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
is possible he may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a taste of the heavenly gift he may taste but not concoct * Potest summis labris delibare Estius as one saith a Cook may taste the meat he dresseth but not be nourished by it * M. Perkins This taste may not only illuminare but reficere * Thom. Aquin. it may carry some sweetnesse in it there may be a kinde of delight in spiritual things Thus farre a man may go and yet penitus recidere fall away finally Now this will be very sad it being such a God-affronting and Christ-reproaching sinne Know therefore it is an evil and bitter thing that thou hast forsaken the Lord Jerem. 2.19 Meditate upon final relapses The meditation of this would make us earnest in prayer to God 1. For soundnesse of heart make my heart sound in thy statutes Psal Ps 119.80 119.80 Lord let me not be an Alchimy Christian work a thorough work of grace upon me Though I am not washed perfectly let me be wash'd throughly Psalme 51.2 That which begins in hypocrisie ends in apostasie 2. The meditation of hypocrites final falling away would make us earnest in prayer for perseverance Hold up my goings in thy paths that my footsteps stip not Psalme 17.5 Lord hold me up that I may hold out Thou hast set the crown at the end of the race let me run the race that I may wear the crown it was Beza's prayer Domine quod coepisti perfice ne in portu naufragium accidat Beza and let it be ours Lord perfect what thou hast begun in me that I may not suffer shipwrack when I am almost at Haven SECT 10. THe tenth subject of meditation is meditate of death * Vera Philosophia est mortis contemplatio Plato in dial de sap We say we must all die but who is he that meditates seriously upon it Meditate 1. Of the certainty of death statutum est 'T is appointed for all once to die Heb. 9.27 There 's a statute out 2. Meditate upon the proximity of death it is near to us Et mors atra caput fuscis circumvolat alis We are almost setting our feet upon the dark entry of death The Poets painted time with wings it not only rides Post but flies and carries us upon its wings The race is short between the cradle and the grave the sentence of death is already passed Gen. 3.19 To dust thou shalt returne so that our life is but a short reprieval from death which is granted to a condemned man Mine age is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as nothing Psal 39.5 nay if it were possible to take something out of nothing our life is lesse than nothing reckon'd with eternity 3. Meditate upon the uncertainty of the time We have no Lease but may be turned out the next houre there are so many casualties that it is a wonder if life be not cut off by untimely death * Quis scit an adjiciant hodiernae crastina vitae tempora dii superi Horat. How soon may God seale us a lease of ejectment Our grave may be digging before night To day we lie upon a pillow of downe to morrow we may be laid upon a pillow of dust To day the Sermon-bell goes to morrow our passing-bell may go 4. Think seriously that to die is to be but once done and after death there 's nothing to be done If thou diest in thy impenitency there 's no repenting in the grave If thou leavest thy work at death half done there is no finishing it in the grave Eccles 9.10 There 's no work nor devise nor wisdome in the grave whether thou goest If a garison surrender at the first summons there is mercy but if it stay til the red flag be hung out and the garison is storm'd there 's no mercy then Now 't is a day of grace and God holds forth the white flag of mercy to the penitent if we stay till God hold forth the red flag and storme us by death now there 's no mercy There is nothing to be done for our souls after death Oh meditate of death 'T is reported of Zeleucus that the first piece of houshold-stuff he brought into Babylon was a tomb-stone think often of your Tomb-stone The meditation of death would work these admirable effects 1. The meditation of death would pull down the plumes of pride Cum sis humi limus cur non humilimus thou art but pulvis animatus shall dust and ashes be proud Thou hast a grassy body Is 40.6 Agnoscat homose esse mortalem franget elationem Aug. and shalt shortly be mowen down I have said ye are gods Ps 82 but lest they should grow proud he adds a corrective ye shal die like men v. 7. ye are dying gods 2. The meditation of death would be a means to give a deaths wound to sinne nihil sic revocat a peccato c. No stronger antidote against sinne saith Austin than the frequent meditation of death am I now sinning and to morrow may be dying What if death should take me doing the devils work would it not send me to him to receive double pay carry the thoughts of death as a table-book alwayes about thee and when sinne tempts pull out this table-book and read in it and you shall see sinne will vanish We should look upon sin in two glasses the glasse of Christs blood and the glasse of death 3. The meditation of death would be a bridle for intemperancy shall I pamper that body which must lie down in the house of rottennesse Our Saviour at a feast breaks forth into mention of his burial Mat. 26.12 Matth. 