The Saints Delight, Appendix – Title page 4
A Chriſtian on Earth ſtill in Heaven.
PSAL. 139.18. When I awake I am still with thee.
THE Scripture is a Spiritual Paradiſe, the book of Pſalms is placed as the Tree of Life in the midſt of this Paradiſe; the Pſalms are not onelyonly for Delight, but uſefulneſs; they are like the Pomegranate Tree which is not onelyonly for ſavour, but fruit; or like thoſe Trees of *Ambroſe Epiſt. 42.the Sanctuary, Ezek. 47.12. both for food and medicine. The Pſalms are enriched with variety, and ſuited to every Chriſtians eſtate and condition. They are a Spiritual Panoply and Store-houſe, if he find his heart dead, here he may fetch fire, if he be weak in grace, here he may fetch armour; if he be ready to faint, here are cordials lying by. There is no Condition you can name, but there is a Pſalm ſuited to that condition.
1. In Caſe of ſickneſs, Pſalm 41.3. Thou wilt make all his bed in his ſickneſs, and ſure that bed muſt needs be ſoft which God will make; and there is a parallel-Pſalm to this, Pſalm 73.26. my fleſh failes, (my health is declining) but the Lord is the strength of my heart; foreign Septuag.or as the Septuagint renders it, he is the God of my Heart.
2. In Caſe of reproach *, I was a reproach among my enemies, Pſalm 31.11. But I trusted in thee O Lord: I ſaid, Thou art my God, verſe 14. Bleſſed be the Lord, for he hath ſhown me his marvellous loving-kindneſs in a strong City: ver. 18. Here was ſome Sunſhine breaking forth of thoſe black clouds *Quiſquis detrabit famae mere ad det mercedimeae. Aug. in Pſal 39..
3. In Caſe of unkind dealings from friends, Pſalm 55. For it was not an enemy, then I could have born it, but it was thou, mine equal, my guide, and my acquaintance, we took ſweet counſel together, verſe. 12.13. here was the malady, cast thy burden upon the Lord, v. 22. there was the cure. The Chaldee reads it caſt thy hope. The Septuagint, foreign, Caſt thy Care. God is power, therefore he is able to help, he is Mercy, therefore he is willing. He ſhall ſuſtain thee, here is Gods promiſe, which is his bond to ſecure us.
4. In caſe we are cloſe begirt with Enemies. There is a Pſalm ſuited to this condition, Lord how are they encreaſed that trouble me? many are they that riſe up againſt me, Pſalm 3.1. I laid me down and ſlept, v. 8. David, when beleaguered with Enemies, could lye down and ſleep upon the ſoft pillow of a good conſcience and Pſalm. 27.3. though an host ſhould encamp against me my heart ſhall not fear. He ſhall hide me in his pavilion, in the ſecret of his tabernacle ſhall he hide me, verſ. 5. The Hebrew word is foreign he ſhall hide me ſo ſafe as if I were in the holy place of the ſanctuary where none but the prieſt was to enter.
5. In caſe of poverty If a Chriſtians eſtate be brought ſo low that like the widow 1. King. 17.12. he hath nothing but a handful of meal, and a little oyl in the cruſe left, There is a Pſalm of Conſolation. I am poor and needy yet the Lord thinketh upon me, Pſalm. 40.17. I will bleſs her proviſion, I will ſatisſie her poor with bread. Pſalm. 132.15. here is the dew of a bleſſing diſtilled, and Pſalm. 119.57. Thou art my portion O Lord. Behold riches in poverty, what though the water in the bottle be ſpent if this well be at hand?
6. If ſin through the immodeſty of tentation prevail againſt a child of God, there is a pſalm conſolatory, Pſalm. 65.3. Iniquities prevail against me, as for our tranſgreſſions thou ſhalt purge them away. In the Hebrew *foreignit is thou ſhalt hide them. It alludes to the mercy-ſeat which was covered with the wings of the Cherubims; ſo are the ſins of the godly (when repented off) covered with the wings of mercy, and favour.
7. In caſe of prayer and no ſpeedy return. Pſalm. 69.3. I am weary of my crying, my eyes fail while I wait for my God. But in the ſame Pſalm he draws the breaſt of comfort, verſ. 33. the Lord heareth the poor and depiſeth not his priſoners. Would we have fruit before it is ripe? When the mercy is ripe, we ſhall have it; and beſides, there is nothing loſt by waiting; we ſend out the golden fleet of prayer to heaven, the longer this fleet ſtaies out, the greater return it will bring with it. David found it ſo; therefore he pulls off his ſackcloth, and puts on the garments of praiſe, Laudabo in Cantico, I will praiſe the name of God with a Song, verſ. 30.
