praepositions The hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Calvins Praeter Nothing with nothing besides thee that I desire this is the true Ela the highest streine in the Song Canticordium a song for no other instrument but the heart that 's the Psaltery King David sings to and as Basill observes of the materiall Basill in Psal 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they use to play upon it above not below as in the Harpe and Violl so in this spirituall Psaltery the Heart we shall strike the upper strings the understanding will and affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so our soules may ascend and in every note of the song seeme to rise a degree nearer heaven That 's the first which presents it selfe to your attention Quem in caelis Whom have I in heaven whilst others lay up their treasures on earth In heaven my exchequer in heaven my treasury Christianity is but a kind of religious Astronomy 1. Quem in Cales the contemplation and study of heaven No Geometry or measuring the earth in a Christians Mathematicks unlesse it be that his soule may the more easily take footing into heaven When the Rabbins take Shamajim the word for heaven in peices they find it composed of esch and maijm fire and water not a jot of earth in it The very creation of the Heavens instructing our thoughts should be advanced above the earth Menass Ben Isr 9.30 in gen that hath the lowest place in nature made but to be trampled on Some Principles there be that lay a foundation to every Science Let your conversation be in heaven is the cheifest in Christianity Philip. 3. v. 20 As the Stars move in their severall orbes and the planets in their cycles and epicycles observe a kind of orderly wandring so a Christians sphaere is above in Heaven there he performes all his regular motions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the originall word is let your civill commerce be in heaven For are we not all Merchant adventurers for happinesse Doth not every man desire to deale in that rich commodity and where shall we find it but in the new Hierusalem The Artist hath made it a very long voyage I. h. de sae Bos de Sphaera who curiously calculating the distance from earth to heaven findes it to be five hundred yeares journey but the Christian hath a nearer way to it he can step to heaven in a pious glaunce finish this five hundred yeares journey in a meditation of but an houre long venture almes and prayers and have a returne in a day nay whilst we are but furnishing the Ship for Heaven our faith and affections but on the Shoare not yet launch't into the deepe God many times prevents our desires and sends us in a rich prize of blessings No such gaine as by trading to heaven But not to move the note off its rule when we say our Pater noster though it be almost out of use now adayes our extemporary mouthes prizing more their whining non-sense yet when we say it we tune this note to our selves Our father which art in heaven and why not as well which art on earth but that he would confine our thoughts to that place where all happinesse is confined Earth Why it is the mother of corruption fit for nothing but to make graves of if you dote upon it yea quite change our Liturgy and commit your soules to the ground earth to earth ashes to ashes dust to dust but with no sure and certaine hope of a resurrection to eternall life In the 6 Chapter of Isaiah the Cherubims cover their feet with a paire of wings Ne terram contingerent Calvin in 6. cap. Isai lest they should once touch the earth and contract any pollution from it Quo admonentur saies Calvin to give us notice that we shall never have any commerce with Angels till we forsake our acquaintance with the world 'T is S. Ambrose upon those words of Mathew Matt. 7.16 do men gather grapes of thornes that the soule and the grape do so correspond in their nature that as the bunches next the earth corrupt whilst those above ripen so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzens phrase is the soule that creepes upon the ground doth rot and putrifie when that which springs upwards is immortall Indeed our primitive soyle is the earth the soule was first planted in a body of clay as a diamond some times may be set in lead yet as Pliny said of Roses that they loose not their virtue by transplantation Lib. 2. nat hist â—â—â—â— but increase it Oderatiores they are more odoriferous and pleasant so did we transplant our soules into heaven they would be more sweet and fragrant whilst now they stinke and smell of the earth But let me not here play the Jesuite with you perswading you to abjure worldly happinesse that our owne tribe might ingrosse it though some deale worse with us whowould reforme the Church into a religious beggar condemning us all to a laborious penury onely to bring her revenues to their owne coffers we equally detest a voluntary mendicant