Heaven In a word they should be in the spirit which duty must first look upwards We should strive to be in the assistances of the Spirit Holy duties without the holy Spirit are onely the carcasses of Religion like profession without practice which is offensive and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost useless such services bring neither glory to God advantage to our selves or benefit to others and all are of no more significancy then a body when the spirits are fled away On the morning therefore we must incessantly beg the divine assistances of Gods blessed Spirit It is the Spirit fits for Magistratical Luke 11. 13. dignities Num. 11. 25 26. It is the spirit fits for ministerial Numb 27 18. services 2 Kings 2. 9. and it is the spirit fits us all for Christian and holy duties The Spirit directs us unto holy duties Simeon came into the Temple by the spirit Luke 2. 27. the good spirit directed him to meet Jesus How often doth Gods spirit excite and provoke to holy Prayer to secret meditation and to those close devotions wherein the soul tasteth deepest of Christs flaggons and apples This inward Counsellour is often Cant. 2 5. restless in us till it â—end our knees lift up our hands and raise our hearts in sacred approaches to the divine Majesty The Spirit leads the Saint into solitariness to converse with God as once it did lead Christ into the Wilderness to be temped Mat. 4. 1. of Satan this divine principle with us is importunate Luke 4. 1. till it put us upon enquiries after God The holy Spirit quickens us in duties John 6. 63. and makes us lively and vigorous Corrupt nature takes off the wheeles in holy services flaggs and casts a damp upon us in Christus dicitur non spiritus vivens sed vivificans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus vitarum Theoph. such heavenly intercourse but the Spirit oyles the wheeles to make them go with greater speed When the soul is carried out by the Spirit how full is it of holy heaâ— divine zeal and rare enlargement as if of late it had conversed with a Seraphim his tongue is the pen of a ready writer Psalm 45. 2. and his heart is like a bubbling Fountain he melts in prayer as the Cloud into drops Paul assisted by this good Spirit runs on till midnight Acts 20. 7. and knows not how to break off his sacred discourses And our ever 1 Cor. 15. 45. to be admired Saviour raised and quickned by the same spirit wrestles with God in prayer all night Luke 6. 12. the very arteries of that duty were stretched out by that divine Spirit which was given to Christ without measure John 3. 34. The Spirit then is the animation of our holy performances without which they saint and die away The holy Spirit sustains us in holy duties Psal 51. 12. Mans spirit would quickly fail in wrestling with God was it Spiritus promptus scil graece 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alacâ—iter festinans Lyrus habet duo vocabulà Dolanta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ucundus not under-propt by this good Spirit The most sparkling wine if it stand long it will grow flat and dead And though the spirit of man be willing Mat. 26. 41. yet while it is in the body it will be soon tired and flag in holy duties which are so contrary to corrupt flesh but then the Divine Spirit comes in and renews poor mans strength like the Eagle and so he runs through holy services and faints not the annointing of the Spirit makes him agill and fresh and holy Ordinances are not his burden but his satisfaction Believers offer their sacrifices as Christ did himself Heb. 9. 14. through the eternal Spirit who recruits them continually with additional strength and vivacity The blessed Spirit causeth us to overflow in holy duties Job 32. 18. Our rich enlargements in Prayers and other Gospel services are from the good spirit of God when the heart Psalm 45. 1. bubbles and runs over in holy discourse and when the Eructans cor significat cordis locutionem cum nondum ad os pervenit et querit illam emittere circum volvitur et movetur huc et illuc et volutatur egressum quaerens quem prae gaudio non primo impeâ—u invenit c. Felix Praton mind flutters and flyes high in holy meditation and when our affections dilate and follow hard after Jesus Christ all this is from the Spirits gracious and divine assistance 2 Cor. 3. 16. It is the holy Spirit spreads our duties like Gold to greater extensions and oftentimes makes the Saint in duty query whether he be in the body or out of the body 2 Cor. 12. 2. His heart is like the squeezed Grapes overflowing with wine which is better then the drink of Angels It was the Spirit enlarged Solomons heart in that divine Prayer at the dedication of the Temple 1 Kings 8. 22 23. It was the Spirit enlarged Daniels heart in Prayer to hasten deliverance from the Babylonish captivity Dan. 9. 4. It was the Spirit enlarged Jonah s heart in Prayer when the Whales belly was consecrated into an Oratory Numb 18. 27. Jonah 2. 2. It is the Lords good Spirit which makes mans Deut. 15. 14. heart as the gushing streams or the over-flowing Fat or the Numb 18 30. dropping Wine-press in services Evangelical John 3. 8. It is the Spirit sweetens duty As Christ when he was at prayer rejoyced in spirit Luke 10. 21. Duties are sadned by mans sin but are refreshed by Gods Spirit David acted Mat. 17. 1 2. by this blessed Principle delighted so much in duty Luke 9. 29. that he begs to spend his whole life in the Temple of God Psal 27. 4. Ordinances become mellifluous by the concomitancy of Gods Spirit which often turneth them into a transfiguration As it is reported of Basil that when Greg. Orat. de laud. Bas the Emperour came upon him while he was at prayer he saw such lustre in the face of holy Basil that he was struck with terrous and fell backwards It is the Spirit ravishes the Fructus spirituâ— est gaudium sed impura voluptas est similis voluptati quâ afficiunâ—â— scabiosi cum se scalpunt Chrys heart indulcorates and captivates the soul in holy duty and toucheth the tongue with a Coal from the Altar Isa 6. 6 7. which turns all into a perfumed flame The Apostle saith the fruit of the spirit is joy Gal. 5. 22. which is never so fresh and diffusive as in holy services Ordinances are the spiritual opportunities wherein the Comforter John 14. 16. sheds abroad his comforts in the soul It is the Spirit which helps our infirmities in holy duties As in Prayer Rom. 8. 26 27. so in other spiritual services When we are flat the Spirit quickens us when
may graciously smile and lift up the light of his countenance upon thee Moaning Ephraims are pleasant Children Meditate on Gods works Thou mayest see the glory of a Creation through a prison grate or within the curtains of a sick bed thou mayest contemplate on the Sun when thou doest not see it that emblem of Gods power and the worlds glory The Stars shine as bright to meditation in the day as in the night and we may take an intellectual when we do not take an ocular view of them Meditate on the state of the Church to rejoyce in it or to grieve at it The Jews in Babylon could weep savourily in the remembrance of Sion when they did consider its present Psal 137. 1 2. calamity and its former glory Every Christian should Psal 122. 6. be of a publick spirit and lay the case of Sion to heart either for tears or triumphs When nothing of the Church is Isa 62. 6 7. in thy eye much of it should be in thy thoughts Much of Psal 137. 5. piety is discovered in sympathy It was one of Israels great offences they had not a fellow-feeling of the afflictions of Amos 6. 6. Joseph The Prophet adviseth those who make mention of the Name of the Lord to give him no rest till he make Jerusalem a praise in the earth Isa 62. 6 7. When thou art alone on a Sabbath and thy condition necessitates thee to it let the many thoughts of Sion keep thee company and be thy congregation to joyn with Meditate on the attributes of God Those glorious beams can shine into the darkest and most solitary dungeon as well as into the most solemn assembly Think of Gods power in creating a world his justice in burning of a Sodom his wisdome in contriving a way for mans redemption his love in John 3. 16. sending his Son to dye for sinners his faithfulness in making and keeping his Covenant Such heavenly meditations might sweeten a prison might mitigate a distemper might alleviate Psal 104. 34. the severity of service or slavery and might comfort thy soul on Gods blessed day in the greatest recluse and solitariness Spend some time of this solitary Sabbath in conversing with the Scriptures The Bible is the most delightful companion Rom. 3. 2. Omnia mea mecâ—m porto Bias. in the want of all others the Saint with these Oracles may say with the Philosopher I carry all my estate with me Caesar so prized his Commentaries that being enforced by the Egyptian Army to leap into the Sea he did swim with one hand and held up the Book of his Commentaries in the other his life and his book should both perish together Our Bible is the most seraphick Commentary upon Gods love and Josh 1. 8. mans heart God commanded Joshua to meditate day and night in this sacred volume Indeed the Scriptures they are a hive of sweetness to delight the soul a choice treasure Psal 19. 10. to enrich the soul more then necessary food to support the Job 23. 12. soul The sword of the spirit to defend the soul a transcendent Eph. 6. 15 17. Paradise to consolate and refresh the soul Every truth in the Scriptures is brighter then a star every promise Rom. 13. 12. in the Scriptures is richer then a Mine every threatning in Heb. 4. 12. the Scriptures is sharper then a sword every offer of grace contained in the Scriptures is more valuable then a world therefore in thy lonely Sabbaths say with the Psalmist O how I love thy Law It is my meditation all the day Psal Facit Scriptura consolationes per exempla quae narrat per promissiones praemia quae offert His nos consolatur inspem beatitudinis excitat erigit 119. 97. And this converse with sacred writ will be a good prognostick of success and happiness It is reported of Queen Elizabeth that in her great afflictions in her sister Queen Maries reign she was much conversant in the holy word and as the word of God sweetned her soul so the Providence of God smiled on her condition for after the flight of a very few years she wore the Diadem of this Nation flourished many years in the throne of her Royal Progenitours Fill up this solitary Sabbath with the Collection of former experiences David when he was kept waking in the night Psal 77. 3. he remembred God his thoughts were taken up with that In concilio Parisiensi hoc facinus Patribus dolori fuit quòd licet dies dominicus à quibusdam dominis venerando custodiri vide batur a servis tamen eorum servitio pressis per rarò debito honoâ—e â—â—li invenâ—râ—tur divine object When thou art kept from the solemn assemblies by a sick bed or a close prison or a sharp Master Remember thy experiences which thou hadst of old 1. All thy providential mercies as the Psalmist recounts his promotion that God took him from a sheepfold to a throne and at such a time advanced him to the Soveraignty of the best people in the world Psal 78. 70 71. Then remember thou the additions God hath made to thy Estate or to thy Family thy escapes from imminent dangers thy often deliverances c. Experiences of divine love receive new life from meditation and serious recollection 2. All thy seasonable mercies The Psalmist comfortably Concil â—aris relates That when his Father and his mother forsâ—â—k him Dâ—o sunt quae sâ—ntertiae gratâ—â—m dignitâ—tâ— coâ—ciâ—iant 〈…〉 si 〈…〉 ad 〈…〉 rationâ—m accommodetur Cartw. then God did take him up Psal 27. 10. Then the rare providences of God are most rare and remarkable and to be noted with an Higgaion Selah As words so favours in season are like apples of Gold in pictures of Silver Prov. 25. 11. The season is the emphasis of every mercy Even at the red Sea Psal 106. 7. This amplified Israels sin they offended even at the red Sea where they were crowned with a stupendious and seasonable deliverance Cast thy eye back in thy solitary Sabbaths upon those mercies which were eminent for their season Health after sickness supply in wants rescue from temptations from sinful or destructive company when thy soul was pluckt out of the snare Ah how sweet was water to a thirsty Samson deliverance to the poor Jews when their destruction was signed and sealed Such pleasing recollections would abundantly sweeten a solitary Sabbath 3. Thy unexpected mercies those loving-kindnesses which thou didst not think of nor pray for which thy want did not proclaim nor thy moans pursue An Angel cometh Acts 10 3. Luke 1. 26 27. to Cornelius in his prayers when he looked not for him Happily many mercies have befallen thee which like Gabriel to the Virgin Mary have brought not onely good but unexpected news On a solitary Sabbath view over thy unlookt for mercies which were returns of love without a
Acts 12. 23. can unpin the wheels and break the Axletree of the whole Luke 12. 5. Creation with a word he can infatuate the counsels of the Jer. 39. 9. deepest Politians tear in pieces the strongest adversaries Psal Job 26. 7. 59. 22. blast the designs of the loftiest Courtiers speed the Job 9. 6. death of the proudest Princes and fire Nations out of their Heb. 10 31. Cities and tye them up with a tedious Captivity he can throw sinners soul and body into hell Mat. 10. 28. In a Mat. 10. 28. word Gods Power is commensurate to his will and the Isa 52. 10. strength of his hand can effect whatsoever is in the purpose of his heart If he make bare his arme Isa 52. 10. his naked arme can execute wonders nor need he any weapons to accomplish his atchievements Let us meditate on the omnisciency of God His eye is alwayes upon us he hath a window into our hearts our very Psal 139. 1. Psal 44. 21. Jer. 17. 10. Rev. 2 23. Psal 139. 12. thoughts are unvailed to him he sees every sin he searcheth every soul he trys every rein Clouds do not darken his view Curtains do not hinder his sight and doors do not shut out his prospect Light and darkness are all one to him he sees the fine and curiously spun agitations of the mind before Dei intellectus est vitae suae actus quo Deus videt omnia seipsum scil et extrase universa quae esse possunt quae esse vult autipse facit aut à creaturis fieri vult aut permittit cognoscit eas res quae sunt et earum causas modos et circumstantias praesentia praeterita fatuâ—a magna et parva quibus scientia divina non vi escit et animi recessus dicta conâ—tus facta Leid Pr. they are fledged and fly out into action It was an excellent speech of Augustine Deus totus oculus est minima videt God is all eye and sees the most minute things the very imaginations of our hearts 1 Chron. 28. 9. our thoughts in the first â—bullition the very embryoes of our working minds God saw Achans wedge although it was buried under ground and can tell Joshuah where it lay Josh 7. 11. Christ saw the Scribes reasonings when they were onely agitated in the conclave of their hearts Mark 2. 6 8. He knows the proud afar of Psal 138. 6. before they draw near to lift up the heel against him Every motion of our minds every sound of our tongue every action of our lives lye plain before him Omnia videt c. He sees all things from Eternity to eternity with one and the same view as School-men speak David could not fly from his presence though he made the greatest speed to avoid it and took the wings of the morning to hasten his flight Psal 139. 9. he weighs the dust in the ballance Isa 40. 14. takes notice of those things which are as small and contemptible as the dust Let us meditate on the Holiness of God This blessed Attribute is an orient pearle in Gods Crown Holiness is the very Glory of the God-head The Lord is glorious in holiness Ter sanctitatem deo acclamant animalia sive Trinitatem in deo innuentia sive infinitâ—m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterationem significantia est enim deus ter sanctus sanctissimus sanctitas ipsâ— Beatos Angelos et homines sanctificans Par. Exod. 15. 11. The Scriptures call the Father a holy God Psal 22. 3. the Son a spotless Lamb 1 Pet. 1. 19. the Spirit the Holy Ghost John 14. 26. The Holiness of God is the triumphant song of heaven both in the Vision of the Prophet Isa 6. 3. and in the Revelation of the Apostle Rev. 4. 8. The Holiness of God is the wonder of Angels those glorious spirits admire Gods beauty which is his holiness the holiness of the Lord is the pattern and exemplar of Saints for them to imitate and write after Lev. 20. 7. Holiness is primarily and originally in God as light in the Sun derivatively onely in the Saints As God is pleased to draw Man fair by the pencil of his spirit to cast and shed a beauty and sweetness upon him Ezek. 16. 6. Christ issuing Sanctitas tribuitur deo non solum quia purus est ab omni inquinamento sed maxime quia nulla non solum moralis sed etiam et naturalis non potest in eo esse imperfectio Riv. forth from his fulness some beautifying drops cleansing from sin and watering with grace and so poor man arises supernaturally lovely from amidst his natural deformity and loathsomness Holiness is so intrinsical and grateful to God that he will have Holiness to the Lord engraven on the plate of Gold which Aaron the High Priest must wear upon his breast Exod. 28. 36. God sits in the Throne of his holiness saith the Psalmist Psal 47. 8. He is praised in the mountain of his holiness saith the Prophet Psal 48. 1. Holiness attends upon his Throne and holiness besets his Mountain Holiness is mixed with his words Psal 60. 6. Exod. 28. 36. Psal 47. 8. Psal 48. 1. Psal 60. 6. Psal 93. 5. Isa 63. 15. Isa 62. 9. Zach. 14. 20. Exod. 25. 31. Holiness becomes his house Psal 93. 5. Holiness fills his habitation Isa 63. 15. and replenisheth his Court Isa 62. 9. Nay holiness is so much Gods nature that holiness to the Lord must be written on the very Bells of the horses and the pots of the Sanctuary and they shall be like the bowles of the Altar which were of pure Gold Exod. 25. 31. typifying weight and worth the Characters of true holiness Let us meditate on the wisdome of God He sits at the helm and guides all things regularly and harmoniously he Tim. 1. 17. brings light out of darkness and can make use of the injustice Judiâ—ia dâ—i sunt â—â—â—ventibilia 〈…〉 2. 3. of men to do that which is just he is infinitely wise in him all treasures of wisdome dwell he can break us by afflictions and upon those broken pieces of the ship bring 〈◊〉 omnia 〈◊〉 seipsum 〈…〉 per 〈…〉 〈…〉 us safe to shore The traces mazes and labyrinths of divine wisdom are so arduous and inextricable that holy Paul was struck with amazement in the observation of them and is even swallowed up with extasie and amazement Rom. 11. 33. There is a learned man observes how many ways the wisdom and knowledge of God transcends and surpasseth the wisdom of man 1 Cor. 13 12. Quanta est altitudo scientiae divinae transrendit omnem Gods wisdom surpasses mans in the object of it God by his wisdom and knowledge understands all things past present and to come all things which have a possibility of being and he understands himself who is an Ocean of perfections And this Man falls infinitely short of God is
and rule of all Laws and Laws are so far just good and equal as they accord with the Divine A primâ veritate quae est deus dependent omnes veritates Law So every thing is true as it is consentaneous and conformable to the Counsels and Will of God to that truth which is in the mind of God As Ambrose observes No man can call Jesus Lord but in and by the Holy Ghost because whatsoever is true by whomsoever it is spoken it is from the holy spirit All truth flows from the spirit as all lies are from Satan he is the Father of them God is immutably and unchangeably true Man runs often from truth to errour deceiving and being deceived we often leave the plain way of truth and go into the by-wayes Pulcherrima est veritas per quam immutata quae sunt quae fuerunt et quae futura sunt dicuntur Cic. of errour and mistake The Church in all ages hath had its Pests as well as its Pillars and hath been plagued with an Arrius as well as blessed with an Athanasius Simon Magus hath crept in among the fold of Christ as well as Simon Peter hath had the charge of the flock of Christ And besides truth in us is sometimes more clear sometimes more clouded Our understanding is different and graduate in Amos 3. 6. Jer. 10. 10. Joh. 17. 3. the apprehensions of it But the Lord is alwayes unchangeable in his truth because he is so in his being in his will in his wisdom and other attributes God is not subject either to misapprehensions or recollections God is true in all his works Whither we consider his spiritual operations whom he justifies he not onely freely but truly justifies not onely reprieves but pardons suspends Isa 46. 10. Rom. 11. 29. his execution but makes him heir of life and salvation If God call us he doth it truly and effectually not by Rom. 8. 30. a pretended invitation but by a powerfull and successfull vocation The Apostle links predestination and vocation together in the same chain Whom God regenerates he doth truly convert to himself giveth them true faith and the blessed graces of his holy spirit And so in the works of his hands Angels are glorious and real spirits Man is a noble and a true creature resembling the God of truth and bearing his image he is no fantasm no spectrum as some Gen. 1. 26. hereticks in the primitive times asserted of the body of Christ God made all things very good Gen. 1. 31. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no mixture of false semblance embased their worth The Creatures are real according to their appearances The world is no dream or fantastick landskip God is true in his words He is true in the incarnate word Christ is the true Son of God not suppositious not the Son of Joseph but the Son of God He was truly 1 Joh. 1. Joh. 7. 40. Heb. 5. 10. Joh. 12. 15. Col. 2. 9. Psal 19. 8. God and truly Man a true Prophet a true Priest a true King 1 Joh. 5. 20. And Christ calls himself the truth Joh. 14. 6. God is likewise true in every word which the Prophets or Apostles have pronounced or laid down for Joh. 18. 31. Joh 18 37. Mat. 5. 18. Rom. 3. 4. our advice and instruction truth is an indelible character of the Scriptures In his Word God is true in every particle of it in every tittle of it Mat. 5. 18. And therefore as the Apostle saith Let God be true and every man a lyar Rom. 3. 4. Christ asserts he spoke nothing but the words of truth and he left heaven to converse with the Sons of men to bear testimony to the truth Joh. 8. 40. Joh. 8. 40. God is true in his donations He gives us true happiness true grace puts in us a principle of truth God writes us true Eph. 4. 30. Mundi bona sunt fugacia et falsa sed Christus robis confert spiritualia et aeterna spiritum sanctum et vitam aeternam Ger. pardons seals us by a spirit of truth to the day of redemption give us true knowledge fills us with true joy and sweetens our souls with real and true consolations He enriches us with true riches Luke 16. 11. The profers of the world are false and evanid false shews and counterfeit satisfaction But all true complacencies and delights are to be found in Christ and are treasured up in God God is true in his promises Those breasts which yield better liquor then wine those flowers which smell sweeter then Promissiones habent ubera verè vino meliora et magis fragrantia unguentis optimis Bern. the choycest oyntments as Bernard saith sweeter then the flowers of Paradise All the promises in Christ are Yea and Amen 2 Cor. 1. 20. They are all established in him as a strâ—â—â—ure built upon a sure foundaâ—ion Indeed the Lord is abundant in truth Exod. 34. 6. He is encompassed with truth as with a girdle Isa 11. 5 6. He is plenteous in 2 Cor. 1. 20. Exod. 34. 6. Isa 11. 5 6. Psal 86. 15. Psal 100. 5. Psal 91. 4. Psal 117. 2. Psal 146. 6. truth Psal 86. 15. Ready to write truth in our inward parts He is eternal in truth he is holy and true in this generation and so he will be in the next Psal 100. 5. He is preservative in his truth his truth is both shield and buckler Psal 91. 4. So that truth is not onely Gods glorious attribute but mans sure defence We must meditate on the Love of God This is that influential attribute which sets God on work His love sets his eye on pittying his head on contriving his hand on acting his heart on melting God out of love sent his Son Joh. 3. 16. Joh. 3. 19. out of his bosome scatters his Gospel in the world that light which is more glorious then the Sun In love God saith Ezek. 16. 6. to the sinner live Ezek. 16. 6. seeketh after enemies for reconciliation 2 Cor. 5. 19. and makes clods of earth and 2 Cor. 5. 19. poor worms heirs of salvation Heb. 1. 14. But for the further Heb. 1. 14. discovery of this sweet attribute we must search for it in its properties it may be discerned in its characters though not in its cause Now there are divers explanatory characters of divine love The love of God is eternal love Gods love to poor man had no beginning there never was any time when the heart 2 Tim. 1. 9. Jer 31. 3. Hos 11. 9. Apostolus tempora secularia vult quae simul cum seculo et mundo fluere et volui caeperunt sed ante tempora secularia quod ante mundi constitutionem ante temporis et mundi origineÌ„ est Ansel of God was not set upon a Saint He loved him in his futurition when the believer was to be a child of God