8. In caſe of deſertion. This is the poiſoned arrow that wounds to the heart, but ſtill there is a Pſalm to turn to. The Lord will not cast off his people, neither will he forſake his inheritance, Pſalm. 94.14. This is like a ſtar in a dark night, or like the plank and broken pieces of the ſhip on which Paul and the reſt came ſafe to ſhore, Act. 27.44. God may conceal his love from his children, not take it away *2. Sam. 7.15., he may change his providence towards them not alter his purpoſe.
9. In caſe of death, there is a pſalm revives, though I walk in the valley of the ſhaddow of death I will fear no evil. Pſalm. 23.4. The ſting, and poiſon of this ſerpent is taken away. Thou art with me; with thy power to ſupport, with thy grace to ſanctifie, with thy love to ſweeten. Thy Rod and thy staff do comfort me. I have the ſtaff of thy promiſe in the hand of my faith, and with this I can walk thorow the dark entry of death.
Thus in every condition Davids Pſalms like Davids harp may ſerve to drive away the evil ſpirit of ſadneſs and unchearfulneſs from a Chriſtian; ſo much concerning the Pſalms in general.
I come now to the words of the text, when I awake I am still with thee.
Where you have the very effigies and portraicture of a godly man drawn out, he is one that is still with God. It was Davids happineſs that he lived above the common rate of men, not only as he was higher in power and dignity, being a king, but higher in ſublimeneſs of affection *Animam habuit angeliflcatam. Tertul., having his heart and hope raiſed above the world, I am stil with thee. Divines give many reaſons why David was called a man after Gods heart, but ſure this is not the leaſt, becauſe the frame of his heart was ſo heavenly, this being moſt agreeable to Gods nature and will. David was a man that (as Ambroſe ſpeaks) lived in the world above the world. Aſſoon as he awaked he ſtept into heaven. David was a Seraphical ſaint, a mortal Angel, like a true bird of paradiſe he did ſeldom touch with his feet upon the earth. He was leaſt alone when he was moſt a lone Nunquam minus ſolus quam cum ſolus. Tul. Offic.. When he awaked he was with God;
Nor was this onelyonly when the fit was upon him, a thought of God and away, but it was a fixed temper of heart. I am still with thee *foreign. The pulſe of his ſoul was ſtill beating after God. The hypocrite may have a bluſh of godlineſs which is quickly over, Job. 27.10. but the conſtitution of Davids ſoul was heavenly, I am still with thee.
Not but that David had ſome diverſions of mind; Caution(to have the eye alwayes fixed upon God will be the ſtate of the bleſſed in heaven) but, David was still with God. 1. Becauſe the bias and bent of his ſpirit was towards God. His heart like the needdle in the compaſs pointed heavenward.
2. Becauſe he was more with God then he was any where elſe Subjectum a majori parte.. as we uſe to ſay a man lives at his houſe not but that urgency of occaſions draw him abroad ſometimes, but he is ſaid to live there becauſe he is moſt reſident there.
The words hold forth this propoſition.
Doct. That it is the ſweet temper of a Gracious heart to be ſtill with God. I am still with Thee. David awaked in heaven. He was ever above. We read in the old Law that thoſe creatures which did creep upon all four were to be had in abomination, but they which had wings to flie, and leggs to leap withall were accounted clean. Lev. 11.20. Thoſe are among the uncleán, and are abominable to God, whoſe ſouls creep upon the earth, but they who have the leggs and wings of grace to mount up with, who are ſtill with God, theſe are pure and precious in Gods eyes. For the illuſtrating this point there are three things to be explained, and ampliſied.
1. What it is to be ſtill with God.
2. In what ſence the ſoul is ſtill with God.
3. Why a gracious heart is ſtill with God.
1. What it is to be ſtill with God. In general, it is to have a ſweet intercourſe and Communion with God. 1 Joh. 1.3. Our fellowſhip is with the Father and with his Son Jeſus. In prayer we ſpeak to God, in the Sacrament he kiſſeth us with the kiſſes of his lips, he giveth us a privy ſeal of his love.
2. In what ſence the ſoul is ſaid to be ſtill with God. I anſwer, the ſoul is ſtill with God five manner of wayes.
1. By contemplation. So Ainſworth underſtands the Text. contemplationeI am ſtill with thee, that is, by divine contemplation. Davids thoughts were ever and anon running upon God. So verſ. 17. How precious are thy thoughts unto me. O God! Davids mind was a ſpiritual mint, he minted moſt gold, moſt of his thoughts were heavenly. Thoughts are as travellers and paſſengers in the ſoul, Davids thoughts were ſtill travelling towards the Jeruſalem above. In Davids dangers God was ſtill with him, in Davids contemplations he was ſtill with God. Anaxagoras ſaid he was born to contemplate Heaven. Thus a Chriſtian is ſtill with God, he is viewing glory, his thoughts are all packed up and gone.
