an egresse and expansion of heart is there to that which we love Bonaventure cals love the wing of the soul on this wing did David flie to Heaven I am still with thee Love hath this property it unites at a distance * Amor est veluti junctura duas personas conglutinans Suar. l. 12. de Trii Aquinas li. 1. sentendist 15. Qu. 5. art 3. it fixeth the heart upon the object Thus the love-sick spouse when she could not see Christ yet she imbraced him in her affections when her eye was not upon him yet her love was Saw ye him whom my soul loves Cant. 3.3 Christ my love is crucified said Ignatius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. 12. ad Ro. As Christ was fastned to the Crosse so he is to a Christians heart A true Saint is like the Tribe of Manasseh half of the Tribe was on this side Jordan and half on the other side in the holy Land * Josh 1.14 So it is with a Saint half of him is on this side and half in the holy Land his flesh is on earth his heart in heaven as it was said of Paul 2 Cor. 12.2 Whether in the body I cannot tell or whether out of the body I cannot tell So it may be said of a good Christian t is hard to tell whether he be in the body or out of the body his love is in heaven * Animam meam odio haberem si alibi quam in Christo invenirem Austin he is lodged in the Tree of life The fire of love boils the heart as high as heaven 4. The Soul is still with God by faith unbelief is called a drawing back from God Heb. 10.39 and faith a drawing near to God Heb. 10.22 by an eye of faith through the perspective glass of a promise we look into heaven The people of Israel stood in the outer Court of the Temple but the High-priest entred within the vail into the holy of holies thus the senses stand in the outward Court of the body but faith enters within the vail it sees Christ cloth'd with the Robe of our humane nature and sitting down in glory above the Angels faith imbraceth Christ Austin moves the Question how shall I put out a long arm to reach Christ in heaven * Quomodo in Caelum manum mittam Aug. crede et tenuisti believe saith he and thou hast laid hold on him Faith is aureum vinculum the golden clasp that knits us to Christ by faith we put on Christ as a garment Rom. 13.14 By faith we receive and concoct him as food Col. 2.6 by faith we are ingrafted into him as the ciens into the stock John 15.5 indeed a believers life is out of himself he lives more in Christ then he lives in himself Bernard tanquam radius in Sole as the beam lives in the sun as the branch in the root Col. 3.3 even as Juda said concerning Jacob his life is bound up in the lads life Gen. 44.30 so is a believers life bound up in Christ And thus is the Gracious soul ever with God by faith 5. Conversatione A Christian is still with God in the whole course and tennour of his life Not onely his heart is in heaven but his conversation too Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our deportment and carriage is in heaven wee walk as Burgesses of that city It is said of Christ his face was as though he would go to Hierusalem Luke 9.53 a good Christian should be known by his face his outward carriage and demeanour should show that he is going to the Hierusalem above Socrates being asked of what countrey he was answered he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a citizen of the world a true saint is a citizen of heaven he is known what place he belongs to by his speech habit gesture There is a kind of angelical brightness on him he shines in holiness as Moses face did shine when he had been with God in the mount He is still doing Angels work his life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Chrysostom speaks a very heaven upon earth Noah walked with God Gen. 6.9 * It a pie sancte vixit quasi deum semper prae oculis haheret Aug. Tom. 10. Hom. 27. and in this sense the pious soul is still with God he walks unweariably with God though he meets with some rubs and difficulties in the way yet still he keeps his walk and thus we have seen in what sence a gracious soul is still with God the eagle may sometimes sit upon a low bough but her nest is built high Job 39.27 A Christian walks upon the surface of the earth but his nest is built high upon the rock Christ The moon is seen in the water yet it is seated in the firmament So a Christian is seen here below but he is above he is still with God 3. The third thing is why a Gracious heart is still with God There are five reasons why it is so 1. from the nature of grace grace carries the soul up towards God Grace is like fire est mollis flamma medullis T is the nature of fire to ascend You that ly groveling on the earth feeding like the serpent on dust or like eels wrapping your selves in the mud and slime of the world had you that new and holy principle of grace infused your souls would sparkle upwards you would mount up to heaven as Eagles Isa 40.31 had you the sharp eye of faith to see Christ you would soon have the swift wing of desire to fly to him 2. From that magnetical power of Gods spirit The spirit hath not only a soul-purifying but a soul-elevating power as the sun exhales and draws up the vapors from the Earth So the Spirit draws up the heart to God The Spirit lifted me up Ezek. 3.14 Though there be grace in the heart which would be still mounting upward yet there is much corruption to pull us down a Christian in this life is both check'd and spur'd Grace spurs him forward in his way to heaven and then corruption checks him now here the spirit comes in and draws up the heart to God * Spiritu sancto accenditur renatorum voluntas Austin which is a mighty power as if you should see a milstone drawn up into the Sun 3. A gracious heart is still with God because he is the center of the Soul and where should it ever be but in its Center while the heart is on the earth it shakes and trembles like the needle in the compass till it turnes to God * Irrequietum est cor nostrum do nec requiescit in te God is the proper Orb where the soul doth fix he is centrum quietativum as the Schoolmen speak A Christian rests in God as the Bee in the Hive as the Bird in the nest Return to thy rest O my soul Psalm 116.7 Noahs Dove was never well till it
4. Lord make me to know mine end and the me asure of my days what it is that I may know how frail I am The reason our affections are so chill and cold in spiritual things is because we doe warm our selves no more at the fire of meditation Illumination makes us shining lamps meditation makes us burning lamps What is it to know Christ by speculation and not by affection It is the proper work of meditation to excite and blow up holy passions What sparklings of love in such a soul When David had meditated on Gods law he could not chuse but love it Psalm 119.97 O how love I thy law it is my meditation all the day When the spouse had by meditation viewed those singular beauties in her beloved white and ruddy Cant. 5. she grew sick of love vers 8. Galeatius Caraccialus that famous Marquess of Vico who had been much in the contemplation of Christ breaks out into a holy Pathos let their mony perish with them who esteem all the gold in the world worth one hours communion with Jesus Christ 4. Meditation fits for holy duties The musician first put his instrument in tune and then he plaies a lesson meditation tunes the heart and then it is fit for any holy service as the sails to the Ship so is meditation to duty it carries on the soul more swiftly 1. Meditation fits for Hearing when the ground is softned then it is fit for the plough and the seed when the heart is softned by meditation now is a fit time for the seed of the word to be sown 2. Meditation fits for Prayer Prayer is Spiritualis pulsus the spiritual pulse of the soul by which it beats strongly after God There is no living without prayer a man cannot live unless he takes breath no more can the Soul unless it breathes out its desires to God Prayer Vshers in mercy and prayer sanctifies mercy * 1 Tim. 4.5 it makes mercy to be mercy prayer hath power over God vincit invincibilem * Luther Hosea 12.4 Prayer comes with Letters of mandamus to heaven Isa 45.11 Prayer is the spiritual Leech that sucks the poison of sinne out of the soul What a blessed shall I say duty or privilege is prayer Meditatio nutrix ora tionis Gerson Now meditation is an help to prayer Gerson calls it the nurse of Prayer Meditation is like oyl to the lamp the lamp of prayer will soon go out unless meditation cherish and support it meditation and prayer are like two Turtles if you separate one the other dies A cunning angler observes the time and season when the fish bite best and then he throws in his angle When the heart is warmed by meditation now is the best season to throw in the angle of prayer and fish for