in body become like the glorious body of Iesus Christ when all fruites of sinne shall bee absent and no part of blessednesse wanting vnto it But can an euill or carnall heart thus reioyce which hath no part in Christ no portion among the sonnes of God no spirit but that which ruleth in the world no portion but on earth No their ioy is lower than so in their wisdome wealth strength in their Wiues Children cattell in honour pleasure lusts and sinnes The stranger enters not into this ioy Prou. 14.10 Thirdly a good heart seeing that Christ hath giuen himselfe wholly to it giues it selfe wholly to him For by vertue of the mutuall couenant made betweene Christ and the beleeuing heart and the spirituall contract and marriage Christ the true and louing husband of his Church giues himselfe and all his substance to the faithfull soule And she being allured by his louing and faithfull promises giues her selfe wholly to him in duty and affection Cant. 6.2 My welbeloued is mine and I am his He is mine not in common graces or generall fauours but in speciall and sauing graces by an inward and secret presence by a most neere and vndiuided coniunction For two persons to say they are man and wife onely because of some common fauours passed He did me a good turne gaue me such a gift c. is absurd It is the chamber and bed-presence secret and inward company that is a signe of marriage So say Christ is thine not by common fauours but when hee meets the soule with sweet refreshings and comes and lodgeth in thee by the faith of thy heart And I am his His Spouse and wife and haue giuen my whole selfe vnto him for heerein I see all my happinesse placed He communicates his nature to me euen the Diuine nature 2. Pet. 1.4 and changeth mine he makes his wife glorious Ephes. 5.27 Moses marryeth an Ethiopian and cannot change her colour But he makes me of a sinner a Saint of a Saint in earth a Saint in heauen He aduanceth my estate euery way hee being rich I cannot bee poore he communicates with me all his goods his righteousnesse his life his glory are all mine And he euer commiserates my estate as a louing husband doth his wiues in all my troubles he is troubled And therefore well said I I am his But an euill heart contracts it selfe to the world to the seruice of lusts as Ephraim followes after many louers Hos. 2.5 committing spirituall harlotry with all base suters and estranged from Christ. And Christ not being thine thou canst not say thou art his Fourthly a good heart prepares a roome in it for Christ to dwell in It knowes that in spirituall contract cohabitation is most necessary Ephes. 3.17 that Christ may dwell in your hearts by faith It knowes that Christ will dwell there not onely as a Master in his house ruling preseruing prouiding but as a Lord in his Temple It knowes that a common man will not dwell in an hog-sty much lesse will the holy Lord in any but an holy place It knowes also that Christ hath prepared for it a sweet roome in heauen And therefore it will fit it selfe as a sweet lodging for Christ still repairing the ruines and proceeding to full sanctification still beating out more lights because the light abides not darke corners sweeping out daily with the besome of mortification all lusts both of heart and life and watering the chamber with teares of repentance It receiues nothing in that may offend him or grieue his Spirit And as the Lords Temple perfumes it daily with the morning and euening sacrifices of Prayer and Praise Finally it trimmes and decks it selfe with graces that Christ may take delight to dwell and content himselfe there But an euill heart cares not where Christ lodgeth so he lodge not in it in the mouth or hand he may Neither cares it how nasty it lye it is alwayes sweet enough for the diuell and lusts and lookes for no better ghests like a Tauerne dore open to all ghests Fifthly a good heart conformes it selfe to Christ and will walke as he gaue example For it knowes the Scripture hath set him out not as a Redeemer only but as a patterne of good life and imitation And that there is almost no Christian duty vnto which we are not vrged by his example as humility Phil. 2.5 patience 1. Pet. 2.21 loue of the brethren Eph. 5.2 forgiuenesse of others Ephes. 4.32 fidelity in our function Heb. 3.1 2. beneficence to poore Saints 2. Cor. 8.9 and obedience both actiue and passiue Heb. 12.2 and constancy in profession 1. Tim. 6.13 Hence it is that as a seruant it striues to doe as his Lord according to his Lords own precept Ioh. 13.15 Whereas a bad heart will haue Christ a Sauiour not a samplar takes what benefit it can by his death but neuer lookes to his life to tread in his steps and protesteth he beleeues in Christ and he is his Lord but neuer conformes it selfe to his practice But no direction by the life of Christ no saluation by his death This is the disposition of a good heart toward Christ. III. It lookes vnto the Spirit of God in foure kindes of Notes 1. In respect of spirituall assurance 2. Spirituall worship 3. Spirituall graces 4. Spirituall