2. Defiderio.The ſoul is ſtill with God by deſire. His anchor is caſt in Heaven, Hebr. 6.19. and he is carried thither with the ſails of deſire. David did ſhoot his heart into Heaven by deſire; *Videmus terram torrefactam dehiſcere, ac ſi aperto ore potum e caelo appeteret, ſignificat propheta ſe deſiderio ferventem ad deum accedere ac ſi vitalis humor eum deficeret Calvin in Pſal. 143.he had ſtrong anhelations and pantings after God. Pſal. 73.25. Whom have I in Heaven but thee and there is none upon earth I deſire beſides thee, he ſaith not, he had nothing upon earth, he had his Crown and Scepter, but nothing he deſired like God. Pſal. 42.1. as the hart pants after the water brooks, ſo panteth my ſoul after thee O God. The hart (as Hiſtorians obſerve) is a dry thirſty creature, eſpecially when chaſed by the hunter, now nature is on fire and muſt have water to quench it; thus the pious ſoul pants after the refreſhing ſtreams of Chriſts blood; *foreign. Baſil.and theſe deſires of a Chriſtian are rightly terminated; he deſires aſwell conformity to Chriſt in grace, as Communion with him in glory: he deſires the Sun of righteouſneſs not onelyonly for its refreſhing beams but for its healing wings, he deſires not only Chriſts preſence, but his image: Lord give me thy ſelf that I may be more holy, what ſhould I do in Heaven with this unholy heart? what converſe could I have with God, or angels? thus the ſoul is ſtill with God by deſire, and he deſires not onelyonly mercy, but grace;
Amore. 3 3. The ſoul is ſtill with God by love. Where a mans love is there he is; what an egreſſe and expanſion of heart is there to that which we love. Bonaventure cals love the wing of the ſoul, on this wing did David flie to Heaven. I am ſtill with thee. Love hath this property, it unites at a diſtance, *Amor eſt veluti junctura, duas perſonas conglutinans. Suar. l. 12. de Trii Aquinas li. 1. ſentendiſt. 15. Qu. 5. art. 3.it fixeth the heart upon the object. Thus the love-ſick ſpouſe when ſhe could not ſee Chriſt, yet ſhe imbraced him in her affections; when her eye was not upon him yet her love was. Saw ye him whom my ſoul loves? Cant. 3.3. Chriſt my love is crucified, ſaid Ignatius. *foreign Ignat. Ep. 12. ad Ro.As Chriſt was faſtned to the Croſſe ſo he is to a Chriſtians heart. A true Saint is like the Tribe of Manaſſeh, half of the Tribe was on this ſide Jordan and half on the other ſide in the holy Land; *Joſh. 1.14.So it is with a Saint, half of him is on this ſide and half in the holy Land, his fleſh is on earth, his heart in heaven; as it was ſaid of Paul, 2 Cor. 12.2. Whether in the body I cannot tell, or whether out of the body, I cannot tell; So it may be ſaid of a good Chriſtian, tis hard to tell whether he be in the body, or out of the body, his love is in heaven *Animam meam odio haberem ſi alibi quam in Chriſto invenirem. Auſtin., he is lodged in the Tree of life. The fire of love boils the heart as high as heaven.
4. The Soul is ſtill with God by faith, unbelief is called, a drawing back from God, Heb. 10.39. and faith, a drawing near to God, Heb. 10.22. by an eye of faith, through the perſpective glaſs of a promiſe, we look into heaven. The people of Iſrael ſtood in the outer Court of the Temple, but the High-prieſt entred within the vail, into the holy of holies; thus the ſenſes ſtand in the outward Court of the body, but faith enters within the vail, it ſees Chriſt cloth'd with the Robe of our humane nature, and ſitting down in glory above the Angels; faith imbraceth Chriſt. Auſtin moves the Queſtion, how ſhall I put out a long arm to reach Chriſt in heaven *Quomodo in Caelum manum mittam? Aug., crede, et tenuiſti, believe (ſaith he) and thou haſt laid hold on him. Faith is aureum vinculum, the golden claſp that knits us to Chriſt; by faith we put on Chriſt as a garment, Rom. 13.14. By faith we receive and concoct him as food, Col. 2.6. by faith we are ingrafted into him as the ciens into the ſtock John. 15.5. indeed, a believers life is out of himſelf; he lives more in Chriſt then he lives in himſelf, Bernard.tanquam radius in Sole as the beam lives in the ſun; as the branch in the root, Col. 3.3. even as Juda ſaid concerning Jacob, his life is bound up in the lads life, Gen. 44.30. ſo is a believers life bound up in Chriſt. And thus is the Gracious ſoul ever with God, by faith.