mercy After Isaac had been in the field meditating he was fit for prayer when he came home When the Gun is full of powder it is fittest to discharge So when the minde is full of good thoughts a Christian is fittest by prayer to discharge now he sends up whole volleys of sighs and groans to heaven Meditation hath a double benefit in it it powres in and poures out first it poures good thoughts into the mind and then it poures out those thoughts again in prayer meditation first furnisheth with matter to pray and then it furnisheth with a heart to pray Psalm 39.3 I was musing saith David and the very next words are a prayer Lord make me to know my end Hinc utilitas meditationis conspicitur quia animum Davidis ad pre candi studium erexit Calvin and Psalm 143.5 6. I muse on the works of thy hands I stretch forth my hands to thee the musing of his head made way for the stretching forth of his hands in prayer When Christ was upon the mount then he prayed So when the Soul is upon the mount of meditation now it is in tune for Prayer Prayer is the Child of meditation meditation leads the van and prayer brings up the Rear 3. Meditation fits for Humiliation When David had been contemplating the Works of Creation their splendor harmony motion influence he let the plumes of pride fall and begins to have Self-abasing thoughts Psalm 8.3 4. When I consider the Heavens the Work of thy fingers the moon and Starres which thou hast ordained What is man that thou art mindfull of him 5. Meditation is a strong antidote against sinne most sin is committed for want of meditation men sin through incogitancy and passion * Omnis passio inclinat cum impetu Tho. Quest 155. art 2. would they be so brutishly sensual as they are if they did seriously meditate what sin is Would they take this viper in their hand if they did but consider before of the sting Sin puts a worm in to conscience a sting into death a fire into hell did men meditate of this that after all their dainty dishes death will bring in the Reckoning and they must pay the Reckoning in Hell they would say as David in another sence Let me not eat of their dainties Psalm 141.4 The Devils apple hath a bitter kore in it Did men think of this sure it would put them into a cold sweat and be as the Angels drawn sword to affright them Judg. 22.23 Meditation is a golden Shield to beat back sin When Josephs mistress tempted him to wickedness meditation did preserve him How shall I do this Evil and sinne against God Meditation makes the heart like wet tinder it will not take the Devils fire 6. Meditation is a cure of Covetousness The covetous man is called an Idolater Col. 3.5 Though he will not bow down to an Idol yet he worships graven images in his coyn Now meditation is an excellent means to lessen our esteem of the World Great things seem little to him that stands high if we could live among the stars the earth would seem as nothing A Christian that stands high upon the pinacle of meditation how do all worldly things disappear and seem as nothing to him he sees not that in them which men of the world do He is gotten into his Tower and Heaven is his Prospect What is said of God He dwells on high he humbleth himself to behold the things done on the earth Psal 113.6 I may allude to with reverence The Christian that dwelleth on high by meditation accounts it an humbling and abasing of himself to look down upon the earth behold the things done in this lower Region Saint Paul whose meditations were sublime and seraphical looked at things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were not seen 2 Cor. 4. ult How did he trample upon the World how did he scorn it I am crucifled to the world Gal. 6.14 As if he had said it is too much below me to mind it He who is catching at a crown will not fish for gudgeons as Clopatra once said to Mark Anthony A Christian
hinders the sight when worldly thoughts as motes are gotten into the minde which is the eye of the soul it cannot look up so stedfastly to heaven by contemplation Therefore as when Abraham went to sacrifice he left his servant and the Asse at the bottom of the hill Gen. 22.5 So when a Christian is going up the hill of meditation he should leave all secular cares at the bottome of the hill that he may be alone and take a turne in heaven If the wings of the bird are full of lime she cannot â—â—iâ— Meditation is the wing of the soul when a Christian is belimed with earth he cannot she to God upon this wing Saint Bernard when he came to the Church-door used to say stay here all my worldly thoughts that I may converse with God in the Temple so say to thy self I am going now to meditate O all ye vaine thoughts stay behind come not neare When thou art going up the mount of meditation take heed the world doth not follow thee and throw thee down from the top of this pinacle This is the first thing the souls retiring of it selfe lock and bolt the doore against the world 2. The second thing in meditation is a serious and solemn thinking upon God The Hebrew word to meditate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with intensenesse to recollect and gather together the thoughts Meditation is not a cursory work to have a few transient thoughts of Religion Canis ad Nilum like the dogs of Nilus that lap and away but there must be in meditation a fixing the heart upon the object a steeping the thoughts carnal Christians are like quick-silver which cannot be made to fix their thoughts are roving up down and will not fix like the bird that hops from one bough to another and stays no where David was a man fit to meditate O God my heart is fixed Ps 108.1 Psalme 108.1 In meditation there must be a staying of the thoughts upon the object a man that rides post through a Town or Village he mindes nothing but an Artist or Limner that is looking on a curious piece views the whole draught and pourtraiture of it he observes the symmetry and proportion he mindes every shadow and colour A carnal slitting Christian is like the traveller his thoughts ride post he mindes nothing of God a wise Christian is like the Artist he views with feriousnesse and ponders the things of Religion Luke 2.19 But Mary kept all these things and pondered * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur de aiâ—â— quo secum dissertante Grotius in loc them in her heart The third thing in meditation is the raising of the heart to holy affections A Christian enters into meditation as a man enters into the Bath that he may be healed Meditation heales the soule of its deadnesse and earthlinesse but more of this after CHAP. III. Proving Meditation to be a duty MEditation is a duty lying upon every Christian and there is no disputing our duty Meditation is a Duty Meditation a duty 1. Imposed 2. Opposed 1. Meditation is a duty imposed It is not arbitrary there is a jus divinum in it The same God who hath bid us beleeve hath bid us meditate Josh 1.8 This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night These words though spoken to the person of Joshuah yet they concerne every one as the promise made to Joshuah concerned all beleevers Joshuah 1.5 compar'd with Heb. 13.5 So this precept made to the person of Joshuah thou shalt meditate in this book of the Law takes in all Christians it is the part of an hypocrite to enlarge the promise and to streighten the precept Thou shalt meditate in this book of the Law the word Thou is indefinite and reacheth every Christian As Gods Word doth direct so his will must enforce obedience 2 Meditation is a duty opposed We may conclude it is a good duty because it is against the stream of corrupt nature as he said you may know that Religion is right which Nero persecutes so you may know that is a good duty which the heart opposeth We shall finde naturally a strange aversenesse from meditation We are swift to heare but slow to meditate To think of the world if it were all day long is delightful but as for holy meditation how doth the heart wrangle and quarrel with this duty It is doing of pennance now truly there needs no other reason to prove a duty to be good than the reluctancy of a carnal heart To instance in the duty of self-denial Let a man deny himself Mat. 16.24 self-denial is as necessary as heaven but what disputes are raised in the heart against it What to deny my reason and become a fool that I may be wise nay not only to deny my reason but my righteousnesse What to cast it over-board and swim to heaven upon the plank of Christs merits this is such a duty that the heart doth naturally oppose and enter its dissent against This is an argument to prove the duty of self-denial good just so it is with this duty of meditation the secret antipathy the heart hath against it shews it to be good and this is reason enough to enforce meditation