you did unto me, faith Christ, Ther's an union between God and and when is given to him. We will now shut up all in a word of Application, 1. See then how powerfull Religion is it commands the heart, it seizeth upon the vitals. Morality that comes with a pruning knif, and cuts of all sproutings and wild luxurianceo; !, but Religion lays the ax to the root of the tree. Morality looks that the skin of the apple be faire;but Religion searcheth to the very ccre. Morality chides outward exorbirances, buc religion checks secret inclinations. Or at the best in Morality there is but a polishing, a guilding, a carving of the heart; but in religion there is a news framing,a new modelling;nay,a new creating. That's the power of godliness, it changech the heart. 2. See allo che odiousness of an Hypocrite. He doth not give God the heart, and yet will give any thing else: 1, ani will seem to give that too. He bath $5935, which the Apoftfe renders by aras Monfex. Now an heart and an heart, 'risas odious as a weight, and a weight, as a ballance, and a ballance. Treachery and Perfidiousness is that, which is so much derefted by men, as that which cuts the finews of humane Society:and though there be some that will pra&tise it, yet there are scarce any that will in express terms patronize ic; 11.1.5.312. 'Exto's gep kol' rrivo iuos aidas rúansiy, &c. as he there speaks. Now as perfidiousness hinders commerce and intercourse with men, so hypocrife must needs hinder.communion with God. Can you think that a painted Sepulchre is a fit place for his Spirit to dwell in? This is that which Chrift doch so much upbraid; The blind Pharisee, thou chat never refle&eft upon thine own heart, thou chat keepeft a continuall poreing on the outside only, and lookeft to the painting, and whiting, and daubing of that; dost thou think thus to please the pure, and bright and piercing eye of Omniscience. Thou hast not the black skin of the Ethiopian; thou haft not those eminent spots of the Leopard; Leopard; 1, but thou haft the plague of the heart, thou haft the Leprofie within, and is not that more deadly and dangerous ? The heart of a Publican is far whiter then thine. 3. See then the bitter root of Apoftacy. There are some that never gave their hearts unto God, no wonder if they fall from him. Hypocrisie 'tis che fin of Apoftacy. Take heed, faith the Apoftle, let there be in any of you an heart of unbelief, as that you depart from the living God. He chat hath a Judas his heart in him, will at length betray a Saviour; He that hath a Demas his heart in him, will at length embrace the present world. An Apoftate did but lend the heart unto God for a while, and now he calls for it again. 23:7 4. Ye see the security of a weak Christian, he hach an heart as well as others, and he hath given that to his God. He hath a vital Principle, an immortal Principle within him. What though the sturdy Oaks of Bafan be broken?what though the stately Ce.. dars of Lebanon fall? what though the green Bay-tree vanish, and disappear? what though men of vaft abilities, of rare accomplifhments of fair flourilhes in Religion what though these draw back from God? yer a weak vine may Atand all this while leaning apon his beloved ladeo with fruit, chearing both God and men, a bruised reed may last all this while,if he be but bound up in the Bundle of life. The smoaking flax may be kindled into lo pure a Hame,as that it may outshine a blazeing Professor. A worme may consume fonab his Gourd, but a Whale shall not consume Jonah himself. Outward profeffion may wither, but nothing (hall se. parate a fincere soul from his God. a 5. Such as have not yet given their hearts unto God let them with-hold them no longer. Put up thy weak defires and pray him to give thee such an hearigas may return it self to him. Doth God ask thine heart of thee, and doft ihou refuse to give it him? What dott thou ask of him that he denies thee, if it be good for thee? and do but think how eagly. doft shou give thine heart unto any other but thy God. When the world knocks, when Satap knocks thou openeft presently; nay, it may be before they knock; and muft a Saviour only be excluded? Is there no Rhetorick in the love of Chrift? Is there nothing that can draw thine beart to him? -Aré all the cords of love too weake? Doft chou break them all? Will not the influences of the Gospel soften thy heart? Wil 1 a a Will nor the blood of a Saviour diffolve it? will not importunate wooings and beseechings move thee? Out of what Rock wert thou hewen, O obdurare soul ? Doch a greater then Moses smite the rock, and will ic nor gulh out with water ? Doft thon say, thou canft