6. It knowes, that the carefull sanctifying of a Sabbath heere, is the beginning of that euerlasting Sabbath hereafter, when we shall be gathered vntounto the Congregation of the first borne, written in heauen, and enter into that eternall Rest, of which this is a shadow: which who so begins not here, God hath sworne he shall neuer enter into his rest.Heb. 4 3.Heb 4:3

Hence a good heart, first, remembers the Sabbath day to sanctifie it.5. Properties of a good heart about the Sabbath. It will all the weeke prepare for the Sabbath, and doe all his owne worke in the sixe dayes, as God did his, that hee may rest on the seuenth. It will remoue all things that may hinder the sanctifying of it, either in himselfe, or in his family;1. It remembers it before. that all worldly businesse may bee buried for that day, as Iacob buried his Idols, Gen. 35.2.Gen 35:2before he went to Bethel, the House of God. It will remember it is a day of rest from all bodily labour, which necessity or holinesse command not: for Adam himselfe in innocency could not both keepe the Sabbath, and walke in his vocation. And, that it is a Day of holy rest, not of idlenesse: a Sabbath of the Lord. If God had liked idlenesse, (saith Athanasius) he would not hauehave commanded so many things to be done, nor all the parts of his worship to bee doubled on the Sabbath: as Numb. 28.9, 10. nor so many duties of it, as the longest day is short enough for them. Therefore eueryevery p. 332good heart will rest from all his speciall calling, and waite on the generall: Master or seruant, young or old, the buyer and seller, Neh. 10.31. All Carryers and Porters, Ier. 17.21. Beare no burthen on the Sabbath day: no not the Husband-man in haruest, Exod. 34.21. Yea, the Prince himselfe is not exempted, but must be among them, Ezek. 46.9.

2. Keepeth the whole Sabbath. 1. Cor. 16.….1 Cor 16Secondly, a good heart will keepe the whole Sabbath day: which is the seuenth, in respect of the sixe following: namely, the first day of the weeke, as the Iewish was the seuenth, in respect of the sixe going before, namely, the last of the weeke. If thou hirest a seruant or labourer to worke a day, doest thou not meane a whole day? When God allowes thee sixe dayes, are they not whole? and is not the seuenth so too? When God rested the seuenth day, was it not the whole? Therefore a good heart thinks not, it hath sufficiently kept a Sabbath, to heare Seruice, or a Sermon, in the fore-noone, or after-noone, and all day else doe what hee list: No, it will giuegive him the morning, and giuegive him the euening too, Psal. 92.2. It selfe would not accept of another the labour of one or two houres for a dayes worke, and dares not offer it to God, but will keepe the whole Sabbath, either in Gods House, or it owne, in duties publike, or priuate: Ier. 17.22. Ye shall doe no worke, but sanctifie my Sabbath.

3 With the whole man.Thirdly, a good heart will make the whole man keepe the Sabbath. For as man stands of two parts, body, and soule, so the sanctifying of the Sabbath is twofold; inward, and outward; which a godly heart is carefull not to diuorce: and therefore, 1. Preserues p. 333the outward man from seruile workes of the calling, but specially from committing sinne, which is the most seruile worke, and most contrary to the sanctification of the Sabbath: the Lord cannot abide the Sabbaths, when the hands are full of blood, Esa. 1.13. But the Sabbath that he chuseth, is, to loose the bands of wickednesse. 2. It bindes the tongue to holy speeches: If eueryevery idle word must bee answered for, much more idle speeches on the Sabbath,Mat. 12.36.Matt 12:36 which is a double sinne. A good heart must not speake his owne words, nor a vaine word, Esa. 58.13. It cannot giuegive reines to the tongue to direct worldly busines, to make reckonings, to prattle of other mens businesse, to busie it selfe in the world, or worldly affaires, to talke of newes, as the Athenians, or sports and pleasures, nor things lawfull on other dayes. A good heart, out of a better store, will speake of better things. 3. It watcheth ouer the inner man: rests his affections in Sabbath-duties, and makes it his delight: suffers not his thoughts to roue, Esa. 58.13. Thou shal… not thinke thy owne will. For the Lord requires the whole heart, soule, strength, and minde, Luk. 10.27. In one word: A good heart will care to occupy his mind, mouth, tongue, eare, hand and foot, as God would hauehave them.

Fourthly,4. Will see it kept by others. it will not onelyonly keepe the Sabbath strictly it selfe, but see it kept of all within his power: A Magistrate of a good heart will compell all within the gates of the City thereunto, Ier. 17.…0. Heare, ye Kings, …eare no burthens: that is, suffer not others. A good Magistrate would set no Fats on the Sabbath, nor Racks, by suffering others: nor buy and p. 334sell▪ by suffering others: nor drinke, and sweare, or play away the Sabbath, by suffering others: all whose sinnes become his, by his conniuence, Neh. 13.15. A father of a good heart will command and compell all his children,Gen. 18.19.Gen 18:19 as Abraham: He will not suffer them to play and sport, when they should be at diuine seruice; but, where he is taught, they shall bee; when he prayes, they shall; when he heares, they shall; and to him they shall giuegive account of their hearing. A Master of a good heart will see his seruant serue his Master in heauen, as he serues him the sixe dayes: He cannot send him on errands, and trifling businesse, running and riding to serue his owne turne, and leaue God vnserued; but, as hee will not hauehave him neglect his affaires in the sixe dayes, so not Gods seruice on the seuenth, but keepe him in, to the duties of that Day. Obiect. We cannot keepe in our seruants and children that Day. Ans. 1. You can finde meanes other dayes to hold them to your owne businesse. 2. If they will hauehave liberty this Day, giuegive it them for all the rest: for Dauid would not hauehave a wicked person in his house, Psal. 101.4, 5. but, hee that is a seruant of God, shall be my seruant.

