THe text is briefe, the words few, but full, Stilo bre­vis doctrina uberior, &c Sal. in Ep. Euch. epis­scopo. for many words need not a­mongst friends: friends in that neer Relation, as Father and Sonne: the ti­tle [Page 2] of Father imports Pauca sunt quae man­dat sed sa­lutaria &c. Tim. ad ec­clesiam cath. Authoritie, the name of Sonne Obedience: and where there is Authori­tie and Veleitie, Power to command, and will to Obey, it is but com­mand and it is done: but this is an intreatie, no command: and it cannot be, that a father (who hath power to command) should en­treat a Sonne, and be said nay: this is the easi­est request that can be made [My Sonne give me thine heart] and yet the hardest suite, that can be granted, for he that gives his Heart, gives himselfe, and all hee Aq. prima secundae. q. 17. art. 9. arg. 1. Idem pri­ma secundae q. 38. art. 5. resp. 3. hath.

And now whilst God calls for the heart, let me intreat the eare (your pa­tience and attention) that what I shall speak, passing from the eare to the heart, may set it in a right temper to God­ward, may fit and dispose it for such a sacrifice as God accepteth: all o­ther Sacrifices without Non bove mactato Caelestia numin a gaudent. Ovid. Ep. 19. this are in vaine, there is none Gods delight, but the heart, that he craves; My sonne give me thine Heart.

The words are Salo­mons, and Salomon here speakes, not in his owne name, but in Gods: God by him calls us sonnes: and he for God requires [Page 4] our Hearts: It is God, that confers the Digni­tie, and God that re­quires the Dutie: and he doth it in the sweetest termes of Relation, he comes in love, and speaks in the language of a Fa­ther.

My Sonne, saith God, and in saying so, he tea­cheth us what we should say: for God in suing to us, calling us, his Sonnes, teacheth us, in praying to him, to call him Our Father: and this should serve as a common Rule to all: that none, in any case, dare to approach into Gods presence, or [Page 5] mention him, without the Addition of his just Titles. Reverence, and Humilitie, best pleases him, and becomes us: In some cases he admittes Boldnesse, in any case de­testes Rudenesse: at the least aford him what he vouchsafeth us, titles of Respect; seeing wee are taught to call him, Our Father, because he cal­leth us, his sonnes.

My sonne, saith God, here is his Interest, Give me thy heart, there is his Request: And hard it were, that a father should not speed, when he en­treats his Sonne, what­soever his suit be: the Request is reasonable, [Page 6] and unreasonable, yea more, unnaturall were that Sonne, to denie that Father any thing, to whom he owes all: In­deed he were too facile, that would entrust his Heart with every one: It uses not to be communi­cated; appropriated for the most part, to some one, or two, and those dearest friends: for care­full a man is, to whom he imparts his heart: but from a Father (such a one as God) nothing should bee with-held that he would have, thou must render up when he requests: My Sonne give me thine heart.

This is Gods suite to [Page 7] Man, and he preferres his suite by way of Peti­tion, and to the Petiti­on he addes a Preface.

The Preface is a gen­tle compellation, My sonne: the Tenour of the Petition, Give me thine heart. And yet, to call this a Petition is not so kindly a Terme: a Fa­ther to petition his Son: Is it not a Precept ra­ther: jubet non orat pater, the stile of a father, is Im­perative, not optative, and the Father that speakes here is in the same moode Biddes, but Beseeches too. The law, that was imperative on­ly, presented God unto us, as a Lord, the Gospel [Page 8] is more mild & gentle, & reveals him as a father; & when our Lord became our Father, then was the rigour turned into Love, and in love there is a majestie, as well as sweetnesse, which not only allures, but awes us: If still therefore wee call this a Petition, it de­rogates nothing from Gods Authoritie; his Petition hath the force of a precept, and ac­quaints us with our dutie as well as his desire; call it then still a Petition, or what else you will please to call it, you shall find it hath a double aspect, to God, and to Man.

As it Relates to God, [Page 9] it points out his love, and Authoritie.

His Love, in own­ing us, for his Sonnes.

His Authoritie, in vouchsafing to become Our Father.

As it Relates to man, it points out his Digni­tie, his Dutie.

His Dignitie, to be the Sonne of God.

His Dutie, to do what becomes Gods Sonne.

His Love hath exalted us to the dignity of Sons.

His Authoritie calles for the Dutie of Sonnes.

And no share shall we have in the Dignitie, ex­cept we performe the Dutie; our Dutie it is, to give God our hearts: [Page 10] and then he will give us the Dignitie to become his Sonnes.

First, My Sonne, It had not beene much to be called Sonne, had not God vouchsafed to be­come the Father: Sonne is but an usuall and ordi­nary complement of a superior to his inferior, Sonne saith Abraham to Dives in Hell: But My Sonne! comes from the bowels of a Father, and a title of great Dignitie it is, when God speaks it.

My Sonne, saith God, and in saying so, he ex­presses his love, and commends our Dignitie: Saint John would have all to note this, and [Page 11] therefore markes it out with an Ecce. 1. John 3. 1. Behold what manner of love the father hath besto­wed on us, that we should be called the sonnes of God. It is his love, his free and unmerited love, that hath thus exalted us; It is the Lords doing, and it is marveilous in our eyes, marveilous indeed, for a wretched man to become Gods sonne: had it been My servant, it had beene honour enough for man; the greatest Saints were ambitious of no greater title, there is Abraham his Servant, and Moses his Servant; Psal. 105. and David in the 116. Psalme ingemi­nates [Page 12] the title, as if he were delighted with it, and tooke pleasure to re­peat it; O Lord (saith he) truly I am thy servant, thy servant, and the Sonne of thine hand-maid: nay the blessed Virgin, who had the honor to be [...] the Mother of God: yet her humilitie lookes no higher then a servant, ec­ce Luk. 1. 38. ancilla domini, Be­hold the hand-maid of the Lord, nay more yet, he that was Lord of all became a servant, So by Gods own compellati­on, Esay. 53. 11. So by his owne profession. 4. Matth. 20. 28. and no more in the worlds esti­mation, Philip. 2. 7. e­nough [Page 13] it is for any man, to be reckoned amongst these worthies, to be of Gods familie, in any Re­lation: but God thinkes it not enough for his Love: It is not there­fore, My servant, but My Sonne.

We, that were un­worthy to be accounted servants, he hath advan­ced to the honour of Sonnes.

Not My Servant there­fore, but My Sonne.

Nay, not my friend! this priviledge had Abra­ham, the father of the faithfull. Ja. 2. 23. for his faith: And the same is promised to Christs disciples, upon condition [Page 14] of their obedience. Jo. 15. 14.

And a great preroga­tive [...]. La­ere. Diog. do vita, &c. Ego sensi animam me­am & ani­mam amici mei unam fuisse ani­mam in duo­bus corpori­bus. Ang. lib. conf. [...]. Ar. lib. 8. 1 th. it is, to be Gods friend, for a friend is al­ter ego, a second selfe, and amicorum omnia commu­nia, all things are com­mon amongst friends, no comfort with-held, no secret hid from a friend Gen. 18. 17. Pet. 1. 4.: yet it is not my freind, but My Sonne: for Gods love which is infi­nite, knows no bounds, but extends to the high­est degree of kindnesse, and calls man now, not my Servant, not my Freind only, but my Sonne. To be of Gods Court, his servant, is much: to be of his coun­sel, [Page 15] his Friend, is much more: but to be parta­kers of the Divine na­ture, the Sonne of God, is most of all: of this I may say, as Elizabeth, in a case not much unlike, unde hoc mihi: Luk. 1. 43. whence is this to me, that I should be called the Son of God.

But how the Sonne of God? Or what Sonne doth God here meane?

Not his naturall Son! so is none, but Christ as God; he is both Primo­genitus, and unigenitus; his first-begotten, and only-begotten; of the same essence; consub­stantiall, coaeternal, and coaequal with the father; [Page 16] begotten by an unspeak­able Generation, which we may adore, cannot search out; for who shall declare his Generation. Esay 53. 8.

Yea Christ as man, by grace of hypostatical, or personall union, is after a speciall manner, the Sonne of God, so fore-told to be, before he was so; Luke 1. 32. That holy thing that shall be borne of thee, shall be called the Sonne of God. And so de­clar'd to be, when he was so; Matth. 3. 17. This is my beloved Sonne, in whom I am well-plea-sed.

And thus, is none the Sonne of God, but only [Page 17] he, who both by nature, and the union of his per­son, is indeed, the very Sonne of God.

Others there are, whom holy Scripture hath honoured with this title.

Adam he was so, by Creation, the immediate Sonne of God, for God was Father, Mother, God-Father; made him, produced him, na­med him. Luke 3. The Angels they are so, made in Gods image, and stiled his Sonnes. Psal. 89. 6.

And so are Kings, by Gods owne ordination, and special appointment, the Sonnes of God. Psal. [Page 18] 82. 6. I have said ye are Gods, and all of you are Children of the most high.

This title thus taken, is a singular prerogative, peculiar to some special persons.

But here, we will take it more generally, as it is a common title, given by God to all the faithfull. My Sonne.

Not by naturall Gene­ration, for so is none, but Christ as God.

Not by grace of per­sonall union, for so is none, but Christ as man. Not by immediate crea­tion, for so was Adam, and the Angels only.

Nor by Divine Or­dination, for so are [Page 19] Kings and Princes only.

But by grace, & adopti­on, every true beleever, is truly the Son of God.

The faithfull by adop­tion, are filij designati, ap­pointed by the Father for the Sons of God.

Through the Redemp­tion that is in Christ Je­sus, they are filii facti, made the Sonnes of God.

And by the laver of re­generatiō, they are filii signati, sealed by the Spi­rit, for the Sons of God.