God who is the highest and chiefest good the most transcendent Si tanta vis solis creati est ut suo calore rebus nascentibus vitam non modò impertiat sed etiam animos hominum immò omnes creaturas diffusione radiorum lucis suae suaviter recreat et mirificè dilectet Quantum in infinitùm majori gaudio credendum est completum in pectora piorum quando creatorem solis solem justitiae ac salutis non modo oculis suis intuebuntur sed etiam intimâ ejus communicatione discussis penitus peccatorum tenebris plenissimè persoventur loveliness and superlative sweetness The Sun of nature how doth it refresh us in our view of it how infinitely more the Sun of righteousness Mal. 4. 2. when shining in its full glory above in the heavens And as in our heavenly Sabbath we shall be ever venting our joys in God so our work shall be always to be praising of God the glorifying and lauding of God will be the Saints great employment in heaven God who is the chiefest good cannot be seen but he must be loved and what we love we necessarily praise Commendation is the natural fruit of affection All creatures who arrive at the sight of God are filled with his praise they have words to advance God if they have eyes to behold him the four beasts Rev. 4. 8 9. If they have wings to fly to God they have language to honour him if they have eyes to behold him they have tongues to admire him The four and twenty Elders Rev. 4. 10 11. They are not onely prostrate before God but they speak admirably of God their praises are as high as their persons are low they indeed cast down their Crowns but they lift up their voices as in the forementioned Text. The Seraphims above the Throne of God though they cover their faces they do not hold their tongues and though they hide their feet they still lift up their voice Isa 6. 2 3. The Angels about the Throne of God magnifie the Name of God Rev. 5. 11. Those pure spirits are praising spirits And assuredly whosoever comes near the Throne of the Lord will exalt the Majesty of God The beatifical vision will be the attractive and incentive of eternal praise and adoration Praise in heaven is the Angels song the Creatures Ipsam veritatem purae mentis oculo intuens cantabo cremeo sonum festivum Aug. Mat. 22. 30. Luke 20. 36. Heb. 12. 23. tribute the Saints hallelujah the efflux of unspeakable joy which arises from the possession of God and this is the work of the first-born now they keep their Sabbath in another world Our Sabbath here resembles our Sabbath above in the enjoyments of it Our Sabbath in this life is a day of fellowship with God Ordinances are the Garden for the soul to walk in together with his beloved Psal 63. 2. They are the souls banquetting house and the Sabbath is the souls banquetting Cant. 2. 4. John 5. 4. John 2. 10. Mat. 5. 1. Luke 22. 12. Luke 1â— 42. John 9. 4. day This holy day is as the poole of Bethesda to cure our spiritual diseases as the wedding in Cana of Galilee where we meet with our better wine as that Mountain where Christ preacheth to us by his Ministers as that upper room where Christ sits down with his Disciples the Sabbath is that day in which we have unravelled to us the things which belong to our peace Now the Christian enjoys converse with his elder brother the Lord Jesus Christ now he transacts the great affairs of eternity layes in stores of spiritual grace for future spending and busies himself to carry Mille gehenna ponas nihil tale est quale est excludi à gloriâ Chry. on the suit of his immortal soul And as for our enjoyments in our heavenly Sabbath they may be all summed up in the beatifical vision This is the Saints essential and principal beatitude when they are arrived at their Country above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 1 Cor. 13. 12. 2 Cor. 5. 7. Rev. 22. 4. Chrysostome observes It is more then a thousand hells to be excluded from this glorious sight Basil saith The want of light is no such prejudice to the eye as the banishment from the sight and presence In vitâ aeternâ dei essentia non quidem sensibus verùm animo ceu mente cognosâ—etur à beatis siâ—ut 1 John 3. 2. Pet. Martyr of God is to the poor desolate caitiff soul The sight of God is like a knot of Diamonds it sparkles with all varieties of glory it is the glorified Saints heaven the Angels happiness in this transporting vision is contained whatsoever man can well desire whatever man can well bear it is the Paradise of pleasure the fountain of joy the field of knowledge the fuel of praise the heigth of triumph this shall be done to all whom God delights to honour Biel taketh notice there Videbimus deum spiritu videbimus et oculis sed spiritualitèr corpora enim nostra erunt spiritulia non substantiae sed qualitatis actionis ratione Alsted is a four-fold way of knowing God 1. By Faith 2. By Contemplation 3. By Apparition 4. By open Vision The first way is of common grace the second of excellent grace the third of special grace and the fourth of consummating glory The sight of God then is our chief enjoyment in our heavenly Sabbath the top of all the highest round in the Angels ladder There was a bright essay of this glorious sight in the Lords familiar discourse with Moses Rev. 22 4 5. Exod. 33. 11. Mat. 17. 2 3. Rev. 1. 13 14 15. Job 19. 26. Psal 42. 2. Psal 16. 11. Psal 36. 10. Exod. 33. 11. Numb 12. 8. A brighter discovery of it in Christs transfiguration before his Disciples Mat. 17. 2 3. but the most bright representation of this Coelestial prospect was in the Patmos Vision of John the Apostle when he saw his Redeemer in his glorious and heavenly robes Rev. 1. 13 14 15 c. The beatifical vision hath blown up sparks of triumph in the hearts of Gods people even in this life This caused Job's oâ—asion and exultation on his dunghill John 14. 2 3. Job 19. 26. David's triumph on his Throne Psal 16. 11. This blessed sight is that good which the Saints promise themselves in another world Psal 36. 10. For this sight believers long Psal 42. 2. To this sight the promise looks Psal 66. 18. Mat. 5. 8. To make way for this sight our Saviour is gone before John 14. 2 3. And to secure this glorious sight Christ hath begged it of the Father Visuri sunt beati deum in ipso corpore sed utrum per ipsum non est parva quaestio Aug. de Civ Dei John 17. 24. And the enjoyment of this happy sight will be our Crown in our Sabbath above Great Divines contest much about
and therefore it must remain in eternal purity The two Sabbaths differ in the fulness of their enjoyments Mat. 5. 8. 2 Pet 3. 13. Our Sabbath here is only the tuning of our Musick we shall enjoy in the Bride-chamber and in the tuning of the rarest instrument there will be some jarring some harshness Our present Sabbath is a pleasing twilight in it we tast how good and gracious God is we see through a glass darkly we Psal 34. 8. drink drops of divine delight we have refreshing gleams sweet visits of Christs presence but we know visits are soon 1 Cor. 13. 12. over There is a threefold imperfection which clouds the enjoyments of the present Sabbath We enjoy but little of God we onely see him through a cranny or a lattice on our Sabbath here It may be one truth in a Sermon may warm the heart and many savory Cant. 2. 9. Nonne fidelis anima Deum talem experitur quando celeri omnium commutatione in spiritualibus exercitiis illum modò presentem devotionis fervore modò ut absentem ariditate quidem sentit modò suprae coelos contemplatione elevatur modò transilit humilium cogitationum colles Del. Rio. truths pass by and make no impression we are sometimes affected in a prayer other times the heart is dead and flat and the chariot wheels are taken off and we drive heavily we rise with grief and guilt from our knees Sometimes at a Sacrament we make a good meal but at another season we are little better than spectators at that heavenly banquet Nay the very efficacy of Ordinances is sharp and painful when the word doth work it breaks hearts it slaughters lusts it meets with the torrent of corruptions it is the corrosive which eats out dead flesh and all those things are unknown in our better Sabbath And how many Ordinances do we enjoy and how few do we profit by Sermons oftentimes are more our musick then our medicine they court more then they cure we seldom meet with the blessed appearances of God Our spiritual benefit by Gospel-dispensations is like the grapes after the Vintage In our Sabbath here we see God more remotely at such an infinite distance we can scarce discern him as we look upon stars as so many twinkling tapers they are at such a distance we see little or Ezek. 33. 32. Mic. 7. 1. Psal 63. 2. nothing of their vast magnitude Our little enjoyment of God on our Sabbath here meets with great interruptions it is like a shallow stream which runs a little way and then is dryed up we happily meet with Christ on a Sabbath and many Sabbaths pass over before we meet again with our beloved there are many pauses and chasms in our sensible communion with God The visits of Christ are sweet but they are not constant we often come to the assemblies of the Saints but we do not meet with our beloved Showers of divine mercy they are refreshing but they are rare the Spouse cannot find Christ Cant. 3 1. no not on his own day how often doth the Saint say even Cant. 5. 1. concerning the Sabbath as once Titus did They have lost a day as some flowers sometimes they lift up the head and open but of a sudden they hang the head and fade away so the poor soul it sometimes cries out in an Ordinance He is Cant. 3. 4. come he is come he hath given me the kisses of his lips but presently all is dark again and the distressed Saint is ready Cant. 3. 3. to enquire did you see my beloved did ye meet with him whom my soul loveth Our little enjoyment of God upon our present Sabbath is much darkned by our own neglects On Gods holy day we do not prepare to meet with God and so we miss of that little of his presence we might enjoy Our own follies draw the curtain raise the cloud set up the screen which hinder Isa 59 2. Sicut firmamentum est interstitium dividens aquas superaâ— ab inferis ita peccata nostra sunt interstitium firmiter dividens et separans nos à deo abscondunt ejus faciam oculos ejus benevolos ne nos benigne et gratiosè respiciat Alap our pleasing views we might have of God We sometimes come to hear from God and we will not take pains with our hearts and then though we hear the word of God we miss of the God of the word And so in Prayer we do not pullice up our hearts exert our graces and stir up our strength to lay hold on God and so we loose the sweet appearances we might otherwise be ravished with we loose the lifting up of Gods countenance Psal 4. 7. the sweet smiles of Gods face the powerful workings of his Spirit and the practical visits of his grace that power and glory which God shews in his sanctuary revives his pâ—ople with on his own day So that many imperfections beset our present Sabbath But our enjoyments in our Sabbath above are superlative and glorious we shall have a three fold vision to delight us First A corporal vision by which we shall see the humane nature of Christ which will be most transcendent his incarnation Robes being embroydered with all variety of perfections Mans nature was crowned with all glory in Christs assumption of it Secondly A spiritual vision By which we shall see the Psal 103. 20. Psal 148. 20. In vitâ aeternâ primò penitus remoto velo ignorantiae et densissimarum tenebrarum quibus in hac vitâ circum septi sumus gloriosissimam faciem Domini dei Zebaoth Patris Fâ—ii et Spiritus sancti lucem essentâ—am bonitatem sapientiam c. Chytr Lib. de vit Mort. blessed Angels those beauteous spirits the illustrious master-piece of the whole Creation and this view will be most complacential the Angels beauty being never stained their strength never impaired their wisdom never foyled their musick never jarred but these morning stars sing together Job 38. 7. and it shall be ever morning with them and their Hosts were never discomfited Thirdly An intellectual vision by which we shall see the ever blessed Trinity and not as we do here with clouds and shades but clearly and face to face 1 Cor. 13. 12. Job 19. 26. which sight will be the spring of ineffable joyes Chytreus observes In our heavenly Sabbath we shall see God and all masks shall be removed all vails rent we shall be filled with light without all darkness with wisdom without all errour with righteousness without all sin with joy without all grief with life without all decease or death One well observes That our sight of God in glory shall not be like the sight of one man beholding another for from that sight Rev. 20. 14. Ex visione dei â—mnia beotorum bona unicè oriuntur et dependent Ger. there may be some pleasure but nothing of advantage But our sight