and a golden Idolater Wilfull poverty is a Stoicall dulnesse and the adoration of mammon a most stupid Idolatry MunduÌ„ mundè use we may but not adore the creature command the world as a servant not serve it as a Commander We may looke upon this faire picture as the worke of God not worship it for a God like the foolish Egyptians that were so enamoured with the picture of Bucephalus that they esteemed it a Deity Yet how many Shrines and Altars are erected in mens hearts to this great Idoll the world Most men scarce acknowledge any other God but this golden Calfe to which they performe their servile devotions Herodot lib. 5. Terpsie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Herodotus said of Onefilus his head that it was empty of braine filled only with hony combes so our hearts are void of the thoughts of Heaven replenished only with the vanities of the world Should I mispend time to represent unto you the actions of men I should find them so opposite to heaven Plutarch as if they had consulted with Brutus his Oracle which required him Osculari terram even to kisse and embrace the earth But Heaven is a fairer object for our meditations Did we but cast up an eye to our future hopes how meanly should we esteeme our present fortunes All our happinesse here stands on a rowling stone but if we fixe it in Heaven 't is everlasting and permanent Plutarch Empedocles being asked Câ—r viveret why he desired to live in this miserable world replyed ut coelum aspicerem only to contemplate Heaven When I behold but the Pavement of Heaven stuck with Stars as so many sparkeling Diamonds how despicableis the statelyest palace of the greatest Monarch if the very pavement be so glorious what shall we thinke of those better parts yet unseene Bernard
Magnum mirabile sub tanta majestace When I consider the eternall joyes of that place how heartlesse and dying are the best of earthly pleasures T is a very Turkish heaven that is composed of nothing but your temporall delights Aug. a Christians is above made of pure everlasting blisse But Saint Hierom's Ghost strikes me dumbe in this point who departing in Bethlehem hasted to Hippo where Augustine was Bishop and then studying the joyes of heaven and interrupted his meditations with this question Quid quaeris brevi immittere vasculo totum mare Why doest thou endeavour to contract the Ocean in a thimble or to draw eternity within the narrow limits of time The fading honour of this world 'T is but a popular breath the butt of envy or what is worse too often the stage of treason and revenge in heaven 't is in triumph above the reach of malice or oblivion The Dying life we live here 't is a lampe that must out a shadow that will vanish a grasse that shall wither in heaven 't is lengthened into eternity beyond the threats of mortality or corruption The sinfull company we enjoy in this life 'T is a mixture of virtue and vice gold and drosse wheat and tares in heaven the society of Saints and Angells yea the beatificall vision of God himselfe O King of glory 't is the revelation of thy royall presence that makes heaven to be it selfe as we use to say Ubi imperator ibi Roma Where the King is there is London his presence creates a metropolis of any place which leades your attentions from Quem in coelis to Quem praeter te The second note in the song Whom have I in heaven but thee O Lord thou my portion thou my riches Divitiae parentes sunt absurditatis sayes a Father 2 Quem prater te worldly happinesse is the parent of absurdity for what more incongruous then to forsake the glory of the creatour for the vanity of the creature This were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Synesius opinion In epist ad Pylens Plin. l. 12. nat hist to exchange gold for brasse or with those people in Pliny tributum pro umbra to pay tribute for a shadow Alas we creatures need not one another so long long as we are possessed of thee O Lord. Ambros Cui portio Deus est totius possessor est naturae He is Lord of the whole universe that is but possessed of God himselfe And how unsatiable art thou O man whom God cannot satisfye What doth thy religious avarice determine thy desires to name it what thou wilt thinke what thou canst nay thinke once a miracle what thou canst not thinke yet this shalt thou finde in the al-sufficient God Arist in Morral 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Aristotle by the light of nature the Deity is in all things and all things in it 'T was Saint Cyprians wonder Deum solis nobis that God esteemes us enough for him nobis non sufficere Deum and yet we thinke not God a sufficient boone for us Quid avarius co cui Deus non sufficit cui insunt omnia What so coveteous as he that is not satisfyed with God who is a monopoly of all things 'T is the ambition of every man's coverteousnesse to reach after the greatest and most lasting fortune he can but can