They are first designed by the Father for heires.

Then really made and accepted by Christ for Coheyres.

And finally assured by the holy Ghost of an In­heritance [Page 20] undefiled, that fadeth not away, reser­ved for them in the heavens.

Gods Sonnes the faith­full are, before they are: so in the purpose of the Vos (que) & si nondum na­tos jam ta­men desig­natos filios jam credite. Chrys. Ser. 71. in orat. dominum pag. 306. father, but not so in his Delight: they must de­clare their predestinati­on, by their conversati­on, before they can be admitted into Gods fa­milie: there must con­curre with the Fathers purpose, the purchase of the Sonne, and the pur­ging of the holy Ghost: when in the Sonne, and by the Holy Ghost, they are made such, as the father purposed they should be: then he takes [Page 21] delight in them, and ownes them for his Sonnes, and not before: for it is not the fathers Adoption, nor the Sons Redemption, that can priviledge the faithfull from being by nature the children of wrath, even as others. Ephes. 2. 3. without righteousnesse, holines, Innocencie, and all right to glory; meer carnal men, and so by na­ture must still continue, for that which is borne of the flesh, is flesh: there John 3. 6. must be a new birth, they must be borne a­gaine, and so made new Creatures, before they can become the Sonnes of God: and here must [Page 22] not be left out the office of the holy Ghost; for as the Sonne of God could not become the Sonne of man, so neither can Luke. 1. 35. the Sonnes of men, be­come the Sonnes of God, without the spe­ciall office and operation of the holy Ghost. Jo. 3. this cannot be the worke of flesh and blood, which naturally produces it's like, carnall, and sin­full; nor the worke of man, for parentes peremp­tores, our parents are our murtherers, wee de­rive from them the con­tagion of sinne *: and Non imita­tione sed propaga­tione. with sin an Obligation to eternall death: and so (saith Saint Austin) wee [Page 23] are damnati antequam nati, dead in sinne, be­fore alive in the world.

Mans freedome from this wretched condition, and translation into the glorious libertie of the Sonnes of God, is a worke of Grace, Gods entire worke, so Saint James, Of his owne will Tit. 3. 6. Verbum adveniens aqua dat ei virtutem abluendi. Aq. in lo­cum Austin. begate he us with the word of Truth. cap. 1. 18. with the washing of water by the Word: so Saint Paul. Eph. 5. 26. Accedit verbum ad elementum & fit Sacra­mentum, by the power of the word the Element is made a Sacrament.

And that water whose common use was to wash the bodie from filth, now [Page 24] serves for a holy use to clense the soule from sin: to this use, God hath or­dained it, and his Spirit accompanies his owne Ordinance: which (whilst the eye is fixed upon the signe) the wa­ter) carries the minde to the consideration, and so on in a sweet meditation of the thing signified (the blood of Christ) by that the Baptist washes the bodie, with this the holy Ghost clenseth the soule: and this cleansing is a changing also, persona tingitur, & natura muta­tur: Euseb. E­missen. de Ep. Hom. 3. and this purgation by the blood of Christ, is a preparation for the grace of Christ, which [Page 25] upon is infused into the soule, so St. Cyprian in expiatum pectus & pu­rum desuper se lumen in­fundit, and being then Cyp. lib. 2. ep. secunda. Donato pag. 69. circa si­nem. infused, it giveth to the powers of the soule, their first disposition unto newnesse of life; which by frequent acts of ver­tue, is wrought into a habit, and so is Christ formed in us: tantae mo­lis erat, such a do there was, this blood and sweat it cost, to Redeeme man from slavery and bondage, to repaire the decayes of nature, to re­cover the lost heritage, and to restore to the Fa­ther his lost Sonne.

And now, brethren, [Page 26] you see your calling, how the sons of Adam are made the sonnes of God, here's an Alteration which the spirituall eye may easily discover.

First here is a change of our estate and condi­tion: when we were e­nemies we were reconci­led unto God by the blood of his sonne, who by his death overcame death, which we had deserved; suffered for sinne, which we had committed: fulfilled Gods law, which we had violated: satisfied his justice, which we had offended; appeased his wrath, which we had kindled: recovered his [Page 27] favor, and made our peace, and by this means we that were by nature children of wrath, by that Grace and favour which Christ hath obtai­ned for us at Gods hands are taken in to be the sonnes of God: for so well pleased was he with the obedience of the natu­rall sonne, that for his sake, and at his interces­sion, he is pleased to ac­cept us for his sonnes; thus Christ became our baile, and surety, under­tooke for us, and hum­bled himselfe to the meanesse of a servant, that we might be advan­ced to the estate of sonnes.

And that our nature may be fit for that estate there's a change of that too; the change of our estate is ascribed to the Credulitas quae deum spiritum proclama­vit de car­nis substan­tia morta­li in vita­lem spiri­tus sustan­tium vos mutavit. Chrysol. ser. 71. 2 Pet. 14. Est in locū. riches of Christs merit: but this of our nature to the grace of his holy spirit; this change is not in substance, but in quality, and so in qua­lity; though not in sub­stance, the spirit of God altereth our nature, con­formes us to the Image of Christ and makes us partakers of the divine nature, but mistake not St. Peter for by nature he understands not the es­sence of God which is appropriated onely to the Trinity of persons [Page 29] and communicated to no man, but the divine At­tributes of wisdome, justice, holinesse, truth, glory and immortallity: and in these we have fel­lowship with the Father and with his sonne Jesus Christ, and so are made wise, righteous, holy, mercifull, immortal, and glorious like God, in re­spect of the qualities not equality; our vertues be­ing but a ray of his Son, a sparke of his eternall Aq. in 2 Pet. 13. fire, a participation of his fulnesse, he being an inexhaustible fountaine of grace and goodnesse, filleth our frayle vessels, secundum modulum no­strum, according to their [Page 30] capacity; see that what soever grace, the holy Ghost effectually work­eth in us, it is first ori­ginally in God, and is made ours either by im­putation or infusion, our nature is corrupt; I know that in me (saith St. Paul) Ro. 7. 18. dwelleth no good thing: mans goodnes is not inherent but either impured, or imparted, and so when God is pleased to partici­pate unto us, his own goodnesse, there is a change wrought in our nature, new light is put into our minds, new de­sires into our affections, new obedience into our wils, and a sweet confor­mity into all our actions, [Page 31] & in this renovation there is no destruction, but a conversion; no subver­sion of the old substance, but a generation of new qualityes; there still re­maines the same subject, and this alteration of our nature, is a transformatiō not a transubstantiaton.

To this new man, there is not wanting a new name; and names are given to expresse the nature of things: now no name can so fully, and so fitly notifie him, who is made partaker of the divine nature, adopted to the inheritance of glory, and immortality, in the kingdome of hea­ven, as this of Gods son: [Page 32] here then is a change of our names too, there are no more termes of hosti­lity between God and man, the enmity is now abolished, and all such names as carrie in them sorrow, shame, and mi­sery are done away; and a new name that imports comfort, glory, and feli­city is imposed; and now we are no more enemies but sonnes; now surely this is good newes to heare the father hath found his lost sonne: an Angell is not an able and suffici­ent messenger, God him­himselfe bowes the hea­vens and comes downe: ecce novum behold a new thing upon earth Esay 43. [Page 33] 19. This is novum and inauditum, a thing never heard of before: God in the flesh revealed it; hea­ven and earth, God and man reconciled, good ti­dings! Blessed be the peace maker; God and man made friends, good news welcome be he whosoe­ver brings it, his lips are gracious, and his feet beautifull: whose heart doth not leape for joy, to heare himselfe (by the e­verlasting Father) called my Sonne.

And this new name must be attended with a Chrys. ser. 68. in ora. Domi. new life, qui Dei filium credit actu, vita, moribus honestate tanto generi re­spondeat they that pro­fesse [Page 34] themselves the Sons of God, must be answe­rable to such honorable compellations: this is a high and a heavenly cal­ling, and our conversati­on must be suitable to our calling: nec degene­ret Cyp. ser. 5. de ora. Domi. actus noster a spiritu, ut qui coelestes & spiri­tuales esse caepimus, non nisi spiritualia & coelestia cogitemus, & agamus: we must looke unto the Rock from whence wee are hewne, and beware we degenerate not from that Royall family where into we are admitted, but we who call God, our Father, should be blame­lesse and harmelesse, the sonnes of God without re­buke, [Page 35] Phil. 2. 15. a godly name and a wicked life agree not: sinners are hardened, and God di­shonoured, when he that is called a sonne of God, behaves himselfe as a ser­vant of sinne: it is very fit that every sonne of God should imitate his Matth. 11. heavenly father: or if he desire a patern neerer hand; let him learn of his elder brother, discite à me (saith Christ) learne of me! Frame your lives to his rule, and they wil acquit you, convince men, and please God; whilest he sees his name honored, in your conver­sation, & their convicti­on.

Old things are past, behold all things are be­come new: new estate, new nature, new name, new life.

Estate happy, the merit of Christ hath purchased that: nature holy, the spi­rit of Christ hath sancti­fied that: name heavenly, the love of God hath be­stowed that: life godly, the grace of God hath wrought that: happy e­state, holy nature, hea­venly name, godly life, man is now a sonne by grace not unworthy to be own'd of so great a Prolis tanto non in ficien­da parenti. Father.

At length, I have brought you to the height of Gods love, [Page 37] and Mans Dignity.