growth For the first Because this heart is in vnion with Christ it hath the Spirit of Christ working the assurance of his adoption This is the heart into which God sends the Spirit of his Sonne crying Abba Father Gal. 4.6 that is hee assureth vs that wee are actually sonnes by grace who are no sonnes by nature And this assurance is first from the witnesse of the Spirit Rom. 8.16 which is a secret information of Gods loue and fatherly affection and a still voyce from heauen into the heart that God in Christ is become thy God And is euer met with a motion of the soule inspired by the same Spirit stedfastly resting it selfe in the fauour of God now a Father in Iesus Christ. This being witnessed by the Spirit to all Beleeuers we know his testimony is true being a Spirit of truth that cannot lye Ioh. 14.17 and being the searcher of the deepes of God 1. Cor. 2.10 Suppose thou hadst an Angell as Daniel chap. 9.23 and Mary Luk. 1.28 come from heauen to tell thee thou art greatly beloued of God this were a great priuiledge and confirmation But thou hast another manner of messenger than either Angell or Arch-angell speaking not to the eare but to the heart to testifie Gods affection and no child of God is deceiued in this witnesse Secondly this assurance commeth by the first fruits of the Spirit Rom. 8.23 These first fruits are the sweet graces of the Spirit which wee receiue in small measure in comparison an handfull of righteousnesse peace ioy c. But as by the first fruits in the Law the Lord who had giuen them
sayest thou lackest wisedome doest thou aske it of God Doest thou mingle the Word with faith without which it cannot profit Doest thou attend thy thoughts in hearing that thy mind bee not taken vp with other matters and by-thoughts Alas How canst thou keepe that in thy memory which neuer comes in thy head Lastly doest thou meditate on that thou hast heard How canst thou that neglectest these meanes complaine for want of memory and not of conscience Quest. But how shall I know that I vnderstand the Word and am not the worst ground Answ. 1. In true vnderstanding many good motions are stirred vp as 1. Cor. 14.23 when the secrets of his heart are discouered hee falls on his face and saith God is in you indeed This is one fruit of vnderstanding 2. A reioycing that we haue heard and vnderstood Neh. 8.12 All the people reioyced when they vnderstood things taught And this ioy is ioyned with an enquirie after that which we vnderstand not our selues as in the Disciples Matth. 15.15 3. A more cheerefull assembling to the place of Gods worship Act. 13.34 The next Sabbath all the people came to heare the Word 4. A good vnderstanding haue all they that doe thereafter Psal. 111.10 and this doing of that we know is a speciall meane to increase good knowledge and vnderstanding Ioh. 7.17 If any man will doe the will of my Father he shal know the doctrine whether it be from God or no. And the fowles of heauen deuoured it vp Here is the second the outward cause of fruitlesnesse in this high-way ground arising out of the malice of the diuell so vers 12. Then comes the diuell and takes the Word out of their hearts lest they should beleeue and be saued Where are three things to be considered 1. The description of this malicious person both by his name and by a similitude 2. The exercise of his malice he commeth 3. The end of his comming threefold 1. to steale the Word 2. to hinder faith 3. to bereaue men of saluation In the person so malicious we haue 1. his names 2. the similitude His names are three in the three Euangelists Matthew calls him the euill one chap. 13.19 Marke calls him Satan or the enemy chap. 4.15 and our Euangelist calls him a diuell that is an accuser of the brethren Lay these together and then obserue 1. That being an euill one he is full of euill in himselfe the author of much euill in others and one that delights himselfe in the euill both of sinne and punishment in others 2. In that hee is an enemy to vs hee must needs intercept all the meanes of our good and tempt vs to fruitlesse hearing by which he hinders vs of the greatest good that God offereth vnto vs. 3. In that he is a diuell that when he hath preuailed against vs and made vs carelesse hearers he will then accuse vs for such hearing A iust recompence of him who while he pretendeth a seruice to God yet performeth it to the diuell The similitude whereby hee is described will acquaint vs yet further with our danger being called the fowles of heauen that is of the aire the lowest of the three heauens In these respects 1. They are many and seeke to ouerthrow vs by multitude there be not so many birds flying in the aire as wicked spirits the Prince that beareth rule in the aire Ephes. 2.2 hath his troupes and legions to command into one man if God permit him as in that example Mark 5.9 Luk. 8.30 2. They be fowles of heauen that is of the aire aboue vs haue aduantage of the place Ephes. 