Selected quad for the lemma: heart_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A41706
|
A discourse of Christ's coming and the influence, which the expectation thereof hath on al manner of holy conversation and godlinesse / by Theophilus Gale.
|
Gale, Theophilus, 1628-1678.
|
1673
(1673)
|
Wing G144; ESTC R6924
|
117,103
|
244
|
〈◊〉 〈◊〉 Dâ—f Plat. Dixerunt Stoici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—avor on our sanctifying Gods name in Worship wherein much of the power of Godlinesse doth consist So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its primary notion signifies one that Worships God aright and so it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus according to the Platonist Godlinesse is a facultie of worshipping God and so the Stoics said That Godlinesse was a Science of Worship due to the Gods Whence a Godly man was among the Grecians one that ministred unto or worshipped God And indeed that a main fundamental part of Godlinesse consisteth in the sanctifying Gods name in Worship is most evident because al pretenders to Godlinesse do mostly concerne themselves about maters of worship And the serious Jansenist S. Cyran assures us That the least points in worship are of greatest consequence Whence there is nothing more opposed by Satan than Divine Worship which sufficiently evinceth that the chief of Godlinesse consisteth therein Now nothing hath a greater influence on the sanctifying Gods name in worship than serious expectations of our Lords second coming 1. We sanctifie Gods name in Worship when we abase our selves and advance his name therein Al eminence is worshipt by an humble reverence and submission Hence humble spirits are ever the fitest subjects for devotion Now none raise God higher in their hearts and depresse themselves lower than such as daily expect the coming of their Lord. Oh! with what an humble reverence and tremblement of heart do such worship God 2. Again we sanctifie Gods name in worship when we worship him in spirit and in truth A worship that hath not an inward root and spring in the heart deserves no better name than superstition Our Lord tels us John 4.23 The true worshippers are those that worship the father in Spirit and in truth Formal devotion is but a kind of irreligion Such duties are the devils galleries not Christs none worship God in truth but such as worship him in Spirit And who worship God in spirit and truth more than such as daily expect the coming of their Lord Oh! what a reverent and high estime have such of God when they draw nigh to him How do they adore the Grandeurs of God 3. Moreover they sanctifie the name of God who watch their hearts and keep out vain thoughts and terrene Affections whiles they are in the worship of God This is termed Eccles 5.1 Eccles 5.1 Keep thy foot when thou goest to the house of God This seems to allude to the custome of discalceation or putting off their Shoes used both by the Jews and Gentiles in going to the place of worship which I presume had its rise from that command of God to Moses Exod. 3.5 Put off thy Shoes from off thy feet for the place whereon thou standest is holy ground Hence that Symbol of Pythagoras worship and Sacrifice with thy Shoes off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep look to observe watch narrowly Thy foot i. e. thy Thoughts thine Affections thy whole soul and man It s the manner of the Scripture under one single Gesture or Act to signifie the whole worship represented thereby So that the sense is keep an accurate and curious observation of thy soul when thou engagest in the worship of God And oh how exact and accurate in keeping their hearts are such as daily expect their Lords approche 4. Lastly they sanctifie the name of God in Ordinances and Worship who are unsatisfied til they have acquired the gain and benefit of Ordinances In al worship one that sanctifies the name of God is carried above the act of worship unto Christ And surely none mind and taste more of Christ in ordinances than such as daily look for and hasten to his second coming Oh! what a ful draught do such drinke of the satisfying sweetnesses of Christ in duties Thus Psal 22.26 Psal 22 26. The meek shal eat and be satisfied By eating here is chiefly to be understood a feeding on a Crucified Christ This is evident both from the title and main subject of the Psalme The Title Aijeleth Shaar signifies the Hind or Hart of the morning i. e. the Hind which is hunted and killed in the morning So v. 16. That Christ is this hunted Hind is evident from v. 1 8 18. which are applyed to Christ Mat. 27.46 35 43. Christs Crucifixion extends to v. 22. where begins a prophetic triumphe over al his sufferings v. 26. is a solemne invitation made by Christ to believers to come and feast with him on the benefits of his death and passion and the manner of speech is taken from the custome of those times in which those who had been delivered out of great dangers were wont to celebrate the same by Sacrifices and public feasts The meck i. e. the humble broken-hearted believer Shal eat i. e. feed on my death and passion my bodie and bloud with al the benefits thereof And be satisfied i. e. find a satisfying sweetnesse therein So far as the thirst of total indigence shal be quenched albeit not their thirst of fruition Ay but what must the meek do that so they may feed on and be satisfied in a crucified Christ why they must seek him so it follows They shal praise the Lord that seek him i. e. seek him in every Ordinance specially in the Lords Supper Ay but how must they seek him They must seek him not only in his present influences but also by waiting for and hastening to his second coming Again with what a spiritual fervor and holy violence do such prevail with God in Prayer What a rich trade do they drive for heaven How diligent attentive and affectionate are they in hearing the Word How are their minds illuminated their hearts quickened their affections warmed their Resolutions strengthened and their whole souls enlarged fixed and elevated in Meditation So great is the influence which the lively expectation of Christs second coming has on the sanctifying Gods name in Worship and al the parts thereof 16. Serious expectations of our Lords approche have a prevalent Influence on walking with God which is another great and essential part of Godlinesse By walking with God I understand communion with God not only in Acts of Worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phavor but also in the whole of our conversation And such is a Godly man indeed Thus among the Grecians a Godly man was one that conversed much or had communion with the Gods Whence the more devote among the Heathens had their Lectisternia or Beds Of these Lectisternia see Court Gent. part 1. B. 2. c. 9. sect 10. exhibited in their Temples on which they pretended to feast and hold communion with their Gods O! what a rare instance of Godlinesse is he that has communion with God not only in acts of immediate Worship but also in the whole of his conversation Many Christians enjoy at times
