over the Creatures he that was Superiour to all was made inferiour to all Psal 49.20 Isai 1.3 Jer. 8.7 The Prophet puts them to School to all to learn of the Creatures 4. As Man lost his preheminence so his authority over all he that was Lord over all became a Slave to all who instead of serving Man rebels against Man labours to pick out his Eys Pro. 30.17 to eat his Flesh and lap up his Blood 2 King 9.36 Sixthly Man lost his liberty by Creation he was a free Denizen and Citizen of the World all at his command but presently after the Fall became a Slave and was in Bondage to all the Devil the World and the Flesh 1. To the Devil taken and carried Captive by him to do his pleasure 2 Tim. 2 last Eph. 2.2 2. To the World so as to be drawn aside from that which is good and drawn into evil by the baits and allurements of it on the one hand and the menaces and persecutions of it on the other 1 Epist Joh. 4.5 whence that of James 4.4 Ye adulterers and adulteresses c. and 1 John 2.15 3. To the Flesh to do whatsoever it shall suggest for the gaining and retaining of honour and profit and pleasure Rom. 6.16 John 8.34 2 Pet. 2.19 and in this slavery and bondage all Men and Women are by nature and that not unwillingly and grudgingly but readily and cheerfully and with the greatest delight so far from being desirous to be brought out of it as they account those their greatest Enemies that would endeavour to bring them out of it Jer. 18. There is no hope but we will walk every â—ne after the imagination of our own hearts Jer. 43.1 2 3. Jer. 44.16 17. Thus you see the greatness of the punishment of loss Et heu quantum mutatus ab illo How much is Man alter'd from his first estate Tristis Lacrymosa commutatio a most sad and lamentable change you see from favour to wrath from fellowship to banishment instead of the Image of God the image of sin and Satan for glory misery for dignity infamy for dominion subjection for liberty slavery Secondly For the Positive part of punishment or the punishment of Sense that followed the fall upon every Son and Daughter of Adam and that was the curse of God Gal. 3.10 and what is this curse but the infinite and unsupportable wrath of God and all manner of Plagues Judgments and Miseries in Life at Death and after Death 1. In this life in Soul and Body in Name and Estate 1. In Soul blindness of mind hardness of heart Isai 6.9 a reprobate sense Rom. 1.23.26 strong delusions 2 Thes 2.11 horrors of conscience Isai 65.13 seconded with Hellish despair and blasphemy as in Cain Saul Judas 2. In Body all manner of aches sicknesses diseases Deut. 28.21 to the end 3. In name infamy shame reproach Deut. 28. â—â— 37. 4. In Estate losses crosses curses in getting cares in keeping fears in losing sorrows and that many times unto death Deut 28.16 Jer. 12.13 Mal. 2.2 I will curse your blessings yea I have curst them already Secondly In the end of this life death the King of terrors Rom. 5.12 Rom. 6. last Job 18.14 Thirdly After this life if men die in their sins impenitentâ—â— 1. As soon as the Soul is separated from the Body it is immediately carried by the Devil into Hell Luke 12.20 and there kept in Prison till the Day of Judgment 1 Pet. 3.19 the Body thrown into the Grave where Death gnaws upon it as upon Carrion in a ditch with the mouth full of Earth and the Belly full of Worms and the Carkass full of stinch 2. At the Day of Judgment by the Almighty Power of the Lord Jesus Christ the Supream Judg of Heaven and Earth the Soul is brought out of Hell and the Body out of the Grave out of which as soon as it begins to peep it shall behold the whole World on Fire about its Ears Christ on his Throne of Glory the Saints whom they derided and persecuted taken up into the Clouds to be assessors with Christ in Judgment upon the wicked World whil'st they with the Devils are left below to stand forth before the Tribunal of Christ and hear that dreadful Sentence Depart ye cursed into everlasting Fire prepared for the Devil and his Angels wherein every word is a Hell before they come to Hell 3. After the Sentence is past all wicked Reprobates shall be thrust away from the Judgment Seat of Christ and thrown into Hell with the Devils there to lie and fry and cry under easless endless and remediless torments And thus much of the cursed