Gods Love never so Et quidem deitatis er­ga nos dig­natio tanta est ut scire nequeat quid potis­simum imi­tari debeat creatura u­trum quod Deus ad no­stram depo­suit servit u­tem: an quod nos ad suae divini­tatis rapuit dignit at em. Pet. Chrys. ser. 72. manifest, as in making us his sonnes, the utmost we could hope for, was par­don, not for preferment: but to debase the natu­rall sonne, in making him like us: that he might honor us, in making us like him: is love with­out measure! which we are as unable to conceive as we are unworthy to receive: the expression is too meane, and low, to say it was paternall; a it Et sicut om­nem ut scriptum est paternita­tem in Coelo & in terris a scipso vol­vit nomina­ri: fic a no­bis patris in se affectum voluit cog­nosci & quid dicam patris imo potius plus quam pa­tris. a Sal. di gu­ber. dei lib. 4. pag. 121 was more then mothers love, and was, what him­selfe is, infinit.

Man never so dignifi­ed! who am I? and what is my fathers house (saith [Page 38] David) that I should be Sonne in law to a King? what is fraile man, that he should be exalted to the dignitie of Gods son, called to the hope, and invested with some pos­session of eternall life: what a happinesse is this, above the rest of man­kind, who through igno­rance and unbeliefe a­bide still in misery: and I would to God, he would perswade the hearts of all men, to ac­count this their chiefest honour, to be Gods sons, religion is and ever hath been, the honor and safe­ty too, of kingdomes, familyes, and particular persons: and this of Gods [Page 39] sonne, preferred before the most glorious titles: It was the Religious boast of the Emperor Theodosius, malo esse mem­brum Aug. de civi dei l. 5. c. 26. eccelesiae quam ca­put imperij: and in the most magnificent, it is an addition to their honor, to be Gods sonnes: the greatest in the world is nothing, if he be lesse, the meanest is enough, if he be so much; and so much is every true beleever: for to as many as recei­ved him to them gave he power to become the sonnes of God, even to them that believe on his name Jo. 1. 12.

How is it then, this priviledge is so sleighted [Page 40] and undervalued of ma­ny, and carnall alliance and kindred so much stood upon by all: men account their carnall pe­degrees, and if they can reckon a great man of their house how they glory in it, whereas there is greater cause of boa­sting, to be of Gods fami­ly, then to be descended from the loynes of Prin­ces: for carnall affinity is but transitory, it abi­deth not; Kingdomes and families have their periods; and in death there is a dissolution of al kindred after the flesh, the mightiest man alive, must one day say to cor­ruption, thou art my Fa­ther, Job. 17. 14 [Page 41] to the worme, thou art my Mother, and my Si­ster, but our alliance here by faith; death nor the grave hath no power o­ver; 1 Cor. 15. 55 and as it is begun on earth by grace in our adoption: so shall it not be ended but perfected in heaven, by glory in ful fruition: when all the adopted sonnes shall be like the naturall sonne, and their bodies made conformable to his glo­rious body, according to the mighty working whereby he is able to Phil. 3. 21. subdue all things unto himselfe.

Many excellent things are spoken of you ye sons of God! but what man [Page 42] lives, that dares challenge to himself this priviledg? seeing every man is a sin­ner, & if a sinner, no son, for he that is borne of Ro. 3. 23. God sinneth not. 1. Jo. 5. 18. how sinneth not? sin­neth not at all? God ne­ver gave any such privi­ledge to the regenerate (saith Oecumenius) for the Oecumci­nus in locū. best of Gods Saints speakes in his own name and others. If we say we have no sinne, we deceive our selves, and the truth is not in us. Wee sinne daily and hourely, the best of us, but the best of us, sinne no otherwise 1 Jo. 1. then Gods children may sinne.

Not totally, with a [Page 43] fulnesse of consent, quasi ad peccatum vacantes, but over come through infir­mity, with strength of tentation. Nor finally, ad mortem, they sin not that is, sin not untodeath that sin, for which the holy Ghost hath said thou shalt not pray, In all their sinnes there is still place left for their humiliation and Christs Intercession, so still they are innocent from the great offence, for al­though many lesser sins do passe them without their knowledge: and many greater sinnes be committed with their knowledge: yet in the escape of those lesse, and [Page 44] the committing of these greater, they are patients, not Agents, not obedi­ent to the rule of sinne, but overmastered by the rage of sinne; here is St. Pauls case just Ro. 7. ma­lum quod nolo facio, they sinne unwillingly, and their unwillingnesse to sinne will appeare in their heavinesse for sinne when the remembrance is grievous unto them, the burden intolerable, then is the waight not charged on them but laid upon him who hath satisfied Gods justice, for it, by bearing it on his owne body on the tree, for whose sake, lesser and unknowne sinnes cha­ritate [Page 45] absconduntur are in charity covered and our greater and well known sins poenitentia abluuntur are by actuall and unfai­ned Bernard. repentance purged who then shall lay any thing to the charge of Gods elect? It is God that justifieth! who is he that condemneth? thus the sons of God they are sinners and no sinners. No sinners! for being ju­stified by faith they have not onely a plenary re­mission of all sinnes that are passed actually pur­chased by the blood of Jesus; but also a preser­vation from sinnes to come, effectually promi­sed by the spirit of grace. [Page 46] But sinners! in regard of that inherent corrup­tion, which against their wils, doth lead them cap­tive into actuall trans­gressions.

For as there is semen gratiae, a seed of grace, in the regenerate, which will not suffer them to­tally to sinne.

So also there is semen peccatia seed of sin which wil not suffer them who­ly to be sanctified.

Christ by his death in­deed, hath wholy taken away both reatum & sup­pliciun, the guilt and e­ternal punishment of sin: but he hath not absolute­ly taken away, but noly weakned Concupiscience [Page 47] the root & seed of sin: which though it be not as grace is, an immortall seed, 1 Pet. 1. 23. yet it is as graceis, a remaining seed. 1. Jo. 3. 9. rooted and growing in our na­ture. It is not a con­demning, not a raigning, but a remaining sinne, a­biding in our flesh and substance; must have no place in our liking, and affections and so it may sometimes somewhat lessen & abate our com­fort, but can never de­stroy our happinesse, whilest this body of sin, is kept from raigning in our sinfull body and brought into subjection by the wholsome disci­pline [Page 48] of spirituall morti­fication, and then this sti­mueles carnis this throne the flesh like a Serpent without a sting hath mo­tum & morsum, non vene­num. It may stir, and bite us; cannot hurt nor kill us: It may bruise our heele, but we shall bruise it's head.

And thus though we be set in the middest of evill yet God withhol­deth not his tender mer­cyes from us but his lo­ving kindnesse, and his truth continually preser­veth us Psal. 40. 11. And the Lord shall deliver me from every evill worke (saith St. Paul and will preserve me to his hea­venly [Page 49] kingdome. 2 Tim. 4. 18. Sinne it makes no change in God; it must in man, Gods grace in man, makes man to re­pent of his sinne against God.

Mans sinne against God, makes not God Repent of his grace to­wards man.

1 Man Repents for sinne, and his repentance sendes him to the throne of grace, to beg pardon for his sinne: where we have an advocate with the father, Jesus Christ the righteous, and he is the propitiation for our sinnes.

2 God repents not of his grace if man repent [Page 50] of his sinne, wherefore that wee may continue in his favour, we must come before him like the publican into the Temple with contrition in our heartes; and like the lost sonne to his Father with confession in our mouths the Pharisie stood upon his justification, the Christian must not, con­fession is the way to ab­solution, and thus al­though we offend God daily by our sinnes, yet is he pleased againe by our repentance, he re­pents not of his grace but is faithfull and just, if we confesse he for­gives. True it is God will not connive at the [Page 51] errors of his children, he will be angry with them for their offences, as a fa­ther with his sonnes; and in his anger visit their transgressions with the rod, and their iniquities with scourges: but can a Father forget? can a Mother forget? they may, I will not, (saith God) Esay 49. 15. he will not take away his loving kindnesse, nor suffer his faithfulnesse to faile: he hath sworne by his holinesse he will not; the foundation of God standeth firme he chan­geth not, but workes a change in man for sinne that his purpose accor­ding to election might [Page 52] stand * this is his purpose Ro. 9. 11. he hath declared by his promise, he hath confir­med his promise by his word, he hath strength­ned his word by his Oath he hath sealed all these with the blood of his son, he acknowledgeth this his seale by the witnesse of his spirit, and his spirit assureth our spirit, that notwithstanding our many fraylties we are still sonnes: And this he doth not, by immediate revelation, but by an undeniable conclusion drawne from the revealed word: For if when wee were enemies we were re­conciled unto God by the death of his sonne: [Page 53] much more being recon­ciled we shall be saved by his life Ro. 5. 9. for he li­ving to make intercession for us is able to preserve his own mercies in us.