not give to kim ? this answer is ready for thee, Non velle in caufa eft, non posse pretenditur; if thou hadf a will to give it him, thou would have a power to give it hin tco. Howcrer;as thou hada fome faint velleities, To make some weak endeavours; when he moves thee, then offer it to him as well as thou caoft, though but with a trembling hand, and his hand will meet thine, and will presently take it of thee. 6. Such as have given their hearts onto God, here's matter of praise and thankfulness, Bless thy God that would receive fuch à vain and contemptible thing, as thiae heart was, when fort thou gaveft it to him. Was it not infinite love to espouse , such an heart to himself; to beautific it, and enrich it, and prepare it for his love; to guide it, and teach it, and rule it; and keep it in all preecious sweetness; and amplife it, and dilate it that it might be more capable of his love, to set a guard about it, and to keep it against the subtilty and vigilancy, the malice and sury of spiritual enemies?How canft chou enough admire the greatness of this. his goododfs ? De ge all ob CH II. (65) THE Pancing Soul PSA L. 42. Is panteth my soul after thee, O God! phumta, which not only carry a Majesty with them but even include a Deity: one of thole holy and phet ESwy's) co take his soul (that polished shafe)out of the quiver of the body, and to dart it up to heaven, the place of his treasure and hope, and the dwelling place of his God. And truly every Psalme may well say, as the Psalmist himself sayes in the 139. Plalme, I am admirably made, I am curiously wrought napn, Co 'tis in the Original , Acupictus sum, I am wrought with a needle. There's a spiritual imbroidery, a moft rare and sacred needle-work in every Psalme, they are all wrought by the finger of the Spirit: and they are like the Kings daughter in the 45.Psalme, Their clothing is of wrought gold, iheir 'rayment of needle worke, and they are all glorious pitbin. We doubt not but that there's a moft divine Emphafis in all Scripture eloquence, and every jor and tittle in holy writ, as it has eternity stampt upon it, so it has a Majesty shining in it; But yel never did heavenly eloquence a eloquence ride in more solemne and triumphant pomp, than in this book of Plalmes: As if the voice had been here contrary to that in other triumphs, Memento te immortalem eße. And as for chat Prophane Polician, that said he found more (weerneffe in Pindars Odes,than in Davids Psalmes:he might as well have said (if he had pleased ) that he found more fragrancy in noyfome weeds, than in the Role of Sharon, or Lilly of the valleys: that he found niore sweetnesse in a dunghill, than in a garden of spices, than in an Eden, even a garden of God. Happy Pindar! If inftead of hisa Agisor kor üdwes he had thought of these water brooks, and he might have hop't for a better Crown,then either he or any of his worthies were like coobrain ; if he could have reach' this heavenly cune, set by, so holy a Lyrick, the sweet finger of Irael, ον τόπον οπποθί ή βλεφθ' επ τις πηγές υδάτων, &c.as the Septuagint render the words. And yet their impose speaks not loud enough to expresse the Hebrewry; for though hogiin may fignifie a ftrong and earnest defire, and though erinomain may intimate a defre upon a defire, which by reduplication must needs be Atronger : and granting that ràs auga's do fill adde to the vehemency of it:yet the word in the Original is more appropriated to the panting hart, and may seem to be borrow'd from that very noise which it makes in its braying after the water-brooks, and the Latin glocitat is answerable wato it. Now as for the hart, alas 'cis but a melancholly timerous creature at the best, a panting creature, Kuvos pat' ögon.xege Alue of inapoto. You know who'tis upbraided it 10 Agamemnon, Thou haft an impudent eye, and a panting heart : and no more usual Periphrafis, of a coward, than in poros avós. But that which the text chiefly aimes at, is the drynelle of temper in the Hart g.. which at some times of the year, (in Autumn chiefly)as Aristotle noies in his Historia Animalium, is very exceffive, especially in those hot and dry Countreys, and being usually in the deserr dorh more discover it selfe, by reason of the scarcity of waters there. Toler that alone whích yet divers tel us ofits drawing up, & devouring offerpents,& how that when is erfam'd with the venom of them, it chen breaks out into those Atrong anhelations & violent breathings after the streams of water;and when ic hath fatisfied it self with them,it theo cafts off all that was burihensom in the body before, and thus renews its age again. Eriph.adds, that а |