26.12 feeding upon the thoughts of death would be an excellent preservative against a surfeit 4. The meditation of death would make us husband time better and croud up much work in a a little room Many meet in Taverns to drive away time the Apostle bids us redeeme it Eph. 5.15 Redeeming the time Our lives should be like jewels though little in bulk yet great in worth Some die young yet with gray haires upon them we must be like grasse of the field useful not like grasse of the house-top Psalme 129.6 which withers before it be grown up To live and not be serviceable is not vita but tempus * Seneca 5. The meditation of death would make us lay in provision against such a time It would spur us on in the pursuit after holinesse Death is the great plunderer it will shortly plunder us of all our outward comforts our feathers of beauty and honour must be laid in the dust but death cannot plunder us of our graces The Common-Wealth of Venice in their armoury have this inscription happy is he that in time of peace thinks of warre * Id etiam depictuon aurcis literis in porta aquaria civitatis Embrincensis he that often meditates of death will make preparation against
them as some speak prefer the shining of the glo-worm before the Sun 3. The Law of God is a spiritual glasse to dresse our souls by David oft looked himselfe in this glasse and got much wisdome Psal 119.104 through thy precepts I get understanding This glasse both shews us our spots and takes them away it may be compar'd to the Lavor which was made of the womens looking-glasses Exod. 38.8 it was both a glasse and a Lavor a glasse to look in and a Lavor to wash in so the Law of God is a glasse to shew us our faces and a Lavor to wash away our spots 4. This Law of God contains in it our evidences for heaven would we know whether we are heires of the promise whether our names are written in heaven we must find it in this Law-book 2 Thes 2.13 He hath chosen us to salvation through sanctification 1 John 2.14 We know that we have passed from death unto life because we love the brethren and is it not comfortable reading over our evidences 5. The Law of God is a place of ammunition out of which we must fetch our spiritual artillery to fight against Satan * Sanctus Paulus in omnire tentatione Scriptura se armabat Hierom. in ejus epitaph It may be compar'd to the Tower of David builded for an armory whereon there bang a thousand bucklers all shields of mighty men Cant. 4.4 It is called the sword of the Spirit Ephes 6.16 'T is observable when the devil tempted our Saviour he runnes to Scripture for armour 't is written * Mat. 4.4 three times Christ wounds the Serpent with this sword Mat. 4. ver 4 7 10. Is it not good having our armour about us when the enemy is in the field 6. The Law of God is our spiritual physick-book or book of receits Basil compares the Word of God to an Apothecaries shop which hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Basil epist prima ad Gregor Nazian when there is any disease growing in the soul here is a recipe to take if we find our selvs dead in duty here is a recipe Ps 119 50. Thy Word hath quickned me If our hearts be hard here is a recipe Is not my Word as fire Jer. 23.29 This is able to melt the rock into tendernesse If we grow proud here is a recipe 1 Pet. 5.5 God resists the proud if there be any fresh guilt contracted here we have a sovereign medicine to take John 17.17 Sanctifie them through thy Truth The Law of God is like a Physick-garden where we may walk and gather any herb to expel the poisor of sin 7. The Law of God is a divine treasury to enrich us here are the riches of knowledge and the riches of assurance to be found Col. 2.2 in this Law of God are scattered many truths as precious diamonds to adorn the hidden man of the heart David took the Law of God as his heritage Psalme 119.111 in this blessed Mine is hid the true pearle * In uno salvatore omnes florent gemmae ad salutem Here we digge till we finde heaven 8. The Law of God is our cordial in fainting times and it is a strong cordial Heb. 6.18 That we might have a strong consolation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are strong consolations indeed that can sweeten affliction that can turn water into wine that can stand against the firy trial This is my comfort in affliction for thy Word hath quickned me Psal 