Thus God against all opposition of sin and Sa­than hath exalted us to the dignity of sonnes: and if after this advancement through infirmity, we fall into sinne: shall we account our selves no sonnes because sinners? If we be truly humbled for our sins, hartily loath them, desire to leave them, constantly purpose to forsake them, & to sin no more, If we bewail sins past, beware of sinnes to come strive against pre­sent [Page 54] Corruptions and by humble confession seeke for absolution, it argues we ar truely penitent, & where God sees true re­pentance, he sees no sin: By sin we go from God, and then he disclames us: but by repentance we come againe unto him, and whensoever we re­turne he receives us. When the prodigall said I will go unto my Father and say father I have sin­ned: the father upbraides not his former Riot, but entertains him as his son, this my sonne was dead but is now alive; though he had lost the duty of a sonne, yet had not God lost the bowels of a Fa­ther: [Page 55] he retained still his fatherly affection, and de­lict a Ego perdidi quod erat filii, ille qd. patris est amisit. Chry. s. 2. 7 de filio pro­digo idem ser. 3. de filio prodigo. 1 Pet. 4. 8. non videt vis amoris love doth cover a multi­tude of sinnes * it may stand therefore with the honor of a father, (such an one as God) to own sinners for his sons, pro­vided they have sorrow­ed heartily for their sins, and then, with God they that have sorrowed are as if they had not sin­ned; But may it stand with the piety of a father to leave his children in distresse, and to expose them to want & misery, If God be their father where is his care over them? his provision for them? or can it be that [Page 56] the sonnes of the highest should not be so wel pro­vided for as the fowles of the ayre and foxes of the field? sometimes it so falleth out that God hath a strict hand over his own family, concealing from them the good he inten­deth to them, and with­holding from them these present blessings which in a plentifull measure he powreth into the lappes of the men of this world; not that he neglecteth his owne whilest he thus regardeth others, as if he had forgotten to be gra­cious, and shut up his lo­ving kindnesse in displea­sure, but by some trou­bles in this life, to make [Page 57] their joyes more full, with the assured hope of glory and happinesse in the life to come: nor is he wanting to them in the things of this life, whereof they have the promise, and shall have the possession too, when Psal. 31. God sees it may be for their good; so still as a loving father hee sorts their condition, as may be most for their wel­fare; sometimes straight­ning, and sometimes en­larging his hand, either in povertie or riches, want or plentie, sicknesse or health, adversitie or prosperitie, they have their share both in the evill and good things [Page 58] of this life, to let them know that those present evils are not the greatest, nor the goods of this life the chiefest, but that there are evills to come more to be feared, and future good things more to be desired, in the patient expectation whereof they must be content to endure the want of some present good, and the sense of some present evills.

It should suffice them to know that not here, but in heaven, where their Father is, their in­heritance is, there must their hope be fixed, on that their care placed, and for these temporall [Page 59] blessings they must cast their care upon God, and depend upon his father­ly providence, who knows their wants and will supplie them, your heavenly Father know­eth whereof you have need (saith Christ) and Matth. 6. you know it is enough for a father (that is of a­bilitie, such an one as is our heavenly Father) to know the wants of his Children, his owne goodnesse will supplie whatsoever is needfull or convenient.

It is not then against the honestie, and it may well agree with the pi­etie of a Father (such an one as God) to owne a [Page 60] wretched, if a contrite sinner, for his beloved Sonne.

But all this while, this Title seems to deter­mine the Relation to one Sex; seems, but doth not: for God, who of the woman requires the dutie, will his Justice permit her to be exclu­ded from the Dignitie? certainly no! the word is not to be restrained to the sex, but exten­ded to so many of the whole kind, as truly be­leeve, whether they be male or female; for God is not [...] he maks no difference of sexes, a­ges, nations, professions, degrees, estates or con­ditions [Page 61] of men, but he that is Lord of all, is rich unto all that call upon him, male and female, Jew and Gentile, young and old, rich and poore, prince and people, bond and free, if true belee­vers, he ownes them all without difference for his Children.

And yet there is a dif­ference amongst them, both in respect of Gods grace towards them, and his grace in them; they are all beloved, but not equally: and that Gods grace and favour is more to this, then that man, is not from Gods final in­tention, which is equall and alike to all his cho­sen [Page 62] [Salvation and Hap­pinesse] but as men are said to love more, where they conferre more; and to favour most, where they receive most: so God in regard of some outward expressions of love and favour, is said to love one more then a­nother; and in regard of mens apprehension to some, having a greater sense and feeling of his love and favour then others.

And for his grace that is in them, whether for the qualification of their persons, or salvation of their soules.

If wee speake of the former, some are better [Page 63] fitted and enabled for the execution of such of­fices and duties where­with by their callings they stand charged, wherein he that is most faithfull, is most highly favoured.

If we speake of the lat­ter, the more grace God worketh in them, the more gracious hee is said to be towards them: and so the stronger their faith, the ferventer their love, the more unfained their repentance, the more universall their o­bedience, the more sin­cere their conscience, the greater his love unto them, the more he is delighted in them, and [Page 64] such as in his love he hath gifted above their fel­lows, he usually hono­reth above their fellows; and according to the ex­cellency of their graces, is the eminencie of their places.

And therefore, though all the faithfull be Gods sonnes, and in relation to him brethren, and he the common Father of all, yet for all this it will not become an inferior to affront his superior with a jam sumus ergo pa­res, haile fellow, well met, for his communitie overthrows not that dif­ference, which nature, civilitie, and Gods owne ordinance hath made be­twixt [Page 65] man and woman, and one man and ano­ther: nor will either state, or Church, or private families, admit so absurd a paritie. To lay all level; no principalitie in the state, no Prelacie in the Church, no com­mand in families, were to ruine all: an inconve­nience, which the seaso­nable fore-sight of Al­mightie God hath (by his owne blessed Ordi­nance) prevented: nor did Christ at his com­ming (unto whom God committed all rule, and all Authoritie and Po­wer) divest the Princes of the world of that Re­gal and Soveraigne po­wer [Page 66] wherewith God Per fidem Christi non tollitur or do justitiae sed magis fir­matur. Aq. prima secundae. qu. 104. Art. 6 conc. hath invested them, he abolished it not, establi­shed it rather.

And thus though all men be alike in the first Adam, made of the same mould.

And all the faithfull a­like in the second Adam the Sonnes of God.

Yet the Lord for the singular benefit of man­kind hath distinguished How son ser. hab. Oxon. 1602. them in great know­ledge, and made their wayes and reputations divers: some of them he hath blessed and exal­ted, as Kings and Prin­ces.

Some he hath sanctifi­ed and appropriated to [Page 67] himselfe, as Priests and Prophets.

Some he advanceth a­bove their brethren, and makes their fathers chil­dren bow downe before them; and others hee leaves in the common rancke: some he hath laden with honours, wealth, promotions, and dignities: and others he hath bestowed in mea­ner callings: thus wisely hath God ordered the estate of this present world, with the con­nexion of such variety of parts, begetting a har­monie, and bringing a perfect soundnesse and sweetnesse to the whole body.

Where all the strings are of one sound, there is no musicke, where all the members are alike, there is no body but a bulke: and even so, there is nothing but discord and deformitie, where there are not differences of degrees, estates and callings of men: and where God hath put a difference, let man doe so too, that mans esti­mation concurring with Gods ordination, every man may be honored and respected according to his place and digni­tie.

The stones in a buil­ding are not all of one syze.

The vessels in an house not proportioned all for one use.

The members of the body are not all of one fashion, or for one of­fice.

There are many stones in a building, ma­ny vessels in one house, many members in one body, and in these ma­ny, there is varietie, not Identitie, not many of the same, but of divers syzes, for divers uses, of severall fashions, for se­verall offices; and this varietie of parts doth be­get an unitie in the whole, so we being ma­ny (concludes St. Paul) are one body: and in a [Page 70] body composed of mul­tiplicitie and varietie of parts, there is more beau­tie greater safety, and this, not only in the na­tural Connexio totius cor­poris unam sanitatem unam pul­chri tudi­nem. Tacit. Leo. Ep. 8. cap. 11. body which is man, but in the politicke bo­dy, the state; and in the mysticall body, the Church; beautified and strengthened with the severall offices, orders, degrees and callings of men, diversly qualified, making a distinction a­mongst men of the same Christian profession, for a communitie of Religi­on induces not a confu­sion into Christian com­mon wealths: but con­firmes them rather in peace and good order: [Page 71] enjoyning every one (by an Apostolical Canon) 1. Cor. 7. 20. to abide in that calling wherein he is called, propounding no new, but perswading a more conscionable use of the old * and if there See Luke cap. 3. verse 10, 11, 12, 13. be any that hath no cal­ling, to get him one, for he that hath no vocati­on, is of no Religi­on.

There are in the world viri absque jugo, Anabap­tists. unruly men, who stand upon their lawlesse liber­tie, which they mis-name Christian; untamed hey­fers, whom no pales or walles of law or disci­pline can keepe within the boundes of the [Page 72] Church or Common­wealth, who abhorre that lawfull Authoritie or Christian Charitie should regulate their ill­governed libertie. But surely this is no privilege of Gods Sonnes, a cha­racter it is rather of the sonnes of Belial, Judg. 19. 22. 1. Cor. 7. 21 1. Pet. 2. for Saint Paul in one Epistle, and Saint Peter in ano­ther, teach another les­son: thus much in effect; that honour, reverence, obedience, and service unto men: may well consist with the liber­tie of the Sonnes of God.

The freedome Christ purchased for them is not civil; from the obe­dience [Page 73] of the magistrate soveraigne or subordi­nate, nor naturall from those respects and duties which children owe to their parents, wives to their husbands, &c. But spirituall from sinne and Sathan, death and hell, this and not that is the freedome Christ purcha­sed, and Saint Paul fitly called, the glorious li­bertie of the Sonnes of God; from which hap­py libertie, no beleever is excluded: and unto which, the meanest hath as good right, as the greatest; and be mens qualities and degrees, in the world, never so dif­ferent God compre­hends [Page 74] all under one com­mon motion of Sonnes, nor is it any worldly re­spect that makes a man ever the more favoured with God; for a man to plead his birth, bree­ding, wealth, wit, lear­ning, beautie, valour, is more fit for a Coridon to his Alexes, or a Phoebus to his Daphne, then a Christian to his God; It is not the proper man, nor the rich man, nor the wittie man, nor the vali­ant man, nor the learned man, nor the noble man; It is not any of these, (though all these deserve a civil respect) that God is taken with, his af­fection pitches on the [Page 75] godly man, Psalme, 4. 3.

The Lord hath chosen to himselfe the man that is godly: and now let no man disdaine Gods choyce, how meane soe­ver in outward appea­rance, for whom his mer­cie chooses, his love ad­vanceth to the dignitie of his Sonne, and whom his love hath advanced to the Dignitie, from him his authoritie requires the duty of his Sonne, and the duty here ex­pressed is, to give God his Heart, which is the second part of my text, My Sonne, give me thine heart.

