Selected quad for the lemma: heart_n
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A04101
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The Christian sacrifice by Iames Barker ...
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Barker, James, fl. 1639.
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1639
(1639)
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STC 1418; ESTC S113337
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35,264
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174
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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 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 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 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. 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 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 shal be 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 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 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 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 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
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. 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 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. 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 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 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 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 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 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 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 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