5. Converſatione.A Chriſtian is ſtill with God in the whole courſe and tennour of his life. Not onelyonly his heart is in heaven, but his converſation too, Phil. 3.20. foreign. Our deportment and carriage is in heaven; wee walk as Burgeſſes of that city. It is ſaid of Chriſt his face was as though he would go to Hieruſalem, Luke. 9.53. a good Chriſtian ſhould be known by his face, his outward carriage and demeanour ſhould ſhow that he is going to the Hieruſalem above. Socrates being asked of what countrey he was, anſwered, he was foreign, a citizen of the world, a true ſaint is a citizen of heaven; he is known what place he belongs to by his ſpeech, habit, geſture. There is a kind of angelical brightneſs on him, he ſhines in holineſs, as Moſes face did ſhine when he had been with God in the mount. He is ſtill doing Angels work: his life is foreign (as Chryſoſtom ſpeaks,) a very heaven upon earth, Noah walked with God, Gen. 6.9 *It a pie & ſancte vixit quaſi deum ſemper prae oculis, haheret. Aug. Tom. 10. Hom. 27.. and in this ſenſe the pious ſoul is ſtill with God, he walks unweariably with God; though he meets with ſome rubs and difficulties in the way, yet ſtill he keeps his walk; and thus we have ſeen in what ſence a gracious ſoul is ſtill with God; the eagle may ſometimes ſit upon a low bough, but her neſt is built high Job. 39.27. A Chriſtian walks upon the ſurface of the earth, but his neſt is built high upon the rock Chriſt. The moon is ſeen in the water, yet it is ſeated in the firmament. So a Chriſtian is ſeen here below, but he is above, he is still with God.
3. The third thing is why a Gracious heart is ſtill with God There are five reaſons why it is ſo. 1. from the nature of grace, grace carries the ſoul up towards God. Grace is like fire est mollis flamma medullis. Tis the nature of fire to aſcend. You that ly groveling on the earth feeding like the ſerpent on duſt, or like eels wrapping your ſelves in the mud and ſlime of the world had you that new and holy principle of grace infuſed, your ſouls would ſparkle upwards, you would mount up to heaven as Eagles, Iſa. 40.31. had you the ſharp eye of faith to ſee Chriſt, you would ſoon have the ſwift wing of deſire to fly to him.
2. From that magnetical power of Gods ſpirit. The ſpirit hath not only a ſoul-purifying, but a ſoul-elevating power, as the ſun exhales and draws up the vapors from the Earth. So the Spirit draws up the heart to God, The Spirit lifted me up, Ezek. 3.14. Though there be grace in the heart which would be ſtill mounting upward, yet there is much corruption to pull us down; a Chriſtian in this life, is both check'd and ſpur'd; Grace ſpurs him forward in his way to heaven, and then corruption checks him; now here the ſpirit comes in and draws up the heart to God *Spiritu ſancto accenditur renatorum voluntas, Auſtin.; which is a mighty power, as if you ſhould ſee a milſtone drawn up into the Sun
3. A gracious heart is ſtill with God, becauſe he is the center of the Soul; and where ſhould it ever be but in its Center; while the heart is on the earth it ſhakes and trembles like the needle in the compaſs, till it turnes to God *Irrequietum eſt cor noſtrum do nec requieſcit in te., God is the proper Orb where the ſoul doth fix; he is centrum quietativum (as the Schoolmen ſpeak) A Chriſtian reſts in God, as the Bee in the Hive, as the Bird in the neſt; Return to thy reſt O my ſoul, Pſalm 116.7. Noahs Dove was never well till it was in the Ark, The Ark was a Type of Chriſt.
4. The Soul is ſtill with God becauſe of thoſe dear relations it hath to God. There are all the terms of Conſanguinity. God is our Father, John 20.17. and where ſhould the child be but with its Father; he is our Husband, Iſa. 54.5. and where ſhould the wife be, but with her husband? he is our friend, Joh. 15.15. now friends deſire to be ſtill together. God is our Rock, 2 Sam. 22.2. where ſhould Chriſts Doves be but in the Cliffs of this bleſſed Rock? God is the Saints Treaſure, and where the Treaſure is, there will their hearts be alſo.
5. The gracious ſoul is ſtill with God, becauſe of thoſe rare excellencies which are in God.
1. Fulneſs, Every one deſires to be at a full fountain. Col. 1.19. For it pleaſed the Father that in him ſhould all fullneſs dwell. Obſerve, Chriſt is not only ſaid to be full in the concrete, but fullneſs in the abſtract, nay in him is foreign all fullneſs. a veſſel may be full of water, but that is not all fullneſs, 'tis not full of Wine; a Cheſt may be full of ſilver, but that is not all fullneſs, 'tis not full of Pearl; but in Chriſt is all fullneſs *foreign, macar.. He is bread to ſtrengthen, John 6.48. Wine to comfort, Joh. 15.1. Gold to inrich, Rev. 3.18. He is all and in all, Col. 3.11.