of God shall be close and intimate and not onely the conveyance of delight but an affluence of all good things and desireable satisfactions God being the chiefest good our beholding him must needs return to us all unspeakable happiness all joy and sweetness in the highest degree Mat. 18. 10. Our Saviour avers hereafter the Elect shall be like the Angels Mat. 12. 25. Luke 20. 36. And how glorious Dei visio summum erit beatorum praemium Aug. is their sight of God! Those excellent spirits how do they fill their joyes from that ocean of pleasure which flows from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyssen de Virgin the beatifical vision Augustine saith our sight of God is our chief reward in heaven Gregory Nyssen takes notice That so far to be honoured as to see God is the consummation of our hope the full of our desires the top of all unspeakable good things I may add to see God is the issue and stage of our faith the sea of enjoyment into which the River of faith runs and is lost How infinitely greater then will our enjoyments in our Sabbath above be then those we attain to here in our Sabbath below In our Sabbath above there shall be fulness of joy Psal 16. 11. A torrent of pleasures which will be ever running and over-flowing but here our delights Imago dei sita est in hominis mente sive in eo quod homo sit in summo rerum gradu in quo est dâ—us et Angelus scil quod sit naturae spiritualis secundum animam et naturae intelligentis Alap in the Lord are faint and few like the Sun shining in a showre mixed with successive tears In our Sabbath above we shall be satisfied with the likeness of God Psal 17. 15. But here in our Sabbath below we must bemoan the iniquity of our holy things not onely the iniquity of our slips but of our services there are black spots upon the face of our fairest duties those which look with the most taking countenance our very tears had need of washing our prayers interceding for pardon and our sighs which are the hearts incense had need perfuming and when we are in our best dress we may be censured for uncomliness In our Sabbath above there shall be everlasting triumph and exultation Psal 68. 4. The Saints shall be alwayes glorying upon their beds of spices and on their Mountanes of prey everlasting Cant. 5. 13. joy shall be upon their heads as a triumphall Crown Isa 35 Isa 35. 10. 10. But here in our Sabbath below our rejoycing is soon Isa 61. 3. over-cast either God hides his face in displeasure or we let Isa 65. 14. fall our hands in duty and then our triumph is turned into Mat. 25. 21. trouble and we are ready to say Wo to us that we sojourn in a valley of Baca a wilderness of tears and inconstancy The two Sabbatht differ in their suavity and delight Indeed our Sabbath below is not wholly destitute of its sweets Exod. 16. 14. and consolations dews of delights fall upon it like Manna about the Israelites Camp there is marrow and fatness in the Ordinances of it Psal 63. 5. There are refreshings and The sweetness of holy duties Psal 104. 34. Job 23. 12. Acts 10. 10. Dan. 9. 21. perfumed gusts in holy duties Davids meditations were sweet and lushious Psal 104. 34. Job perfers Gods word above his necessary food Job 23. 12. John was in the spirit on the Lords day Rev. 1. 10. in an excess of joy and in the height of intellectual rapture Peter in his prayers was in a trance Acts 10. 10. he was carried above himself and saw heaven opened to present him with unwonted views Daniel in the midst of his supplications had the prospect and company of an Angel Dan. 9. 21. An inhabitant of glory descends to congratulate and accost him nay oftentimes the word is sweeter then honey to the tast of the hearer Psal 19. 10. And while we attend upon it we feed upon dropping honey-combs Peter preaching to his Auditory there falls a showre of the spirit and heaven came Compositio thymiamitis offerri debuit coram domino Altare enim incensâ— ob eam causam fuerat constructum Riv. down to visit the Congregation Holy duties how often are they spiced with unspeakable delight and complacency Among the Oblations of the Jews there were perfumes to be offered upon the Altar of Incense Exod. 30. 1 7. And our Gospel Sacrifices are often sweetned with inward joy and consolation If Christ meet us in a duty or an ordinance he drops sweetness from his voyce Cant. 2. 14. sweetness from his lips Cant. 5. 13. sweetness from his fingers Exod. 30 34. Psal 119. 103. Psal 141. 6. Lev. 16. 14. Cant. 5. 5. sweetness from his cheeks Cant. 5. 13. sweetness from his mouth Cant. 5. 16. If we tast any thing of his fruit it is very sweet Cant. 2. 3. when Christ gives a visit he is every way sweet to the soul The Sabbath receives an additional delight from the Fructus Christiâ— dulcis est accipi potest de praedicatione Evangèlii aut de contemplatione dei aut deconsolatione Sacramenti Del Rio. Communion of Saints we do not only meet with God but with his people on his sacred Sabbath we flock as Doves to the windows and as stars meet in a constellation as morning stars we sing together David remembers with some kind of complacency the joy he had in going to the Sanctuary with the multitude Psal 42. 4. The Primitive Christians prayed and brake bread together Acts 2. 42. Their harmony was their happiness and their society was their satisfaction But yet all these sweets have their allayes their damps and their ecclipses they are as the shining moon behind Isa 60. 8. a cloud they yield onely a duskish light Isa 38. 7. First The sweets of our present Sabbath are onely partial they may delight the soul they do not delight the body a diseased body is not cured at a Sermon a tormented body is not eased at an Ordinance if we read the dim eye is not made more vivacious if we receive the Sacrament the paralitical hand is not made more steddy the hand of faith may be strengthned but not the hand of flesh moreover the Ordinances they may delight the mind with information when they do not affect the heart with gracious impressions Hos 6. 3. they may be our Counsellers when they are not Psal 119. 24. our Comforters they may convey gladness when they do not transmit grace to us Mark 6. 20. Nay they may cherish one grace when they do not recruit another The word Maledicere rebus irrationalibus in se consideratis est otiosum vanum Aquin. may be a pillar to our faith when it is not a prop to our patience as Job he flings in his troubles Job
3. 3. when nothing could daunt his faith If the Lord kill him yet he will trust in him Job 13. 15. The preaching of Christ melts Mary Magdalen into tears Luke 7. 38. and we read of little joy mingled with her weeping Secondly The sweets of our present Sabbath they are gradual First Ordinances work conviction Acts 2. 37. They work upon the Reason and then they work conversion Parvulus est in Christo et in Christianismo Alap Acts 16. 14. They work upon the Conscience and when we are regenerate they are first milk to us 1 Pet. 2. 2. They strengthen the first beginnings of grace they are breasts of consolation at which the New-born Saint lies and draws and afterwards they are stronger meat Heb. 5. 12 14. to nourish the believer to a greater adolescence and growth in holiness Thirdly The sweets of our present Sabbath they are uncertain sometimes the Saint meets with a hive of honey at an Ordinance the truths of Christ are sweet and precious to him and he is ready to cry out with Archimedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found I have found him whom my soul loveth at an other time Ordinances are dry breasts to the same Saint all the Bees are burnt Opportunities of grace are a 1 Kings 3. 21. dead child to him like Gideons fleece with no drops upon it Judg. 6. 40. he can squeeze nothing of comfort or satisfaction to his soul so that these spiritual riches are as the Apostle calls worldly 1 Tim. 6. 17. treasures uncertain demains Fourthly The sweets of our present Sabbath are faint and imperfect Here our spiritual delights are only begun they are perfected in our better Sabbath here they are interrupted by our weekly labours there succeeds a hurry of Hab. 2. 6. worldly cares a week laden with the thick clay of business Quicquid Judaei ex nationis privilegio signo faederis Quicquid Graeci ex Philosophiâ quicquid magnates ex dignitate suâ frustrà sperant eaomnia excellentiora quivis renatus habet in Christo Daven and affairs but in our heavenly Sabbath our pleasures and sweets run in a full torrent and in a constant stream Here we are lead to our delights by means and ordinances but above we shall be possessed of our full delights without the help of them and our God who is our joy shall become immediately to us all in all Col. 3. 11. Indeed much intermission and remisness may be found in our very devotions here in our services of the highest elevation David himself when his heart was most strung with divine affections and in the best tune yet then he had his cadencies his Hallelujahs and highest strains of praise came off with a Selah a prostration of voice our delights in our earthly Sabbath are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a table in a wilderness they are onely flagons Cant. 2. 5. Prostravit Buxt which hold a little quantity of wine and they are compared to Apples which are onely an ordinary fruit Psal 78. 19. But the delights of our Sabbath above are superlative and ineffable When we are put into possession of glory we shall feel the sweetness of Gods electing love we shall tast the Psal 63. 3. sweets of Christs redeeming love we shall drink joyes eternally from the spirit of love whose loving kindness is infinitely Gaudium erit de veritate Aug. better then life then we shall need no threatnings to drive us no promises to lead us but divine goodness will perfectly and complacentially attract us that we shall be naturalized to God and goodness and be no more able to turn off from that ineffable sweetness then the load-stone is to convert it self to the West Augustine saith That heaven is nothing but the joy of truth It is remarkable That the joyes of heaven are oftner compared in Scripture to drink then meat because there is no labour in chewing them nor any diminution of them but they slide down smoothly and fully and replenish the dilated soul The whole quire of our powers and faculties shall be fixed in everlasting fruition of unspeakable delight Now the Saints Suavis hora brevis mora Bern. have some fits of joy but then they shall have their fill Now they have many a sweet hour but joy shall then be a standing dish and we shall be everlastingly satisfied with the fulness of Gods house Now our memories are slippery in the most captivating Ordinances but then shall be an actual sensation of divine joyes continually then shall there be joy upon Gaudium erit super gaudium vincens omne gaudium gaudium extra quod non est gaudium Aug. joy joy above all joy joy without which there is no joy as Augustine excellently We shall then be perfectly at leisure for God and see him we shall see him and love him we shall love him and praise him in the end and without all end And in our heavenly Sabbath transcendent delight will arise from our company viz. The Prophets and Apostles and all the Glorious Martyrs with their marks of honour Concupiscibile replebitur sonte justitiae Irascibile perpetuâ tranquistitate Bern. Angels Cherubims and Seraphims and all that blessed Quire of Spirits who here have done us many an invisible courtesie which we never thanked them for Heb. 1. 14. Those Seraphick spirits shall contribute dews of joy for our refreshing but the full showre of delight will arise from the sight of God If Diagoras when he saw his Three Sons crowned in one day at the Olympick games as Victors diâ—â— away when he was embracing them for joy And good old Simeon when he saw Christ but in a body subject to the infirmities of our Natures having him in his armes cryed out Now Lord lettest thou thy Servant depart in peace for Luke 2. 29. my eyes have seen thy salvation What unspeakable joy and delight will it be to see our Christian Friends and Relations all crowned in one day with an everlasting Diadem of blessedness which shall never decay And when the glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels begin their Hallelujahs the Saints shall also joyn in the same harmony O how the Arches of Heaven will eccho Jam. 1. 12. Psal 149. 5. Psal 150. 2. such a blend and sympathy of praises shall be in the heavenly chorus as shall fill the inhabitants of glory with ravishing admiration and there we shall love one another as our selves O quot et quanta gaudia obtinebit qui de tot et tantis beatitudinibus sanctorum jubilabit Ansel Judaeorum Doctores observant Sabbatum i. e. diem quietis repraesentare mundum verae quietis gaudii quem vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi consummatu miseriis hujus mundi aeternâ faelicitate gâ—udebimus Rabbi Isai c. Rab. Arama Quando Pii in hac vitâ quandam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coelestium bonorum
