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
disparagement to him to joyne our Duties in equipage with his Merits O sinner cast away thy beggars rags that thou mayest put on Christs lovely robes I would not take thee off from duty but from confidence in duty Noahs Dove might make use of her wings to flie but she did not trust to her wings but to the Ark. A man makes use of his feet to go over a bridge but he trusts to the bridge for safety Christians while they walk with the feet of obedience must trust to Christ as the bridge to lead them over the devouring sea of hell in short if thou wouldst get an interest in Christ rely on Christ by faith and resigne up thy self to Christ by service A beleever with one hand receives Christ with the other hand gives up himself to Christ Christ saith to a beleever with my body yea with my blood I thee endow and a beleever saith to Christ with my soule I thee worship Oh Christian part with all for a part in this lovely Saviour 2. Branch 2. Bran. If Christ be thus full of sparkling beauties then fall in love with this lovely object and with the Spouse be sick of love to Christ Beauty doth draw love Ministers are Paranymphi friends of the bride groom This day I come a wooing for your love Love him who is so lovely Let Christ lie as a bundle of myrrhe alwayes between your breasts If any man love not the Lord Jesus Christ let him be Anathema Mara-natha 1 Cor. 16.22 Love saith Chrysostome is the diamond that only the Queen weares viz. The gracious soul Oh that all these surpassing beauties of Christ might kindle a flame of divine love in Christians hearts Christ is maxime diligibilis as the Schoolmen speak he is the very extract and quintescence of beauty he is a whole Paradise of delight * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar hom 31. He is the flower of Sharon enriched with orient colours and persum'd with the sweetest savour Oh wear this flower not in your bosome but in your heart and be alwayes smelling to it and shew your love to this lovely Saviour 1. By the degrees of it 2. By the effects of it 1. By the degrees of it Love him above all other things * Minus te amat qui aliquid tecum amat Aug. let him carry away the crown and the glory from the creature 1. Love him plusquam tuos more than thy relations Matth. 10.37 He that loveth father and mother more than me is not worthy of me Nay our love to relations must be hatred in iin comparison of our love to Christ Luke 14.26 Great is our love to relations The creatures void of reason teach naturall affection the young stork feeds the damme and helps to carry her when she is old and can hardly flie * Ciconiae parentes senio confectos nutriunt volando fessos juvant Pliny Aristot Unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children should exceed and out-flie the stork in affection There is a story in the French Academy of a daughter who when her father was condemned to die by famine she made meanes to get to him and gave him suck with her own breasts which being made known she obtained his pardon But Christ must be dearer to us than all He must weigh heavier than relations in the ballance of our affections for He is altogether lovely If parents lie as a stumbling-block in our way to Christ if they either come in competition with Christ or stand in opposition against Christ here odium in suos is pietas in Deum * Hierom. We must either leap over them or tread upon them 2. Love Christ plusquam tua more than thy Estate Gold is but shining dust though it may be lovely yet it is not altogether lovely 1. Gold is worse than thy selfe it is of an earthly extract If thou lovest any thing love something which is better than thy selfe and that onely is Christ who is altogether lovely 2. Riches availe not in the day of wrath Proverbs 11.4 Riches are no life guard to defend us from divine fury but how lovely is Christ who can screene off the fire of Gods wrath from thee Oh then love him more than these perishable things * Non satis magni à nobis fit Christus nisi tanti aestimemus ut reliqua omnia quae homines reddere solent bonorabiles prae hoc uihili putemus Davenant Christs gleanings are better than the worlds Vintage Be not like Noahs Raven which when it had found a carrion to feed on cared not for returning home to the Ark. He that loseth all for Christ shall finde all in * Qui omnia propter Christum dimiserit omnia inveniat in Christo Hierom. ad Paulin. Christ 3. Love Christ plusquam te more than thy Life Revel 12.11 They loved not their lives to the death They carried their sufferings as ensignes of their glory They had pangs of love stronger than the pangs of death Did the Curtii die for the Romans the Codri for the Athenians and shall not we be willing to lay downe our lives for Christ who is so infinitly lovely 2. Shew your love to this lovely Saviour by the Effects of love 1. 1. Fruit of love The first of love is desire of converse * Ps 42.2 Love is a transporting of the affections Lovers desire to be often talking and conversing together before the Marriage day Christ converseth with the soule by his Spirit and the soul converseth with him by prayer and meditation The soule that loves Christ desires to be much in his presence He loves the Ordinances he thinks it is good lying in the way where Christ passeth by Ordinances are vehicula salutis The chariots of salvation Christ rides into the Beleevers heart in these chariots Ordinances are convivium pinguium the feast of fat things Isa 25.6 The soule feasts with Christ here Cant. 2.4 He brought me to the banquetting house c. In the Hebrew it is ad domum vini * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He brought me to the house of wine Word Prayer Sacraments are to a Christian The house of wine Here often Christ turnes the water of teares into of wine How lovely is this house wine The Ordinances are the lattice where Christ looks forth and shewes his smiling face to his Saints Christs parents found him in the Temple Luke 2 46. The soul that loves Christ desires conference with him in the Temple 2. 