Thus there is a variety of fullneſs in the Lord Jeſus. O Chriſtian, what is it thou needeſt? Doſt thou want quickning grace Chriſt is the Prince of life Act. 3.15. Doſt thou want healing grace, Chriſt hath made a medicine of his own body to cure thee *Corpus Chriſti aegris medicina languorem ſanans ſanitatem ſervans Bernard., Iſa. 53, 5. Doſt thou want cleanſing grace, there is the bath of his bloud to waſh thee, 1 John 1.7. The bloud of Jeſus cleanſeth us from all our ſin. Let not the Poets tell us of their Aonia and Caſtalia, Fountains in which they ſuppoſed their Nymphs to have waſhed, Theſe waters diſtill'd out of Chriſts ſides are infinitely more pure. Pliny ſaith that the Water-courſes of Rome are the worlds wonder, Oh had he known theſe ſacred Water-courſes in Chriſts bloud, how would he have been ſtricken with admiration? and do you wonder the ſoul is ſtill with Chriſt when there is all fulneſs in him?
Nay, but that all is not all; the Apoſtle goes further; it pleaſed the Father that in him ſhould all fullneſs dwell. foreign.To note the Duration of this fullneſs, 'tis not Tranſient but Immanent. This fulneſs is not in Chriſt as the water in the pipe, or ſpout; the Spout may be full of water, but it continues not there, Water doth not dwell in the ſpout; but this fulneſs is in Chriſt as light in the Sun, it dwells there. Chriſts fulneſſe is a never-failing fulneſs; what can be ſaid more? nay, but the Apoſtle carries it yet higher; in him dwells all the fulneſs of the God-head; if Chriſt had all the fullneſs of the Creation, the Treaſures of the earth; the holineſs of the Angels, yet this could not ſatisfy the ſoul. In him there is foreign, The fulneſs of the Godhead, the riches of the Deity are in him; and the communication of this bleſſed fulneſs *Eph. 3 19. Pro cujuſque membri medulo. Beza., ſo far as there is a capacity to receive *, is that which ſatisfyes the Soul, and fills it brim full; and if there be ſuch a plenitude and fullneſs in God, no wonder a gracious heart deſires to be ſtill with God.
2. Sweetneſs; God is love, 1 John 4.19. Every one deſires to be with them from whom they receive moſt love; The Lord doth often make himſelf known to the ſoul in an ordinance, as he did to the diſciples in breaking of bread, Luke 24.35. He manifeſts himſelf in the comforts of his Spirit, Gal. 5.22.which are ſo ſweet and raviſhing, that they paſſe all understanding; and do you wonder the ſoul is ſo ſtrongly carried out after God? Truly if it be still with God, to ſpeak with reverence, 'Tis long of God. He gives thoſe Jewels and Bracelets, thoſe love-tokens that the ſoul cannot but deſire to be ſtill with God.
Ʋſe 1 It ſhews us an art how to be in heaven before our time, namely by being ſtill with God. A Good Chriſtian begins his heaven here, Grace tranſlates him into the paradiſe of God Sunt pennae volucres mihi quae celſa conſcendant poli. Boetius.; Eliah left his Mantle behind, but hewas taken up in a fiery Chariot; So it is with a Saint the mantle of the fleſh is left behind, but his ſoul is carried up in a fiery Chariot of love.
Ʋſe. 2 2. Uſe is of Reproof, and it conſiſts of two branches.
1. It reproves them that are never with God; Branch.they live without God in the world, Epheſ. 2.12. 'Tis made the characteriſtical note of a wicked man, God is not in all his thoughts, Pſalm 10.4. He never thinks of God unleſſe vvith horrour and amazement, as the Priſoner thinkes of the Judge and the Aſſizes; and here two ſorts of ſinners are indicted.
1. Such as are ſtill with their ſinnes. A child of God, though ſin be with him, yet he is not with ſin, his will is againſt ſin; Rom. 7.15. Minus eſt nocens qui ſponte ſua non eſt nocens. Sen.That which I do I allow not; he would fain ſhake this viper into the fire; he forſakes ſin, but ſin will not forſake him, ſo that though ſin be with him; yet he is not with ſin; but a wicked man, and ſin are together, as two Lovers mutually ſolacing and embracing; a wicked man is foreign, a Worker of iniquity, Luke 13.27. like a workman that followes his Trade in his Shop.