If wee be his Sonnes, [Page 76] God is our Father, there is his authoritie over us.

And if God be our Father, where is his ho­nour, there is our duty to him.

Nobilitas ad virtutem obligat, the greater ho­nor God hath done us, the greater are our en­gagements to him, and therefore as wee have looked up with comfort to the dignitie, so now let us looke downe with care to the dutie of Gods sonnes, which is briefly sum'd up in two words Love and Obedience.

Where Obedience is, there is nothing so diffi­cult commanded, that [Page 77] will not with diligence be attempted.

And where Love is, there is nothing so pre­tious demanded, that will not with cheereful­nesse be tendred, here God tries our Love, by our Obedience, that he may see how much wee love him, by that which we will doe for him.

And againe, he tries the sinceritie of our Obe­dience by our Love, that he may see how much we will doe for him by that which we wil cheer­fully give him, and as a pledge both of Love and Obedience, he requires the heart. My Sonne, give me thine heart.

Cor tuum, thy heart to God, there is the thing required to testifie our Love.

Da mihi, Give mee, there is the dutie to be performed to expresse our Obedience.

The testimony of thy Love to God, is thy Heart to God. A Heart, there is the quid, the thing what it is that God requires, Thine, there is the cujus, the proprietie, whose it is.

First, the Heart is the thing God calls for; and what is that? This small piece of flesh that beates in our mortall bodie? No; that were to re­quire our lives: God will [Page 79] have Mercy and not Sa­crifice: and craves not our life, but our Love; the Heart is the seate of Love; that our heavenly Father requires of us his unworthy Children, that we love him.

And not only our Love, but in calling for the heart, he calls for our feare and service too: for whatsoever the curiositie of some Philosophers have determined to the contrary, the heart is the seate of all the affections and passions: the Gall, Liver and Spleene, give the occasion to stirre them up, but in the heart they are seated: the Heart is the Metropolis [Page 80] of the soule: and often taken for the soule with all her faculties.

Besides the Heart is Omnis hona dispositio corporis re­duci dat quodam mo­do ad cor ficut ad principium corporaliū motionum Aq. 1, 2. q. 38. art. 5 resp. ad 3. arg. Vide Aq. 1 2. q. 17. art. 9 arg. 1. & 2. the first mover of all the Externall actions, and e­very member worketh according to the moti­on, inclination and will of the Heart; It liveth first, and dyeth last, and therefore first, and last, and for all, give God the heart, for that is all: All the faculties of the soule; all the members of the body, attend the Heart and follow it: the Heart goes before and drawes the whole man after it.

And this is Gods de­light the whole man: he [Page 81] loves Integrity; and in calling for the heart he requires every part: thy head to know him, thy tongue to confesse him, thine eyes to observe him, thine eares to at­tend unto him, thy lips to praise him, thy hands by good workes to glo­rifie him, thy knees to bow before him, and thy feet to stand in his Courts. God is not ser­ved at all, where any part is withheld from him, or devoted to any other besides him, sin­cerity and integrity are individuall companions, If true devotion lodge in the heart, humble re­verence will shine in e­very [Page 82] part. So sings Da­vid Psal. 84. 2. Cor me­um & caro mea exultave­runt. &c. My heart in­wardly and my flesh out­wardly have rejoyced in the living God.

Thus the whole man must apply it selfe to the worship of God, the outward, aswell as the inward man: by the out­ward 2 Cor. 4. 16 Oecum in locum. man, the learned * understand the body: the inward man by St. Peter is expounded to be the hidden man of the heart: that, aswell as this, this in private, that in pub­like, this with inward and spirituall, that with outward and corporall worship.

In private then and in thine owne Chamber, commune with thine owne heart, the testi­mony of Gods spirit and thine own is suffici­ent.

But in publik in Gods presence Chamber the Temple; it sufficeth not, except the Church may see too: that all may see and beare witnesse that God is in you of a truth, and this cannot be, ex­cept mens externall acti­ons do shew forth their internall affections. The heart that is unscrutable to man but * gentis cor­poris Hirom. Gestus est sermo qui­dem corpo­ris Cic. de Orat. lib. 3. vox animi, the out­ward carriage of the bo­dy, is a faire testimonie [Page 84] of the inward dispositi­on of thy mind: and then is discovered what the heart thinketh, by that which the body acteth: for grace in the heart is the light of the body, and this light must shine before men, that they may see aswell as God: And that men may reape the good, & God receive the glory, Gods hea­venly inspirations, and mens holy desires should empty themselves here, that the Church may outwardly testifie, what Ad signifi­candum de­bitum ordi­nem mentis humanae in Deum Aq. pri. se. quest. 102. art. 3. inwardly each man should be by such out­ward worship, as might betoken the Majesty of God, beseeme the digni­tie [Page 85] of Religion, and con­curre with the celestiall impressions in the minds of men. Idem. 2. 2. q. 92. Art. 2.

The performance of all Religious services re­spect God and man, to please him, and edifie them: and so must be equally poysed with the two theologicall vertues Faith and Charity, Faith towards God, and Chari­ty towards men, without faith, it is impossible to please God, and cordi cre­ditur man believeth with the heart, it is the heart that seasoneth our devo­tion, and faith that sea­soneth the heart, directs it to the true object, and in the right end of pure Religion.

And as faith seeketh to please God: so charity to approve it self before men, and charity in the performance of a duty unto God hath respect unto the benefit of man too.

God sees faith in the internall devotion of the Heart, and therewith he is well pleased.

Men see charity in the externall carriage of the body, and therewith they are edified.

God calls for that, by Solomon in my text, My sonne give me thine heart, and he cals for this by St. Paul in another text, to present your bodyes ali­ving Rom. 12. 1 sacrifice &c. and [Page 87] then concludes, and not til then your devotion to be [...], your reasonable service and good reason there is, God should be served both in body, and soule; for at the first he made both, and he once re­deemed both, he day­ly preserveth both, and finally saveth both: and therefore glorifie him in both.

And thus the Christi­an offers that Holocaust to God in substance and truth, which the Jewes did offer in type and fi­gure, making his appro­ches into the house of God with Davids hymn in his mouth: Introibo Ps. 66. 13. [Page 88] in domum tuam Holoca­stis, I will go into thy house, with burnt-offe­rings: but now in Gods house there is no use of fire, unlesse it be the Metaphorical fire of true zeale, for true zeale is Gods fire, of which St. Aug. in ps. 66. alias 65 Austin thus, totum meum consumit ignis tuus, nihil mei remaneat, totum sit tibi Let thy holy fire of zeale, O Lord, consume me wholy, and make me thine in every part; all thine, and then is all his when he hath the heart, for as the powers of it are inclined so are the parts of the body moved: there is a league of amity betwene them, [Page 89] like that betwene Ruth and Naomi the body like Ruth to Naomi, cleaving to the soule and saying; intreat me not to leave thee Ruth. 1. 16 John 1. 16 Anima in­tellectiva quamvis sit una secun­dum essen­tiam tamen propter sui perfectio­nem est mul tiplex in virtute & ideo ad di­versas ope­rationes in­digit diver sis dispositio nibus in par tibus corpo­ris cui poni­tur Aq. pri­ma q. 76. art. 5. risp. ad 3. arg. or toreturn from follow­ing after thee, for whe­ther thou goest I will go, and where thou lodgest I will lodge, thy people shalbe my people, and thy God, my God; or as his souldiers did to Jo­suah all that thou com­mandest us we will do and whether thou sen­dest us we will go, for albeit the soule in essence be one, yet to the perfection of it, there are divers faculties: and for the severall ope­rations of these faculties, [Page 90] there must needs be an answerable disposition in the partes of the body to which it is united: for as the fire first kindleth the fuell, and that being kindled nourisheth the fire: and as the body first warmeth the clothes, and then they returne a reci­procall heat to the body; so the heart first disposeth the parts of the body, and these partes fitly dispo­sed In divino cultu ne­cesse est ali­quibus cor­poralibus uti ut eis quasi signis quibusdam mens homi­nis excite­tur ad spi­rituales actus quib. Deo conjun gitur Aq. 2. 2. quest. 81. art. 7. Ecclesiam piis quibus­dam coere­moni is ele­gantibus ritibus & institutis tanquam sponsam or­natam viro suo decora­rent Cornal. Agrippa de van. sci­entiarum cap. 6. affect the heart, and make devotion in the heart, like the fire in the Sanctuary, a flame that goes not out.

And even experience it selfe teacheth us, how merveilously outward forme and solemnity in [Page 91] Gods service doth helpe weakenesse and inbecili­ty in us; perswading the will, inciting the affecti­ons, and making some impressions of further knowledge in the mind, winging our thoughts, holding up the heart in her devotions, and gi­ving stength and vigour to such motions which are otherwise apt to lan­guish, and conclude in a lazie wish: but the parts of the body fitly di­sposed keepes up the heart till Gods wil be ful­filled, and mans duty discharged.

True it is God hath sometimes excepted a­gainst this outward wor­ship, [Page 92] but then when it hath been alone, when the people drew neere him with their lippes, and their hearts were farre from him. But when or where Exter­num cultum non repre­hendit do­minus imo etiam ab omnibus pi­is requirit nec enim tantum in­tus in ani­mo colere debemus, sed etiam coram ho­minibus te­stari, &c. Calvin. ap. Mart. in Matth. 15. 8. Jo. 4. 22. shew me, was ever God offended with the humble, lowly and reverend gesture of the body in his service, or where did he ever con­demne outward Solem­nitie, when it was joy­ned with inward sinceri­tie, never did hee open his mouth against the use of that, but the want of this. The true worship­pers shall worship God in Spirit and truth (saith the Sonne of God) but how in truth, if not out­wardly [Page 93] in body, as well as inwardly in heart and spirit, God is robbed of his worship, when either is with-held, and when both are not exhibited Gods house is made of a house of Prayer, a den of theeves.

