Gods call, for mans heart in 1 Knowledge, 2 Loue, 3 Feare, 4 Confidence, 5 Singing of Psalmes, 6 Prayer, 7 Hearing the word. 8 Receiuing the Sacraments. Deliuered in a sermon, by Abraham Iackson, Master of Arts, and preacher of Gods word at Chelsey, neere London.
I haue made choise of this Scripture for the subiect of my speech, the better to stirre you vp to present vnto God (by way of gratefull acknowledgement of his loue and fauour) the best Iewell,
I have made choice of this Scripture for the Subject of my speech, the better to stir you up to present unto God (by Way of grateful acknowledgement of his love and favour) the best Jewel,
For, suppose some great Prince should set his affection vpon some poore man, so farre as to disrobe himselfe of his royall apparell, cast off his Crowne,
For, suppose Some great Prince should Set his affection upon Some poor man, so Far as to disrobe himself of his royal apparel, cast off his Crown,
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if his death might be any way auaileable vnto him, as Damon, it may be, would haue done for Pythias, or Pylades for Orestes; a greater testification of loue there cannot be;
if his death might be any Way available unto him, as Damon, it may be, would have done for Pythias, or Pylades for Orestes; a greater testification of love there cannot be;
and that by the testimony of our Sauiour, Ioh. 15.13. Where he saith, That greater loue then this hath no man, when any man bestoweth his life for his friends.
and that by the testimony of our Saviour, John 15.13. Where he Says, That greater love then this hath no man, when any man bestoweth his life for his Friends.
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for he being the Prince of peace from all eternitie, clad with the royall robes of glory, attended on with myriads of blessed Angels, swaying the scepter of the whole world, sitting on the right hand of his fathers maiestie on high, measuring the waters in his fist,
for he being the Prince of peace from all eternity, clad with the royal robes of glory, attended on with myriads of blessed Angels, swaying the sceptre of the Whole world, sitting on the right hand of his Father's majesty on high, measuring the waters in his fist,
This great Prince I say (notwithstanding all these prerogatiues) was so inflamed with the loue of vs poore creatures, the wretched broode of sinfull Adam, lumpes of vanitie, masses of misery, banquerupts in respect of grace,
This great Prince I say (notwithstanding all these prerogatives) was so inflamed with the love of us poor creatures, the wretched brood of sinful Adam, lumps of vanity, masses of misery, Bankrupts in respect of grace,
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he was crucified for vs, he had his hands and his feet peirced and torne with nailes for vs, his head was crowned with thorns for vs, his side and heart was wounded with a speare for vs, his hands, his feete, his head, his side, his heart gusht out with streames of bloud for vs,
he was Crucified for us, he had his hands and his feet pierced and torn with nails for us, his head was crowned with thorns for us, his side and heart was wounded with a spear for us, his hands, his feet, his head, his side, his heart gushed out with streams of blood for us,
and that, cum adhuc inimici essemus, when as yet we were his enemies. Rom. 5.7.8. Cum non solum non existentes, sed etiam resistentes, when we were not onely not existent, but resistent;
and that, cum Adhoc Inimici essemus, when as yet we were his enemies. Rom. 5.7.8. Cum non solum non existentes, sed etiam resistentes, when we were not only not existent, but resistent;
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Well then what remaines to be done on our part, but that (by way of gratefull acknowledgement of this his vnproportionable fauour) we present vnto him this day for a new-yeares gift, the best member that we haue, euen our hearts;
Well then what remains to be done on our part, but that (by Way of grateful acknowledgement of this his unproportionable favour) we present unto him this day for a New Years gift, the best member that we have, even our hearts;
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What it is that God would haue, when he cals for our Hearts. II. The Persons, whose harts God cals for, in these words [ My Sonne. ] III. The manner how he would haue these persons Hearts, in this word [ Giue, ] he would haue them by gift. IIII. The Person to whom hee would haue them giuen, in this word [ Mee, ] he would haue them giuen to himself:
What it is that God would have, when he calls for our Hearts. II The Persons, whose hearts God calls for, in these words [ My Son. ] III. The manner how he would have these Persons Hearts, in this word [ Give, ] he would have them by gift. IIII. The Person to whom he would have them given, in this word [ Me, ] he would have them given to himself:
First, properly, so it signifies that dissimilar part, that internall pyramidall, or triangular fleshly substance within the body of man, which the Philosophers call the chaire of state,
First, properly, so it signifies that dissimilar part, that internal pyramidal, or triangular fleshly substance within the body of man, which the Philosophers call the chair of state,
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or throne of the soule, the seate of the affections, the consistorie of mans thoughts and meditations, conceits and imaginations, the fountaine of the vitall spirits, the first member of man that liues, and the last that dies.