5. Wil ioyne with the Assemblies in Gods House.Fifthly, a good heart holds it selfe bound to ioyne with the Assemblies of Gods people, to frequent the House of God, and serue and seeke him, to come on that Day to Church, the Schoole of God, to heare and learne his will; and the Market of God, to make prouision for the soule for all the weeke following. It dares not forsake the fellowship, as some, Heb. 10.25. It mournes when vrgent occasion absenteth it: lookes toward the Temple, hungers, and earnestly p. 335desires the fruition of such a blessing, Psalm. 42.2. It esteemes one day in Gods House, aboue a thousand elsewhere, Psal. 84.10. such sweetnesse it tasteth in his Ordinances, Word, and Sacraments. Lastly, being sensible of Gods presence according to the promise, where two or three are gathered together in his Name, Mat. 18.23Matt 18:23it comes not, but first puts off his shooes, because this is holy ground, and lookes to his feete, Eccles. 4.17. that is,Exod. 3.5.Exod 3:5 prepares his affections, to come with feare and reuerence, with ioy and cheerfulnesse, heed and watchfulnesse, faith and holinesse, before that great Presence.

Now an euill heart, first,How an euill heart carryeth …t selfe to the Sabbath, in fiue things. Parasceue. neuer prepares for the Sabbath: though it will not bee vnprouided for a Market-day: yea, it can dispatch his businesse, to set it selfe loose for any lust. The Iewes had a preparation to the Sabbath: and Ioseph of Arimathea came the day before the Sabbath, and begged the body of our Lord, and buried it before the Sabbath, to free himselfe from the action and care of it.

Secondly, it can defraud the Lord of his Day, or the greatest part of it; and holds it selfe loose after euening exercise, to what it list; as if himselfe would giuegive his seruant leaue after that time to cast off his seruice.

Thirdly, it makes no conscience of profaning the Lords Sabbath; many wayes: 1. Doing his owne will, not the Lords; his owne worke, not the worke of the Sabbath: selling wares within the shop, and without, running vp and downe with them; and other workes of the calling; whereas the Commandement is, Thou shalt doe no manner of worke. 2. Turning p. 336the Lords Rest into idlenesse; as the fruitlesse spending of it both within dores, and abroad in many vaine exercises. 3. Profanely, turning it into the plaine seruice of the diuell, by Ales, gaming, drinking, and accursed riots, in exercises heathenish and hellish. Is it a sinne to open a shop window, and none to game, swill, and sweare? Is the Sabbath appoynted to cleanse thy soule from sinne, and darest thou most soule and moyle thy selfe that day aboue other? 4. Iangling away the day in company with idle chat: any words are ready but of God, and to God: or, if alone, holding profane and vnsauory thoughts free enough, to driue out the meditation of God, his Word, and workes. 5. Profaning it in their children or seruants, whom they suffer to bee vaine and idle, or force them not to Gods seruice, or (which is worst) force them by commandement, or example, to pollute it: for some Masters and fathers are like Pharaoh, who laid the heauiest taskes on the Lords Day, aboue all the weeke, and then increased the burthens, when Israel spake of going to serue the Lord.

Fourthly, an euill heart can easily withdraw it selfe from the Assemblies, as seeing no beauty, no presence of God; without all reuerence of the Sanctuary: whereas the Iewes might not tarry at home, from the Synagogue; nay, some Fathers say probably, that Christ himselfe came still to the Synagogues, that he might obserue the Law, which hee came to fulfill. But this wilfull excommunication, (without repentance) goes before casting out of the great Congregation in heauen.

p. 337Lastly, it can vpbraid others for precise, and curious, who are strict keepers of the Sabbath, and cannot go with their neighbours, drinking & reuelling, and vsing profane pastime. It can obiect great, and learned, and rich, and noble, that like not such precisenesse in keeping the Sabbath. But we hauehave God going before vsus in precept, and his owne example sanctifying the Sabbath. If we follow example, he is most vn-erring, and aboue them all in wisedome, nobility, &c.

The third meanes, wherby true Religion is maintained, are Ministers and Pastors. In respect of whom, a good heart hath many eminent markes, and excellent qualities: For sundry reasons.