CHAP. IV. Shewing how meditation differs from memory THe memory a glorious faculty which Aristotle calls the souls scribe sits and pens all things that are done Whatsoever we read or hear the memory doth register therefore God doth all his works of wonder that they may be had in remembrance There seemes to be some Analogy and Resemblance between Meditation and Memory But I conceive there is a double difference 1. The meditation of a thing hath more sweetnesse in it than the bare remembrance The memory is the chest or cupboard to lock up a truth meditation is the pallate to feed on it the memory is like the Ark in which the Manna was laid up meditation is like Israels eating of Manna When David began to meditate on God it was sweet to him as marrow Psal 63.5 6. There 's as much difference between a truth remembred and a truth meditated on as between a cordial in a glasse and a cordial drunk down 2. The remembrance of a truth without the serious Meditation of it will but create matter of sorrow another day What comfort can it be to a man when he comes to die to think he remembred many excellent notions about Christ but never had the grace so to meditate on them as to be transformed into them A Sermon remembred but not ruminated will only serve to encrease our condemnation CHAP. V. Shewing how Meditation differs from Study THe Students life looks like meditation but doth vary from it Meditation and study differ three ways 1. They differ in their nature Study is a work of the braine meditation of the heart study sets the invention on work meditation sets the
love did burne where there was no fit matter to work upon nothing but sin and enmity he loved his enemies the fire of his love did consume and lick up the water of their sins He prayed for his enemies Father fargive them he shed tears for them that shed his blood Those that gave him gall and vinegar to drink them he gave his blood to drink O amor his plagis membra cruentat amor The meditation of this love would melt our hearts in love to our enemies Austin saith Christ made a Pulpit of the Crosse and the great lesson he taught Christians was to love their enemies 4. The meditation of Christs love would be a means to support us in case of his absence Sometimes he is pleased to withdraw himselfe Cant. 5.6 yet when we consider how entire and immutable his love is * Joh. 13. it wil make us wait with patience till he sweetly manifests himself to us He is love 1 John 4.16 and he cannot forsake his people over-long He may take his leave not his last farewel * Mic. 7.19 The Sunne may be gone a while from our climate but it returnes in the spring The meditation of Christs love may make us waite for the returne of this Sunne of righteousnesse Heb. 10.37 For yet a little while and he that shall come will come He is Truth therefore he shall come he is love therefore he will come SECT 4. THe fourth subject of meditation is Meditate on sinne meditate upon sinne 1. Reatus Meditate upon the guilt of sin We were in Adam tanquam in radice as in a common head or root and he sinning we become guilty Rom. 5.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned by his treason our blood is tainted and this guilt bringeth shame with it as its twin * Conscia purpureus venit in ora rubor Ovid. Rom. 6.21 2. Meditate upon the filth of sin Macula not only is the guilt of Adams sinne imputed but the poison of his nature is disseminated to us Our Virgin nature is defiled the heart is spotted * 1 Kings 8.38 how then can the actions be pure If the water be foule in the well it cannot be cleane in the bucket Isa 64.6 We are all as an unclean thing We are like a Patient under the Physicians hand that hath no sound part in him his head bruised his liver swell'd his lungs perish'd his blood enflam'd his feet gangreen'd Thus is it with us before grace comes in the mind darknesse in the memory slipperinesse in the heart hardnesse in the will stubbornesse from the sole of the foot to the crown of the head there is no soundnesse but wounds and bruises and putrifying sores Isa 1.6 A sinner befilthied with sinne is no better than a devil in mans shape * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar hom 11. and which is sadly to be laid to heart the adherency of this sinne Sinne is naturalized to us the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an encompassing sinne Heb. 12.1 a sin that will not easily be cast off A man may as well shake off the skin of his body as the sinne of his soul it sticks fast as the ivy to the wall There 's no shaking off this viper till death Oh often meditate on this contagion of sinne How strong is that poison a drop whereof is able to poison a whole sea how venemous and malignant was that apple a taste whereof poisoned all mankinde Meditate sadly on this The meditation of sinne would make the plumes of pride fall if our knowledge makes us proud we have sin enough to make us humble The best Saint alive who is taken out of the grave of sin yet hath the smell of the grave-cloathes still upon him 3. Meditate upon the curse of sinne Maledictio Gal. 3.10 Cursed be every one that continues not in all things written in the book of the Law This curse is like a blast upon fruit which keeps it from thriving sinne is not only a defiling thing but a damning It is not only a spot in the face but a stab at the heart Sin betrays us into the Devils hands who like Draco writes all his Laws in blood Sin bindes us over to the wrath of God and then what are all our earthly enjoyments but like Damaris his banquet with a sword hanging over the head sinne brings forth the rowle written with curses against a sinner Zach. 5. and it is a flying rowle v. 5. it comes swiftly if mercy doth not stop it Ye are cursed with a curse Mal. 3.9 Thus it is till the entail of this curse be cut off by Christ Oh meditate upon this curse due to sin The meditation of this curse would make us afraid 1. Of retaining sinne When Micah had stolen his mothers money and heard her curse him he durst not keep it any longer but restores it Judges 17.2 he was afraid of his mothers curse what then is Gods curse 2. The meditation of this curse would make us afraid of entertaining sinne We would not willingly entertaine one into our house who had the plague Sinne brings a curse along with it which is the plague of God that cleaves to a sinner sinne is like the water of jealosie which made the belly to swell and the thigh to rot Numb 5.22 The meditation of this would make us fly from sinne while we sit under the shadow of this bramble fire will come out of the bramble eternally to devoure us * Judg. 5.19 SECT 5. THe fifth subject of meditation is Meditate on the vanity of the creature meditate upon the vanity of the creature When you have sifted out the finest flower that the creature doth afford you will finde something either to dissatisfie or nauseate The best wine hath its froth the sweetest Rose its prickles and the purest comforts their dregs the creature cannot be said to be full unlesse of vanity as a bladder may be fill'd with wind Job 20.22 In the fulnesse of his sufficiency he shall be in streights They who think to finde happinesse here are like Apollo who embraced the lawrel-tree instead of Daphne Meditate on this vanity The world is like a looking-glasse which represents that face which is not in it The meditation of this vanity 1. Would be like the digging about the roots of a tree to loosen it from the earth it would much loosen our hearts from the world and be an excellent preservative against a surfeit Let a Christian think thus with himself why am I so serious about vanity * Ridetura Tertulliâ—no Achilles dum discit stolam fundere comam struere cutem fingere speculum consulere collum demulcere aurem Fo ratu effaeminare quid forma quid tota mundi compages if the whole earth were chang'd into a globe of gold it could not fill my heart 2. The meditation of the creatures vanity would make us