second person in the Trinity who is the messenger of the Covenant Mal. 3. 1. and this party is called God Gen. 32. 30. It was such an Angel as blessed Jacob which was a work proper to God But now if it be demanded what it is to pray in the holy Ghost Answ It may be answered First The spirit helps us in prayer in a way of gifts Alludit Paulus ad illud Psal Psal 46. 8. Psallite sapienter pro quo hebraicè est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut intelligentio quod septuaginta vertunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nimirum intelligatur quod canitur et quod precatur that the heart may not be bound up and that we may have necessary words to give vent for our affections It is the spirit which bestows the gift of prayer that we may enlarge our selves to God on all occasions 1 Cor. 14 15. But this gift is much bettered by Industry Hearing Meditation Reading Conference nay by prayer it self such holy exercises may be auxiliary to this excellent gift for the spirit worketh by means as the Sun shineth in the air in which it maketh its glittering ascents Secondly There is the gracious assistance of the spirit which is either habitual or actual First Habitual grace is necessary to prayer Zach. 12. 10. where there is grace there will be supplications as soon as the Child is born it falls on crying Acts 9. 11. Prayer is the Zach. 12. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia et supplicatio in uno comprehenduntur kindly duty of the New Creature the regenerate person is easily drawn into Gods presence when once we are renewed by the Holy Ghost we shall certainly and sweetly pray in the Holy Ghost we shall offer up spiritual devotions acceptable to God by Jesus Christ Secondly There is the actual assistance which we have from the spirit when a man is regenerate yet he cannot pray as he ought unless he be still moved and assisted by the blessed spirit Now these actual motions do either concern First The matter of prayer which is suggested by the spirit Jam. 1. 17. of promise for let a man alone and he will soon run into Eph. 1. 13. a temptation and cry for that which is inconvenient and it would be severity in God to grant it and therefore the direction of the Holy Ghost is necessary that we may not aske Rom. 8. 27. a Scorpion instead of a Fish a stone instead of bread We take counsel of lusts and interests when we are left to our private spirit now the Holy Ghost teacheth us to ask not onely what is lawfull but what is expedient for us so that the will of God may take place before our own inclinations Or Secondly These actual motions of the spirit concern the manner of our prayers now in prayer we have immediately Quid resert gemere Suspiria confusa ad deum mittere fortè evanesâ—unt in aere sed interpelâ—atio spiritus certò exauditur â— deâ— Par. to do with God and therefore we should take great heed in what manner we come to him The right manner is when we come with affection with confidence with reverence First With affection Rom. 8. 26. It is the holy Ghost sets us on groaning words are but the out-side of prayer sighs and groans are the language which God will understand we learn to mourn from the Turtle from him who descended in the form of a Dove Mat. 3. 16. He draws sighs from the heart tears from the eyes and moans from the soul Parts may furnish us with eloquence but the spirit inflames us with love that earnest reaching forth of the soul after God and the things of God That holy importunity that spiritual violence which is often used in holy prayer comes onely from the spirit Many a prayer is neatly ordered musically delivered and gravely pronounced but all these artifices they are the curiosities of man and savour nothing of the holy spirit then it speaketh the spirit to be in a prayer when there is life and power and the poor suppliant sets himself to wrestle with God as if he would overcome him in his own strength Secondly With confidence In Prayer we must come as Children and cry Abba Father Rom. 8. 16. usually we do Suprema essentia spiritus dei qui orare facit orantibus promittit promissum largitur testimonium nobis intus perhibet quisnam dubitationi locus Chrysost not mind this part of the spirits help in prayer we look to gifts and enlargements but not to this Child-like confidence that we may be able to call God Father without reproach or hypocrisie not seriously considering it is the language of a Child which will onely prevail upon the affections of a Father Thirdly With Reverence That we may be serious and awfull God is best seen in the light of his spirit the Heathens could say We need light from God when we speak of or to God That sense of the Lords greatness and those fresh Non loquendum dâ— deo sine lumine and awful thoughts that we have of his Majesty in prayer are stirred up by the Holy Ghost He uniteth and gathereth our hearts together that they may not be unravelled and Devotio et pius in deum affectus debet semper viam aperire ad particulares nostras petitiones sive pro aliiâ— petimus necessaria sive pro nobis Daven scattered abroad in vain and impertinent thoughts Eph. 6. 18. And therefore to wind up this particular which hath been more copiously handled then usual when we go to pray at any time and so consequently in our Closets or Families on the morning of the Sabbath let us cast our selves upon the Holy Ghost as appointed by the Father and purchased by the Son to help us in this sweet and serviceable duty Rom. 8. 26. We are often tugging and labouring at it and can make no work of it but the spirit cometh and contributes his assistance and then we launch forth and our sails are filled and we go on prosperously in that omniprevalent duty A good Expositour gives this gloss on Rev. 1. 10. John was Arch. in loâ— in the spirit on the Lords day i. e. he was in prayer upon the Lords day the spirit mightily assisting us in prayer makes strange and glorious impressions upon us As it is reported Greg. Orat. de Laud. Basil of Basil That when the Emperour Valens came in upon him while he was in Prayer he saw such lustre in his face as struck the Emperour with terrour and he fell backwards Prayer can make a great change in us and work Luke 9. 29. great things for us and therefore the management of this duty must be dispatched with the greatest care and exactness We must not onely take our opportunities for prayer on the morning of a Sabbath and see to the qualifications of Psal 5. 3. of that duty to
severall attributes in God which bespeak our greatest attention and Rev. 1. 13. devotion in holy Ordinances First His excellent and incomprehensible greatness If we Christus praesens est medio suorum cà m convenerint nomine suo gratiosâ sut praesentiâ had any dread or awe of an infinite Majesty upon us we should throw away all sleep and drowsiness when we come before him in holy worship Let us contemplate on the royalty of his Throne of the brightness of his Majesty and this would awaken us to fear and astonishment Shall a besotted worm stupifie himself by sleep when he is under the full view and immediate eye of the Almighty Surely not only his sences but his reason is asleep and his whole man is Psal 11. 4. in a benummed Lethargy Cannot infiniteness startle us And the dread of the Almighty pull us out of our dream One sparkling of his eye could confound us if he should command a ray of the Sun it would fire us out of our sloath and scorch us into nothing or that which is worse then nothing Secondly His omnisciency We sleep but God doth not Psal 121. 4. slumber he fully seeth our desperate carelesness and wilfull drowsiness in holy Ordinances There is no dropping asleep in a croud or taking a nap in some obscure place can Gen. 28. 17. evade the full view of Gods eye He takes notice of the frame of our hearts much more of the posture of our bodies 1 Chron. 28. 9 When thou sleepest in the time of worship there is no curtain before thee nothing to abate the view of God or darken his eye God sees all thy snoring indulgence which is excessively Psal 139. 12. offensive to him Thirdly His holiness God is exceedingly displeased with our unbecoming behaviours in holy worship his purity is much provoked by our sinful Lethargy Sleeping in Ordinances it is a sin nay a dangerous sin nay it is a crying sin Psal ◠5. and therefore highly provoking to divine holiness Our Saviour Rev. 3. 1. speaks of some who seemed to be alive and yet were dead And such are sleepy hearers their Pew is their grave their cloaths their winding-sheet and their present sleep their temporary death Indeed sleeping in Ordinances is a sin against nature it self The Sun will not stop in its course in attending on the world but the foolish sleeper stops in his attendance on the word and yet the Sun receives no reward but the Christian looks for one and though he hath snorted away a Sermon he presumes he hath discharged a duty and so is in his road to life eternall Fourthly His justice which is easily awakened by his holiness a just God will not endure a drowsie hearer The young man who slept at Pauls Sermon fell down from the Acts 20. 9. third loft and was taken up dead In mercy God presents the Gospel to our attention and in justice he will punish our want of attention God indeed took away a rib from Gen. 2. 21. Adam when he was asleep Gen. 2. 21. But he will not take Edormiente potiús quam vigilante formavit deus mulierem quia deus se ei in somnis revelari voluit sicut se revelare solebat prophetis Par. away a lust from any of the Sons of Adam while they are asleep in the Paradise of Ordinances A Lamb will not sleep in the paw of a Lion in the reach of an enraged Panther how much less should fond and formall sinners sleep in the presence in the most peculiar presence of him who is the Lion of the tribe of Judah Rev. 5. 5. who can tear our souls like a Lion Psal 7. 2. nay tear us in pieces and there is none to deliver Psal 50. 22. and break us in pieces as a potters vessel Jer. 19. 11. to be made whole no more Jer. 48. 38. Sleeping in Ordinances is distastful to the view of Angels Those holy spirits frequent the assemblies of the Saints 1 Cor. 11. 10. And they are witnesses of our carriage and Nos Angelos habemus obedientiae inobedientiae no strae c. Chrys Theo. Theoph. Ans deportment of our obedience and disobedience as Theophylact Anselm Chysostom and others aver and how much disgust must it cast on those holy and most Seraphick beings those blessed Courtiers of heaven whose concerns are so much wrapt up in the honour of God to see a stupified formalist with his sences chained up in unseasonable Angeli templum percurrunt singulorum habitus gesta vota explorent Nil sleep when the Eye Heart Mind and all should be attentive to grasp after divine truth in the publick dispensations of it and when the inward and the outward man like winde and tide both should meet to carry away and treasure up the discoveries of Gods word and counsel to him The Angels see our foolish glances wanton looks undecent postures they have a strict eye upon us in Ordinances O then let us not damp these glorious spirits by our uncomely and unworthy drowsiness This sinfull sleepiness is disquieting to the assembly of the Saints with whom we do associate Do we know what hearts are saddened what spirits are grieved what passions are raised by our sleepy carriage and our drowsie behaviour Our Saviour charges us not to offend one single Saint much 1 Cor. 10. 32 less an assembly of Gods people when we are met together in divine worship When we see one sleeping and Mat. 18. 6. hear another talking and observe another rowling his eyes from one object to another is not this to turn the Temple Sed etiam Christi monitu quantò magis necessaria tantò magis cavenda sunt scandala ne à nobis vel concitentur vel capiantur into a Babell and the order of the Church into confusion and to attempt to build Gods house a new with axes and hammers A sleepy hearer is a spot in our Feasts like a seared bough in a green tree a disturbance and grief to the assembly like a broken string in a lute which jars the Musick This stupid drowsiness is very prejudiciall to the work we are about when we come to Ordinances we are employed in the work of heaven This is opus dei Gods work a holy and sacred work In Ordinances we deal with God we pay our tribute to God we have communion with God we drive a great trade with 1. Vt in eâre quam agimus sit tota animi intentio 2. Vt sit inexplicabilis cupiditas benè operandi 3. Vt accedat assiduitas continuatio Basil God and shall we sleep in Gods work Basil observes there are three things requisite for the carrying on Gods work First That the mind be wholly set upon it and taken up in it Secondly That there be a restless desire of doing well Thirdly That there be diligence and unweariedness in the work