First, it considers aright who they be. Why, who be they? Answ. 1. They are spirituall fathers, A good hart honoureth Gods Ministers. 4. Reasons.to beget men to God by the preaching of the Gospell: 1. Cor. 4.15. These Fathers giuegive vsus a being in Christ, being instruments, by whom, of children of the diuell, we are begotten to be new-borne babes in Christ.1. Pet. 2.2. Gal. 4 19. 1. It knowes who they be.1 Pet 2:2Gal 4:19Gal 4:1 2. They are spirituall mothers, that trauell in birth of vsus, till Christ be formed in vsus, sustaining great paines and sorrowes, to bring vsus forth to Gods Kingdome; Other mothers beare children into a miserable world; these into a happy estate. 3. They are spirituall nurses, to feede, preserue, and bring forward with much care and tendernesse: 1. Thes. 2.7. gentle, as a nurse cherisheth her childrē. Other nurses are mercenary: but these are nurses to their owne children, more affectionate toward them. 4. They are the spirituall light of the world, which without them lyes in spirituall black darknesse: and starres, Mat. 5.14. Reu. 1. vlt.Matt 5:14Rev 1shining to p. 338others in the light of doctrine and good example in this life; and in the life to come shall shine as Starres in glory, Dan. 12.3. 5. They are Stewards of Gods House, Luk. 12.42. to whom are committed the keyes of the Kingdome, to open, and shut, Math. 16.19. 6. They are sauiours of men, 1. Tim. 4.16. Saue thy selfe, and others. Obiect. Christ onelyonly saues vsus. Answ. True, by merit and efficacy: but none are actually saued, to whom this merit is not communicated and applied, namely, by the Ministery.

2. Whence they be.Secondly, a good heart considers whence they bee: 1. Embassadours sent from God in the stead of Christ, 2. Cor. 5.20. called hence by a speciall prerogatiue,1. Kin. 9.6.1 Kgs 9:6 Men of God, not in the old Testament onelyonly, but in the New, 2. Pet. 1.21. 1. Tim. 6.11. 2. Tim. 3.17. 2. Bearing on them an image of Gods authority, commanding in things spirituall, binding Kings in chaines, forcing the conscience. Magistrates hauehave power to binde and lose mens bodies: but the Minister saith,1. Cor. 5.5.1 Cor 5:5 Tradatur Satanae, Deliuer such a one to Satan, and hath power to binde or lose the soules of men, and what he doth in earth, is ratified in heauen, Math. 18.18. 3. Not onelyonly from God, but in their office and Ministery are called co-workers with God, 1. Cor. 3.1. God forgiues sinne properly, and they are said to remit sinne. God properly saueth, and they are said to saue: God himselfe communicating his owne worke vntounto them; and so farre honouring them, as he not onelyonly calls the Angels their fellow-seruants, Reuel. 2.1.Rev 2:1but them by the name of Angels.

3. To what end they be.Thirdly, a good heart considers to what they are appoynted: 1. In the stead of Christ, to seeke and p. 339saue what is lost: not the health lost, as Physicians, nor wealth lost▪ as Lawyers, but the lost soule; namely, by applying the meanes appoynted by Christ: Iob 33.14. To deliuer the man, that he goe not into the pit: not by working the meanes, but applying them, and pronouncing him absolued.2. Cor. 4.7.2 Cor 4:7 2. They are earthen vessels that carry an heauenly treasure, to dispose the secrets of God, set ouer men by the Lord, and for the Lords businesse; beseeching, exhorting, correcting, and instructing: by whose Ministery, as by Gods owne arme, men are drawne out of hell, sinne, the world, to turne to God, and beleeue in Iesus Christ, Esa. 53.1. Act. 26.18. and whereby, being naturally voyd of the Spirit, without faith, and destitute of grace, they attaine the Spirit, and faith, and other graces: And hence they are called Ministers, by whom we beleeue, 1. Cor. 3.1. and Ministers of the Spirit, righteousnesse, and grace, 2. Cor. 3.6, 8, 9. 3. They are faithfull shepheards ouer the flocke of Christ: to feed his sheepe in greene pastures: to call them backe from their wandring; and to refresh them with the waters of consolation, healing the brused and afflicted soule, as hauing a tongue of the learned, to speake a word in due season, Esa. 50.4. 4. They are powerfull intercessors betweene God and vsus; to speake from God to men, whom wee cannot heare in his owne voyce and liue; and to speake from men to God, as Mediators rising vp in the gap, able to lay open their wants, to confesse their sins, to craue pardon for them, to giuegive thankes in their names of mercies, and to offer vp all their spirituall sacrifices to God for them: as Samuel professeth, 1. Sam. 12.23. p. 340God forbid that I should sinne against the Lord, in ceasing to pray for you: but I will teach you the good and the right way.

4. That God will see all their word-fulfilled.Fourthly, a good heart considers, that all their word shall be fulfilled, and God will see to that for his owne faithfulnesse sake: Esa. 44.26. He confirmeth the word of his seruant, and performes the counsell of his messengers: that their worke shall not bee in vaine, nor their word fall to the ground; as of Samuel, 1. Sam. 3.19. And what is done to them in reiecting or receiuing their persons and doctrine, Christ takes as done to himselfe, Luk. 10.16. Exod. 16.7.