119.50 The comforts of the world are weak consolations A man hath comfort in health but let sicknesse come where is his comfort then He hath comfort in an estate but let poverty come where is his comfort then these are weak consolations they cannot beare up against trouble but the comforts of the Word are strong Consolations they can sweeten the waters of Marah Let sickness come the comforts of the Word can alay and stupifie it The inhabitant of the land shall not say I am sick Isa 33.24 Let death come a Christian can out-brave it O death where is thy sting 1 Cor. 15.55 and is it not comfortable to have such a julip lying by as can expel the venome of death 9. The Law of God is Manna cujuslibet saporis * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil in Mat. an heavenly Manna that suits it self to every Christians pallat What doth the soul desire is it quickning strengthning he may finde all in this Manna But I refer the Reader to the learned Origen who hath written fully to this * Si tu verbum Dei tota fide devotione suceperis fiet tibi ipsum verbum quaecunque desideras si tribularis consolatur te dicens cor contritum humiliatum Deus non despicies si laetaris pro spe futura cumulat tibi gaudium dicent laetamini in domino exultate justi Si iracundus es mitigat te dicens desine ab ira derelinque furorem Si in doloribus es sanat te dicens dominus sanat omnes languores tuos si in paupertate erigit te dicens dominus allevat de terra inopem Sic ergo Manna Dei reddit in ore tuo saporem quemcunque volueris c. Origen hom 7. in Exod. And this is the first weighty consideration to make us delight in the Law of the Lord there is that in it may render it delightful I will shut up this with that divine saying of Austin Tanta est Christianarum litcrarum profunditas ut in cis quotidie proficerem si cas solas ab incunte pueritià usque ad decrepitam senectutem maximo otio summo studio meliore ingenio conarcr addiscere Aug. Epist 3. ad volusianum Considerat 2 2. Delight in Religion crowns all our services * Delectatio perficit operationem Thom. 1. ae quest 4. art 2. Therefore David counsels his son Solomon not only to serve God but to serve him with a willing minde 1 Chron. 28.9 * Illud Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ex viva cordic radice proficiscitur Calvin Delight in duty is better than duty it self as it is worse for a man to delight in sinne than to commit it because there is more of the will in the sinne * Gravius est peceatū diligere quā perpetrare Hier. so delight in duty is to be preferred before duty O how love I thy Law Psalme 119.97 it is not how much we do but how much we love hypocrites may obey Gods Law but the Saints love his Law This carries away the garland * Juvenal Satyr 12. Considerat 3 3. Delight in spiritual things evidenceth grace 'T is a signe we have received the Spirit of adoption An ingenuous childe delights to obey his father he that is born of God is enobled by grace and acts from a principle of ingenuity grace alters the byas of the heart and makes it of unwilling willing The Spirit
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
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
bottom ver 9. For with thee is the fountain of life Dulcius ex ipso fonte c. and is not this most satisfactory It is a witty observation of Picus Mirandula That in the Creation of the World God gave the water to the fish the earth to the beasts the ayr to the fowls afterward made man in his own image that man might say Lord there is nothing upon earth to be desired besides Thee what can satiate my soul but to be still with thee 3. To be still with God is the most comfortable life what sweet harmony and musick is in that soul The Bird the higher it takes its flight the sweeter it sings so the higher the soul is raised above the World the sweeter joy it hath How is the heart inflamed in Prayer How is it ravished in Holy Meditation What joy and peace in believing Rom. 15.13 and these joys are those mellea flumina those honey-streams which flow out of the Rock Christ Tell me is it not comfortable being in Heaven He that is still with God carries Heaven about him he hath those praelibations and tasts of Gods love which are the beginnings of Heaven * Rom. 8.23 So sweet is this kinde of Life that it can drop sweetness into the troubles and disquiets of the World that we shall be scarce sensible of them * Nihil sentit crus in nervo quando animus est in coelo Tertullian It can turn the Prison into a Paradise the Furnace into a Festival it can sweeten death A soul elevated by grace can rejoyce to think of dying Death will but cut the string and the Soul that Bird of Paradise shall flie away and be at rest 4. To be still with God is the most durable life nunquam deficit semper