in the soul he will then either suggest unto us vain impertinencies which may be as Sodoms pleasures to Lots wife to cause us to look back or so many golden balls to stop us in our journey towards the Heavenly Canaan or else this evil one will assail to rock us asleep and so sit heavy upon our eye lids he will bring doune and pillow for us to lean upon This is the stratagem of Satan if he cannot steal us from the Word to keep us back from Ordinances he will steal the Word from us to make Ordinances useless and unprofitable Mat. 13. 19. The souls term time is Satans tempting time When we are most busie about our souls he is most active against them he will make any musick to rock us asleep when we are discoursing with Jesus Christ The Syren sings sweetest when we are upon the waters sailing to our Port and Satan never sweetens his temptations more then when we are sailing heaven-wards and therefore when we sleep in Ordinances let us remember the Charmer hath swayed with us more then the Preacher A sleepy eye in holy Ordinances is a sad sign of a sleepy conscience if the eye be drowsie without it is much to be feared the heart is dead within It is very observable A fat Eph. 5. 14. heart a deaf ear and a closed eye are all coupled together Isa 6. 10. Grace is an awakening principle the power of grace will fix the eye in heavenly contemplation will bend the knee in humble supplication will lift up the hand in holy devotion will wind up the tongue in savoury communication Col. 4. 6. and will bow the ear in holy and carefull attention A gracious heart will even Quick-silver the body in Josh 9 21. holy duties and make the flesh serve the spirit and the Didicisse fidelitèr artes emollit mores nec sinit esse feros senses be as Gibeonites to the soul As the Arts soften us to ingenuity and will not suffer us to be brutish so a conscience awakened by a work of grace will keep the eye awake in Ordinances seriously considering 1. That every Ordinance concerns the soul 2. That every Ordinance may be the last 3. That every Ordinance is the purchase of Christ 4. That every Ordinance is a good wind for Heaven In a word The work of grace may very well be suspected where the means of grace are so much slighted as to be passed away in a sleep and a dream Let us consider there will be no sleeping in hell Here we sleep when we might awake there we shall awake when Si magnificum quid vides cogito regnum dei si terribil◠cogita gehennam Chryst we cannot sleep we shall take no naps upon our bed of flames Scorching wrath screetching cries gnawing conscience will keep the reprobate waking Here we sleep unseasonably and let us take heed least we awake eternally and carefully beware least for want of watching one hour we lose our rest for ever There is no sleeping in heaven Rev. 4. 8. Now Ordinances they are the glimpses of heaven And it should be our endeavour to serve God here as the Saints and Angels do in glory there is no weariness no drowsiness no deadness there hallelujahs are pleasant and perpetual When we come to the Sanctuary we are about heavenly employment and let us study a heavenly deportment and let us ask our souls the question Would an Angel was he capable of it fall asleep when he converses with God And further to discourage us from the practice of this customary and crimson abomination let us observe a few quickning and awakening prescriptions Let us be instant with God beforehand for a suitable frame of spirit Was the heart tuned by preparatory prayer Preces preparatoriae sunt administratoriae the strings would not so soon crack in sleep and drowsiness a warm heart would cause a wakefull eye Neglect of preparation exposes us to wanton glances wandring thoughts and a sleepy eye in holy administrations Gardens if not digged and dressed bring forth weeds not flowers Let us converse with God in Ordinances as either employed in our Bibles or our Note Books we shall hardly sleep with a Book or a Pen in our hands If our eye was employed in Scripture search it would not suffer the eye lids those curtains to be drawn for sleep and sluggishness But oftentimes the shutting of the Book brings the shutting of the eye and if we stand idle in the market of Ordinances who will Mat. 20. 3. 6. hire us but Satan Let us fix a steady eye of faith upon God and the glorious Angels when we come to Ordinances We will not sleep in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic exemplaria graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Arias Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic. Vet. Lotin presence-chamber especially if the Prince and Nobles be there The blessed Ordinances are Christs Presence-Chamber his Court his Garden his Banqueting-House and shall we sleep in the presence of the King of Saints Nay the King of Nations as the Prophet calls him Jer. 10. 7. Nay the King of Ages as the vulgar Latine terms him this is not onely incivility but impiety Let us take heed of pampering Nature An over-free use of the Creatures on Gods holy day will lay us open to sinful drowsiness when we make Kitchins of our bellies the smoak will soon fly in our eyes and encline us to wretched and careless sleepiness When Lot was overcharged with Wine he soon sleeps himself into incest and wantonness Gen. 19. 34. Let us come to Ordinances expecting great things from God They are vigilant who are in a waiting posture Beggars Psal 123. 7. are not dormant if they are so in the Barn they are Psal 4. 7. not so at the door Let us come to Ordinances as to a Golden Mine the Miners do not sleep with the iron instruments in their hands Let us approach to the Sanctuary looking for grace loves smiles the kisses of Christs lips the light of Gods countenance and this will keep us wakefull Cold desires and mean expectations make us careless and oscitant in Ordinances We sleep not telling Pearls or picking Diamonds there are better riches to be found in Psal 63. ◠Communion with God CHAP. XXIX Other Evils to be avoided in our outward behaviour when we come to the Publick Assembly WE must not rove in Ordinances As the eye must not sleep so it must not wander when the eternal Gospel is preaching or we are pouring out our souls in holy prayer to an infinite God It is recorded of Christs Auditors that they did fasten their eyes upon him Luke 4. 20. Luke 4. 20. We must bring a double eye to every Sermon Triplex est aspectus Christi 1. Vnus corporalis qui sit oculis carnis et hic per se non bea◠2. Spiritualis qui sit oculis fidei
and beautiful in it self but it fits not the person who is to wear it Singing of Psalms doth admirably chear and exhilerate the soul The Apostle speaks Eph. 5. 19. Of singing Psalms and Hymns and making melody in our hearts this duty is the Hortatur Christianos Apostolus ad laetitiam et exultationem spiritualem ut laeti et exultantes in Christianismo jubilent Alap sweet shout of the soul the jubilie of the inward man a spiritual exultation the triumphal gladness of a gracious heart a softer rapture We may say of this Service as Tremelius doth of Davids harp That by the musick of it the storms of Sauls spirit were laid and he was composed and serene This Service can calm a perturbed and discomposed spirit Augustine confesseth That oftentimes for joy he wept in the Aug. lib. 3. Confes cap. 6. Church to hear the melody of the peoples singing And Beza acknowledges That at his first enterance into the Congregation Bez. Paraph. in Psal 91. hearing them sing the 91st Psalm by the singing thereof he felt himself exceedingly comforted and he did ever since bear the sence of it dearly engraven on his heart Dr. Bound observes Psalms are most convenient for the Sabbath for that is a time of joy and there is no joy comparable to that we have in Christ Jesus who fills our hearts with joy unspeakable and 1 Pet. 1. 8. full of glory Indeed singing of Psalms it reveals and confines our joy it is the smile and the gracious smile of the soul The Apostle James adviseth us to turn our mirth into the right channel If we be merry let us sing Psalms Jam. Psalmis nos oblectemus et ex hisce hilaritatem nostram promanare annitendum est Daven 5. 13. Our mirth should be as the musick of the Sphears pure and coelestial As the waters of a spring and not as the waters of a pond which easily putrifieth Our joy then flowes and breaks out in this blessed duty of singing Psalms which is the only vent of inward complacency the heart being the chief musick-room of a Saint In the singing of Psalms we begin the service of heaven singing is the triumph of glory In heaven we read of the song of the Lamb the song of Moses Rev. 15. 3. All varieties in the Pallace of the great King sing songs to the Lord and to the Lamb who sits on the throne Rev. 5. 9 12 13. The twenty four Elders sing a new song as if they would out-vy and double the tribes of Israel as in their Psalmi sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaecunque cantiones variâ—s argumentis scriptae Hymni sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae solummodò dei laudes continent Cantica seu Odae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiares magis artificiosae angustiore quadam formâ Daven number so in their praises to the God of Israel Rev. 5. 9. The Angels lift up their voice to sing the Psalms of heaven Rev. 5. 11. Those glorious spirits though they have no tongues yet they have voices to celebrate the praises of the Divine Majesty The Harpers likewise have a new song Rev. 14. 3. and joyn issue in the same harmony to evidence that heaven is a place of joy and triumph Now as no Ordinance better resembles the company of heaven then that of the Lords Supper where the Saints meet to feast with and on Christ So no Ordinance better resembles the harmony of heaven then the singing of Psalms when the Saints joyn in the praise of their Redeemer It is not without a Selah a note of observation that the Apostle is so copious in setting down the several wayes of the Saints praising God viz. In Psalms and Hymns and spirituall Songs Col. 3. 16. Is it not to prefigure that plenty and joy which is reserved for them when they shall always joyn in consort with the musick of the Bride-chamber David singing with his harp Psal 71. 22. here looks not so like the King of the Old as a Citizen of the New Jerusalem Rev. 14. 2. Singing of Psalms must be managed with prudential cautions In this heavenly duty the heart must be president of the Quire He playes the hypocrite who bids his harp awake when his heart is asleep Affection must be loudest Non vox sed votum non musica chordulâ— sed cor non clamans sed amans caniat in aure dei Aug. in every Psalm The Apostle saith That he will sing with the spirit 1 Cor. 14. 15. David tells us His heart was ready his heart was ready to sing and give praise Psal 57. 7 8. Psal 108. 1. The Virgin Mary sings her magnificat with her heart Luke 1. 46 47. Bernard in a Tract of his tells us When we sing Psalms let us take heed that we have the same De modo benè vivendi Bern. thing in our mind which we warble forth with our tongue and that our song and our tongue run not severall wayes Audiant illi quibus psallendi in ecclesiâ officium est deo non voce tantùm sed corde cantandum non in Tragaedorum modum Hieron Spiritual songs must not be as icâ—â—les which drop from the eves of our mouths but as sparks which fly from the hearths of our souls If there be only the calves of our lips it so much resembles a carnall and Jewish sacrifice Hierome tells us We must not act as players who stretch their throats and accomodate their tongues to the matter in hand but when we sing Psalms we must act as Saints praising God not only with our voice but with our hearts A sweet voice pleaseth men most but a melting heart pleaseth God most Non franges vocem sed frange voluntatem non servas tantùm consonantiâ—m vocum sed concordiam morum Bern. Thou studiest cadencies and to run divisions saith Bernard Study to break thy will and to keep under thy corrupt affections and do not so much affect a consonancy of voice as conformity of manners It is not a quavering voice but a trembling spirit Isa 66. 2. Augustine complains sadly of some in his time who minded more the tune then the truth which was sung more the manner how then the matter Aug. what and this was a great offence to him We must sing with grace in our hearts Col. 3. 16. Viz. Either as some expound it with gratitude and thankfulness Nâ—n incommodè cum cantionibus conjungitur gratitudo Daven Laetis prosperis rebus ad canendum monemur quo in statu affectus gratitudinis debitus est planè necessarius Dav. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace is sometimes so taken 1 Cor. 15. 57. And indeed thankfulness is the Selah of this duty that which puts an accent upon the musick and sweetness of the voice we sing the thanksgivings of the Lord. In times of prosperity when God crowns us with his loving kindnesses