2. Fruit of love Where there is love to Christ there is sympathy Friends that love do grieve and rejoyce together They have sympathizing spirits Homer describing Agamemnons griefe when he was forced to sacrifice his daughter Iphigenia brings in all his friends weeping with him and accompanying him to the sacrifice in mourning And I remember Aristotle in his Rhetorique spends almost a whole chapter upon this proving a sympathy among friends * 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 Arâ—st Rhet. Lovers grieve together Thus if we love Christ we shall grieve for those things that grieve him Psalme 119.158 I beheld the transgressors and was grieved We shall grieve to see truth bleeding Heretiques increasing Victa jacet pietas * Ovid. We shall grieve to see tolleration setting up its Mast and Top-saile and multitudes sailing in this ship to Hell Tolleration is the grave of Reformation It was a charge drawn up against the Angel of Pergamos that he had them there nestling and brooding who held the doctrine of Balaam Revel 2.14 by tolleration we adopt other mens sinnes and make them our own I pray God this doth not hasten Englands Funerals He who loves Christ will lay these things to heart 3. 3. Fruit of love He who loves Christ will endeavour to preserve his memory Friends that beare respect will preserve the memory of those persons they love by keeping their pictures letters love-tokens sometimes by preserving their monuments Herein Artemisia Queen of Caria shewed an act of singular love to her husband Mausolus for he being dead she caused his body to be reduced to ashes and to be mingled in her drink every day so making her body a living Tomb to hold her dead husband Thus the soule that loves Christ will be often eating his body and drinking his blood in the Sacrament that he may remember Christs death till he come They that live without Sacraments shew plainly that they have no love to Christ because thee do not desire to preserve his memory among them 4. 4. Fruit of love He that beares love to Christ this lovely object will not entertaine any other Lovers What have I to do any more with idols Hosea 14.8 The Hebrew word is with sorrowes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed sinne raiseth a tempest of sorrow in the soule and he that is espoused to Christ hath now changed his judgement those sinnes he before looked upon as Lovers now he looks upon as sorrowes He that loves Christ can look a tentation in the face and turne his back upon it * Posse peccare nolle nobile est Ambr. When Cyrus would have tempted the chaste wife of Tygranes she took no notice of him though a King she had a husband at home When sinne like Mercuries rod with a snake about it would winde it selfe subtilly into the soule he that loves Christ dares not give it entertainment he saith all the rooms are taken up already for Christ and a better ghuest cannot come for He is altogether lovelie 3. Branch 3. Bran. If Christ be so lovelie in himself then you that professe Christ labour to render him lovely in the eyes of others And that two wayes 1. By commending him and telling others of his beauty that they may admire him So the Spouse in this Chapter labours to pourtray and set him forth in his glory My beloved is white and ruddy the chiefe among ten thousand Tell others that Christ is all marrow all sweetnesse He is the richest jewel in the cabinet of Heaven Set up the trophies of his honour triumph in his praises that you may tempt others to fall in love with his person The tongue is the Organ of praise 'T is pity the Organs are so oft out of tune in murmuring and complaining Oh let these Organs be still going let our tongues sing forth the praises of him who is altogether lovely Daughters of the blood Royal have the pictures of Kings brought to them and by seeing the pictures they fall in love with their persons and are marryed to them By our commendations of Christ we should so paint out Christ to others and draw his picture that when they see his picture they may fall in love with him and the match may be presently struck up 2. Render Christ lovely in the eyes of others by adorning his Gospel and walking worthy of Christ Colos 1.10 It is an honour to a Master to have good servants and how doth it proclaime Christ to be lovely and glorious when they that professe him are eminent for piety 1 Peter 2.9 Christ appeares lovely in the holy lives of his people Brethren there are some persons among us whose scandalous impieties masked over with Religion hath made Christ appeare unlovely in the eyes of others it is enough to make men afraid to have any thing to do with Christ As if he did abet men in their sinne or at least connive at them The blood of some will not make reparation for the injury which their teares have done to Christ I have read of certaine images which on the out-side were covered with gold and pearle resembling Jupiter and Neptune * Lucian but within nothing but spiders and cobwebs and have not we many who have been covered with the gold and pearle of profession resembling the Saints of the most high but within as Christ saith full of all uncleannesse Matthew 23.27 insomuch that we may see the spiders creeping out of them O that all who professe the Name of Christ might dedepart from iniquity 2 Tim. 2.19 that they might set a Crown of honor upon the head of Christ make him appear lovely in the eyes of others Use ult Use 3. Consolat Here is comfort to them who are by faith married to Christ this is their glorious priviledge Christs beauty and lovelinesse shall be put upon them They shall shine by his beames This is as learned Davenant saith caput honoris the apex and crown of honour the Saints shall not only behold Christs glory but be transform'd into it 1 John 3.2 We shall be like him that is irradiated and enameld with his glory Christ is compar'd to the beautiful Lily * Lilium flos emnium gratissimucob uiâ—â— veum candorem Guadalâ— pensâ—s Cant. 1.2 His Lily-whitenesse shall be put upon his Saints A glorified soul shall be a perfect mirrour or chrystal where the beauty of Christ shall be transparent Moses married a blackamore but he could not make her faire but whomsoever Christ marries he alters their complexion he makes them altogether lovely Other beauty causeth pride Fastus inest pulchris but no such worm breeds in heaven The Saints in glory shal admire their own beauty * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Nazian but not grow proud of it Other beauty is soon lost The eye weeps to see its surrowed browes the cheeks blush at their own palenesse Nec semper violae nec semper lilia florent Et riget amissis spina relicta rosis * Ovid. But this is a never-fading beauty age cannot wither it it retaines its glossinesse the white and vermilion mixed together to all eternity Think of this O ye Saints who mourn now for your sinnes and bewaile your spiritual deformities you are comely yet black remember by vertue of your union with Christ you shall be glorious creatures then shall your cloathing be of wrought gold then shall you
you shall perish in these dayes of the Gospel though you have been plac'd under a trumpet lesse shrill and powerful It shall be my prayer for you all that you may be fruit-bearing trees that when the great Vine-dresser shall remove you hence by death he may transplant you into the coelestial Paradise Be pleased to accept of these few notes which some years since you did seeme to hear with much affection I shall only desire two things of you that you would thoroughly peruse them and then copy them out in your daily practise Get up into your Tower of Meditation and look often with Moses upon him who is invisible * Heb. 11.27 But I will not hold you any longer I remember Saint Paul in the close of his Epistle craves the Thessalonians prayers * 1 Thes 5.25 and so shall I end my Epistle begging a contribution of your prayers for me that the Lord would give me the strength of heaven to do the work of heaven * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. Epist that he would help me to take heed to my self and my doctrine that he would make me not only faithful but successeful in my Ministry among you that so when the chiefe Shepheard shall appear I may receive a Crown of glory which fadeth not away * 1 Pet. 5.4 I shall not further enlarge unlesse in my affections towards you Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his wil working in you that which is wel-pleasing in his sight * Heb. 13.20 21. which shall be the earnest prayer of him who is Your friend and servant for Jesus sake THOMAS WATSON THE EPISTLE To the Reader Christian Reader THere are some exercises of Religion which stand only in a forme of godlinesse when men draw neer with their mouth and honour God with their lips and bestow a little bodily exercise and attendance upon him when in the mean time their hearts are farre from him running after other objects Isaiah 29.13 Ezek. 33.31 Other duties there are which are more spiritual and wherein the life and power of godlinesse doth consist Among these that of heavenly Meditation is one when as the Apostle saith of the blessed Angels 1 Pet. 1.12 the heart desires to look into the mysteries of salvation Ever since the fall of Adam sinful men have had the disposition of Adam to flie away and to hide from the presence of the Lord. Natural men are without God in the world he is not in all their thoughts they could be well enough content to have him cease from before them Esay 30.11 He is every where else to be found onely shut out of the hearts of wicked men The heart never willingly fixeth on God till he be the Treasure of it for where a mans treasure is there will his heart be also It canot easily Meditate but where it doth delight Psalme 119.97 Love is the weight of the soul it readily moves to the object which it loves Mary will not away from the empty Sepulchre where a little before her Lord had lien Every good man is of Davids minde Psalme 16.8 to set the Lord alwayes before him that he may be in his feare all the day long There is nothing of a more unstable and roving temper than the minde of man Some have prescribed the study of Mathematicks to fix the volatile agilitie thereof but certainly the more serious the more setled the soul is Nothing therefore will so ballace and compose it as true holinesse which doth of all other things make it the most serious the most willing to acquaint it self with God that it may be at peace Job 22.21 He is the Rest of the soul Inquietum est cor nostrum donec requiescat in te The more it knows of him the more desirous it is to stay with him that it may know more The more it tasteth of his favour the more it longeth after his glory as Moses did Exod. 33.17 18. What the Philosopher saith of all knowledge is indeed true onely of the knowledge of God and Christ that it is quies intellectus And therefore our Saviour calleth it eternal life John 