or throne of the soul, the seat of the affections, the consistory of men thoughts and meditations, conceits and Imaginations, the fountain of the vital spirits, the First member of man that lives, and the last that die.
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Secondly, improperly, and so it is taken either Synecdochically, or Metaphorically, or Metonimically. First, in a Synecdochicall acceptation, it signifies the whole man,
Secondly, improperly, and so it is taken either Synecdochically, or Metaphorically, or Metonymically. First, in a Synecdochical acceptation, it signifies the Whole man,
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as well his body as his soule; and in this sence our Sauiour vnderstood it, when in Luke 21.34. he bids vs, Take heede lest at any time our hearts be ouercome with surfetting and drunkennes:
as well his body as his soul; and in this sense our Saviour understood it, when in Lycia 21.34. he bids us, Take heed lest At any time our hearts be overcome with surfeiting and Drunkenness:
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Secondly, Metaphorically, so it signifies either the pith of a plant or tree, by which vegetatiue life and motion is conueyed from the roote to the branches,
Secondly, Metaphorically, so it signifies either the pith of a plant or tree, by which vegetative life and motion is conveyed from the root to the branches,
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Thirdly, Metonymically, and so (if you take the subiect for the accidents) it signifies the vnderstanding and the sinceritie of the affections of the heart.
Thirdly, Metonymically, and so (if you take the Subject for the accidents) it signifies the understanding and the sincerity of the affections of the heart.
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that is, know me with thy heart, loue me with thy heart, feare me with thy heart, trust in me with thy heart, sing vnto me with thy heart, pray vnto me with thy heart, heare my word with thy heart, receiue the Sacraments with thy heart:
that is, know me with thy heart, love me with thy heart, Fear me with thy heart, trust in me with thy heart, sing unto me with thy heart, pray unto me with thy heart, hear my word with thy heart, receive the Sacraments with thy heart:
Which we shall doe, if we be diligent readers, hearers, and meditatours of his word, especially that part of his word, by which he is pleased to make himselfe knowne vnto vs in his Essence, Attributes, Names and Actions.
Which we shall do, if we be diligent Readers, hearers, and meditatours of his word, especially that part of his word, by which he is pleased to make himself known unto us in his Essence, Attributes, Names and Actions.
or in his Attributes, either incommunicable, such as are simplenesse without mixture, eternitie without beginning, immensitie without limitation, immutabilitie without change;
or in his Attributes, either incommunicable, such as Are simpleness without mixture, eternity without beginning, immensity without limitation, immutability without change;
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or communicable, such as are life, immortalitie, wisedome, will, power, liberty, goodnesse, grace, loue, mercie, patience, clemencie, iustice, holinesse, and glory:
or communicable, such as Are life, immortality, Wisdom, will, power, liberty, Goodness, grace, love, mercy, patience, clemency, Justice, holiness, and glory:
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Now he that loues God with his heart and soule, will delight to be in his house sometimes, lauding and magnifying his name with the congregation of his Saints, sometimes talking with him by meditation and prayer;
Now he that loves God with his heart and soul, will delight to be in his house sometime, lauding and magnifying his name with the congregation of his Saints, sometime talking with him by meditation and prayer;
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hee will esteeme Gods loue and fauour dearer then his life. Psa. 63.2. He will bewaile his absence in disfauour as a bitter crosse. Can. 3.1. He will hate those that hate God, & loue those that loue God;
he will esteem God's love and favour Dearer then his life. Psa. 63.2. He will bewail his absence in disfavour as a bitter cross. Can. 3.1. He will hate those that hate God, & love those that love God;
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he will loue the image of God in wisedome, in knowledge, in vprightnesse of life, (though he finde it in a poore and deiected man, in respect of this world) more deare then any friend can loue the picture of his friend:
he will love the image of God in Wisdom, in knowledge, in uprightness of life, (though he find it in a poor and dejected man, in respect of this world) more deer then any friend can love the picture of his friend:
Hence is that Samuel exhorts the people to offer vp vnto God the feare of their hearts, 1 Sam. 12.24. Feare you the Lord, and serue him in the truth, with all your hearts, &c. And in Deut. 10.12. Moses tels the Israelites, that the Lord requireth nothing else at their hands;
Hence is that Samuel exhorts the people to offer up unto God the Fear of their hearts, 1 Sam. 12.24. fear you the Lord, and serve him in the truth, with all your hearts, etc. And in Deuteronomy 10.12. Moses tells the Israelites, that the Lord requires nothing Else At their hands;
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Well then, if thou feare the Lord with thy heart, certainely thy feare will be filiall, it will be such as the feare of a sonne in respect of his father;
Well then, if thou Fear the Lord with thy heart, Certainly thy Fear will be filial, it will be such as the Fear of a son in respect of his father;
thou wilt be more troubled at the threats of Gods Word, then at the checks of a mortall Man, though he be thy Prince. Ps. 119.161. Thou wilt with the Midwiues, Exod. 1.17. with the three Children, Dan. 3.16. with holy Daniel, Dan. 6.10. with the zealous Apostles, Act. 4.19. & 5.29 and with faithfull Abraham, Gen. 22.12.
thou wilt be more troubled At the Treats of God's Word, then At the Checks of a Mortal Man, though he be thy Prince. Ps. 119.161. Thou wilt with the Midwives, Exod 1.17. with the three Children, Dan. 3.16. with holy daniel, Dan. 6.10. with the zealous Apostles, Act. 4.19. & 5.29 and with faithful Abraham, Gen. 22.12.
if thou be ready to doe that which a wicked Ieroboam shall command thee, though it be neuer so contrary to the word of God, fearing a temporall punishment more then an eternall condemnation:
if thou be ready to do that which a wicked Jeroboam shall command thee, though it be never so contrary to the word of God, fearing a temporal punishment more then an Eternal condemnation:
if thou refuse to obey such of Gods commandements as doe any way crosse thy ease, thy profit, thy pleasure, thy reason, thy estimation with men, or the like;
if thou refuse to obey such of God's Commandments as do any Way cross thy ease, thy profit, thy pleasure, thy reason, thy estimation with men, or the like;
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as to our onely helpe to saue and deliuer vs in all our distresses, and as to our onely preseruer, to giue vs all good and necessarie blessings, both for body and soule:
as to our only help to save and deliver us in all our Distresses, and as to our only preserver, to give us all good and necessary blessings, both for body and soul:
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and if all this will not doe, ile haue recourse to Charmes and Exorcismes, to Spels and Incantations, &c. If with the Prince of Israel wee will not beleeue Elisha, I meane Gods Ministers,
and if all this will not do, Isle have recourse to Charms and Exorcisms, to Spells and Incantations, etc. If with the Prince of Israel we will not believe Elisha, I mean God's Ministers,
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Though the Lord would make windowes in heauen, can this thing come to passe? If we will trust God no further then we see him, either actually reaching vnto vs his benefits, or laying before vs the meanes probable in our conceit to attaine them,
Though the Lord would make windows in heaven, can this thing come to pass? If we will trust God no further then we see him, either actually reaching unto us his benefits, or laying before us the means probable in our conceit to attain them,
To this the holy Ghost exhorts vs by the pen of the Apostle, Col. 3.16. when hee bids vs Sing to the Lord with a grace in our hearts, that is (as a learned & iudicious Diuine expounds it) Wee must exercise the graces of our hearts in singing;
To this the holy Ghost exhorts us by the pen of the Apostle, Col. 3.16. when he bids us Sing to the Lord with a grace in our hearts, that is (as a learned & judicious Divine expounds it) we must exercise the graces of our hearts in singing;
Hence is it that our hearts are to be prepared before wee sing, Psal. 57.7. and hence is it that Dauid bids his tongue awake, Psal. 57.8. noting that he obserued in men a lethargie;
Hence is it that our hearts Are to be prepared before we sing, Psalm 57.7. and hence is it that David bids his tongue awake, Psalm 57.8. noting that he observed in men a lethargy;
We must therefore sing to the Lord with our hearts, yea with the graces of our hearts, that is, with a holy ioy, Psal. 9.2. with trust in Gods mercyes, Psal. 13.5. with a holy commemoration of his benefits, Ps. 47.6. yea, with the prayer and desires of our hearts, that our words in singing may be acceptable, Psal. 104.33.34.