2 Such as are ſtil with the world; Tis counted a piece of a miracle to find a diamond in a vein of gold: and tis as great a miracle to find Chriſt (that precious ſtone.) in an earthly heart. The world is mens Diana. they minde earthly things, Phil. 3.19. *foreign.like the Oſtrich though ſhe hath wings yet by reaſon of the weightineſs of her body cannot fly high, moſt men are ſo weighed down with thick clay *Hab. 2.6, that they cannot ſoar aloft they are like Saul, hid among the ſtuff *1 Sam. 10.22., like Siſera who had his head nalied to the earth *Judg. 4.21., ſo their hearts are nailed to the earth. Abſaloms beauty ſtole away the hearts of Iſrael from their king, 2 Sa. 15.6. the worlds bewitching beauty ſteals away men hearts from God *Curvae in terras a nim ae et caeleſtium inanes.. Tis ſad whē the huſband ſends his wife a jewel & ſhe ſo fals in love with the jewelthat ſhe forgets her huſband: an eſtate ſhould be a loadſtone to draw men nearer to God, but it is often a milſtone to ſink them to hell.
There is a moderate uſe of theſe things, but there is a danger in the exerciſe. The bee may ſuck a little hony from the leaf, but put it in a barrel of honey and it dies.
Chriſtians muſt ſtave off the world, that it gets not into their heart, Pſal. 62.10. for as the water is uſeful to the ſhip and helps it to ſail the better to the haven, but let the water get into the ſhip, if it be not pumpt out at the leak, it drowns the ſhip: ſo riches are uſeful and convenient for our paſſage. We ſail more comfortably with them throgh the troubles of this world, but if the water get into the ſhip, if the love of riches get into the heart, then we are drowned with them, 1 Tim. 6.9.
2. It reproves them that are ſeldom with God. Branch.They are ſometimes with God but not ſtill with God. The ſhell fiſh (as naturaliſts obſerve) hath ſo little life in it, & moves ſo ſlow that it is hard to determine whether it lives a vegetative or a ſenſative life: ſo it may be ſaid of many Chriſtians, their motion heavenward is ſo ſlow, and unconſtant; that we can hardly know whether the life of grace be in them or no, They are ſeldome with God. Revel. Mensſacris tabeſcit.2.4. Thou hast left thy firſt love. Many profeſſors have almoſt loſt their acquaintance with God. Time was when they could weep at a ſermon, but now theſe wels are ſtopped. Time was when they were tender of ſin; the leaſt hair makes the eye weep, the leaſt ſin would make conſcience ſmite: now they can digeſt this poiſon; Time was when they trembled at the threatnings of the word, now with the Leviathan they can laugh at the ſhaking of a ſpear; Job. 41.29. Time was when they called the ſabbath a delight *Iſa. 58 13., the queen of daies, how did they wait with joy for the riſing of the ſun of righteouſneſs on that day! what anhelations and pantings of ſoul after God! what mounting up of affections! but now the caſe is altered, what a wearineſs is it to ſerve the Lord? Mal. 1.13. Time was when they delighted in the word (indeed it is a glaſs that mends their eyes that look on it,) now they have laid it aſide, ſeldom do they look in this glaſs. Time was when they could ſend forth ſtrong cries in prayer *Heb. 5.7., but now the wings of prayer are clipt; they come like could ſuitors to God, their petitions do even cool between their lips, as if they would teach God to deny *Qui frigigi…è rogat do…et negare.. Oh why have you left of your communion with God? what iniquity have your fathers found in me that they are gone far from me? Jer. 2.5. Let Chriſtians lay this ſadly to heart. Remember from whence you are fallen and Repent and do your firſt works. *Rev. 2.5.. You are in a ſpiritual lethargy, Oh never leave till your hearts are ſcrued up to ſuch a heavenly frame as here Davids was, when I awake I am ſtill with thee. And that brings me to the next.
Ʋſe. 3 The third uſe is of exhortation to perſwade all thoſe who profeſſe themſelves Chriſtians to imitate this bleſſed pattern in the text, Exhort.be ſtill with God. You ſhall never go to heaven when you die, unleſs you begin heaven here. The church in the revelation hath a crown of ſtars on her head, and the moon under her feet, Rev. 12.1. Chriſt is not to be found in the furrowes, but upon the pinacle, now that you may get your hearts loſen'd from theſe things below and be ſtill with God, I ſhall onelyonly propound two arguments.
Argu∣ment. 1 1. Conſider how unworthy, it is for a Chriſtian to have his heart ſet upon the world. I It is unworthy of his ſoul. The ſoul is dignified with honour, it is a noble coin that hath a divine impreſs ſtampt upon it, Tis capable of communion with God and angels, now it is too far below a man to ſpend the affections and operations of this heaven-born ſoul upon droſſy things. Tis as if one ſhould embroider ſackloth with gold, or ſet a diamond in clay.