17.3 In which alone the soul doth Rest Now one excellent meanes of fixing the heart on God is meditation whereby a man calls together All that is within him to blesse his name Psalme 103.1 Meditation is the wing of the soul which carrieth the affections thereof to things above by this as Moses it goeth up to the top of Pisgah to take a view of the promised land It is as Clemens Alexandrinus saith of prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conversing with God as Chrysostome saith of faith so may we of Meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It makes God and Christ and precepts and promises ours by giving us a fuller possession of them Hereby we hold fast the things which we have learned we awaken our faith inflame our love strengthen our hope revive our desires encrease our joys in God we furnish our hearts and fill our mouthes with materials of prayer we loosen our affections from the world we praeacquaint our selves with those glories which we yet but hope for and get some knowledg of that love of Christ which passeth knowledge Meditation is the palate of the soul wherby we taste the goodnesse of God the eye of the soule whereby we view the beauties of holinesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby our spiritual senses are exercised Acts 24.16 Heb. 5.14 it is the key to the wine-sellar to the banquetting house to the garden of spices which letteth us in unto him whom our soul loveth it is the arme whereby we embrace the promises at a distance and bring Christ and our souls together Though some learned men of former times have written some few things upon this subject yet of our age and in our language I do not remember any who have purposely handled it but our Christian Seneca the learned and Reverend Bishop Hall which being one small tract in the midst of a voluminous work may haply not be in every mans hand to peruse The necessity excellency and usefulnesse of this Christian duty the Reverend Authour of this book hath elegantly described which is therefore worthy the perusal of such as desire to acquaint and furnish themselves with so excellent a part of Christian skill whereby Time may be redeemed and improved unto the prepossession of Eternity The Lord so fill us with the love of him and with all the the fulnesse of God that we may be able continually to say My heart is fixed O Lord my heart is fixed I will sing and give praise From my Study at Lawr. Jury Nov. 7. 1657. Thine in the Lord Edw. Reynolds THE SAINTS SPIRITUAL DELIGHT PSAL. 1.2 But his delight
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
way of duty CHAP. IV. Shewing a characteristical difference between a childe of God and an hypocrite Use 1 IT shews us a discriminating difference between a childe of God and an hypocrite the one serves God cum animi prolubio from a principle of delight the other doth not The Law of thy mouth is better unto me than thousands of gold silver Psalm 119.72 With what delight doth a covetous man tell over his thousands I but Gods Law was better to David than thousands a child of God looks upon the service of God not only as his duty but his priviledge A gracious heart loves every thing that hath the stamp of God upon it The Word is his delight Thy Words were found and I did eat them and thy Word was unto me the joy and rejoycing of my heart Jerem. 15.16 The Sabbath is his delight Isaiah 58.13 If thou turne away thy foot from doing thy pleasure on my holy day and call the Sabbath a delight Prayer is his delight Isa 56.7 I will make them joyful in my house of prayer Hearing is his delight Esay 60.8 Who are these that flie as Doves to to the windows The gracious soul flies as a Dove to an Ordinance upon the wings of delight The Sacrament is his delight On this day the Lord makes a feast of fat things a feast of wines on the Lees of fat things full of marrow of wines on the lees well refined Esay 25.6 A sacrament-Sacrament-day is a soul-festival day here Christ takes the soul into his banqueting-house and displays the banner of love over it Cant. 2.4 Here are dulcissima fercula as Austin saith heavenly delicacies set before us Christ gives us his body and blood * In vulneribus Christi dormio securus requiesco intrepidus Aug. This is Angels food this is the heavenly Nectar here is a cup perfum'd with the divine nature * Sanguis Christi salus Christiani Salvian here is wine spiced with the love of God The Jews at their feasts poured oyntment upon their guests and kissed them Here Christ poures the oyle of gladness into the heart and kisses us with the kisses of his lips * Cant. 1.2 This is the Kings Bath where we wash and are cleansed of our leprosie The withered soul after the receiving this blessed Eucharist hath been like a watered garden Esay 58.11 or like those Egyptian fields after the overflowing of Nilus fruitful and flourishing and do you wonder that a childe of God delights in holy things He must needs be a volunteer in Religion But it is not thus with an hypocrite though he may facere bonum yet not velle he may be forced to do that which is good but not to will that which is good he doth not serve God with delight Job 27.10 Will he delight himselfe in the Almighty That he hath none of this complacency and delight appears thus because he serves God grudgingly * Vir'us nolentium nulla est he brings his sacrifice with a wicked minde Prov. 21.27 Such an one was Cain It was long before he brought his offering * Gen. 4.3 it was not the first fruits and when he did bring it it was grudgingly 't was not a free-will-offering Deut. 16.10 'T is probable 't was the custome of his fathers family to sacrifice and perhaps conscience