its coming SECT 11. MEditate upon the day of judgment Meditate on the day of judgement God hath appointed a day in which he will judge the world Acts 17.31 Meditate 1. Upon the solemnity of this trial The trumpet shall sound to summon all the world before the Judge * Si talis sit horror venientis qualis erit judicantis Aug. 1 Thes 4.16 and Jesus Christ shall come in the glory of his Father with all his holy Angels Mat. 25.31 2. Meditate upon the universality of this trial We must all appeare before the judgement-seat of Christ 2 Cor. 5.10 Kings and Nobles all must come to the barre there 's no exemption I have read of a wicked King who on his death-bed fell a weeping his brother ask'd him why he wept to think saith he that I who have judged others am now going to be judg'd my self 3. Meditate of the impartiality of the tryal Christ will do justice He will judge the world in righteousnesse Acts 17.31 There are no bribes taken in this Court no relations take place here The Thebanes did picture their Judges blinde and without hands blind that they might not respect persons Reusner without hands that they might take no bribes Christs Scepter is a Scepter of righteousnesse Heb. 1.8 't is not nearnesse of blood availes nor will he be bribed with a teare 4. Meditate upon the exactnesse of the trial it will be very critical He will thoroughly purge his floor * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.12 not a grace or a sinne but Christs fan will discover it He will judge the heart as well as the fact 5. Meditate upon the issue and consequence of this trial There will be a discrimination made He will separate the good from the bad Mat. 25.32 The wheat and chaffe may both grow together but they shall not lie together Meditate often upon this Court of judicature from whence is no appeal Feathers swim upon the water but gold sinks into it light feathery Christians flote in vanity they minde not the day of judgement but serious spirits sink deep into the meditation of it Most men put farre away from them the evil day Amos 6.3 they report of the Italians that in a great thunder they use to ring their bells and shoot off their Cannons that the sound of their Bells and the roaring of their Cannons may drown the noise of the thunder so the devil delights men with the musick of the world that the noise of this should drown the noise of the day of judgment and make them forget the sound of the last trump Most men are guilty therefore they do not love to heare of the Assises When Paul preach'd of judgement Faelix trembled Acts 24.25 he had a bad conscience Josephus tells us of Faelix that he was a wicked man The woman that lived with him Drusilla by name he had entised away from her husband and when he heard of judgement he fell a trembling Oh I beseech you meditate upon this last and solemne day while others are thinking how they may get riches let us bethink our selves how we may abide the day of Christs coming The meditation of the day of judgement 1. Would make us to scanne all our actions Christ will come with his fanne and his sieve Will this action of mine bide the test at that great day 2. The meditation of the last day would make us labour to approve our hearts to God the great Judge and Umpire of the world 'T is no matter what men think of us but what is our Judges opinion of us to him we must stand or fall The meditation of the day of judgement would make us endeavour to be like Moses who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faire to God as the Original hath it * Act 7.20 The Galaxia or milky way as the Astronomers call it is a bright circle in the heavens containing many starres but they are so small that they have no name nor are they taken cognizance of by the Astrologers Give me leave to apply it possibly others may take no notice of us we are so small as to have no name in the world yet if we are true stars and can approve our hearts to God we shall hold up our heads with boldnesse when we come to stand before our Judge 3. The meditation of the day of judgment would make us labour after an interest in Christ There 's no standing before Christ but by being in Christ if Christ be thine then all is well no matter what is charg'd if all be discharg'd Rom. 8 33 34. There 's no way in the world to stand in the day of judgement but by making a party make Christ thy friend and then thy Judge will be thy * 1 Joh. 2.1 Advocate 4. The meditation of the day of judgement would make Christians lesse censorious they would not repobrate others so fast who art thou that judgest another doest thou take Christs Scepter into thy hand darest thou sit in judgement upon thy brother perhaps when the critical day comes he may be found gold and thou chaffe 'T is true we may judge mens way but not their persons Rom. 14.10 but why doest thou judge thy brother we shall all stand before the judgement seat of Christ 5. The meditation of the day of judgement would yeeld much comfort to a Christian and that in two cases 1. In case of weaknesse of grace a poor Christian when he sees his grace so defective is ready to be discouraged but at the day of judgement if Christ finde but a dramme of sincerity it shall be accepted if thine be true gold though it may be light Christ will put his merits into the scales and make it passe currant If thou hast no sinne of allowance Thou shalt have grains of allowance I may allude to that Amos 9.9 yet shall not the least graine fall to the earth He that hath but a graine of grace not the least grain shall fall to hell 2. In case of censures and slanders The Saints go here through strange reports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.8 There 's no walking in the world now a dayes let us tread never so warily without catching some spects of dirt John Baptists head in a charger is a common dish in this age 't is ordinary to bring in a Saint beheaded of his good name but at the day of judgement Christ will unload his people of all their calumnies and reproaches he will at that day wash his Spouse so white that she shall not only be guiltlesse but spotlesse her black spots of reproach shall be taken away Ephes 5.27 he will present his Church glorious sine macula ruga not having spot or wrinkle SECT 12. THe twelfth subject of Meditation Meditate of hell 1. Meditate on hell 1. Poena damni Meditate upon the paine of losse Mat. 25.10 and the door was shut To have Christs face vail'd
cast off his people neither will he forsake his inheritance Psalm 94.14 This is like a star in a dark night or like the plank and broken pieces of the ship on which Paul and the rest came safe to shore Act. 27.44 God may conceal his love from his children not take it away * 2. Sam. 7.15 he may change his providence towards them not alter his purpose 9. In case of death there is a psalm revives though I walk in the valley of the shaddow of death I will fear no evil Psalm 23.4 The sting and poison of this serpent is taken away Thou art with me with thy power to support with thy grace to sanctifie with thy love to sweeten Thy Rod and thy staff do comfort me I have the staff of thy promise in the hand of my faith and with this I can walk thorow the dark entry of death Thus in every condition Davids Psalms like Davids harp may serve to drive away the evil spirit of sadness and unchearfulness from a Christian so much concerning the Psalms in general I come now to the words of the text when I awake I am still with thee Where you have the very effigies and portraicture of a godly man drawn out he is one that is still with God It was Davids happiness that he lived above the common rate of men not only as he was higher in power and dignity being a king but higher in sublimeness of affection * Animam habuit angeliflcatam Tertul. having his heart and hope raised above the world I am stil with thee Divines give many reasons why David was called a man after Gods heart but sure this is not the least because the frame of his heart was so heavenly this being most agreeable to Gods nature and will David was a man that as Ambrose speaks lived in the world above the world Assoon as he awaked he stept into heaven David was a Seraphical saint a mortal Angel like a true bird of paradise he did seldom touch with his feet upon the earth He was least alone when he was most a lone Nunquam minus solus quam cum solus Tul. Offic. When he awaked he was with God Nor was this onely when the fit was upon him a thought of God and away but it was a fixed temper of heart I am still with thee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pulse of his soul was still beating after God The hypocrite may have a blush of godliness which is quickly over Job 27.10 but the constitution of Davids soul was heavenly I am still with thee Not but that David had some diversions of mind Caution to have the eye alwayes fixed upon God will be the state of the blessed in heaven but David was still with God 1. Because the bias and bent of his spirit was towards God His heart like the needdle in the compass pointed heavenward 2. Because he was more with God then he was any where else Subjectum a majori parte as we use to say a man lives at his house not but that urgency of occasions draw him abroad sometimes but he is said to live there because he is most resident there The words hold forth this proposition Doct. That it is the sweet temper of a Gracious heart to be still with God I am still with Thee David awaked in heaven He was ever above We read in the old Law that those creatures which did creep upon all four were to be had in abomination but