2. It is unworthy of his profeſſion. Seekest thou great things for thy ſelf? Jerem. 45.5. what thou Baruk? Thou who art a Godly man? a Levite? Oh how ſordid is it for him that hath his hope in heaven to have his heart upon the earth. It is juſt as if a king ſhould leave his throne, and follow the plough, or as if a man ſhould leave a golden mine to dig in a gravel pit. The lapwing hath a crown on her head and yet feeds on dung. A fit embleme of thoſe who have a crown of profeſſion ſhining on their head yet feed with eagerneſs on theſe things below. Chriſtians ſhould deny themſelves, but not undervalue themſelves, they ſhould be humble but not baſe. If Alexander would not exerciſe at the Olympicks, it being too far below him; (Kings do not uſe to run Races) then ſhall they who are the holy ſeed, the heirs of glory, diſparage themſelves by too eager purſuite after theſe contemptible things?
The ſecond argument to perſwade us to be ſtill with God is, conſider what a rare, and excellent life this is which will appear in four particulars. 1. To be ſtill with God is the moſt noble life *foreign. On…yloſtom ad Rom. Homil. 13.. Tis as much above the life of reaſon as reaſon is above the life of a plant, the true Chriſtian is like a ſtar in the higheſt orb, he looks no lower then a crown; Grace puts hie thoughts, Princely affections a kind of heavenly ambition into the ſoul. Grace raiſeth a Chriſtian above himſelf, it makes him as Caleb a man of another Spirit; he lives in the altitudes, his thoughts are lodged among Angels, and the Spirits of just men made perfect: and is not not this the moſt noble life to be ſtill with God? The Academicks compare the ſoul of man to a Fowl, mounting up with her wings in the ayr: Thus with the wings of grace, the ſoul flies aloft, and takes a proſpect of heaven.
2. To be ſtill with God is the moſt ſatisfying life, nothing elſe will do it. All the Rivers run into the Sea, yet the Sea is not full, Eccl. 1.7. Let all the golden ſtreams of worldly delights run into the heart of man, yet the heart is not full: ſtrain out the quinteſſence of the creature, it turns to froth: Eccleſ. 1.2. Vanity of vanities: but in God is ſweet ſatisfaction and contentment. My ſoul ſhall be fatisfied, as with marrow and fatneſs, Pſal. 63.5. Here is an Hive of ſweetneſs, a mirror of beauty, a magazine of riches; here is the River of pleaſure, where the ſoul bathes with infinite delight, Pſal. 36.8. and this River hath a Fountain at the bottom, ver. 9. For with thee is the fountain of life: Dulcius ex ipſo fonte, &c.and is not this moſt ſatisfactory? It is a witty obſervation of Picus Mirandula, That in the Creation of the World, God gave the water to the fiſh; the earth to the beaſts; the ayr to the fowls; & afterward, made man in his own image, that man might ſay, Lord, there is nothing upon earth to be deſired beſides Thee; what can ſatiate my ſoul, but to be ſtill with thee?
3. To be ſtill with God is the moſt comfortable life: what ſweet harmony and muſick is in that ſoul? The Bird, the higher it takes its flight, the ſweeter it ſings: ſo the higher the ſoul is raiſed above the World, the ſweeter joy it hath. How is the heart inflamed in Prayer? How is it raviſhed in Holy Meditation? What joy and peace in believing? Rom. 15.13. and theſe joys are thoſe mellea flumina, thoſe honey-ſtreams which flow out of the Rock Chriſt. Tell me, is it not comfortable being in Heaven? He that is ſtill with God, carries Heaven about him: he hath thoſe praelibations and taſts of Gods love, which are the beginnings of Heaven *Rom. 8.23.. So ſweet is this kinde of Life, that it can drop ſweetneſs into the troubles and diſquiets of the World, that we ſhall be ſcarce ſenſible of them *Nihil ſentit crus in nervo quando animus eſt in coelo. Tertullian.. It can turn the Priſon into a Paradiſe; the Furnace into a Feſtival; it can ſweeten death. A ſoul elevated by grace, can rejoyce to think of dying: Death will but cut the ſtring, and the Soul, that Bird of Paradiſe, ſhall flie away and be at reſt.