resicit Diuturniora sunt praestantio ra the life of sense will fail we must shortly bid farewell to all our outward Comforts these blossoms will drop off We read of a Sea of glass mingled with fire Rev. 12.2 Bullinger and other learned Expositors understand by that Sea of glass the World Indeed it is a fit embleme of it the World is a Sea and it is seldome calm and 't is a Sea of glass slippery and this glass is mingled with fire to shew it is of a perishable and consuming nature Riches take wings and relations take wings but you that by the wings of grace are still soaring aloft This life shall never have an end it is the beginning of an eternal life happiness is but the cream of holiness you that are still with God shall be ever with the Lord 1 Thes 4.17 You shall see God in all his embroidered Robes of majesty * In Coelesti beatitudine sine alique taedio manens aeternitas inspectio sola divinitatis efficit ut beatius nihilesse possit Cassidor lib. 2. Ireneus lib. 4. contra haeres cap. 37. Greg. Nyssen lib. de beatitud Damascen lib. 4. de fide 1 Joh. 3. We shall see him as he is and this sight vvill be ravishing and full of glory Oh then is not this the best kinde of life He who when he awakes is still with God when he goes to sleep at death shall be ever with the Lord. Quest Quest But how shall I arrive at this blessed frame of heart to be still with God Answ Answ 1. Get a right Judgement 'T is a great matter to have the Judgement set right Get a right judgement of sin and you will be never with it get a right Judgement of God and you will be still with him In God are all combined excellencies How sweet is his love how satisfying is his presence But as the Painter drew a vail over Agamemnons face because the greatness of his grief for his daughter Iphigenia could not be expressed So when I speak of the glorious perfections in God I must draw a vail neither pen nor pensil can set them forth in their orientlustre the angels here must be silent 2. If you would be still with God watch over your hearts every day Lock up your hearts with God every morning and give him the key The heart will be stealing out to vanity * Nihil corde meo fugacius Bern. Lord saith Bernard there 's nothing more flitting then my heart Keep watch and ward there especially Christians look to your hearts after an Ordinance when you have been with God in duty now expect a temptation Physitians say The body must be more carefully looked to when it comes out of an hot Bath for the pores being open it is more in danger of catching cold After your spiritual Bathing in an Ordinance when you have been at a Sermon or Sacrament now take heed that you do not catch cold 3. Beware of remisness in duty * Sic putamus orâsse Jonam sic Danielem inter leones Sic latronem in Cruce Hierom. when you begin to slacken the reins and abate your former heat and vigour in Religion there steals insensibly a deadness upon the heart and by degrees there ariseth a sad estrangement between God and the Soul And Brethren how hard a Work will you finde it to get your hearts up again when they are once down A weighty stone that hath been rowled up to the top of a steep hill and then falls down to the bottom how hard is it to get it up again Oh take heed of a dull lazy temper in Gods service we are bid to be fervent in spirit Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lecto neglecto mollem discute somnum Sarisburiensis in Policrat lib. 1. The Athenians enquiring at the Oracle of Apollo why their plagues did continue so long the Oracle answered them they must duplare aram double their Sacrifices * Plutarch those who would hold constant communion with God must double their devotion they must be much in praier and mighty in prayer we read that the coals were to be put to the incense Lev. 16.13 incense was a Type of prayer and the coals put to the incense was to shew That the heart of a Christian ought to be inflamed in holy services nothing more dangerous then a plodding formality 4. If you would be still with God be much in the Communion of Saints many Christians live as if this Article were blotted out of their Creed how doth one Saint whet and Sharpen another As vain company cools good affections so by being in the communion of Saints we are warmed and quickned Be often among the Spices and you will smell of them These directions observed we shall be able to keep our acquaintance with God and may arrive at this blessed frame as here David had When I awake I am still with thee FINIS CHRISTS LOVELINES OR A Discourse setting forth the Rare Beauties of the Lord Jesus which may both amaze the eye and draw the heart of a sinner to him By THOMAS WATSON Minister of Stephens Walbrook in the city of
〈◊〉 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