they which had wings to flie and leggs to leap withall were accounted clean Lev. 11.20 Those are among the uncleán and are abominable to God whose souls creep upon the earth but they who have the leggs and wings of grace to mount up with who are still with God these are pure and precious in Gods eyes For the illustrating this point there are three things to be explained and amplisied 1. What it is to be still with God 2. In what sence the soul is still with God 3. Why a gracious heart is still with God 1. What it is to be still with God In general it is to have a sweet intercourse and Communion with God 1 Joh. 1.3 Our fellowship is with the Father and with his Son Jesus In prayer we speak to God in the Sacrament he kisseth us with the kisses of his lips he giveth us a privy seal of his love 2. In what sence the soul is said to be still with God I answer the soul is still with God five manner of wayes 1. By contemplation So Ainsworth understands the Text. contemplatione I am still with thee that is by divine contemplation Davids thoughts were ever and anon running upon God So vers 17. How precious are thy thoughts unto me O God! Davids mind was a spiritual mint he minted most gold most of his thoughts were heavenly Thoughts are as travellers and passengers in the soul Davids thoughts were still travelling towards the Jerusalem above In Davids dangers God was still with him in Davids contemplations he was still with God Anaxagoras said he was born to contemplate Heaven Thus a Christian is still with God he is viewing glory his thoughts are all packed up and gone 2. Defiderio The soul is still with God by desire His anchor is cast in Heaven Hebr. 6.19 and he is carried thither with the sails of desire David did shoot his heart into Heaven by desire * Videmus terram torrefactam dehiscere ac si aperto ore potum e caelo appeteret significat propheta se desiderio ferventem ad deum accedere ac si vitalis humor eum deficeret Calvin in Psal 143. he had strong anhelations and pantings after God Psal 73.25 Whom have I in Heaven but thee and there is none upon earth I desire besides thee he saith not he had nothing upon earth he had his Crown and Scepter but nothing he desired like God Psal 42.1 as the hart pants after the water brooks so panteth my soul after thee O God The hart as Historians observe is a dry thirsty creature especially when chased by the hunter now nature is on fire and must have water to quench it thus the pious soul pants after the refreshing streams of Christs blood * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil and these desires of a Christian are rightly terminated he desires aswell conformity to Christ in grace as Communion with him in glory he desires the Sun of righteousness not onely for its refreshing beams but for its healing wings he desires not only Christs presence but his image Lord give me thy self that I may be more holy what should I do in Heaven with this unholy heart what converse could I have with God or angels thus the soul is still with God by desire and he desires not onely mercy but grace Amore. 3 3. The soul is still with God by love Where a mans love is there he is what
was in the Ark The Ark was a Type of Christ 4. The Soul is still with God because of those dear relations it hath to God There are all the terms of Consanguinity God is our Father John 20.17 and where should the child be but with its Father he is our Husband Isa 54.5 and where should the wife be but with her husband he is our friend Joh. 15.15 now friends desire to be still together God is our Rock 2 Sam. 22.2 where should Christs Doves be but in the Cliffs of this blessed Rock God is the Saints Treasure and where the Treasure is there will their hearts be also 5. The gracious soul is still with God because of those rare excellencies which are in God 1. Fulness Every one desires to be at a full fountain Col. 1.19 For it pleased the Father that in him should all fullness dwell Observe Christ is not only said to be full in the concrete but fullness in the abstract nay in him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all fullness a vessel may be full of water but that is not all fullness 't is not full of Wine a Chest may be full of silver but that is not all fullness 't is not full of Pearl but in Christ is all fullness * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 macar He is bread to strengthen John 6.48 Wine to comfort Joh. 15.1 Gold to inrich Rev. 3.18 He is all and in all Col. 3.11 Thus there is a variety of fullness in the Lord Jesus O Christian what is it thou needest Dost thou want quickning grace Christ is the Prince of life Act. 3.15 Dost thou want healing grace Christ hath made a medicine of his own body to cure thee * Corpus Christi aegris medicina languorem sanans sanitatem servans Bernard Isa 53 5. Dost thou want cleansing grace there is the bath of his bloud to wash thee 1 John 1.7 The bloud of Jesus cleanseth us from all our sin Let not the Poets tell us of their Aonia and Castalia Fountains in which they supposed their Nymphs to have washed These waters distill'd out of Christs sides are infinitely more pure Pliny saith that the Water-courses of Rome are the worlds wonder Oh had he known these sacred Water-courses in Christs bloud how would he have been stricken with admiration and do you wonder the soul is still with Christ when there is all fulness in him Nay but that all is not all the Apostle goes further it pleased the Father that in him should all fullness dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To note the Duration of this fullness 't is not Transient but Immanent This fulness is not in Christ as the water in the pipe or spout the Spout may be full of water but it continues not there Water doth not dwell in the spout but this fulness is in Christ as light in the Sun it dwells there Christs fulnesse is a never-failing fulness what can be said more nay but the Apostle carries it yet higher in him dwells all the fulness of the God-head if Christ had all the fullness of the Creation the Treasures of the earth the holiness of the Angels yet this could not satisfy the soul In him there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulness of the Godhead the riches of the Deity are in him and the communication of this blessed fulness * Eph. 3 19. Pro cujusque membri medulo Beza so far as there is a capacity to receive * is that which satisfyes the Soul and fills it brim full and if there be such a plenitude and fullness in God no wonder a gracious heart desires to be still with God 2. Sweetness God is love 1 John 4.19 Every one desires to be with them from whom they receive most love The Lord doth often make himself known to the soul in an ordinance as he did to the disciples in breaking of bread Luke 24.35 He manifests himself in the comforts of his Spirit Gal. 5.22 which are so sweet and ravishing that they passe all understanding and do you wonder the soul is so strongly carried out after God Truly if it be still with God to speak with reverence 'T is long of God He gives those Jewels and Bracelets those love-tokens that the soul cannot but desire to be still with God Vse 1 It shews us an art how to be in heaven before our time namely by being still with God A Good Christian begins his heaven here Grace translates him into the paradise of God Sunt pennae volucres mihi quae celsa conscendant poli Boetius Eliah left his Mantle behind but hewas taken up in a fiery Chariot So it is with a Saint the mantle of the flesh is left behind but his soul is carried up in a fiery Chariot of love Vse 2 2. Use is of Reproof and it consists of two branches 1. It reproves them that are never with God Branch they live without God in the world Ephes 2.12 'T is made the characteristical note of a wicked man God is not in all his thoughts Psalm 10.4 He never thinks of God unlesse vvith horrour and amazement as the Prisoner thinkes of the Judge and the Assizes and here two sorts of sinners are indicted 1. Such as are still with their sinnes A child of God though sin be with him yet he is not with sin his will is against sin Rom. 7.15 Minus est nocens qui sponte sua non est nocens Sen. That which I do I allow not he would fain shake this viper into the fire he forsakes sin but sin will not forsake him so that though sin be with him yet he is not with sin but a wicked man and sin are together as two Lovers mutually solacing and embracing a wicked man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Worker of iniquity Luke 13.27 like a workman that followes his Trade in his Shop 2 Such as are stil with the world T is counted a piece of a miracle to find a diamond in a vein of gold and t is as great a miracle to find Christ that precious stone in an earthly heart The world is mens Diana they minde earthly things Phil. 3.19 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Ostrich though she hath wings yet by reason of the weightiness of her body cannot fly high most men are so weighed down with thick clay * Hab. 2.6 that they cannot soar aloft they are like Saul hid among the stuff * 1 Sam. 10.22 like Sisera who had his head nalied to the earth * Judg. 4.21 so their hearts are nailed to the earth Absaloms beauty stole away the hearts of Israel from their king 2 Sa. 15.6 the worlds bewitching beauty steals away men hearts from God * Curvae in terras a nim ae et caelestium inanes T is sad whē the husband sends his wife a jewel she so fals in love with the jewelthat she forgets her husband an