might check him for forbearing so long at last the offering is brought but how as a task rather than a duty as a mulct or fine rather than a sacrifice Cain brought his offering but not himself What Seneca saith of a gift I may say of a sacrifice * Multum interest in ter materi am benefi cii beneficium itaque nec aurum nec argentum beneficium est sed ipsa tribuentis voluntas Sen. de benef 'T is not gold and silver makes a gift but a willing minde if this be wanting the gold is only parted with not given So 't is not prayer and hearing makes a sacrifice but it is a willing minde Cains was not an offering but a tax not worship but pennance CHAP. V. Two Cases of conscience resolved BUt here are two Cases to be put Case 1 1. Whether a regenerate person may not serve God with wearinesse Answ 1 Answ Yes but 1. this delight in God is not wholly extinct This lassitude and wearinesse in a childe of God may arise From the in being of corruption Rom. 7.24 'T is not from the grace that is in him but the sinne as Peters sinking on the water was not from his faith but his fear yet I say still a regenerate persons will is for God Rom. 7.15 Paul found sometimes an indisposition to good Rom. 7.23 yet at the same time he professeth a complacency in God ver 22. I delight in the Law of God in the inner man one may delight in musick or any recreation yet through wearinesse of body be for the present dull'd and indisposed a Christian may love Gods Law though sometimes the clog of the flesh weighing him down he findes his former vigour and agility remitted Answ 2 2. I answer that this faintnesse and wearinesse in a regenerate person is not habitual 't is not his constant temper when the water ebbes a while it is low-water but there is soon a spring-tyde againe it is sometimes low-water in a Christians soul he findes an indisposition and irksomness to that which is good but within a while there is a spring-tyde of affection and the soule is carried full saile in holy duties 'T is with a Christian as with a man that is distempered when he is sick he doth not take that delight in his food as formerly nay sometimes the very sight of it offends but when he is well he falls to his meat again with delight and appetite so when the soule is distempered through sadnesse and melancholy it findes not that delight in Word and Prayer 〈…〉 erly but when it returnes to its healthful temper again now it hath the same delectability and cheerfulnesse in Gods service as before Answ 3 3. I answer That this wearinesse in a regenerate person is involuntary he is troubled at it he doth not hug his disease but mournes under it He is weary of his wearinesse When he findes a heavinesse in duty he goes heavily under that heavinesse he prays weeps wrastles useth all means to regain that alacrity in Gods service as he was wont to have David when his chariot-wheels were pull'd off and he did drive on heavily in Religion how oft doth he pray for quickning grace Psalme 119.25 37 40 88. When the Saints have found their hearts fainting their affections flagging and a strange kinde of lethargy seasing on them they never leave till they have recovered themselves and arrived at that freedome and delight in God as they were once sencible of 2. The second Case is Case 2 whether an hypocrite may not serve God with delight I answer he may Herod heard John Baptist
are two reasons why so few meditate upon the state of their souls 1. Self-guiltinesse Men are loth to look into their hearts by meditation lest they should finde that which would trouble them The cup is in their sack Most are herein like trades-men who being ready to sink in their estates are loth to look into their books of account lest they should finde their estate low but hadst thou not better enter into thy heart by meditation than God should in a sad manner enter into judgement with thee 2. Presumption men hope all is well men will not take their land upon trust but will have it surveyed yet they will take their spiritual estate upon trust without any surveying They are confident their case is good * Prov. 14.16 'T is a thing not to be disputed on and this confidence is but conceit The foolish Virgins though they had no oyle in their lamps yet how confident were they They came knocking 't was a peremptory knock they doubted not of admittance so many are not sure of their salvation but secure they presume all is well never seriously meditating whether they have oyle or no. Oh Christian meditate about thy soul See how the case stands between God and thee do as Merchants cast up thy estate that thou mayest see what thou art worth see if thou art rich towards God Luke 12.21 Meditate about three things 1. About thy debts see if thy debts be paid or no that is thy sinnes pardoned see if there be no arrearagies no sinne in thy soul unrepented of 2. Meditate about thy Will see if thy Will be made yet Hast thou resigned up all the interest in thy self Hast thou given up thy love to God Hast thou given up thy will This is to make thy Will Meditate about the Will make thy spiritual Will in the time of health if thou puttest off the making of thy Will till death it may be invalid perhaps God will not accept of thy soule then 3. Meditate about thy evidences These evidences are the graces of the Spirit see whether thou hast any evidences What desires hast thou after Christ what faith see whether there be no flaw in thy evidences are thy desires true dost thou as well desire heavenly principles as heavenly priviledges Oh meditate seriously upon your evidences To sift our hearts thus by meditation is very necessary if we finde our estate is not sound the mistake is discovered and the danger prevented if it be sound we shall have the comfort of it What gladnesse was it to Hezekiah when he could say Remember now O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Isa 38.3 so what unspeakable comfort will it be when a Christian upon a serious meditation and review of his spiritual condition can say I have something to shew for heaven I know I am passed from death to life * 1 John 3.14 and as an holy man once said I am Christs and the devil hath nothing to do with me * Bucer SECT 8. THe eighth subject of meditation is Meditate on the paucity of them that shall be saved meditate upon the paucity of them that shall be saved but few are chosen Matth. 