your desires compasse a larger inheritance then Immensity can your Lawyer draw you a firmer conveyance or give you a surer tenure then Immutability can you take a lease for a longer tearme of yeares then Aeternity Let Saint Augustine speake Quantum libet sis avarus sufficit tibi Deus be as coveteous as thou can'st yet God is enough for thee He is an immense immutable aeternall inheritance Avaritia terram quaerit adde coelum Avarice carries thy desires uppon the earth but to make thy fortune compleat adde heaven to thy desire Nay wouldst thou have this world and the next too Plus est qui fecit coelum et terram He that made heaven and earth is more then both Who so rich as he whose maker is his Wealth Who so fortunate as he that enjoyes him who enjoyes all things Aug. manuale c. 34. Qui hoc bono fruitur quid illi erit im ò quid non erit he that possesseth this good what will it be nay what will it not be unto him I have here discovered a Mine opened a Treasure to you and certainely in these times of publique necessity it cannot be an unwelcome message Ambros Ser. 8. in Psal 118. In te Deo est ampla possessio In God alone is the most ample possession as the greatest abundance without him is extreame poverty so the most extreame poverty with him is the greatest abundance Omnis mihi copia quae Deus meus non est egestas est sayes Bernard all my wealth which is not my God is downe right penury Dominus pars haereditatis the Lord is the part of my inheritance David esteemes not that an inheritance whereof God is not a part Ps 16. v. 5 Menath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Principall part Heaven it selfe being but a poore fortune without him The Romans were wont to say 't was good looking in a Map ubi nihil alienum videmus if all they beheld in it were their owne I have here drawne you to a Map wherein were there as many Worlds as Epicurus dream't of All 's yours if you make but God your owne O let us advance our thoughts from the creature to the creatour the mine is in heaven 1 Sam. 1.1 the treasure above every Christian should be an Elcanah that is by interpretation a possessour of God else he is no Christian but an Atheist My coveteous heart why doest thou vex thy selfe with restlesse thoughts for this world let them looke after earth that have no right to heaven God is a Christians patrimony and what penury of gold when thou hast the mine What want of water at the spring head can he complaine the lacke of any thing that is possessed of the Lord of all things a bottomlesse coveteousnesse which the Author of all things cannot content My ambitious spirit why doest thou breath after greatnesse and honour If God be not in thy preferments thou art advanced but upon a pinnacle which gives an advantage to thy more ruinous downefall All true honour is derived from heaven there are a Joh. 14.2 many mansions places of honour A b 1. Pet. 5.4 Crowne of glory the ornament of c Revela 7.11 Saints and Angels attendants of honour d Mat. 24.35 Rom. 2. Bene speremus de eo in quo aliquid Des cernimus Calvin A Kingdome the support of honour A Luciferian ambition that is not satisfyed with the glory honour and immortality above But once more My despairing anxious soule why art thou cast downe why disquieted within me Let not thy hope sinke so long as thou seest
penetrating unto all things or else restrained to Gods pleasure as he shall open or shut the vaile to them If unlimited then the knowledge of a Saint must be as infinite as the divine not a mystery of State not a record written in that great diary of the world the Mind of God from the beginning but must be published to the creatures view All there must be of Gods Cabinet counsell and nothing kept secret in that Kingdome Things past present and future the very thoughts of our hearts the knowledge wherof hath ever yet been Gods peculiar Yea that Arcanum Dei the day of indgement which our Saviour protests no man knowes not the Angells in heaven no not the Sonne of man Every Saint would behold in this Chrystall If their knowledge be confined to his will as he shall please to draw the curteine aside more or lesse to them since the Scripture assures mee not that God hath or will discover my necessities how absurdly must I fall upon my knees to beseech God to reveale that to my Saint which I first prayed my Saint to reveale to God This were to mediate for my Mediatour as Saint Augustine once scoffed at Aplló Libâ—â— decir Dei Interpres Deorum eget interprete the interpreter of the Gods must speake by an interpreter himselfe May we not then be so unwise as to goe from the living fountaine to the broken cisternes for the water of life from the bright sunne to the languid beames for the light of knowledge from our powerfull King to the impotent Subjects for the Crowne of glory We acknowledge no Mediatour but our Redeemer He is not worthy the name of an Intercessour