And the same spirit that by the Son of God commends inward wor­ship, doth by the ser­vants of God, and those no mean ones neither, (his Prophet Esay, and Esay 45. Ro. 14. 12. his Apostle Paul) com­mand outward worship. As I live (saith the Lord) every knee shall bow unto me, and every tongue shall confesse to God. And thus what God hath [Page 94] joyned together in his precept, let not us sepa­rate in our practise, serve God with the inward worship of the Heart, and with the outward worship of the body al­so: open impietie can­not away with this, and secret hypocrisie is glad to heare of that; the hy­pocrite is all for outward pietie, the profane for in­ward sinceritie.

But it is neither the pretence of inward sin­ceritie that can justifie outward impietie: nor a shew of outward pietie that will excuse inward hypocrisie: be not de­ceived, Deus non illudi­tur, God is not mocked, [Page 95] but sitteth in heaven to laugh all those to scorne, who either by hidden projects, or open practise cast scornes upon Religi­ous worship.

If any man pretend inward sinceritie, let him shew it in outward works of pietie, men judge of the inward af­fection, by the outward action. Or if any stand upon outward pietie before men, let them shew it in their inward sinceritie before God, who judges the outward action by the inward af­fection: and wee know (ô Lord) that thy judge­ment is according to right: A mans workes [Page 96] may passe currant, and seeme right in foro soli, in the judgment of men, when as they are no­thing so in foro poli, in the sight of God: for God sees not as man sees; he looks not at the outward appearance, but at the heart: In a dutie performed, men see all well, but what saith God, men cry out a Saint, God saies a sinner: heaven and earth doe not al­wayes agree in their judgements: It is our daily prayer, that it may be in earth as it is in hea­ven, that it may be, and therefore is not: the grant of this petition wee must presse, that [Page 97] Gods will be done on earth, as it is in heaven, solemnly and sinceerely too, that there be an uni­formitie on earth, and this uniformitie, in con­formitie to heaven, for what shall it availe a man, though the world applaud him, if God and his owne heart con­demne him: It is there­fore Saint Pauls advice, Gal. 3. 23. Whatsoever ye doe, doe it hartily, as to the Lord, and not unto men. And yet wee must not conceit, as if God simply condemned the outward action: nay he approves it so farre as ap­parently good: he only dislikes this, that it is not [Page 98] done heartily, with a sin­cere intention, which God finds often wanting in those immediate du­ties of his worship and service: as prayer with­out attention, hearing without meditation, fa­sting without contriti­on, Almes and no com­passion, knowledg with­out devotion, zeal with­out discretion, repen­tance without reforma­tion: and these deficien­cies are rather in their a­gents, then the act, which so far as good apparent­ly God approves, but dislikes them, & dislikes them for this: because they did (bonum non be­ne) that which was good: [Page 99] good for the matter, but not done in that good & seemly manner, nor di­rected to that good end which crowneth all our workes.

For it is not so much the quid, what is done, though that must be ju­stifiable: and wee must have a warrant for what we doe, or else we sinne in what we doe. Nor is it the quî, the manner of doing, and yet wee must have a Rule and Canon for that too, or else wee disobey in what we doe; and so with Martha make choice of the wor­ser part, for Obedience is better then sacrifice.

For the quid then, we [Page 100] must looke up to God, who points us to his word, and that gives di­rection for the matter of Gods service.

For the quî, wee must have recourse to the Church, who by vertue of that grand Canon of Saint Paul, hath power to determine our liber­tie, 1 Cor. 14. 40 for the manner of Gods worship, in all the circumstances thereof; both for persons, places, and times, for every ge­sture, posture and beha­viour, for preaching, ad­ministring, praying, bles­sing, hearing, receiving, singing, confessing, pray­sing and to dispose of all other accidentals accor­ding [Page 101] to decency and good order. And now suppose for the matter, all done as God hath comman­ded: for the manner, all done decently and or­derly as the Church hath enjoyned: yet as our Saviour said to the man in the Gospell unum tibi deest, there is something wanting, the intention of the heart that must be right too, for it is that which maketh religious exercises performed, du­tyes of obedience; Saint Ambrose limits all to this quantum intendis tantum facis, when a man in his intention swerves from that true end to which his worke in hand should [Page 102] tend he looses his inter­est in the action; for men to be of the Pharises cut, of whom St. Chri­sostome, oculi hominum timor eorum, oculi homi­num amor eorum, fearing nothing but the censure of men, loving nothing but the praise of men, this base popularity, is the bane of true piety.

Omnia fiant, let all be done that God hath com­manded: omnia decenter & ordine, all decently and in order as the Church hath enjoy­ned.

Omnia cordicitûs & ex animo al heartily with a pure intention, in the feare of God, and reve­rence [Page 103] of holy Church: and so all will be done as Saint Paul would have all done: Omnia ad edifi­cationem & omnia ad 1 Cor. 14. 26 1 C. 10. 31. gloriam Dei: All to edi­fication; and all to the glory of God.

It is the heart then, that addes a goodnesse to all we say: and gives perfection to all we doe in Gods service; were mens words like Herods, divina oracula the voyce of God and not of men: their workes like the Pharisies admiranda spe­ctacula admired of all: It availeth nothing at al; Act. 12. 22 if their hearts in the meane time be Daemoni­orum receptacula replete [Page 104] with guile and iniqui­ty.

Good words without the Heart, is plaine flat­tery, and good workes without the Heart, is grosse hypocrisie; now God is not so weake, to be dilighted with flatering words: nor so unwise to be deceived with hypo­criticall workes: when therefore we draw neere unto God it must be [...] with a true Heart, voyd of flattery Heb. 10. 22 and hypocrisie: he is not delighted with that, nor can he be deceived with this: he requireth truth in the inward parts the heart is his desire and delight too.

My Sonne give me thine Heart.

It is not the Heca­tombs of the Gentiles, nor yet the Holocaustes of the Jewes, but the Heart of the Christian is the Sa­crifice God accepteth the heart is the quid the thing required but the cujus whose it is, comes now to be scanned the text saith, tuum, thine heart, and thine, lookes abroade and relates unto man, It is cor hominis the heart of a man, not cor belluinum a bruitish and barbarous heart the savage and undomitable heart of a beast, but the corrigible gentle and pli­able heart of a man, such [Page 106] a heart that may be wrought upon, not an obdurate stubborne re­bellious and impe­nitent heart, this is no fit present for God, who hath regard to him that is poore, & of a contrite spirit, and trembleth at his word. It must be cor humanum thine heart, O man. Isay 66. 2.

And is mans heart so pretious a Jewell that God should become a suitor for it.

Moses telleth us, that Gen. 6 7. God seeth every imagi­nation of mans heart, that it is onely evill con­tinually.

Jeremie saith, that the heart is deceitfull above Jer. 17. 19. [Page 107] all things, and desperate­ly wicked, who can know it?

Christ hath taught, that out of the heart pro­ceed Mat. 15. 19. evill thoughts, mur­thers adulteris &c.

Shall such a heart be offered unto God, or will the searcher of the heart accept of such an offe­ring? he is a God of purer eyes then to behold ini­quity, neither shall any Matth: 5. wickednesse dwell with him, (our Saviour saith) the pure in heart shal only see God; take the Apo­stles Jam. 4. 8. counsell therefore; and purifie the heart and that it may be purified, deal with it as with gold, melt it, or if thou canst [Page 108] not melt it, breake it; for a broken and a contrite Ps. 51. 17 heart O Lord thou wilt not despise.

It is (you have heard) cor hominis the heart of a man that must be offe­red; but not the pharisai­call heart of the proud man full of hypocrisy, nor the wanton heart of the lascivious man full of vanity, nor the cove­tous heart of the worldly man full of iniquity, nor the hereticall heart of the malitious man full of ob­stinacy: but the contrite and broken heart of the penitent man full of hu­mility: ad hunc respiciam (saith God) to this man will I have re­gard Esay 66. 2. [Page 109] and to his offe­ring.

But this tuum in my text looks neerer home, and points out the ow­ner here, and the ow­ner here is a sonne. It is cor filii, thine heart my Sonne, and a sonnes heart is a loving and dutyfull heart: the servant doth his duty aswell as the sonne but he for feare, this for love, that constrained­ly this most willingly, his obedience is not mer­cinary, and arises from love not hire; as the dog serves his Master pro osse & offa: for a bone and a bite, but as a sonne his Father in reverence and love: It is the lo­ving [Page 111] and tender heart of a sonne that is here re­quired, thine heart, my Sonne.

And first my son! thine heart, tuum; that is propri­um cor, thine own, in thine own power, and in thine owne possession, it must be thus thine: If lent to vanity thou must re­call it, if bound to sin thou must release it, if sold to Sathan thou must redeem it, thine heart must be released from sinne; recalled from vanity, and Sathan dis­possessed; and then, when it is purged and purified, set at liberty and enlarged, and so made thine, when none [Page 110] other hath any interest in it, or can lay any claim unto it, but that it is thine own; not enthral­led to Sathans tentations, not intangled in carnall lusts, not distracted with worldly cares, when it is no more the heart of a sin­ner but of a sonne; then such it is as God would have: thine own heart.