20.16 among the millions in Rome but few Senatours and among the swarmes of people in the world but few beleevers One said all the names of the good Emperours might be engraven in a little Ring * Flavus Vopiscus there are not many names in the book of life We read of foure sorts of ground in the Parable and but one good ground Matth. 13. How few in the world know Christ how few that believe in him quis credidit Who hath beleeved our report * Is 53.1 how few that strike saile to Christs Scepter Luke 19.14 The Heathen Idolaters and Mahometans possesse almost all Asia Africa America in many parts of the world the devil is worshipped as among the Parthians and Pilapians Satan takes up most climates and hearts How many formalists are there in the world 2 Tim. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a forme of godlinesse like wool that receives a slight tincture not a deep die whose Religion is a paint which a storm of persecution will wash off not an engraving These look like Christs Doves but are the Serpents brood * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignatius They hate Gods image like the Panthar that hates the picture of a man Oh often meditate on the paucity of them that shall be saved The meditation of this would 1. Keep us from marching along with the multitude Thou shalt not follow a multitude Exod. 23.2 The multitude usually goes wrong most men walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the course of the world * Non qua eundum sed qua itur Sen. Ephes 2.2 That is the lusts of their hearts and the fashions of the times They march after the Prince of the aire The meditation of this would make us turne out of the common roade 2. The meditation of the fewnesse of them that shall be saved would make us walk tremblingly few that finde the way and when they have found it few that walk in the way The thoughts of this would work holy fear Heb. 4.1 not a despairing fear but a jealous and cautious fear This feare the eminent Saints of God have had Austin saith of himselfe he knocked at heaven-gate with a trembling hand This fear is joyned with hope Psalme 147.11 The Lord takes pleasure in them that feare him in those that hope in his mercy A childe of God fears because the gate is streight but hopes because the gate is open 3. The meditation of the paucity of them that shall be saved would be a whet-stone to industry It would put us upon working out our salvation If there are so few that shall be crown'd it would make us the swifter in the race This meditation would be an allarme to sleepy Christians SECT 9. THe ninth subject of meditation is Meditate upon final apostasie meditate upon final Apostasie Think what a sad thing it is to begin in Religion to build and not be able to finish * Luke 14 30 Joash was good while his uncle Jehoiada lived but after he died Joash grew wicked and all his Religion was buried in his uncles grave We live in the fall of the leaf how many are fallen to damnable heresies 2 Pet. 2.1 Meditate seriously on that Scripture Heb. 6.4 5 6. It is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the holy Ghost and have tasted the good Word of God and the powers of the world to come if they shall fall away to renue them again unto repentance A man may be enlightned and that from a double lamp the Word and Spirit but these beams though they are irradiating yet not penetrating 'T
dwellings Another infected thou art free Behold the golden feathers of protection covering thee 2. What spiritual dangers hath God prevented when others have been poyson'd with errour thou hast been preserved God hath sounded a retreat to thee thou hast heard a voice behinde thee saying this is the way walk in it * Isa 30 21 When thou hast listed thy self and taken pay on the devils side that God should pluck thee as a brand out of the fire that he should turne thy heart and now thou espousest Christs quarrel against sinne Behold preventing grace here 's an experience to meditate upon 3. Hath not God spared you a long time Whence is it that others are struck dead in the act of sinne as Ananias and Saphira * and you are preserv'd as a monument of patience Here is an experience God hath done more for you than for the Angels he never waited for their repentance but he hath waited for you year after yeare Isa 30.18 Therefore will the Lord wait that he may be gracious He hath not only knockt at your heart in the Ministry of the Word but he hath waited at the doore How long hath his Spirit striven with you like an importunate suitor that after many denials yet will not give over the suit My thinks I see justice with a sword in its hand ready to strike and mercy steps in for the sinner Lord have patience with him a while longer My thinks I hear the Angels say to God as the King of Israel once said to the Prophet Elisha 2 Kings 6.22 Shall I smite them shall I smite them So my thinks I heare the Angels say shall we take off the head of such a drunkard swearer blasphemer and mercy seems