that hath not his garments dyed in bloud Christ alone is the Center where God and man must if ever meere friends and why should we range about the circumference Chemnit exam concil Tâ—id de invoc Sanctor Sarcerius relates how that George Duke of Saxony lying upon his death-bed and the Monks striving who should commend the most propitious Saint to his devotion one of his Nobles told him In publicis negotiis In matters of State your highnesse alwayes used this Proverbe Rect a sine ambagibus progredi Viam esse maximé compendiariam to proceed without deviations was the most compendious method And in a businesse of so high concernement as your eternall felicity will you fetch a compasse to it and not rather goe directly to Christ in whose power are the keyes of life and death can you thinke that he who breathed out his soule on the crosse for us will spare any breath to plead our cause in heaven that he who poured out his precious heart bloud for our redemption will not also poure out hearty prayers for salvation Never doubt of your cause so long as you have such an Advocate a Iesus in heaven With what boldnes may we addresse our selves to the throne of grace when he that is sued unto is easy to be intreated Pater non Judex a Father not a Judge he that petitions for us is gracious to prevaile Filius non peregrinus an onely Sonne not a Stranger Et quando pater a filio Deus avertetur a Christo how can a father deny his sonne Prosper God his Christ when he shall supplicate with strong cryes and teares Heb. 5 7. When all the Saints in heaven shall sit with cheerefull and dry eyes and he alone shew the frailty of a man to move compassion for us Nay when he shall come before him Heb. 12. v. 24 with that Rhetoricall bloud of sprinkling that speakes better things then the bloud of Abell when the wounds he received on earth shall becoÌ„e oratours for us in heaven Quot vulnera tot ora each wound being a mouth to beg mercy for us Saint Ambrose can hold no longer but cryes out O Domine Jesu Amb l. de interpell 4. c. 12. tu portio mea c. O Lord Jesus thou art my portion a bounding to mee in all things whom because I have in heaven I desire nothing else on earth which brings mee from the Expostulation to the pious Resolution the second part of the song There is none upon earth that I desire besides thee Lo chaphasti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None that I desire love trust or delight in All in tha word and because Vnisons all I shall tune them together The procession of the creatures from the Creatour is like a ray shot from the body of the Sun 3. The Resolution which is weakned and spent by extension and hath no way to recover it strength or vigour but by reflexion on the point that first sent it forth even God himselfe In Plato our desires are styled Vela animi the sayles of the minde because in this life the soule is tossed in an unconstant motion she hath no security till she hoist sayle for heaven no haven of peace but in the Deity 'T is a Rabbinicall observation that all the letters in Gods name Ichovah are quiescent preaching unto us that Quies animae Drus. q. heb the soules rest is in God alone For in God there is such a confluence of goodnesse such a quintessence of perfection that the soule of man cannot desire with what it may not be satisfied from the bountie of his fulnesse As Origen said of the Israelites Manna that it answered every mans tast even the most curious courtlike palate so there are such infinite delicacies in the deitie that there cannot rise án appetite in the longing soule that may not be satiated with his plenty Philosophie rankes our desires into those of the Vnderstanding after truth of the Will after virtue and of the Affections after felicitie Now to all these God is a full satisfaction to the intellectuall with his infinite wisdome to the voluntarie with his transcendent goodnesse to the affective with his eternall glory and if the senses can desire Origen saith he is singul a Canâ— â—â— 30 singulis a most pleasing object to every sense Beauty for the eye musick for the eare b Joh. 6.48.53 bread for life for the tast c Cant 1. v. 2 a perfume to delight the smell and d Joh. 20.24 Hom 1. in cant flesh for the incredulous touch but why doe we looke on these objects at the wrong end of the glasse what we call beauty is indeed deity musick felicitie life eternitie sweetnesse perfection perfection essence essence what shall I say Honours riches peace I am too short yet All things how should this enflame our love to God who like another Proteus as I may say converts himselfe into all formes and natures to please the covetous heart of man He that seeks contentment in any created good layes a foundation in the moving ayre for when the figure of the great Empires were represented to Zachary in a vision Zechar. 6. V. 5 the Angel told him isti sunt quatuor venti those are but