6.12 spirituall wickednesses in high places We can no more hinder them from vs then wee can the birds from flying in the heauens aboue vs. 3. As the fowles or birds are swift and nimble and naturally in their element lighter and of more agilitie then other creatures So the wicked spirits are most quicke and most swift and speedy in their mischieuous motions against vs they flye swifter then Eagles from place to place to preuent vs euery where in the meanes of our good Their subtill slie and inuisible natures can easily ouer-match our grosse heauy and earthly mold who can no way make party good against them but by incessant watch against them 4. They be as the birds greedie and deuouring that look as hungry birds sometimes by whole flights follow the Seedsman and except great care be taken will picke vp and deuoure his seed well-neere so fast as he can sow it euen so a whole flight of diuels follow Gods Seedsman and frequent the Ministery that where the Word is sowne it shall presently be pickt vp if present care be not had to couer it Not a seed shall lye vncouered but one of these hellish birds or other presently deuoures it We haue descried the malicious person Now for the exercise of his malice it is said he commeth which is obserued by all the Euangelists and therefore by vs. In this comming of Satan consider 1. Whither 2. When 3. How he comes 1. Whither comes hee Answ. Hee comes to Church he is no Recusant himselfe though he make a number He comes to Church diligently He feares not the holinesse of the place He feares not the consecration of it to the worship of God He feares no ringing of Bels no Holy-water no kinde of Crosses in the place or in the face Nay he feares not the consecrated Hoast nor Crucifix no nor if Christs owne blessed presence were there He presumes into the holy City He glides into Paradise Nay while our Sauiour is now preaching this Parable to this multitude hee comes with his whole traine and flight of diuels Let vs therefore expect and prepare to meete with foulest spirits in the holiest places Fowles flocke not so fast after the Sower as Satan to the place of the Ministery 2. When comes he Answ. Whensoeuer any man heareth the Word of the Kingdom Mat. 13.19 1. When any man Hee feares no person nor spares him Hee comes to Adam and Eue in innocencie when they had heard the Word of the Lord. Hee comes and stands among the children of God that is the holy Angels None so good but Satan may hope to win him to heare vnprofitably None so bad but Satan thinks him good enough to waite on for if he come to the Word hee feares hee may lose him for hee knowes that as bad haue been wonne by it 2. Hee comes then when the word of the Kingdome is preached that is such Doctrines as tend to bring men to the Kingdome of God Oh this toucheth his freehold and makes him bestirre himselfe where Gods Word is soundly and sincerely preached Let a man deliuer corrupt erronious or friuolous doctrine the diuell makes no such haste vnlesse to make way for it But come to a conscionable and fruitfull Ministery be sure to finde him there or he will be sure to finde thee 3. Satan
one calls an holy Alchemy to draw gold out of lead heauen out of earth grace out of nature 4. Consider that the right vse of peace and plenty is to grow vp in the feare of God in peace of conscience and the comforts of the holy Ghost so the Church vsed her rest and peace Act. 9.31 And that the more outward blessings the Lord affoordeth and in them more time and meanes to serue him the more seruice he lookes for And how absurd is it that while thou takest the Lords wages thou shouldest doe the worlds worke or thine owne businesse altogether 5. In our freer and more ioyfull vse of the creatures of God let vs carry an holy ielousie and suspition ouer our selues lest sinne creepe in and so wee dishonour God Iob when his sonnes feasted together sanctified them and sacrificed according to the number of them all saying It may be that my sons haue offended Do thou the like for thy selfe mingle none of thy ioy with sinne for then it must end in woe Are choked with cares Now wee come in speciall to treate of the three kindes of thornes which choke the Word and make it fruitlesse as they are laid downe in the Text. The first of them are cares called by Matthew cares of this world And this is to distinguish them from the cares of heauen and of that better world which are euery where commended to vs Mat. 6.33 Seeke first the Kingdome of God and his righteousnesse 1. Cor. 7.32 The vnmarried careth for the things of the Lord and how he may please the Lord. And for a man thus to place his cares and desires is to walke with God and begin his heauen before-hand euery where commanded as the following and pursuing of his true felicity Our Parable speaketh of another sort of noysome and thorny cares for the things of this world which are not allowed vs. Heere sundry pertinent questions come to be resolued Quest. 1. Whether no worldly care bee allowed vs seeing the Apostle saith Phil. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be carefull for nothing Answ. The Apostle doth not command vs to bee idle or carelesse in the doing of our callings wherein euery one must carefully abide Adam in innocency must haue a care of dressing the Garden and all the sonnes of Adam after the fall must eate their bread in the sweat of their browes Else a man liues inordinately and ought not to eate Yea the Apostle himselfe confesseth 2. Cor. 11.28 that hee was cumbred daily and had the care of all the Churches Neither doth hee forbid a necessary care for the things of this life to the sustentation both of our selues and others belonging to vs. For it is not onely lawfull but necessary for euery Christian to haue a care not onely of his vocation but of his condition and state of life in this world how hee and his may comfortably and with the honour of God and the Gospell passe thorow the world And hee that hath not a prouident care for his family hath denyed the faith 1. Tim. 5.8 Such are a generation of debosht and vile persons who cast all care away and let the world slide let wife and children shift for themselues let debts and charge come on them worse than the most vnnaturall brutes they cast off all calling and cares and with them all piety honesty and humanity it selfe Thus we see both a diligent and a prouident care commanded As a man in a iourney takes gold siluer meate and drinke to set him forward in his way his care is not for these chiefly but to finish his iourney so we that are Christians may take with vs the things of earth by the way but must not set our care or affection on them onely so farre as they serue for heauen Quest. 2. How farre are these cares lawfull Answ. Cares of the world are twofold The one a care of diligence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an honest study and warrantable care well confined and kept within bounds of moderation The other a care of diffidence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a doubtfull and diffident care arising out of distrustfulnesse of God and feare of wants and so suffers not it selfe to be bounded within the rules of Piety and Christian moderation That is commendable this damnable Quest. 3. How shall I know these vnbounded and distrustfull cares Answ. 1. They are cutting and distracting cares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cares of a mans vocation or condition or both diuide and distract his minde torment him make him vnquiet within himselfe and with others at boord in bed euery where so Salomon describeth this man Eccles. 2.23 All his dayes are sorrowes and his trauell griefe hee taketh no rest in the night And chap. 4.8 There is a man and there is not a second there is no end of his trauell c. 2. He loads himselfe with vnnecessary and impertinent cares For in the duties of vocation are two things 1. The care and labour of the worke of the calling 2. The care of the successe and euent The former is ours the latter is Gods A sober and moderate care doth the duty but leaues the care of successe vnto God But this care enters vpon Gods right and troubles it selfe about the euent of his businesse and successe of his labours and cannot rest in Gods issue neither before nor after it is manifested 3 There is a distrustfull feare of future need which by carking and cutting care they would preuent Though they haue food and raiment yet are they not content but repine and vexe themselues because they know not how themselues their wiues and children shall be maintained heereafter yea and toyle themselues out of their skinnes and bring vntimely gray haires on their heads for the next age and next generation Obiect May we not lay vp for our selues and our children Answ. 1. Not with distrustfull care nor with choking thorny care which eates out better cares 2. Though a Christian may enioy abundance if God cast it vpon him yet may hee not seeke abundance aboue that which is necessary for his person nature and estate Hee must bee content with daily bread and pray for no more nay the King himselfe must not seeke superfluities Deut. 17.16 Obiect May we not care for the morrow as our Sauiour implies Math. 6. vlt Answ. Christ had a bag for his prouision and for his Disciples Ioseph prouided for the seuen yeeres of famine and the Church for the great dearth Act. 11.28 29. So may men in their youth prouide for age while strength lasteth and sight and sences are good alwayes remembring not diffidently not distrustfully or to crosse the practice of faith whereby we should daily depend on his hand and prouidence who renewes our dayes and times vpon vs. For to this care our Sauiour opposeth trust and confidence in God vers 30. 4. If a man by indirect and vnlawfull meanes