to answer as the Vinedresser Luk. 13.8 let him alone this year See if he will repent Is not here an experience worth meditating upon Mercy turns Justice into a rain-bow the rain-bowe is a bowe indeed but hath no arrow in it that justice hath been like the rainbowe without an arrow that it hath not shot thee to death Here is a receit of patience to read over and meditate upon 4. Hath not God often come in with assisting grace when he hath bid thee mortifie such a lust and thou hast said as Iehoshaphat 2 Chr. 20 12. I have no might against this great army Then God hath come in with auxiliary forces his grace hath been sufficient When God hath bid thee pray for such a mercy and thou hast found thy self very unfit thy heart was at first dead and flat all on a sudden thou art carried above thy own strength thy tears drop thy love flames God hath come in with assisting grace If the heart burn in prayer God hath struck fire The Spirit hath been tuning thy soul and now thou makest sweet melody in prayer Here is an experience to meditate upon 5. Hath not God vanquished Satan for you * Satan nihil non molitur contra Sanctos scutum fidei aggreditur his tentationum arie tibus sic porest copium obsi dere in tantas dubitationes praâ—pitareout deum expauescat ei irascatur aliquando blasphemet Nâ—que turâ—a neque Caesar unquam tanto impetu pessunt civitatem aliquam oppugnare quam Satan aliquando conscientias piorum Luthâ—r in Ps 118. When the Devill hath tempted to infidelity to self-murder when he would make you beleeve either that your graces were but a fiction or Gods promise but a counterfeit bond now that you have not been foil'd by the Tempter it is God who hath kept the garrison of your heart else his fiery darts would have entred Here 's an experience to meditate upon 6. Have you not had many signal deliverances When you have been even at the gates of death God hath miraculously recovered you and renued your strength as the Eagle may not you write that writing which Hezekiah did Isa 38 6. The writing of Hezekiah King of Judah when he had been sick and was recovered of his sicknesse you thought the Sunne of your life was quite setting but God made this Sunne returne back many degrees Here 's an experience for meditation to feed upon When you have been imprisoned your foot taken in the snare and the Lord hath broken the snare nay hath made those to break it who were the instruments of laying it Behold an experience Oh let us often revolve in minde our experiences If a man had physick receits by him he would be often looking over his receits You that have rare receits of mercy by you be often by meditation looking over your receits The meditation of our experiences would 1. Raise us to thankfulnesse Considering that God hath set an hedge of providence about us he hath strewed our way with roses this would make us take the Harp and Vial and praise the Lord and not only praise but record * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato 1 Chr. 16.4 The meditating Christian keeps a Register or Chronicle of Gods mercies that the memory of them doth not decay God would have the Manna kept in the Ark many hundred years that the remembrance of that miracle might be preserved a meditating soul takes care that the spiritual Manna of an experience be kept safe 2. The meditation of our experiences would engage our hearts to God in obedience Mercy would be a needle to sowe us to him We would cry out as Bernard * Duas babeo minutias domine c. Bern. I have Lord two mites a soule and a body and I give them both to thee 3. The Meditation of our experiences would serve to convince us that God is no hard master we might bring in our experiences as a sufficient confutation of that slander When we have been falling hath not God taken us by the hand When I said my foot slippeth thy goodnesse O Lord held me up Psalme 94.18 How often hath God held our head and heart when we have been fainting * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripides and is he a hard Master is there any master besides God who will wait upon his servants Christians summon in your experiences What vailes have you had * Ps 19.11 What inward serenity and peace which neither the world can give nor death take away a Christians own experiences may plead for God against such as desire rather to censure his ways than to try them and to cavil at them than to walk in them 4. The meditation of our experiences would make us communicative to others We would be telling our children and acquaintance what God hath done for our souls * Psal 44.1 at such a time we were brought low and God raised us at such a time in desertion and God brought a promise to remembrance which dropt in comfort The meditation of Gods gracious dealing with us would make us transmit and propagate our experience to others that the mercies of God shewn to us may bear a plentiful crop of
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