4. To be ſtill with God is the moſt durable life, nunquam deficit ſemper reſicit: Diuturniora ſunt praeſtantio ra.the life of ſenſe will fail; we muſt ſhortly bid farewell to all our outward Comforts, theſe bloſſoms will drop off: We read of a Sea of glaſs mingled with fire, Rev. 12.2. Bullinger, and other learned Expoſitors underſtand by that Sea of glaſs, the World. Indeed it is a fit embleme of it; the World is a Sea, and it is ſeldome calm; and 'tis a Sea of glaſs, ſlippery; and this glaſs is mingled with fire, to ſhew, it is of a periſhable and conſuming nature. Riches take wings, and relations take wings: but you that by the wings of grace are ſtill ſoaring aloft, This life ſhall never have an end; it is the beginning of an eternal life; happineſs is but the cream of holineſs: you that are ſtill with God ſhall be ever with the Lord, 1 Theſ. 4.17. You ſhall ſee God in all his embroidered Robes of majeſty *In Coeleſti beatitudine ſine alique taedio manens aeternitas, inſpectio ſola divinitatis efficit ut beatius nihileſſe poſſit, Caſſidor. lib. 2. Ireneus lib. 4. contra haereſ. cap. 37. Greg. Nyſſen. lib. de beatitud. Damaſcen. lib. 4. de fide.. 1 Joh. 3. We ſhall ſee him as he is; and this ſight vvill be raviſhing, and full of glory Oh then is not this the beſt kinde of life? He who when he awakes is ſtill with God; when he goes to ſleep at death, ſhall be ever with the Lord.
Queſt. Queſt. But how ſhall I arrive at this bleſſed frame of heart, to be ſtill with God?
Anſw. Anſw. 1. Get a right Judgement: 'Tis a great matter to have the Judgement ſet right: Get a right judgement of ſin, and you will be never with it: get a right Judgement of God, and you will be ſtill with him. In God are all combined excellencies: How ſweet is his love, how ſatisfying is his preſence? But as the Painter drew a vail over Agamemnons face, becauſe the greatneſs of his grief for his daughter Iphigenia could not be expreſſed: So when I ſpeak of the glorious perfections in God, I muſt draw a vail, neither pen, nor penſil can ſet them forth in their orientluſtre, the angels here muſt be ſilent.
2. If you would be ſtill with God, watch over your hearts every day. Lock up your hearts with God every morning, and give him the key. The heart will be ſtealing out to vanity *Nihil corde meo fugacius. Bern.: Lord (ſaith Bernard) theres nothing more flitting then my heart. Keep watch and ward there; eſpecially (Chriſtians) look to your hearts after an Ordinance; when you have been with God in duty; now expect a temptation. Phyſitians ſay, The body muſt be more carefully looked to when it comes out of an hot Bath; for the pores being open it is more in danger of catching cold: After your ſpiritual Bathing in an Ordinance, when you have been at a Sermon or Sacrament, now take heed that you do not catch cold.
3. Beware of remiſneſs in duty: *Sic putamus orâſſe Jonam? ſic Danielem inter leones? Sic latronem in Cruce? Hierom.when you begin to ſlacken the reins, and abate your former heat, and vigour in Religion, there ſteals inſenſibly a deadneſs upon the heart, and by degrees there ariſeth a ſad eſtrangement between God and the Soul. And Brethren, how hard a Work will you finde it to get your hearts up again, when they are once down. A weighty ſtone, that hath been rowled up to the top of a ſteep hill, and then falls down to the bottom, how hard is it to get it up again!
Oh take heed of a dull, lazy temper in Gods ſervice: we are bid to be fervent in ſpirit, Rom. 12.11. foreign. Lecto neglecto mollem diſcute ſomnum. Sarisburienſis in Policrat. lib. 1.The Athenians enquiring at the Oracle of Apollo why their plagues did continue ſo long; the Oracle anſwered them; they muſt duplare aram, double their Sacrifices *Plutarch., thoſe who would hold conſtant communion with God muſt double their devotion, they muſt be much in praier, and mighty in prayer; we read that the coals were to be put to the incenſe, Lev. 16.13. incenſe was a Type of prayer, and the coals put to the incenſe was to ſhew, That the heart of a Chriſtian ought to be inflamed in holy ſervices; nothing more dangerous then a plodding formality.
4. If you would be ſtill with God be much in the Communion of Saints. (many Chriſtians live as if this Article were blotted out of their Creed) how doth one Saint whet and Sharpen another. As vain company cools good affections, ſo by being in the communion of Saints we are warmed and quickned. Be often among the Spices, and you will ſmell of them; Theſe directions obſerved, we ſhall be able to keep our acquaintance with God, and may arrive at this bleſſed frame as here David had, When I awake I am ſtill with thee.
FINIS.
CHRISTS LOVELINES, OR, A Diſcourſe ſetting forth the Rare Beauties of the Lord Jeſus, which may both amaze the eye, and draw the heart of a ſinner to him.
By THOMAS WATSON Miniſter of Stephens Walbrook in the city of London.
Si ſcribas, non plac et mihi niſi legam ibi Jeſum, ſi conferas, non ſapit mihi niſi ſonuerit ibi Jeſus, quia Jeſus est in ore meo mel, in aure melos, in corde Jubilum, Aug.
1 Pet. 2.7. Ʋnto you therefore which believe he is pretious.
LONDON, Printed by J. T. for Ralph Smith at the Bible in Corn-hill. 1657.