estate should be a loadstone to draw men nearer to God but it is often a milstone to sink them to hell There is a moderate use of these things but there is a danger in the exercise The bee may suck a little hony from the leaf but put it in a barrel of honey and it dies Christians must stave off the world that it gets not into their heart Psal 62.10 for as the water is useful to the ship and helps it to sail the better to the haven but let the water get into the ship if it be not pumpt out at the leak it drowns the ship so riches are useful and convenient for our passage We sail more comfortably with them throgh the troubles of this world but if the water get into the ship if the love of riches get into the heart then we are drowned with them 1 Tim. 6.9 2. It reproves them that are seldom with God Branch They are sometimes with God but not still with God The shell fish as naturalists observe hath so little life in it moves so slow that it is hard to determine whether it lives a vegetative or a sensative life so it may be said of many Christians their motion heavenward is so slow and unconstant that we can hardly know whether the life of grace be in them or no They are seldome with God Revel Menssacris tabescit 2.4 Thou hast left thy first love Many professors have almost lost their acquaintance with God Time was when they could weep at a sermon but now these wels are stopped Time was when they were tender of sin the least hair makes the eye weep the least sin would make conscience smite now they can digest this poison Time was when they trembled at the threatnings of the word now with the Leviathan they can laugh at the shaking of a spear Job 41.29 Time was when they called the sabbath a delight * Isa 58 13. the queen of daies how did they wait with joy for the rising of the sun of righteousness on that day what anhelations and pantings of soul after God! what mounting up of affections but now the case is altered what a weariness is it to serve the Lord Mal. 1.13 Time was when they delighted in the word indeed it is a glass that mends their eyes that look on it now they have laid it aside seldom do they look in this glass Time was when they could send forth strong cries in prayer * Heb. 5.7 but now the wings of prayer are clipt they come like could suitors to God their petitions do even cool between their lips as if they would teach God to deny * Qui frigigiâ—è rogat doâ—et negare Oh why have you left of your communion with God what iniquity have your fathers found in me that they are gone far from me Jer. 2.5 Let Christians lay this sadly to heart Remember from whence you are fallen and Repent and do your first works * Rev. 2.5 You are in a spiritual lethargy Oh never leave till your hearts are scrued up to such a heavenly frame as here Davids was when I awake I am still with thee And that brings me to the next Vse 3 The third use is of exhortation to perswade all those who professe themselves Christians to imitate this blessed pattern in the text Exhort be still with God You shall never go to heaven when you die unless you begin heaven here The church in the revelation hath a crown of stars on her head and the moon under her feet Rev. 12.1 Christ is not to be found in the furrowes but upon the pinacle now that you may get your hearts losen'd from these things below and be still with God I shall onely propound two arguments Argu ∣ ment 1 1. Consider how unworthy it is for a Christian to have his heart set upon the world I It is unworthy of his soul The soul is dignified with honour it is a noble coin that hath a divine impress stampt upon it T is capable of communion with God and angels now it is too far below a man to spend the affections and operations of this heaven-born soul upon drossy things T is as if one should embroider sackloth with gold or set a diamond in clay 2. It is unworthy of his profession Seekest thou great things for thy self Jerem. 45.5 what thou Baruk Thou who art a Godly man a Levite Oh how sordid is it for him that hath his hope in heaven to have his heart upon the earth It is just as if a king should leave his throne and follow the plough or as if a man should leave a golden mine to dig in a gravel pit The lapwing hath a crown on her head and yet feeds on dung A fit embleme of those who have a crown of profession shining on their head yet feed with eagerness on these things below Christians should deny themselves but not undervalue themselves they should be humble but not base If Alexander would not exercise at the Olympicks it being too far below him Kings do not use to run Races then shall they who are the holy seed the heirs of glory disparage themselves by too eager pursuite after these contemptible things The second argument to perswade us to be still with God is consider what a rare and excellent life this is which will appear in four particulars 1. To be still with God is the most noble life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onâ—ylostom ad Rom. Homil 13. T is as much above the life of reason as reason is above the life of a plant the true Christian is like a star in the highest orb he looks no lower then a crown Grace puts hie thoughts Princely affections a kind of heavenly ambition into the soul Grace raiseth a Christian above himself it makes him as Caleb a man of another Spirit he lives in the altitudes his thoughts are lodged among Angels and the Spirits of just men made perfect and is not not this the most noble life to be still with God The Academicks compare the soul of man to a Fowl mounting up with her wings in the ayr Thus with the wings of grace the soul flies aloft and takes a prospect of heaven 2. To be still with God is the most satisfying life nothing else will do it All the Rivers run into the Sea yet the Sea is not full Eccl. 1.7 Let all the golden streams of worldly delights run into the heart of man yet the heart is not full strain out the quintessence of the creature it turns to froth Eccles 1.2 Vanity of vanities but in God is sweet satisfaction and contentment My soul shall be fatisfied as with marrow and fatness Psal 63.5 Here is an Hive of sweetness a mirror of beauty a magazine of riches here is the River of pleasure where the soul bathes with infinite delight Psal 36.8 and this River hath a Fountain at the
seen him were so amazed at his beauty and did seed upon it with such delight that they were unwilling to look off again * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josephus And herein he was a Type of Christin whom are all sparkling beauties to be found he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altogether lovely 2. Moses was a Type of Christ in his Education he was bred up a while at Court and as Josephus saith Pharaohs Daughter set a Crown of Gold upon his Head but leaving the Court he went and lived in the Land of Midian Exod. 2.15 so Christ left the Royal Court of Heaven to come and live in the World 3. Moses was a type of Christ in his Office he was a Prophet Deut. 34.10 and there arose not a Prophet since in Israel like unto Moses He acquainted Israel with the mind of God he gave them the two Tables of the Law So Jesus Christ is a Prophet Luke 24.19 he reveals to his people the mysteries of salvation He unseals the Book of Gods decree * Ideo angelus dictus ob officium propheticum Tertul. and makes known his Will Rev. 5.5 He is counted worthy of more glory then Moses Heb. 3.3 4. Moses vvas a Type of Christ in his Noble Acts 1. he was a Deliverer of the people from the Egyptian furnace he vvas a temporal Saviour So Jesus Christ his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Saviour Mat. 1.21 He shall save his people from their sinnes 2. Moses vvas an intercessor for Israel and turned avvay the Wrath of God from them Num. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christ is the Saints Advocate Rom. 8.34 Who also maketh intercession for us 2. Christ vvas typified by David 1. David vvas a King So is Christ adorned vvith Regall povver he is a King to govern his people Revel 15.3 and to conquer his enemies Psal 110.1.2 David was a man after Gods own heart This did prefigure Christ in whom God was well pleased Mat. 3.17 3. Christ was typified by Solomon 1. In his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies peaceable so Christ is call'd the Prince of peace Isa 9.7 This the Angels proclaim'd at his incarnation Luke 2.14 Peace on earth all his wars tend to peace he gives that peace which passeth all understanding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. 2. Solomon typified Christ in his government His was a most flourishing Kingdom 2 Chr. 9.22 King Solomon passed all the Kings of the earth in riches so Christs Kingdome is very glorious all his subjects are made Kings he reigns in heaven and earth and of his Kingdome is no end 3. Solomon typified Christ in his Wisdome he was the Oracle of his age 1 King 4.31 He was wiser than all men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph antiq l. 8. So Christ received the unction from his Father he had a spirit of wisdom and holinesse poured upon him without measure John 3.34 Isa 11.2 Behold a greater than Solomon is here Thus Jesus Christ was prefigured by those persons who were most lovely 2. Christ was typified by Things most lovely I will instance only in five Type 1 1. Christ was typified by the pillar of cloud and fire which was Israels guide and conduct in the Wildernesse Exod. 13.21 * Erat columna corpus quoddam ex acre condensato mirum in modum à Deo preparatum ad usam Israeliticum in cremo Tornielli Annal. This did typifie Christ our pillar of cloud who guides our feet into the way of peace Luke 1.79 The cloud was unerring for God was in it such is Christ who is the way and the truth John 14.6 How lovely is this pillar to behold Type 2 2. By the Manna This pointed at Christ He is like the Manna in three things 1. The figure of Manna was circular Exod. 16.14 There lay a small round thing c. The circle is a figure of perfection this typed out Christ in whom is all perfection 2. Cibus paratus The Manna was a meat prepared for Israel in an extraordinary manner so the Hebrew word from whence Manna seems to be derived * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to prepare Manna was a meat cook'd and dressed in heaven God himself prepared it and then serv'd it in Thus Jesus Christ was like Manna he was prepared and set apart by his Father to the blessed work of mediatorship Heb. 10.5 Abody hast thou prepared me 3. The Jewish Rabbins say Manna suited it self to every ones pallat whatever he desired that he found in Manna so Jesus Christ suits himself to every Christians condition he is full of quickning strengthning comforting vertue * Amaritu dines mundi dulces reddit Austin What fools are they that preferre the earthly mammon before this heavenly Manna Type 3 3. By the mercy-seat which was a sacred embleme or hyeroglyphick representing the mercy of God to his people there the Lord did give forth his Oracles and answers of peace to his people Exod. 25.22 There will I meet thee and I will commune with thee c. This mercy-seat was a type of Christ * Cyrill de incarnat unigen Greg. hom 6. sup Ezek Rupertus in and thorough whom God is appeased towards us Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation Rom. 3.25 O how lovely is this mercy-seat We could not speak to God in prayer nor would he commune with us were it not for this blessed propitiatory The Hebrew word for mercy-seat * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Covering to shew that in Christ the sinnes of beleevers are covered Type 4 4. Christ was prefigured by the brazen Serpent Numb 21.9 The brazen Serpent resembled Christ two wayes 1. It was made like a Serpent but it was no real Serpent so Christ was in the likenesse of sinful flesh Rom. 8.3 but he was not a sinner he was made sin but he knew no sinne Christ was as void of sinne as the brazen Serpent was of a sting 2. Qui istam Scrpentem metallinum intuerentur à Serpentum morsibus sanati fuerunt ita qui Christum fide contemplantur c. Tostat Paradox 4. When the people of Israel were stung by the fiery Serpents v. 6. then whosoever did look upon the brazen Serpent were cured Thus when sinne stings the souls of men for it is a Serpent with five stings it stings men with guilt shame horror of conscience death the curse of God Now Christ that brazen Serpent being looked upon with a penitent beleeving eye Zach. 12.10 cures these deadly stings * Joh. 3.15 Oh how lovely is this brazen Serpent many of the Jews saith Tostatus worshipped the Serpent of brasse let us in our hearts adore this brazen Serpent the Lord Jesus Type 5 5. Christ was typified by Noahs Ark which saved Noah and his family from the flood Thus when the wrath of God as a deluge overflows the wicked Christ is
the Ark in which the beleever sailes above those bloody waves and is preserved from drowning And is not the Lord Jesus lovely all these types did but serve to shadow forth the divine excellencies of Christ and render him amiable in our eyes 3. By resem blances That Christ is thus lovely appears by those things to which the Scripture doth resemble him He is compared to things most illustrious There are seven lovely resemblances of Christ in Scripture 1. He is resembled to a Rose Cant. 2.1 I am the Rose of Sharon * i. e. Rosa odoratissima ut illa quae in locis apricis Florent Junius The Rose is Regina florum the Queen of flowers 't is most delicious for colour and scent to shew that fragrant perfume which Christ sends forth All Roses though beautiful have their prickles only the Rose of Sharon excepted so sweet is this Rose of Paradise that it makes us become a sweet savour to God Ephes 1.6 This Rose is semper vivens it never loseth its colour or fragrancy and is it not very lovely 2. Christ is resembled to a Vine John 15.1 The Vine as Pliny saith is the noblest of plants to this is Christ compared Oh what lovely clusters grow upon this Vine the fruits of Justification Sanctification c. These bunches of grapes hang upon the Lord Jesus We are beholding to this Vine Hos 14.8 From me is thy fruit found * Qui viret in foliis venit à radicibus humor nay Christ excels the Vine For 1. Though there be many things in the Vine tree besides the fruit useful the leaves the gumme the ashes of the Vine * Pliny yet the wood of the Vine is unuseful Ezek. 15.3 Will men take a pin of it to hang any vessel thereon now herein Christ is more lovely than the Vine-tree There is nothing in Christ but is useful We have need of his humane nature we have need of his divine nature we have need of his offices influences priviledges there is nothing in this Vine we can be without Oh how blessed are the branches of this Vine The Virgin Mary was saved not by bearing the Vine but by being ingraffed into the Vine 3. Christ is resembled to a corner-stone 1 Pet. 2.6 and that in two respects 1 The whole weight of the building lies upon the corner-stone so the weight of our salvation lies upon Christ * Dicitur Christus lapis ecclafiae angularis quia est primarium ac principale ejus fundamentum Estius 1 Cor. 3.11 12.2 The corner-stone doth unite and knit together both parts of the building so when God and man were at variance Christ as the corner-stone did unite them together yea and did ceament them with his own blood Oh how lovely and precious is this stone 4. He is resembled to a Rock 1 Cor. 10.3 That Rock was Christ * i.e. Metanym per petram significatur Estius He is a Rock in a threefold sense 1. He is a Rock for offence The Rock breaks the waves the Church being built upon Christ all the adversaries that come against her are like a ship coming full saile against a Rock 2. A Rock for defence the Dove hides in the rock Cant. 2.14 O my Dove in the clifts of the Rock Christs wounds are the clifts of the Rock where the beleeving soul This Dove hides it self 3. A Rock for comfort and that two wayes 1. The rock is a screene to shade off the heat so Christ is called Isa 32.2 a shadow from the heat he shades a poor sinner from the scorchings of Gods wrath 2. Honey came out of the Rock Isa 32.13 He made him to suck hony out of the Rock and oyle out of the flinty Rock The honey of the promises and the oyle of gladnesse comes out of this blessed rock 5. Christ is compared to a river in a dry ground Isa 32.2 When by nature we are as a scorched heath dry and barren Christ sends forth the sacred influences of his Blood and Spirit making us like the fields of Sharon full of moisture and fertility and are not these silver streams lovely 6. Christ is resembled to a Rich treasury Riches are lovely in mens eyes * Gratius aurum quà m solem intuemur Austin Ephes 3.8 The unsearchable riches of Christ the Angels can never dig to the bottom of this golden Mine Christ hath the true monopoly because he hath those riches as are no where else to be found The riches of his merit the riches of his Spirit Christ hath a partnership with the Father John 16.15 All that the Father hath are mine He is crowned with the Riches of the Deity Alexander regarded not the Kingdome of Macedonia when he heard of the riches of India a Christian will in a manner despise all other riches when he hath Christs Riches Philip. 