We must Therefore sing to the Lord with our hearts, yea with the graces of our hearts, that is, with a holy joy, Psalm 9.2. with trust in God's Mercies, Psalm 13.5. with a holy commemoration of his benefits, Ps. 47.6. yea, with the prayer and Desires of our hearts, that our words in singing may be acceptable, Psalm 104.33.34.
For if we offer our lips insteade of our hearts, it is no meruaile if God giue vs stones instead of bread, that is, a shadow of comfort, instead of reall comfort.
For if we offer our lips instead of our hearts, it is no marvel if God give us stones instead of bred, that is, a shadow of Comfort, instead of real Comfort.
Hee is more delighted with the sweet odour of a gratefull brest, then with the sacrificed bloud of a thousand Oxen. God is not like a childe to be wonne with faire words;
He is more delighted with the sweet odour of a grateful breast, then with the sacrificed blood of a thousand Oxen. God is not like a child to be won with fair words;
for hee esteemed more of the Publicanes foure words, NONLATINALPHABET, O. God be mercifull to me a sinner, Luke 18.13. and of Dauids three sillables, Peccaui, I haue sinned;
for he esteemed more of the Publicans foure words,, O. God be merciful to me a sinner, Lycia 18.13. and of David three syllables, Peccaui, I have sinned;
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If with Ieremie, thou lift vp thy heart with thy hands, and poure it out like water before his face, Lam. 2.19. & 3.41. doubt not but he will accept thy sacrifice, yea, though thou want words to expresse thy suite:
If with Ieremie, thou lift up thy heart with thy hands, and pour it out like water before his face, Lam. 2.19. & 3.41. doubt not but he will accept thy sacrifice, yea, though thou want words to express thy suit:
The Lord requires our hearts in the hearing of his Word, and therefore in Luk. 8.15. he makes the hearing of the Word with a good heart, a note of the best hearers, comparing them to the best ground that brings forth the best fruit.
The Lord requires our hearts in the hearing of his Word, and Therefore in Luk. 8.15. he makes the hearing of the Word with a good heart, a note of the best hearers, comparing them to the best ground that brings forth the best fruit.
When he talkes with vs by the way of this our pilgrimage, our hearts, with the two Disciples that went to Emaus, should burne within vs. When the Minister of Gods word is deliuering his message, which the Lord hath put into his mouth, we should with the noble Emperour Constantine, be so rauished with those things which we heare,
When he talks with us by the Way of this our pilgrimage, our hearts, with the two Disciples that went to Emaus, should burn within us When the Minister of God's word is delivering his message, which the Lord hath put into his Mouth, we should with the noble Emperor Constantine, be so ravished with those things which we hear,
we must settle our selues to heare, and heare to vnderstand, and vnderstand to practice, and practice to attaine an habituall obedience to the precepts of holy life.
we must settle our selves to hear, and hear to understand, and understand to practice, and practice to attain an habitual Obedience to the Precepts of holy life.