from such as contended in running the race and it implies a continued uninterrupted motion in our Christian race Thence he addes lay hold on eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apprehend catch at This alludes to the posture of racers who when they came near the Goal gave a spring forward and catcht at the Crown which lay on the top of the Goal which is expressed Phil. 3.13 by reaching forth unto those things which are before Thus Paul exhorts Timothy unto a strait stable course and motion in his Christian race Ay but what argument doth he urge to enforce this exhortation Surely his main argument is drawen from the coming of our Lord. So v. 13. I give thee charge in the sight of God who quickeneth althings i. e. at the second coming of our Lord by the resurrection c. Again v. 14. That thou keep this commandement without spot unrebukeable until the appearing of our Lord Jesus Christ The appearing of our Lord Jesus Christ is here brought in not only as a period or terme but also as a motive of Timothies keeping this great commandement Oh! what a powerful influence would this have to keep professors strait and stable in their Christian race would they but alwayes eye the coming of our Lord and that Crown of Glorie laid up for such as overcome This Paul assures us was that which influenced his heart in his Christian race 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the faith i. e. I have walked in an equal stable fixed course of faith and Godlinesse And what was it that engaged him hereto but the expectation of Christs appearing v. 8 3. Lively expectations of Christs coming is very influential on heart-establishment as to suffering it establisheth the heart not only in active obedience to Gods Wil of precept but also in passive as to his wil of providence And herein indeed much of Godlinesse doth consist For who more Godly than he whose heart is establisht in suffering as wel as doing the wil of God and what hath more powerful influence hereon than fiducial expectations of Christs second coming Thus Jam. 5.8 Be ye also patient stablish your hearts for the coming of your Lord draweth nigh The length of sufferings usually breeds impatience under them But then a consideration that the coming of our Lord draweth nigh is a most prevalent means to establish the heart under them 9. Raised expectations of our Lords coming have a very soverain influence on a Christian's growth in Grace He is a Godly man in truth who sets no bounds or mesures to his Grace but aims at a kind of Infinitie therein It s a black marque that mens Grace is not sincere if they stint or limit themselves as to the mesure thereof Christians should specially in these evangelic days aim at the highest raisures and procedures in Grace Much Grace brings much strength much peace much communion with and much service for God The more extensive and intensive your Grace is the more Godly you are What 's the reason why so many professors can do or suffer so little for God have so little beautie and glorie on their lives but because they have so little of Grace in their hearts Now what more prevalent and efficacious to make Christians thrive in Grace than spiritual and affectionate expectations of our coming Lord Thus in our text 2 Pet. 3.11 12. v. 11. What manner of persons ought ye to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh! What an eminence in Grace ought ye to aim at what transcendent excellent frames should ye endeavor after how heavenly-minded and affectionate towards God how spiritual and serious ought ye to be in al your conversation why so why because al these things here below must be dissolved Ay but might they object how may we get to such excellent raisures in Grace That he addes in what follows v. 12. looking for and hastening unto the coming of the day of God This seems to be brought in as that which would have a very great causal influence on growth in Godlinesse Alas how comes it to passe that professors in this day are so low and poor in Grace Whence is it that we come so far short of former Christians as to growth in Grace and Godlinesse Is not this the true reason because we come short in our expectations of our Lords second coming It s true we seem much higher than the professors of former ages as to puritie of Worship Doctrine and Discipline ay but are we not much lower than they as to puritie of heart and life And why but because we have not those lively expectations of that great day which their hearts were possessed withal How comes it to passe that our spiritual Fervors and heats are not more proportionable to our Lights but because oâ—r lights are not more proportionable to the coming of the day of God Oh! what an high value would men put on Grace with a low value on althings else did they but daily expect the coming of their Lord Surely nothing doth more raise the price of Grace than raised expectations of that glorious day and there is good reason why because nothing wil stand us in stead at that great day but Grace What would the foolish Virgins give for the oil of Grace when they hear the rumor of the Bridegrooms approche Mat. 25.8 And what would the man invited to the mariage feast give for a wedding garment of Grace when he stands at the dore and receives a repulse How would the mercat of Grace rise and with what industrie would Saints seek after the highest raisures thereof did they but seriously wait for the coming of their Lord For a Saint has this principle fixed in his heart that he can never look Christ in the face with comfort without Grace in his heart and the more Grace the more boldnesse in that day 10. Lively expectations of our Lords second coming have an efficacious Influence on the right ordering of our hearts and lives wherein much of the life and power of Godlinesse doth consist For what is Godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piato Protag 3. sol 326. but an Harmonie or right Order of heart and life The poor Philosopher could informe us that The whole life of man should consist of Harmonie and Vniformitie and that al virtue and libertie consists in this harmonie of soul and life Virtue implies a decorum and good order and that is ever best which is most harmonious Al sin is attended with confusion and disorder but al Graces have an Amitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. ex Polo Pythag and harmonie among themselves Righteousnesse saith the Pythagorean is the Harmonie and Peace of the whole soul like unto the concent of music And the more harmonious the soul is the more peace and lesse trouble it has For God who is the Author of peace dwels not in Babylon i. e. Confusion