totall in all parts here is a new Creature 2. Cor. 5.17 as the old nature is a Leprosie spred ouer all parts This Creation is a renouation of the whole soule and man which for this worke absolutely depends on the Creator as euery creature doth And then God createth a good and honest heart 1. When the holy Ghost creates in the soule sauing faith by which a man is vnited as a member of Christ to the Head and applyeth to himselfe Christs righteousnesse For thus Faith is said to purifie the heart Act. 15.9 2. When the same Spirit inwardly mortifieth all corruptions in the soule minde will and affections and putteth in stead of them holy desires and good motions and renueth in the heart daily the Image of God which is the goodnesse and honesty of it Thirdly there must be the grace of heauenly Influence and Irrigation No ground can be good which hath not a fauourable aspect from the heauens so as both the shine of the Sunne and the showres and dewes of heauen may cherish and water it So our hearts are made good when the heauens answere the earth Hos. 2.21 that is 1. When Christ the Sunne of righteousnesse darteth the beames of his grace and fauour daily vpon our hearts to inlighten them with sauing knowledge and to warme and cherish them with influence of grace without whom wee can doe nothing nor haue any life in vs. 2. When the ground of our hearts is daily mollified and moystened by a three-fold moysture First of the blood of Christ daily sprinkled and applyed to the conscience For as the blood of beasts applyed to the roots of trees makes them more fruitfull so the blood of this Immaculate Lambe sprinkled on the roots of our hearts makes vs fruitfull Christians Secondly by the moysture of the Word of grace which as the raine from the clouds is euery way beneficiall to the ground of our hearts to mollifie them and keep them in fitnesse vnto fruitfulnes Ier. 31.33 God makes our hearts good by writing his Law therein Thirdly by the moysture of the Spirit of grace whose worke alone it is to apply y e two former namely the vertue of Christs blood and the power of the Word to the conscience for the clensing of the hart By which worke of his the heart of a dead and barren heart becomes more fruitfull than euer Egypt did by the inundation of Nilus But because all this grace of Action is imperfect in this life therefore that our hearts may become truly good and honest there needs also the grace of Acceptation The best ground is good but in part and No man can say his heart is cleane but much euill and guile will cleaue vnto it Yet where God hath begun a good worke and beholds a constant purpose of good resoluing against all sinne and to please him in all things he is pleased to behold onely the worke of his owne finger and to see vs onely in our Head in whom he beholds vs all faire and good imputing his goodnesse to vs and couering our remainders of euill in him Thus hee esteemed Nathaniel in whom great weaknesse appeared a true Israelite in whom was no guile Ioh. 1.47 that is none raigning none imputed And so hee esteemes vs also according to that we are comming vnto and shall attaine not by that we haue attained These are the Meanes whereby our hearts become good Now of the Markes whereby they may be knowne so to be And here because the heart of man is deceitfull aboue all things and euery one challengeth to himselfe a good heart which yet is giuen but to a few scarce a fourth part and a better gift is not giuen by God to the sonnes of men therefore wee will insist the longer to anatomize a good heart and discouer the seuerall passages and signes of it which in euery thing will discouer it selfe one way or other Turne it any way you will it is good and honest These Markes because they are many wee will in generall reduce them to seuen heads and consider this good heart 1. In respect of God 2. Christ 3. The Spirit of God 4. The Ordinances of God 5. It selfe 6. Good duties 7. Sinne and euill I. In respect of God it hath fiue excellent properties First it desires neerer vnion with God daily and all things shall set it neerer vnto God For it knowes that euery thing is so much the more good as it approcheth vnto the chiefe Good Dauids heart was a good heart and herein the goodnesse of it bewrayed it selfe Psalm 73.28 It is good for me to draw neere vnto God Whereas an euill heart flyes from God and keepes aloofe from him euen when it drawes neerest him in his worship Esa. 29.13 Secondly if it seeke God it will seeke him with the whole heart Psal. 119.10 which is a sound conformity of the inward and outward man directed in the seruice of God according to the truth of his Word And because it is hearty hee will vphold the worship of God and seeke him at all times morning and euening on weeke-dayes as well as on the Sabbaths out of Lent as deuoutly as in Lent not only when he is sicke but when he is well In all places in his owne house as well as in Gods House like Moses who was the same in Pharaohs Court as among Gods afflicted people In all companies a good heart is euer like it selfe and stands to God with whomsoeuer it conuerseth Paul is a good Confessor and Christian not only among the Disciples but euen those that count Religion heresie Act. 24.14 Nay it seeketh and serueth God alone if it can get no company as Ioshua c. 24.15 Whereas a bad heart doubleth with God and diuides it selfe betweene God and Mammon It can pretend seruice to Christ and blanch with Antichrist as those Samaritans