3.8 7. Christ is resembled to a beautiful Robe * Rom. 13. Isa 61.10 He hath covered me with the robe of righteousnesse Hierom interprets it of Christ His righteousnesse is a lovely Robe no Robe of gold or Ermyn wherewith Kings are invested is so honourable as this in this robe we shine as Angels in Gods eyes The High-Priests glorious vestments * Voluit Deus plusquà m angelicum in Christo splendorem istis vestibus oftendere Willet Exod. 28.2 the Mitre the Robe the Ephod of Gold and the breast-plate of precious stones did all but serve to set out the beautiful garment of Christs righteousnesse wherewith a beleever is adorned Thus Christ appeares lovely in these several resemblances which can but faintly shadow out his beauty 4. Christs lovelinesse appears by demonstrations these two in particular He is lovely 1. In himself 2. In the account of others He is lovely in himselfe and that five manner of wayes Intrinfice 1. He is lovely in his person and that 1. As he is man Psal 45.2 Thou art fairer than the children of men The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical in the forme * Pulchruisti prae filiis hominum Pagnin Ar. Montanus it denotes excellency of beauty For though it be said he hath no comelinesse Isa 53.2 that was in regard of his afflictions which did so disfigure and as it were draw a vaile over his glory yet certainly the person of Christ was incomparably faire as Hierome and Chrysostome observe and if his body on earth was so beautiful what is it now in heaven The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorious body Phil. 3.21 If Christ can make a Lily of the field more beautiful than Solomon in all his glory how faire is he himself how white is that Lily which grows in Paradise 2. Christs person is lovely as he is God-man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de sancta Trin. He may not unfitly be compared to Jacobs ladder Gen. 28.12 which reached from earth to heaven Christs humane nature which was the foot
of the ladder stood upon the earth his divine nature which was the top of the ladder reached to heaven The Arrians and Socinians deny his Godhead as the Valentians do his manhood * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Ep. ad Antioch If the God-head be in him he must needs be God but the God-head shines in him Col. 2.9 In him dwells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the fulnesse of the God-head * Non dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod discrimen contra Eutichianos notatu dignum Beza and to confirme us in this truth let us consult with those Scriptures which do clearly assert his Godhead 1 Cor. 8.6 To us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and Phil. 2.6 who being in the form of God Basil lib. 1. Cont. Eunom which is as much saith Basil as to exist in the essence of God 1 Tim. 3.16 God was manifest in the flesh and 1 John 5.20 We are in him that is true even in his sonne Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS IS THE TRUE GOD * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Besides these testimonies of Scripture which do expressely assert the God-head of Christ it may be clearly demonstrated by those incommunicable properties belonging to the Deity which are ascribed to Christ and are the flowers of his Crown As 1. Omnipotency * Justin Martyr Orat. 1. ad Graec. Heb. 1.3 2. Omnisciency Mark 2.8 3. Ubiquity Mat. 28.20 4. Power of sealing pardons Mat. 9.6 5. The mission of the holy Ghost John 16.7 6. Coequality with God the Father Phil. 2.6 both in power John 5.19 21. and dignitie John 5.23 Thus we see his God-head proved and as he is God-man he is altogether lovely He is the very picture of his fathers glory Therefore he is called the expresse image and character of his person * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.3 The very effigies and print of Gods face is seen in Christ the glory of Gods wisdome holinesse mercy doth most transparently shine forth in him Thus his person is lovelie 2. Christ is lovely in his disposition A good nature is able to render deformity it self lovely Christ is lovely not only in his complexion but in his disposition He is of a loving and merciful disposition and in this sense may be called deliciae humani Generis * Titus Vespas It is reported of Marcus Aurelius the Emperour that he was of a most affable winning temper given to clemency and every day he would set one houre apart to hear the causes of the poor Thus Jesus Christ is of a most sweet disposition * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar He will not alwayes chide Psalme 103.9 He is inclinable to shew mercy to the penitent He delights in mercy Micah 7.18 He envites sinners to come to him Mat. 11.28 he begs of them that they would be saved 2 Cor. 5.20 he knocks at their hearts by his Spirit till his head be fill'd with dew and his locks with the drops of the night Rev. 3.20 If any poor soul accepts of his offer and doth arise and go to him how doth Christ welcome him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macarius Christ makes the Feast Luke 15.23 and the Angels make the musick verse 7. But if men will not receive the tenders of grace Christ grieves Mark 3.5 He is like a Judge that passeth the sentence with teares in his eyes Luke 19.42 And when he came nigh the City he wept Ah sinners I come to save you but you put away salvation from you * Acts 13. I come with healing under my wings but you bolt out your Physician I would have you but open your hearts to receive me and I will open heaven to receive you but you will rather stay with your sinnes and die than come to me and live Psalme 81.11 Israel would none of me Well sinners I will weep at your Funerals Oh how lovely is Christ in his disposition he comes with his suppling oyle to poure into sinners wounds He would faine break their hearts with his mercies He labours to overcome their evil with his good 3. Christ is lovely in his sufferings when he did make expiation for our sins * 1 Pet. 2.24 but what lovely in his sufferings lovely when he was buffeted spit upon besmeared with blood O yes he was most lovely upon the crosse * Rubore sui sanguinis nos candidos effecit Ghislerus because then he shewed most love to us He bled love at every veine His drops of blood were love-drops The more bloody the more lovely * Quanto pro me vilior tanto mibi charior Aug. The more Christ endured for us the more deare he ought to be to us Osorius writing of the sufferings of Christ saith Gal. 6.14 that the crown of thornes bored his head with seventy two wounds * Doles domine non tua vulnera sed mea Ambrose Quid dicamin crucem tollere Tully and Tully when he comes to speak of the death of the Crosse shews his rhetorique best by an Aposiopesis or silence what shall I say of this death Though a great Orator he wanted words to expresse it Nor did Christ only endure paine in his body but agony in his soul He conflicted with the wrath of God which he could never have done if he had not been more than a man We reade that the Altar of wood was overlaid with brasse that so the fire on the Altar might not consume the wood Exod. 27.1 2. This Altar was a type of Iesus Christ The humane nature of Christ which was as the wood was covered with the divine nature which was like the brasse else the fire of Gods wrath had consumed it and all this Christ suffered was nostra vice in our stead * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Isa 53.5 We eat the soure Grape and his teeth were set on edge We climbed the tree we stole the forbidden fruit and Christ goes up the ladder of the Crosse and dies Oh how lovely ought a bleeding Savior * Pendet anima dulcia poma de ligno decerpit Bern. de Floribus to be in our eys Let us weare this blessed crucifix alwayes in our heart * Inspice vulnera pendentis sanguinem morientis caput habet inclinatum ad osculandum cor apertum ad diligendum brachia extenia ad amplexandum totum corpus expositum ad redimendum haec quanta sint cogitate haec in statera vestri cordis appendite ut totus vobis figatur in corde qui totus pro nobis fixus fuit in Cruce Aug. lib. de Virgin Crux Christi clavis paradisi The Cross of Christ saith Damascen is the golden key that opens Paradise to us How beautiful is Christ upon the Crosse The ruddinesse of his blood took away