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It is not then but vpon good ground, that the Minister (before the administration of the Lords Supper) exhorts the people to lift vp their hearts, and the people answere, wee lift them vp vnto the Lord:
It is not then but upon good ground, that the Minister (before the administration of the lords Supper) exhorts the people to lift up their hearts, and the people answer, we lift them up unto the Lord:
Well is it then which the Church of Scotland saith, that the onely way to receiue the Lords Supper worthily, is to lift vp our minds by faith aboue all things worldly and sensible,
Well is it then which the Church of Scotland Says, that the only Way to receive the lords Supper worthily, is to lift up our minds by faith above all things worldly and sensible,
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but receiuing the Bread and Wine, as the symboles of his body and bloud, we should lift vp our hearts to heauen, where he sitteth at the right hand of his father,
but receiving the Bred and Wine, as the symbols of his body and blood, we should lift up our hearts to heaven, where he Sitteth At the right hand of his father,
that is, apply thy heart vnto me in receiuing the Sacraments, in hearing the Word, in Prayer, in singing of Psalmes, settle thy heart to depend on me, to feare me, to loue me, to know me:
that is, apply thy heart unto me in receiving the Sacraments, in hearing the Word, in Prayer, in singing of Psalms, settle thy heart to depend on me, to Fear me, to love me, to know me:
II. And so I passe from the matter what must be giuen, to the person that must giue, exprest in these words [ My Sonne. ] The Lord cals for the hearts of his children:
II And so I pass from the matter what must be given, to the person that must give, expressed in these words [ My Son. ] The Lord calls for the hearts of his children:
certainely, we cannot as yet take any comfort in Gods election, because we cannot certainely be perswaded that we are his sonnes, in that we are not willing to pay vnto him that tribute which his sonnes owe vnto him, we present not our hearts vnto him by way of gift, which is the third circumstance of my Text;
Certainly, we cannot as yet take any Comfort in God's election, Because we cannot Certainly be persuaded that we Are his Sons, in that we Are not willing to pay unto him that tribute which his Sons owe unto him, we present not our hearts unto him by Way of gift, which is the third circumstance of my Text;
Oh then my deare christian Brethren, let vs for euer take heed, lest if with Argus, we listen too long to the Mercury pipe of Gods long-suffering, we be cast into a dead sleepe of securitie, to the vtter seperation of our hearts from God.
O then my deer christian Brothers, let us for ever take heed, lest if with Argus, we listen too long to the Mercury pipe of God's long-suffering, we be cast into a dead sleep of security, to the utter separation of our hearts from God.
Delayes (as for the most part in our ciuill negotiation with men, so euermore, and especially, in our spirituall commerce with God) are very dangerous.
Delays (as for the most part in our civil negotiation with men, so evermore, and especially, in our spiritual commerce with God) Are very dangerous.
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much lesse when he himselfe askes our hearts for himselfe, will hee be patient of a repulse till to morrow, much lesse till a weeke be ouer, much lesse till a month be ouer, much lesse till a yeere be ouer, much lesse till old age,
much less when he himself asks our hearts for himself, will he be patient of a repulse till to morrow, much less till a Week be over, much less till a Monn be over, much less till a year be over, much less till old age,
If we be delayd in our suites, if our expectation be put off from day to day, are not our hearts in a manner alienated from them on whom our hope depends? Are not our hearts possest with faintnesse? Pro. 13.12.
If we be delayed in our suits, if our expectation be put off from day to day, Are not our hearts in a manner alienated from them on whom our hope depends? are not our hearts possessed with faintness? Pro 13.12.
How much more should we thinke will God be auerse from vs, if wee repell his suite for our hearts with delayes? Oh then let vs sacrifice our hearts vnto him, whilest it is called to day, lest if wee stay till to morrow, hee will not receiue them,
How much more should we think will God be averse from us, if we repel his suit for our hearts with delays? O then let us sacrifice our hearts unto him, whilst it is called to day, lest if we stay till to morrow, he will not receive them,
though we present them with tears. 2 Againe, God requires that we giue him our hearts, not onely instantly without delay, but wholy without reseruation:
though we present them with tears. 2 Again, God requires that we give him our hearts, not only instantly without Delay, but wholly without reservation:
Deut. 6. Many of vs I feare are like a woman that hath many sutors, who (willing to giue them all content) speakes louingly to one, smiles vpon another, winkes vpon a third,
Deuteronomy 6. Many of us I Fear Are like a woman that hath many Suitors, who (willing to give them all content) speaks lovingly to one, smiles upon Another, winks upon a third,
thinking neuerthelesse to make our Sauiour beleeue that he onely hath our hearts: Indeede if his knowledge were like mans, he might be deceiued with shewes and protestations:
thinking nevertheless to make our Saviour believe that he only hath our hearts: Indeed if his knowledge were like men, he might be deceived with shows and protestations:
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Suppose a man should offer his Creditor halfe the money which he owes him, is it likely that it would be accepted, especially when he knowes his Debtor to be of abilitie to pay all? How much lesse then should we imagine that God will accept of halfe our hearts,
Suppose a man should offer his Creditor half the money which he owes him, is it likely that it would be accepted, especially when he knows his Debtor to be of ability to pay all? How much less then should we imagine that God will accept of half our hearts,
when they intreated prouision of meat for their Master and themselues, 1 Sam. 25. But we must giue our hearts as freely as we would giue any thing to our friend, that is in our owne possession.