Againe thine heart my Sonne, that is cor unicum & simplix, one single heart: for one man hath but one heart: Solomon tels us the fool hath none heart Prov. 17. 16. But David the Father of Sa­lomon sets out the wic­ked with a heart and a heart Psal. 12. 2. in Saint [Page 112] Hieroms translation: with a double heart in our al­lowed translation the context tels us whom he meanes he that doth one thing and intendeth an­other saith one thing but thinketh another, this [...] Sent. Theog man the scripture cryes out upon voe duplici cor­di: nor will God have any thing to do with him: the Prophet dis­covers him Psal 55. 21. by his faire tongue and false heart, the words of his mouth are smoother then butter, having warre in his heart, Judas like, he ushers in his trea­son with a kisse, and like to Joab makes a smiling face and a friendly salute [Page 113] the prologue to a mor­tall stabbe, the double hearted man is dange­rous and uncertaine for when his mouth speakes safety, his heart speakes ruine; and there is one that understandes the language of the heart: & for that any man hath said in his heart, that is, hath entertained envi­ous and malicious thoughts against the godly, trecherous and rebellious thoughts a­gainst Church or State, he must be answerable to God for these thoughts, for even these thoughts come within the compasse of the lawes transgression; of Gods [Page 114] law, but not of mans, mans law punishes onely the notorious: Gods law takes notice of the heart: And so God Psal. 5. 9. knowes though men do not; the thoughts of the heart: that their inward parts are very wickednes albeit the mouth be muz­led that it dare not speak it: and the hands bound that they cannot effect it for when he speakes his thought it is ruine to the godly, when shall he dye and his name perish.

Destruction to the Church, down with it, down with it, even to the ground.

Desolation to the State, come and let us make Hie­rusalem a heape of stones.

Thus the malicious or double-hearted man, like Esay 5: 8. Ps. 36. 4. Ps. 139. 3. the covetous, would be alone upon the earth, for mischiefe ever delights to be solitary; never considering that God is about his bed, and about his paths, and espieth out all his wayes: God un­derstandeth his thoughts afarre off, nor is there a word in his tongue, but loe, O Lord thou know­est it altogether: God sees, and abhorres to see a false Heart under a faire Simulata sanctitas duplex ini­quitas. tongue, for this with God is a double sinne: the Heart is his delight, but it is simplex cor, a single heart, a Heart without guile and hypocrisie, the [Page 116] faithfull are called Doves, and innocencie and sim­plicity are the properties of a Dove: and yet for protection from injurie, for the prevention of e­vill, and preservation of pietie; It is best to take our Saviours counsell, and joyne to the Doves Matth. 10. 16. heart the Serpents head: for harmlesse simplicitie, and Christian policy may well stand together: for Christian policy is to true Religiō as sugar to fruit, keeps & preserves the sent & taste: and often causes that they who distaste them raw and uncom­pounded, sweetly to relish them thus fairely orde­red: thy heart for God [Page 117] then, and although it be Corsapiens, let it be sim­plex, a wise and warie, but a single harmlesse heart; and the good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not clensed according to the purifi­cation of the Sanctuary. 2. Chron. 30. 19.

Lastly here is one pro­pertie more of the Heart, it must be totum or inte­grum, thy whole Heart, like the true mother of 1 King. 14. 8. 2 King. 23. 25. 2 Chron. 22. 9. 2. Chron. 31. 21. the child, his fatherly af­fection will not admit a division: It was the commendation of Da­vid, Josiah, Jehosophat, [Page 118] and Hezekiah, in the old Testament, that they sought the Lord with all their heart: and it is Christs commandement in the new Testament, that we love him with all our Heart: for to love God with all the Heart, is in effect as much as to give him the Heart: but not the whole heart, there is something more in the heart then Love, for Discretion, Percep­tion, Consideration and Meditation, are affirmed of the Heart: And all these are acts of the un­derstanding, and God is said to blesse Solomon, & to give him an under­standing heart. 1. K. 3. 12. [Page 119] & the Heart is said to be the seat ofwisdom, so that God in calling for the heart, requires the under­standing to know him, as well as the affections to love him, and he hath not the whole heart, ex­cept he have both; I will not dispute whether of the two is more usefull for us, or acceptable to him; hee requires both, we can lack neither, nor can the one well subsist without the other, and the heart is not perfect where either is wanting; Knowledge begetteth Love, & Love encreaseth knowledge, if knowledge preceed not, it is a na­turall instinct, not Love, [Page 120] for how can we love God before wee know him; It is a true Rule, Invisa dili­gere possu­mus, incog­nit a ne­quaquam. Aug. apud Amb. de spiera. ser. 15. ignoti nulla cupido, no knowledge, no love: It is the knowledge of the worth of the object of our love that spurres on the affections; the judge­ment of the understan­ding goes before, and there followeth the ele­ction of the will, that discernes; this chooses: the understanding, by discourse, examines the object, and having found it [utile & jucundum] right and good: com­mends it to the will, which readily embraceth it under those termes, 1. Jo. 4. 7. and so the better wee [Page 121] know God, the more we love him, and the more we love him the better we know him, Love and be wise then the Apostle makes use of one word to signifie both [...], Col. 3. 2. by this manner of speech giving us to understand that our love to God must not be an irregular passion, but a well or­dered affection: for [...] from whence the word commeth signifieth the mind or understanding, to teach us that our love must not be directly bol­ted out from the will but must passe by the un­derstanding: and have there allowance, be­fore [Page 122] it break forth, there­fore first you must labor to know God, and that knowledge will reforme your love, love him en­tirely and that love will inform your knowledge, for knowledge without love is vaine, knowledge 1 Cor. 8. 2. puffeth up, it is love that edifieth: had a man all knowledge if he have not love it is nothing, 1 Cor. 13. 2 the holy Scripture ad­vanceth it above its fel­lowes, gives the prehe­minence to it, determins all in it, as the perfecti­on of all vertues: and it is love that moves them all to their proper Acts: that maketh faith believe hope rely, patience en­dure, [Page 123] temperance ab­staine, humility sub­mit.

Yea in love there are two passions, desire and feare.

A desire to please God in all things.

A feare to offend him in any thing.

The feare to offend God begets an awfull re­verence to his dreadfull name.

The desire to please him incites to a cheerfull obedience of his heaven­ly will, and the triall of o­bedience is the perfor­mance of our duty, & the duty here enjoyned is, Give. God that gives all requires something not [Page 124] by way of requitall or compensation, for so man hath nothing to render him for all his benefits: but by way of thankful­nesse or gratulation, and so it is fit, very fit, that some present be tendered and given to him, that hath given all to us and loe what it is, the heart that must be given, My Sonne give me thine heart.

And shall we then call this donum, and not de­bitum, our free gift, and not our bounden duty. Is it not he, that hath made us and not we our selves: and so he may challenge our hearts as his owne jure creationis [Page 125] by the right of creati­on as the maker of them. It is he that hath redee­med and bought us at a deare rate the life of his Sonne: pretio empti estis magno saith St Paul and thus the heart it his jure redemptionis by right of purchase as the Saviour and redeemer of it. Be­sides in Baptisme we de­voted ourselves wholy to him and so jure pacti by right of sale or covenant the heart is his; and yet he saith give, as if it were ours, whereas he may justly take it as his owne, may; but will not: he that made thee without thee, will not save thee with­out thee, and though [Page 126] Salvation be the free gift of God and a worke of grace, yet there must concurre the act of mans will who if he would be saved must worke out his owne Salvation with feare and trembling. It is certaine, God can by violence take the heart of man but he will have it freely given: drawing by faire meanes the will of Qui fecit te sine te nō salvabit te sine te Aust the flesh into conformi­ty to the law of the spi­rit.

But doth not he who here saith give, in the 4 chapter of this book verse twenty three, say keepe thy heart with all dilligence, and how can a man do both give and [Page 127] keepe, for by a gift there is transitus rei ad alium, a thing is made over to an­other: And yet in tem­porall things, we know, the same thing may be both given and kept when a man makes over his right to another retay­ning the use to himselfe for a time: but God in this case wil admit of no such reservation nor wil he be content to accept of the heart in reversion, he will have it in present, the ve­ry actuall and reall pos­session, and when once Hieroms trans. the heart by faith and o­bedience is consecrated to God, he bids keep it, not from him, but for him, the word is serva * [Page 128] save it for him, sell it not to another: omni custo­dia serva, with all man­ner of keepe: with wat­ching, fasting, praying: with watching, that Sa­than with his tentations ensnare it not, with fa­sting, that the flesh with it's lusts entangle it not; with praying, that the world with it's cares di­stract it not: and thus to keep it, is absolutely to give it.

Or if thou wilt not absolutely give it, yet da mutuò lend it God, bring it to his house, and let him have the use of it here, It may be the plea­sures of Gods house may so affect thine heart, that [Page 129] what at first thou didst barely lend, afterward thou wilt most cherefully give: And even present thy selfe before thy hea­venly Plautus in. Tri. father with the sonne in the comedy: pater adsum impera quod vis ne (que) tibi ero in mora. Father command me what thou wilt, loe here I am ready to do thy will and this the heavenly father kindly accepts from his Terent. in And. sonne, and with the fa­ther in the comedy commendes him for it; facis ut te decet cum ist­hoc quod postulo, impero cum gratia. Or if thou will not freely give yet lend it God whilest thou art here: remember that [Page 130] God is in this place though you know it not and when you come into this place it is with in­tention to meete your God, or else you might aswell keepe away, and meet him you must not without your heart, that is his Benjamin, and his charge is like that of Jo­seph to his brethren Gen. 43. you shall not see my face except your brother be with you, let not us have occasion to say un­to you as Isaac to his fa­ther Gen. 22. 7. behold the fire and the wood, but where is the Lambe for a burnt offe­ring, here are your bo­dyes your eares to heare, your knees to bow, your [Page 131] tongues to give praise (and well it were if in this place these parts were so well disposed) but where is the heart for a burnt offering: Oh let not your hearts be in your fields in your hou­ses in your shoppes, in your coffers, running af­ter covetousnesse and vanity when your bo­dyes are in the Church, let no coveteous volup­tuous, ambitious or ma­licious thoughts divert your heart from Gods ser­vice but lend him your harts whilst here you are.