London Si scribas non plac et mihi nisi legam ibi Jesum si conferas non sapit mihi nisi sonuerit ibi Jesus quia Jesus est in ore meo mel in aure melos in corde Jubilum Aug. 1 Pet. 2.7 Vnto you therefore which believe he is pretious LONDON Printed by J. T. for Ralph Smith at the Bible in Corn-hill 1657. CHRISTS LOVELINES CANT 5.16 Yea he is altogether lovely IN this book which is a Divine Epithalamium or Marriage-Song are all the strains of holy love set forth in the purest allegories and metaphors such as do represent that dear affection and union between Christ and his Church The Text is nothing else but the breathing forth of the Spouses love to Christ He is altogether lovely in the verses precedent she had made her sacred Panegyricks and had been setting Christ forth in his spiritual embroidery V. 10 He is white and ruddy v. 10. This denotes the excellency of complexion * Perfecta pulchritudo sita est in suavitate caloris harmonia membrorum Plato in him is a mixture of the purest colours he is of unspotted beauty Niveo natat ignis in ore purpureus The chiefest among ten thousand The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Standard-Bearer among ten thousand * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat vexillum erigere seu insignire The Standard is a Warlike Ensign and he who did bear the Standard in antient times was the most eminent person in the Army so Christ is the most glorious Person of renown the Standard Bearer According to that Isa 11.10 He shall stand for an Ensigne of the People V. 11 His head is as the most fine Gold ver 11 * Aurum obryzum Vatabl. Kings have crowns of Gold Christ is described with an head of Gold The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Shining Gold or sparkling * Caput ejus vestitum lapidibus pretiosis sive gemmis aureo diademati internextis Co. de lap To set forth the infinite resplendency of Christs Beauty t is of that sparkling lustre that the Angels are fain to wear a vail V. 12 His eyes are as the eyes of Doves ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is described with eyes like a flame of fire Rev. 1.14 so indeed he hath to the wicked He is a consuming fire but to his Children he hath Doves eyes which are the embleme of meekness he hath eyes dropping tears of love and compassion V. 13 His Cheeks are as a bed of Spices ver 1 3. There is an Aromatick perfume comes from him to refresh a fainting soul Some Expositors understand this Bed of Spices to be meant of the fragrancy of his vertues which are in Scripture compared to sweet ointments Thus the Spouse goes on deciphering Christs Beauty at last being in an holy rapture of spirit She windes up all with this Epiphonema or passionate strain of affection His mouth is most sweet yea he is altogether lovely His mouth is most sweet The Caldee paraphraseth it the words of his Palate are sweet as honey in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His mouth is Sweetnesses That mouth must needs be sweet which hath the words of eternal life * John 6.68 That mouth must needs be sweet a kiss of whose lips can make death sweet to a Believer well might the Spouse say Let him kiss me with the kisses of his mouth Cant. 1.2 Dulcior hyblaeo cujus flâ—it ore venustas Nectare Boch Antuerpiens concinnusque lepos Yea he is altogether lovely * Iâ—sunt ei omnia pretiosissima splendi dissima Junius as if the Spouse had said what do I go to set Christ forth in his several parts his Head of Gold his Eyes like doves his hands as Gold rings set with the Beryll his Belly as bright Ivory overlaid with Saphires c. alas What is all this that I have been speaking of Christ how barren is my invention how dull are my expressions what ever I have said of him falls infinitely short of his worth but this I affirm he is altogether lovely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Christi species eximia Gr-Nyssen The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is all made up of loves and delights * In se continet eminenter omne quod est expetibile Lap. ipse totus desideria he is all that may excite desire So Hierome and Ambrose render it he is composed of sweetness and amiableness Dici mus de cedro quam pulcher visu quam fragrans cortice quam dulcis medulla interiori illum totum esse saccharum sic sponsa de Christo Ghislerus so Gregory Nyssen The text you see containes a glorious and magnificent description of Christ He is altogether lovely Behold here a spring full of the water of life and whosoever brings his vessel hither a heart fit to receive this water may be refreshed as the woman of Samaria coming to Jacobs Well for Christ is here The text is a sacred Cabinet which contains in it first the Jewel Christ in this word He secondly the Price of this Jewel altogether lovely Doctr. The truth resulting from the Words is this That Jesus Christ is infinitely and superlatively lovely He is the most amazing and delightful object the very name of Jesus Christ is as a pretious ointment poured forth T is said that the Letters of this Name were found engraven upon Ignatius his heart Jesus Christ is in every Believers heart Col. 1.23 Christ in you and nothing can do better there for he is altogether lovely This whole book of the Canticles is bespangled with the praises of Christ Homer might praise Achilles It Epitaph Nepot Hierom might commend Nepotian but who can set forth Christs praise all that I can say will be no more then the dark shadow in the Picture and yet it will be so much as may represent him very lovely That Christ is thus transcendantly lovely will appear four manner of waies By 1. Titles 2. Types 3. Resemblances 4. Demonstrations 1. By Titles 1. By Titles which are so many jewels hung upon his crown he is called The desire of all Nations Hag. 2.7 The Prince of peace Isa 9.7 The holy one of God Acts 2.27 Elect pretious 1 Pet. 2.6 These are lovely Titles 2. 2. By Types By Types he was prefigured by such Types as were very lovely and these Types were either of persons or things 1. 1. Type Christ was typified by persons most lovely I will name but three 1. He was prefigured and typified by Moses He was a person of Renown in Israel whom the Lord knew face to face Deut. 34.10 Moses did type out Christ in four things 1. In his Natural beauty he was a goodly child Exod. 2.2 Josephus faith Moses was so fair that he drew the eyes of all to him and that those who had