that feared the god of the countrey because of the Lions and the God of the nations 2. King 17.33 It cannot pray at all times Iob. 27.7 but in affliction diligently Hos. 5.15 nor in all places neuer so kindly as when it stumbles into a Church as the Samaritans thought God would onely be worshipped in the mountaine It can frame and sort it selfe to all companies entertaine all practices either of Protestants or Papists please the most profane speake for and against good men and good things as the occasion serues Thirdly a good heart will onely and wholly stand to Gods approbation in that it doth or doth not Thus farre it lookes to men 1. To walke innocently and cut off occasion of scandall 2. To please his neighbour in that which is good Rom. 15.2 3. To acquit himselfe if hee may come to a iust Apologie and to the faces of accusers say as 1. Samuel 12.3 Behold I am here this day whose Oxe or whose Asse haue I taken c. But it lookes not to please man principally the first care
A contrite and an humble spirit such as Hannahs A woman of a bruised spirit for in such sacrifices God delighteth Because this hath griefe for want of grace and present corruption and a thirsting after God and the Well-springs 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 haue none to offer 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 2. Cor. 9. 3. It must be a sincere and innocent spirit voyd 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 euery where 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 perfunctorily Our tongues naturally are tyed or frozen and cleaue to the roofe of our mouth but the Spirit makes vs speake with new tongues with fiery tongues with heat and feruency in prayer praises and all the parts of Gods worship Thus is God onely and truly worshipped from a good and honest heart which onely 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 vpon the Altar of a pure heart In this prayers are preferred which are the breathing of the Spirit not onely for vs but in vs crying Abba Father In this the candle of faith euer burneth before God and neuer goeth out In this lastly wee haue the Oracle of God counselling vs and his Mercy-seate couering vs. 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 vnto him or to him can vse many words of prayer but wants the sighâ—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 and 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 euery 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 The third sort of Rules concerning the Spirit of God 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 looke to God it sees him infinitely prouoked 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 vpon 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 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 vnder the mighty hand of God 2. If it looke into it selfe it sees iust cause of humiliation it hath sight of his vnworthinesse sence of temptation a slauish subiection vnder 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 vnder all creatures sees no Toad so vile as it selfe is lesse then the least 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 vnder the Lords Table It is thankfull for small things and content with any thing 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 much for feare of hell as for loue of God and Heauen 2. 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 because all are open to him whom we deale withall yea for faylings in good duties as well as for open and 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
is to please God nor to please man by doing any euill nor by leauing vndone any good it is bound to by the calling it will not be afraid to depart from any good purpose or practice for mens displeasure Againe it can set it selfe naked before Gods presence to whom it desires to stand it desires liuing and dying to be acceptable vnto him 2. Cor. 5.9 A true Israelite hath praise enough to bee praised of God and to be a Iew within and can more satisfie it selfe with Gods allowance than a thousand witnesses Further it dares appeale to God and flie to his Tribunall when men accuse it as Dauid Iudge me according to mine innocency and Moses when Israel would not heare turned to the Lord saying I haue not taken so much as an Asse from them nor hurt any of them Numb 16.15 Lastly if men will condemne him timerously vnheard vnconuinced if all his wary carriage cannot obtaine a right iudgement and sentence then out of sence of innocency and goodnesse of conscience hee can contemne such vniust iudgement and fearelesly expect the Iudgement of God who will make his innocency shine as the light as Dauid against his scoffing and slaunderous Michol 2. Sam. 6.22 It was before the Lord and Paul against the carnall Corinthians 1. Cor. 4.3 I care little to be iudged of any man A good heart cares not for mans allowance if God allow him This is comfort for the seruants of God whether publike or priuate that the testimony of their conscience makes them care no more for