Or if it will not be lent yet da pretio sell it him, he is so taken with the heart, that he will have [Page 132] it at any rate; the blessings of this life, & that which is to come, glory & im­mortality; yea if it cost the glorious kingdome of heaven, & the death of Gods naturall son stake but the heart & take all.

Or if thou wilt not dare pretio, sell it him, nor give it him, nor lend it him: if neither the exhi­bition of present bles­sings, nor the promise of future happines can win the heart to the reve­rence of Gods holy name nor'to the obedience of his heavenly will, why then your blood will be upon your owne heads, God hath done his part your destruction is from [Page 133] your selves, he would, but ye would not, nay quoties voluit how often would he, alluring by his mercyes perswading by his Ministers who in his name and in his stead do second Salomon in his suite for the heart My son give me &c. And must God for all this go with­out the Heart, for us (it seemes) he may, but for his own names sake he will not: for, as he alone is the searcher and kno­wer of the heart, so he alone can rule it: turne and alter it: as it seemeth best to his godly wisdom: yet he compels it not: perswads it rather, & so winning: are his perswa­sions, [Page 134] that they have the force of a law, & the most Volunt as non cogit ur stony & stout heart can­not stand out, when he bids yeeld; & still it is not compulsion but perswasi­on, monendo & movendo with such motions & mo­nition he works upon it, non compellendo sed sua­viter inclinando, not violently compelling but sweetly inclining it, for when the stiffenesse and stubbornnesse of the Heart rejecteth kind­nesse, he works it by af­flictions & punisheth not in anger, but in love: and Rev. 3. 19. so his punishments are chastisements, not judge­ments levamina non gra­vamina, gracious not [Page 135] grievous or if for the pre­sent they be somewhat grievous (as no affliction for the time is joyous) yet in the event they are gracious, working the Heart to Obedience con­forming it to Gods will, and making it pliable to yeeld when God calls Give me thine heart.

But if for all this mens Hearts be so stiffe that they will not yeeld, then God brings them into great extremities, and presses them with manifold necessities, that (like Noahs Dove to the Arke) in the want and weakenesse of other meanes they may fly to him who is totius ne­cessitatis [Page 136] remedium a sure supply of all wants, and yet necessities and extre­mityes may breake the heart not bend it, ex­cept Gods holy spirit be with it. It is the effectu­all and lively worker of grace in the heart, mel­ting and framing it to such a temper, that it be­comes obedient to the heavenly calling: and when once the Heart is thus wonne then ever after the least significati­on of Gods heavenly pleasure is a forcible command, and every motion from him is a powerfull motive to us, resigning our hearts most willingly: when [Page 137] he requests so lovingly My sonne, give me thine heart. And now at last I am come to the last word of mytext, Mee, mi­hi, mi fili, to me my son, mihi patri, to me thy fa­ther, thy heavenly Fa­ther, thy heart to me: and here wee have the e­quitie of his demand, which seems at first sight to crosse the law of equi­ty, whose rule is, suum cui­que, to give every man his owne, how then shall wee think Gods demand equall and just, which runs in this stile, tuum mihi? thine to me.

Amongst men indeed, where the Relation is no higher then betweene [Page 138] neighbour and neigh­bour, the law of equitie is violated, when one man usurps that which is anothers, for Gods law forbids every man to covet any thing that is his neighbours, nor can conveniencie grant a dispensation for the breach of Gods law.

But betwixt God and Quod homo habet Dei ac domini sui munus est. ac per hoc in his quae offeruntur ab homine homo non suum red­dit domi­nus suum recipit. Tim. ad Cath. Ec­ele siam. l. 1. pag. 366. man, the case is altered, for God in justice may re­quire that which is thine to be given to him, for nothing thou hast is so thine, but that it is Gods also, of all thou hast, thou hast only the use; the right is Gods, thou the possessor, hee the owner, and so in deman­ding [Page 139] what is thine, hee calls but for his owne, nor is it against equitie for God to demand what is thine, seeing what is thine in keeping, is his indeed; but against ju­stice for man to refuse to give what in right hee hath no reason to with­hold from the true own­er: and therefore from God to man, da mihi tu­um, give me that which is thine, is an equall de­mand.

But God hath no need of any thing a man hath, all the beasts of the for­rest are his, and so are the cattell of a thousand hills, &c. His Ocean needeth not our drop, [Page 140] his Alsufficiencie mans wealth: mistake not, his request is not to supplie his owne necessitie, but first that we should make some expressions of our dutie, and by presenting him with part of our sub­stance, thereby to ac­knowledge Nemini du­bium est, quod ea quae dei dono ac­cepimus ad dei cultum referre de­beamus. Tim. ad Eccl. cath. lib. 1. wee hold all from him.

Secondly to shew our obedience to his blessed ordinance, which enioy­neth to honour the Lord with our substance.

Thirdly for his poore childrens sake, whose case hee makes his owne.

And so if God stand in need of nothing man can give, yet Christ [Page 141] doth, not Christus me­rus, sed Christus mysti­cus.

Not the person of Christ, for God hath put all things in subjection under his feete, and ex­alted him to be Lord of all.

But the bodie of Christ Totus Chri­stus est ca­put & cor­pus. Aust. his Church, that labours under many wants, and God expects the necessi­ties of his Church should be supplied of that which is thine, his Temples beautified, his Ministers maintained, his poore members relieved, and what is given to any of these God acknowledges as given to him, so that when God becomes a [Page 142] suiter unto man, it is not for himselfe, but for his Church, hee makes his Churches case his owne, and when a man gives to his Church, he offers to God, the time was when the forwardnesse of the giver prevented all suit: and then so much was given, that now God needs not to turne beg­gar for his Church, give him that which is his owne, that which the pietie of former times hath endowed his spouse with, and then shee may say as Esau to Jacob, I have enough my brother, keep that thou hast unto thy selfe. Gen. 33.

But yet I have not [Page 143] done with tuum mihi, thy goods, thy body, thy life, omne tuum, all thou hast to God, when by that thou hast, thou mayst doe him service, keepe nothing back.

But above all that is thine, thine heart to God: any thing else thou hast God commends into thine hand, & gives thee libertie to dispose of it.

Corpus terrae, thy body Terram ter­ra tegat, daemon, pec­cata resu­mat, mun­dus res ha­beat spiritus astra petat. to the earth, earth it is, and to earth it must re­turne, commend it therefore to the conse­crated bed of dust, to sleepe with it's fathers, untill by the last trumpe it be awakened to a joy­full resurrection.

Bona amicis, leave thy goods to thy freinds, to the Saints upon earth, and such as excell in ver­tue, and forget not to transport a part before thee in pious and chari­table uses, remember thy freinds in heaven as well as thy kindred upon earth.

Peccatum Dia bolo, thy sinne to Sathan, hee was the first suggester of it, and a daily tempter to it, stop his mouth with a tolle quod tuum est & va­de, let him gaine nought from thee but thy sinne, that is his, and bid him take his owne and be packing, but Cor mihi, thy heart for God, wee [Page 144] must breath out our soules with David, In manus tuas Domine com­mendo spiritum meum, into thy hands, O Lord, I commend my spirit, all other parts at times con­venient may labour a­bout the things of this life: but sur sum corda, the Heart must never looke so low heaven is Col. 3. 2. it's hope, and her con­versation must be as high as her hope, where her fellowship is with the Father, and with his Sonne Jesus Christ, and from this fellowship she must not stray: when the eyes are abroad in the world, the heart must still be fixed in heaven, [Page 145] and let nothing remove it from that station, keep it there, and it keeps the whole man upright: whilst the Heart is devo­ted to God, there is no violence, briberie or in­justice in the hand; no lust, covetousnesse or envie in the eye: the eare is not open to vani­tie or blasphemie: there is no Idolatry in the knee, no bitternesse or falshood in the tongue, no guile in the lippes, no impietie to God, no injurie to man, and this is the blessed fruit of the hearts devotion: thy Heart to God then.

Other Competitors there are for the Heart.

The world cries Cor mihi, give me thine heart and thou shalt have wealth and honors.

The flesh cries, Give it me, and thou shalt have ease and pleasures.

Give it me (saith Sa­than) and thou shalt have all these, the ri­ches of the world, and the pleasures of the flesh, give him but the heart, and he will give all, how comes hee thus munifi­cent, Paracelfus tels us, he is but a beggarly spi­rit, and therefore let him not delude the heart with vaine hopes, or deceive it with false shewes, hee promises all; but can give none; Matth. 4. [Page 147] suppose him able to make his promise good, yet all hee promises, even the whole world, is not a valuable price for the heart, and will any man be so adventerously foo­lish, as to sell upon trust, at an under rate; and to Sathan too; so bad a pay-master, the veriest huckster in the world; Give it him! it is lost for ever, but in Gods kee­ping it is sure enough: and this is not all the heart gaines by being de­voted to God, not safety Domine quia fecisti nos ad te irrequiet ū est cor do­nec requi­escat in te. Aug. only, but satietie too, he fils the heart, and con­tents it to the full, cheer­ing it on earth with his grace, and crowning it [Page 148] in heaven with his glo­ry, even for his Christs Jo. 1. 14. sake, whose is the ful­nesse of grace and glory; to whom with the Fa­ther and the holy Spirit, three Persons, but one LORD GOD Almighty, Be ascribed all might, majestie and domi­nion, now and for ever. Amen.