then let not a Sermon satisfie without Christ in a Sermon let not reading a Chapter content without we read Christ in that Chapter As once Bernard despised that Book wherein he did not read Christ And let us alwayes remember that Ordinances they are the institutions of God and he that made a brazen Serpent heal Num. 21. 9. can make his own institutions effect our cure Object But the poor souls greatest Query is How shall I meet with God in Ordinances who shall open the door into the Gallery where I may be with my Beloved Answ In answer to this something we have to do as well as something to enjoy Our pain must go before our pleasure we must not be wanting to meet God if we expect that God should meet us Therefore We must be earnest in Prayer we must cry out O send out thy light and thy truth let them lead me let them bring me to thy holy Hill to thy Tabernacle then will I go unto the Altar of God unto God my exceeding joy Psalm 43. 3 4. We must make our addresses to God if we look for his approaches to us God sends a Preacher to a praying Paul God Acts 9. 11. sends an Angel to a praying Daniel God comes himself to Dan. 9. 21. a praying Solomon Prayer is an humble summons for the 1 Kings 2. 3. divine appearance it can not onely tie Gods hands Exod. Acts 10. 2 3. 32. 10. and command returns Isa 45. 10. But it can obtain Gods presence If Moses say I pray thee God presently Jam. 4. 8. replies My presence shalt go with thee Exod. 33. 13 14. If thou wilt have God meet thee in Ordinances let thy prayers be thy Harbingers to prepare room for him Be serious in preparing for Ordinances The Sun scatters the Clouds before it shines in its brightness The Bride dresseth her self to meet her Bridegroom And thou must Isa 61. 10. compose thy self with awful apprehensions Sponsa â—rnata representat ecclesiam ornamentis gratiae fortitulinis decoratam immò animam sanctam gratiis spiritu adaptatam et si debilis et imperfecta Haymo 1. Of the Divine Majesty with whom thou art to converse 2. With the solemness of Gods Ordinance thou art now going to enjoy 3. With the sweetness and advantage of the season thou art now entring upon and then God will meet thy prepared soul Joseph trimmed himself and then he goes into Pharaoh's presence The Wise man adviseth us â— keep our foot when we go into the house of God Eccles 5. 1. VVe should do well in our applications to holy Ordinances to examine our selves whether we are fit with loose thoughts to meet with a dreadful Majesty Or with filthy hearts to meet with a holy God Or with worldly and drossy minds to meet with Grn. 41. 14. our heavenly Father Let us not complain God retires when we are not fit for his presence Let us then capacitate our selves by holy care and serious preparation to enjoy God in Ordinances Let us long for Gods presence God loves affectionate Proselytes A longing David shall see a loving God Psal 63. 1 2. The Spouse is restless after her Beloved and then she meets him Cant. 3. 1 2 3 4. The thirsting soul shall be fed Fames est illa melior sanctior quae est spiritualis jam in Christo habebit saturitatem invita aeternâ omnimodam satietatem ubi deus erit omnia in omnibus Chemn with milk and wine Isa 55. 1. Grace and Righteousness shall satisfie the bungry Mat. 5. 6. The Psalmist follows hard after God Psalm 63. 8. God meets with our pursuits we shall then satisfie our selves in God when nothing but God can satisfie us Cold suitors shall not meet with Christ in his espousals VVhen the Wife longs the Husband endeavours after the thing longed for Mary Magdalen bemoaned the taking away of her Lord John 20. 2. We may expect to meet with God when his absence is our greatest moan and his presence our sweetest musique Let us come to Ordinances with all reverential humility God will look at him who is of a poor and a contrite spirit Humilitas est via ad deum Aug. and trembles at his Word Isa 66. 2. God dwells in the humble heart Isa 51. 15. God will raise those who debase themselves Augustin tells us That humility is the ready way Super quem requieseit Sp. sanctus nisi super humilem super humilem non super virginem Bern. to God It is the usher who brings the soul into the presence Chamber Bernard notably observes That the spirit of God rested on the Virgin Mary not for her Virginity but for her Humility And if Mary had not been so low in her own eyes she had not been so lovely in Gods Alapide saith Humility is a throne of Saphire where God sits in Majesty Let Humilitas est thronus Sappharinus in quo deus cum Majestate resideâ— Alap us then come to Ordinances with a submissive spirit God will cast an eye upon the soul who lies at his feet He sent an Angel to Daniel when he lay in his ashes Dan. 9. 3. 21. God rewarâ— the very counterfeit humility of Ahab 1 Kings 21. 29. though his sackcloath was but as Samuels mantle the attire of hypocrisie A dread of Gods presence brings Prov. 16. 19. a sweet sence of it and a trembling at the Word of God goes Prov. 29. 23. before a triumphing in the enjoyment of God Job abhorred himself in dust and ashes Job 42. 6. and then God hears him for himself and his friends and gives him interest upon interest for all his sufferings and tribulation Job 42. 10. A holy God will meet with an humble Saint Let us endeavour to be in the spirit upon the Lords day Direct 9. The extasies of the Apostle John were on the Lords day Revel 1. 10. the rapture was accomodated to the season Christians should study to be above themselves upon Gods holy day then they should walk in Galleries above the world Hierome professes That he sometimes found things so with himself that it seemed to him as if he had been triumphing Hieron de Virginit servand among Troops of Angels and singing hallelujahs with the Saints in Heaven and walking arm in arm with Jesus Christ And Luther reports of himself That sometimes especially on a Sacrament day the death of Christ was so full and fresh upon Luth. his spirit as if then he had been upon Mount Calvary and as if that was the day in which the Lord dyed And Beleevers should be so in the spirit upon the Sabbath as if that was the very day wherein Christ broke the bars of the Grave rowled away the stone from the Sepulchre and enfranchised himself from the restraints of the tomb The Saints should be carried out on this day and make their sallies into the suburbs of
we are contracted as a ship becalmed the Spirit fills our sails which is that VVind which bloweth where it listeth John 3. 8. Spiritus sanctus postulat i. e. postulare et gemere facit est hebraismus quo kal ponitur pro Hiphil Ansel When we are sad and dejected the Spirit consolates and chears us and flushes us with that joy which is unspeakable and full of glory 1 Pet. 1. 8. Oftentimes we cannot lanch forth in a duty the Spirit then helps us off from the sands Many times we are dull in hearing and then the Spirit opens the heart Acts 16. 14. and makes us vigorous and attentive And when we are at a loss in Prayer the Spirit puts life into our dead duty and makes us groan a sign of Sex modis in orando erratur primò si bonum temporale petimus animae nociturum Secundò si à malo aliquo quod prosit nobis liberari oremus Tertiò siquid petamus ex ambitione ut filii Zebedaei petebant primus in regno Christi quartò si quid petamus ex zelo indiscreto ut filii Zebedaei optabant ignem de caelo manasse in Sâ—maritanos Christum respuentes quinto si petatur ardentius quod utilius est differri sextò si petamus statum nobis incongruum life and furnisheth us with suitable petitions to accost and lay siege to the throne of Grace And when we are weak and stagger in a holy duty the Spirit takes us by the hand and sets us with fresh strength to finish our service the Spirit corrects all our errours in holy duties A learned man observes there are six great errours in Prayer 1. When we petition some temporal good to the disadvantage of the soul 2. When we earnestly desire the removal of some affliction which conduceth much to the good of the soul 3. When we ask something out of ambition as the sons of Zebedee that they might have a primâ—cy in the Kingdome of Christ 4. When we petition any thing out of an indiscrete zeal as the sons of Zebedee requested fire from Heaven to consume the Samaritans who would not entertain Christ Luke 9. 54. 5. When we are earnest for that which it was better it was delayed that by this delay our prayers may be more importunate and our perseverance may be more fully discovered 6. When we beg that state of life in this World which God sees inconvenient for us Now the Spirit correct all these errours and is the Censor of our miscarriage in duty He maketh us more wise more humble more heavenly more self-resigning more patient in duty The guidances of the Spirit are the Pole-star to direct us in every Ordinance and holy service The Spirit is our advocate within us John 14. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek which fits us with holy pleas to sue with when we address our selves to God and carries out the heart to urge its case with greater earnestness with great weight and authority The Spirit is the President of our duties to guide the soul that it write fair without blot In a word The Spirit helpeth our infirmities in duty Not a good Angel as Lyra Not a spiritual man a Minister as Chrysostome Not spiritual Grace as Ambrose Not Charity as Chrysost tract in Joan. Augustine But it is the Holy Ghost as Pareus And this blessed Spirit helpeth us as the Nurse helpeth a little Child holding it by the â—â—â—eve As the old man is stayed by his staffe or rather â—â—â—peth together as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 26. seems to imply being a Metaphor taken from one who is to lift a great weight and being too weak another claspeth hands with him and helps him So the Spirit is ready to relieve us in all our spiritual duties The holy Spirit succeeds and prospers our holy duties It makes our duties prevalent with God God attends when we sing in the spirit God hears when we pray in the spirit Ephes 2 18. as the Apostle speaketh 1 Cor. 14. 15. VVhen this Dove moanes within us Rom. 8. 26. God understands the groans of his own Spirit and will give seasonable answers God Donum et efficacia orationis non in verbis sed in gemitâ— desiderio affectu et suspiriis ignitis consistit Alap gives his Spirit to assist in these duties which he fore-determines to accept Man speaketh words in prayer but the Spirit raises groans Alapide observes God is not so pleased with locution as affection in that holy duty not so much with expressions as inexpressible sighs which are as incense in his acceptation As the smoak of that Cloud a sign of Gods smile and favour Isa 4. 5. A duty spirited by the Holy Ghost shall never fail an expected end for God knows the mind of his Spirit as the Syriack reads it Rom. 8. 27. As the Mother knows the groanes and cries of her tender Child and presently runs to help it and to give it what it wants and cries for The Spirit is our intercessour within us as Christ is our intercessour above us whose pleas shall 1 John 2. 1 2. not meet with a denial The Spirit moving upon the waters Gen. 1. 2. produced a World and brought forth living Creatures The Spirit moving upon the Word the dispensations of the Gospel causes the New Creation and makes living Christians O then when we come under the Word and are in the midst of the waters of the Sanctuary let us wait for the good spirit of the Lord Other Birds drive away but let the Dove come in Pareus observes Suspiria perturbata semper exaudiuntur Primó Quid sunt suspiria spiritus Secundò Quia semper spiritus interpellat juxta placitum et voluntatem dei Pat. that the groans of the Spirit within us shall not vanish into ayr and that upon a double account 1. Because the Spirit comes from God John 15. 26. and is his Commissioner in a gracious soul and he will not deny his Leiger in a Saint 2. The Spirit always intercedes according to the good will and pleasure of the Lord And pleasing petitions shall not meet with a repulse what suits with the heart of God shall open the hand of God Congruous desires shall be conquering desires The Spirit makes duties effectual to us That Prayer which is animated by the Spirit shall not onely gain upon Gods heart but melt ours If the Spirit open our heart in hearing we shall attend to the Word and savingly entertain it When Christ by the Spirit opened the understanding of the Acts 16. 14. two Disciples Luke 24. 45. then they dived into Gospel mysteries and understood fully what was fulfilled concerning the death of the Messiah When the Spirit brings home a Sermon he makes it fire to burn up the dross of the soul Jer. 5. 14. he makes it a hammer to break the hardness of the soul Jer. 23. 29. he makes it