the obloquie of profane men than the barking of dogges A little they may be moued sometimes more than needs but much they care not But an euill heart cannot abide the presence of God but flies as Adam and sets him out of sight It dreades the Iudgement of God and trembles like Felix It lookes asquint and dares not stand in a good cause for feare of men as Ioh. 12.43 Many beleeued but durst not confesse for they loued the praise of men And if it cannot be approued of God it is content with Saul to be honoured before the people Fourthly a good heart resteth and reioyceth in God as in the best and onely portion Psalm 73.25 Whom haue I in Heauen but thee or whom in Earth in comparison of thee It holds all other things as moouables vsing them as not vsing them and is onely comfortable that it wants not him in whom is no want It knowes the Lord hath designed his portion and maintaines him out of his owne fulnesse as out of his portion both for his spirituall and temporall estate Hence his ioy in his presence is the greatest and so is his sorrow in his absence stepping aside and clouding his presence now the good heart mournes after him and thirsts for his presence as the Hart for water And as the losse of the whole world is nothing to this so the whole world cannot make it vp nothing but God himselfe satisfieth it And seeing God hath made himselfe his portion he is carefull to make himselfe Gods portion by entring couenant with him as the Israelites Deut. 32.10 But an euill heart affects God in his gifts more than himselfe Professing him the best Benefactor and thanking him for all indeed it mindeth earthly things And his portion is in this life or else hath none Fifthly a good heart aymes at the glory of God in all things In all his parts 1. Corinth 6.20 in his body because it is his and in his spirit because he is a Spirit In all his actions whether naturall as eating drinking 1. Cor. 10.31 or spirituall the parts of his worship He will cleaue to the Word to know and obey it in prayer giues him the glory of hearing and so in confession Iosh. 7.19 and in praises Psalm 50.23 and in beleeuing Rom. 4.20 and a reuerent vse of his Name and Sabbath Yea he will glorifie God what-euer it cost him nothing is so deare to him as to lay it in the scoales with Gods glory And if there be an opportunity he will shew it euen in difficult commandements as Abraham and dangerous as Daniel and costly as Zacheus Whereas an euill heart maketh shewes of glorifying God in spirituall actions but not in naturall or in his actions not in spirit neither God nor his Word get any of his thoughts As for duties of difficulty danger or cost it casts them quite off as Saul and the young man Thus a good heart behaues it selfe toward God II. In respect of Christ it hath fiue other excellent qualities First it preferreth Christ before a thousand worlds All other things all aduantages whatsoeuer are but losse and dung in comparison of Christ Phil. 3.8 The Church esteemes her Welbeloued the chiefe of ten thousand Cant. 5.10 Why what seeth she in Christ aboue other what is thy Well-beloued aboue other well-beloueds Answ. She seeth in him such purity of nature such power of merit such perfection of loue such freedome in promises and such truth in performances as nothing in the World can so affect her Shee seeth him euery way more beautifull then the sonnes of men Psalm 45.3 therefore she sels all for the Pearle as the Disciples left all to follow Christ. But can an euill heart espy such beauty in Christ or can it thus affect him Is not a Pigge better to a Gadaren or a messe of pottage to a profane Esau Who almost preferres not the riches of the world aboue the riches of Christ Nay Christ and his profession are generally esteemed the greatest losse Secondly a good heart reioyceth more in Christ and his loue than in all worldly ioyes Cant. 1.3 We will reioyce and be glad in thee thy loue is better than wine And Dauid will make the Lord his song all the day long Quest. Why what cause of ioy is there in Christ Answ. 1. A good heart seeth in Christ a full redemption from wrath and pardon of sinne therefore reioyceth in God his Sauiour as Mary Luk. 1.46 Esa. 61.10 I will greatly reioyce in the Lord saith the Church for he hath clothed me with garments of saluation 2. It seeth in Christ Gods fauour returned a new couenant and league of friendship made with God himselfe of an heire of wrath made an adopted sonne an heire of God and co-heire with Iesus Christ. 3. It seeth by Christ the Spirit put into his soule sealing vp Gods loue chasing away ignorāce being the Spirit of light working faith and kindling the prayer of faith sending it boldly to the Throne of grace and making it cry Abba Father with assurance that we can but aske and haue and that we are not so ready to knocke as he to open It feeles the vertue of Christs death killing corruptiō and perfecting his sanctification 4. It sees in Christ a blessed future estate of glory prepared for it selfe in which he shall behold the face of God in Heauen and