when they entreated provision of meat for their Master and themselves, 1 Sam. 25. But we must give our hearts as freely as we would give any thing to our friend, that is in our own possession.
the Cheaters heart is where gamesters are; the busie-bodies heart is where contentions are; and the enuious mans heart is where the person is whom he hates.
the Cheaters heart is where gamesters Are; the busybodies heart is where contentions Are; and the envious men heart is where the person is whom he hates.
And so I come to the fourth and last circumstance of my Text, which is the Person to whom we are to giue our hearts, set downe in this word [ Mee, ] My Sonne, giue Mee thy heart.
And so I come to the fourth and last circumstance of my Text, which is the Person to whom we Are to give our hearts, Set down in this word [ Me, ] My Son, give Me thy heart.
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Whence I obserue, that God onely is the primary, and chiefe obiect of our hearts, and so (by a consequence) of our vnderstandings, wills, and affections.
Whence I observe, that God only is the primary, and chief Object of our hearts, and so (by a consequence) of our understandings, wills, and affections.
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as for example, the Vnderstanding may bee exercised about the knowledge of the vniuersall and generall, singular and indiuiduall natures of substances and accidents;
as for Exampl, the Understanding may be exercised about the knowledge of the universal and general, singular and Individu nature's of substances and accidents;
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Oh then my dearely beloued Brethren, if you loue your hearts bestow them on God, that askes them for loue, that askes them not for any benefit to himselfe but for aduantage vnto them;
O then my dearly Beloved Brothers, if you love your hearts bestow them on God, that asks them for love, that asks them not for any benefit to himself but for advantage unto them;
But if you hate your hearts, let either the world haue them, that they may become stages for Folly, theaters for Vanitie, beds for Securitie, consistories for Deceipt, and chaires for Pride:
But if you hate your hearts, let either the world have them, that they may become stages for Folly, theaters for Vanity, Beds for Security, consistories for Deceit, and chairs for Pride:
or let all manner of sinne and impietie haue them, that there may be liberty giuen to Sathan to make Schoole-houses of them, wherein to read lectures of Atheisme, of Idolatrie, of Superstition, of Blasphemy, of Prophanation, of Disobedience, of Vncleannesse, of Cousenage, of Oppression, of Drunkennesse, of Luxury, of Riot,
or let all manner of sin and impiety have them, that there may be liberty given to Sathan to make School-houses of them, wherein to read Lectures of Atheism, of Idolatry, of Superstition, of Blasphemy, of Profanation, of Disobedience, of Uncleanness, of Cozenage, of Oppression, of drunkenness, of Luxury, of Riot,
and the like, till they become meere Chaoses of confusion, and vassals of damnation, to burne for euer as neuer-perishing Salamanders, in the red vengeance of endlesse tortures:
and the like, till they become mere Chaoses of confusion, and vassals of damnation, to burn for ever as neuer-perishing Salamanders, in the read vengeance of endless tortures:
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Deut. 10.17.1 Cron. 29.11.12. Psal. 83.19.1 Tim. 6.15. You may see a plaine description of Gods Essence, and Attributes in The Practi•e of Pietie, set forth by Docter Bayly, now Bishop of Bangor, from the 4. page, of the eight Edition, to the 59.
Deuteronomy 10.17.1 Cron. 29.11.12. Psalm 83.19.1 Tim. 6.15. You may see a plain description of God's Essence, and Attributes in The Practi•e of Piety, Set forth by Doctor Baily, now Bishop of Bangor, from the 4. page, of the eight Edition, to the 59.