8. Though we or an Angel from Heaven preach any other Gospel unto you then that which we have preached unto Gal. 1. 8 9. you let him be acoursed as we said before so say I now again if any man preach any other Gospel to you then that you have received let him be accursed Observe how the Apostle repeats the Anathema against all novel opinions and in the heat of his zeal how doth he execrate any person whatsoever Retinenda est antiquitas explodenda est novitas Angel Christian Man who shall introduce any thing different from or contrary to the received Doctrine This text of Scripture might strike all Novelists seducers and seduced Lyr. with Belshazzars Palsy Dan. 5. 6. and might chain up frothy and unstable spirits from their opinionative ranges And we may not overpasse how the Apostle Paul charges the wavering Gallatians with effascination Gal. 3. 1. And yet how many fantastique spirits are there who spend or rather wast their Sabbaths in running after this or that seducer who corrupts the unblemisht doctrine of the glorious 2 Cor. 4 4. Gospel who vents this new and strange notion and the other upstart opinion and doth happily as some do with their 2 Cor. 11. 15. stuffes who put a new and an amusing name upon an old and out-worn stuffe call old and obsolete errours new and Quidam audiens à daemone Ego sum Christus clausit oâ—ulos dicens Ego in hac vitâ Christum nolo videre sed in alterâ vitâ Alap glorious light and with these wares defraud the vulgar How many I say follow these seducers till they are bewitched to use the Apostles phrase into some uncouth sect or brutified into some irrational and soul-damning opinion Our unhappy Kingdome is too full of instances in this kind Surely such never seriously consulted the Apostle Paul 2 Cor. 11. 13. For such are false Apostles deceitful workers transforming themselves into the Apostles of Christ but are as the unwary guest who tasteth every dish though some are poysonous and will gather every herb though by it they put death into the Pot. Object But these giddy spirits like the evil spirit Mat. 4. 6. will bring Scripture for their practice especially that noted text 1 Thes 5. 21. Prove all things To which Objection it is answered Answ It is explanate omnia non omnes Prove all things not all persons The injunction doth not oblige or enforce us to run from one preacher to another till we have heard every Minister nay every Tradesman who will undertake to be a Speaker we must not as the Sun run through every sign of the Zodiack And though I shall not with Bellarmine restrain this command to Ministers only and that it appertains Bellar. de laicis l. 3. c. 21. not at all to the Laicks yet surely this Text speaks only thus much that we must try all Doctrines delivered by our own Pastour or any other Minister whom we providentially hear and then bring them to the touch-stone of Gods sacred word And so the Text commands us to be as the noble Bereans Acts 17. 11. and not as phantastick Athenians Acts 17. 21. This Apostolical rule injoyns discretion and not inconstancy that we should be deliberative but not wavering Curiosity is not here indulged but diligence This rule gives us power of examination that we may weigh every piece of Doctrine in the scales of the word but it speaks no further only that we should adde prudence in Phil. 1. 9 10. discerning to diligence in hearing and it couples a wise head with a good heart Wherefore the Lord prescribed Vt cum insultant nobis nos interrogant ea quae discimus vel sic pigritiam excutiamus divinas Scripturas cognoscere cupiâ—mus August contr Manich. rules to the Jews to judge Prophets by Deut. 13. 1 2 3. Deut. 18. 22. And caused his word to be written that it might be the Canon and measure of all truth And of this serious examination Augustine shews us this excellent benefit viz. That by this work we may shake off sloath and be filled with an ardenâ— desire of Scripture-knowledge So then this Apostolical command is only abused by flatulent and unsetled spirits who waste their Sabbaths in the pursuance of some unprofitable novelty and it speaks no more but this The Apostle decries all implicit faith and calls for a judgement of discretion in every Christian to compare every Doctrine delivered by the Minister with the standing rule of Rev. 14. 6. the everlasting Gospel and those Doctrines which are congruous to the rule to entertain and embrace otherwise to reject them as the spurious inventions and fictions of men 1 Cor. 4. 24. But to shut up this particular Upon what precipices of danger do these assertours of novelty walk when so often false Doctrine is quilted in with true and as Chysostom Theophylact and Theodoret observe False Prophets will mingle Prophetis veris aliqui Pseudo prophetae clam immiscent Theod. Chrysost Theophil themselves clancularly with true and faithful Teachers Full bags will not want brass pieces heaps of Corn will not be without its chaff nor full Markets without their bad commodities And no more will the Church of Christ in every age want lying Prophets subtil Seducers and plausible Hereticks and if the novelist fall upon any of these how near is he to a shipwrack of faith and a good conscience And besides 1 Tim. 1. 19. in the formentioned text it is very observable the Apostle doth not command us to hear all things but to prove all things we must not run into every corner to hear what ever is said or preached this was an impossible enterprise and we may as soon take the Sea into the hollow of our hand but we must prove all things which we do hear from that Ministery we are obliged to the Apostle commands our Omnia probate i. e. dubia incerta quae maxime probatione egent Alap industry and ingenuity but not indulges our quick silvered curiosity And what Alapide takes notice of is not to be pretermitted The Apostle saith he commands us to prove all things viz. which are dubious and uncertain and stand in need of proof and tryal so the Apostle doth not put us upon unnecessary enquiries to pry into every privacy where a Heretick is crept in Jude v. 4. But when matters are delivered by the Minister which are more arduous and mysterious then it behoves the Christian to sweat in Scripture search to find out the meaning of these difficulties that his understanding may be truly enlightned and his conscience fully satisfied But those who pine after novelties and curiosities should take notice the Lords day spends while they are following the chase and who shall recall that blessed season if it be wasted in impertinencies Some trifle away their Sabbath in fruitless visits If they have a sick friend
prayer or any other duty their thoughts look back as Lots wife did upon Sodom and so that duty is as it were turned into a pillar of salt a monument Duo contrarii amores in eodem corde locum non habent nec habere possunt Zanch. of shame And so in hearing the Word they bring the cares of the world with them and they are thorns which choak the blessed Seed of the Word Mat. 13. 22. and it becomes altogether unfruitful And again worldly thoughts do very unseasonably mix with heavenly duties we do ill to be in the vale when we should be on the mount Exod. 24. 18. with God to be supping up the dregs of the world when we should feed on the marrow Psal 63. 5. and drink of the Isa 25. 6. wine well refined in blessed Ordinances this is to powre contempt upon the provisions of the Sanctuary To say our communion is with the Father and with his Son Jesus Christ on a Sabbath when yet our hearts are fluttering over the John 1. 1. 3. world this is to delude not to satisfie the Soul But be it we can taste no sweetness in Sabbath duties yet we are bound to continue our diligence we must observe our duty though presently we receive not the mercy It is Job 1. 9. the badge of Mercenaries to plead no Recompence no Obedience Indeed the recompence of reward may be in our eye though it be not our end In the work we do we may have a love to the reward though the meer love of the reward doth not attract us to do the work God is our great Lord and Master and though it is not servile obedience yet it is the obedience of Servants we ow him continually and much more upon his own day Cassian observes That he Cassian l 4. c. 24. knew a young man who meerly in obedience to his Superiors command for a whole year together went two miles every day only to pour water on a withered stick We ought every Lords Angeli quomodo discurrunt medii inter deum nos Bern. day to come under Gospel waterings though our hearts remain withered and dry though we feel no softnings or comforting it is enough we have a command the duty is ours the day is Christs who is over all God above all blessed for ever It is a favour God will employ us though he Rom. 9. 5. should never reward us The Angels rejoyce that God will engage them in his business though they receive no new recompence they are chearful to increase the duty though they do not enlarge their glory The Angels saith the Apostle are Bernardus solitus est dicere Angelos secum cooperari unoquoque die dominico all ministring spirits sent forth to minister c. Heb. 1. 14. This is their property they think themselves happy in that God thinks them worthy to do his work in the world And so must we esteem our selves honoured in conversing with God in Ordinances though we do not hear the spouts run Hab. 3. 17 18. with the waters of life and though the fingers of Christ do not drop Myrrh Cant. 5. 5. nor do we taste the honey-comb in them Cant. 5. 1. For Ordinances in themselves are Jude 14. 8. as Sampsons Lion with the swarm and the honey in them they are in their own nature pots of perfume more reviving then the smoaks of incense and though our resentments be not so quick yet we must follow the scent It is a good observation Hos 6. 3. of Chrysostom As fountains saith he send out water though no pitcher be brought to fetch from them so Pastors must preach and Auditors must hear though no fruit be received For as to keep Sabbaths is indispensable for men so to bless them is arbitrary with God But if God shine not forth from between the Cherubims of holy Ordinances Psal 80. 1. yet it is incumbent upon us to wait at the door of the Sanctuary alwayes remembring that subjection is ours but benediction is his and he will have mercy on whom he will have Rom. 9. 18. mercy Suppose Sabbaths are not successful to us what peace or profit can we expect if we lay them aside Upon the same account all other times of holy duty and the exercise of Religion may be waved and left off and then what can there be but a fearful expectation of judgment Hierom upon Heb. 10. 27. that place of the Apostle Rom. 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth Hieron in Psal 107. mercy Sure then saith he It is not of him who sleepeth nor of him that idleth nor of him who neglects duty for on such the Lord will have no mercy And Chrysostom well observes upon that speech of our Saviour Mat. 16. 24. If any will Chrysost in Matth. homil 56. come after me let him deny himself c. Christ saith not as this Father observes If any man stand still or sit down for the Kingdom of God is not given to standers or to idlers but to walkers and to workers So it may be concluded the comforts of God are not given to any person who upon any pretence whatsoever shall omit or neglect his duty especially Iter monstrat Apost quo fiat ut semper gaudeamus Per orationem nimirum quae non cessat gratiarum actionem Theoph. Non erit glo riosa victoria nisi ubi fuerint laboriosa certamina Ambros upon the Lords day For any to pretend they have performed duties and waited on Ordinances and yet fail of success what good success can they expect upon the ceasing of those duties The Apostle bids us pray without ceasing 1 Thes 5. 17. So then we must pray though the blessing do not presently come we must obey the command though we do not receive the reward If men may use the means and yet miss the end surely such must miss the end who will not use the means let none think to better their souls condition by laying aside Sabbath transactions When Christians have performed Sabbath duties and do not find such comfortable and desired success in their Gospel communion Let them smite upon the thigh and reflect upon themselves The word is fire and why am I cold The Psal 6. 6. word is quickning and why am I dead Ordinances are the means of grace and why have I no grace or comfort by the Psal 43 5. means Some are at Sermons and Sacraments with their Psal 42. 4. hearts leaping and go away with their faces shining and Christiâ—ne fige tui cursus profectusque me tam ubi Christus posuit suam Bern. those who see them see they have been with Jesus but why go I mourning all the day Thus we should put our selves upon the search and scrutiny Skilful Physicians search into the cause of distempers and so should