state of man by transgression and the things to be meditated on in it That your meditation on them may be the more effectual to cause you speedily to hye out of it 1. Beg the Spirit of God to convince you thorowly of the truth of it it being no other than what God hath spoken in his Word and we find by bitter experience 2. Labour to be truly sensible of and deeply humbled under the fight and sense of it so as to give no rest to your selves until that you are brought out of it for the promises of mercy run only unto such Mat. 9.13 Luke 19.10 Mat. 11.29 And that you may be truly sensible of and effectually humbled under it beg the Spirit of God to prick your hearts with the consideration of it as he did those Converts Acts 2.37 and tremble to stay a moment in your unregenerate estate as the Jaylor Acts 16. when Paul had preacht unto him 4. Be willing to receive Jesus Christ on his own terms not only as your Jesus but your Lord and Christ John 1.12 Rom. 13. end Lastly Hearken to that Counsel of your Lord and Saviour Mark 1.15 Repent and believe the Gospel and then his promise is to receive all and cast away no one Soul that comes to him and rests upon him for Conversion and Salvation Joh 6 37. Amen Sect. 3. The third state of Man is his gracious state by Regeneration and here to take notice of and meditate on these things First The free and unsearchable love of God to us in it 2. The nature of it what it is and wherein it consists 3. The differences of true grace from false grace from restraining grace 4. Degrees of true sanctifying grace 5. The signs of it 6. The priviledges of such as have it 7. The motives to it 8. The means for the maintaining encreasing and persevering in it First For the free unsearchable love and grace of God to his in not leaving his Elect in their fallen cursed condition but in his appointed time effectually calling all such as belong unto his Election of grace out of a state of nature into a state of grace God might have for ever passed by fallen Man-kind as well as he did the fallen Angels though he lookt in mercy upon some he might have passed
God Let all the Angels of God worship him and were all along at his command and service attended on him in his Birth Life Death Resurrection Ascention and shall at the last day in his comming to Judgement as you may see clearly in reading the Gospel Luke 1.13 22.43 24.5 6. Acts 1.10 11. Mat. 8.38 13.49 3. They minister to the Church and People of God in Life and Death and after Death 1. In Life They Minister both to the well-fare of their Bodies and Souls in watching over them and protecting them from evil Psal 34.7 Psal 91.10 11. instructing and directing quickning incouraging and comforting them in that which is good Dan. 8.16 17. Dan. 9.12 Gen. 24.7 Gen. 32.1 Isa 6.6 7. Rev. 22.9 2. In Death They are about their Beds refresh them in their Sufferings as they did Christ in his Agonies stand ready to receive their Souls and to carry them as they did the Soul of Lazarus into Abraham's Bosom Luke 16.22 3. After Death They watch over their Bodies as Michael the Arch-Angel did over the Body of Moses Jude 9. And at the last day they shall open their Graves and bring out their Bodies and secure them from the fire that it shall not hurt them as in 〈…〉 these three Children in the Fiery Furnace Dan. 3. And whereas the Devil will then be most raging the good Angels will restrain them and stop their mouths as they did stop the mouths of the Lyons when Daniel was cast into the Den after this they will gather together all the Elect from the four quarters of the Earth Mat. 24.31 and separate them from the Reprobates Mat. 13.40 Take them up into the Clouds to be Accessors with Christ in Judgment on the wicked World 1 Cor. 6.1 and joyn with them 〈◊〉 praising God Rev. 4.9 10. Rev. 5.11 12. 7.9 10. Q. 2. What are our duties in respect of the good Angels A. These are many and weighty though little known and less practised by the most and therefore mind them well 1. To admire the wonderful love of God in honouring us with such glorious and blessed Guardians not only vouchsafing his own protection and the protection of his Son and Spirit but also of his blessed Angels Is not this matter of admiration what are the Angels but the most glorious Creatures in the World the glorious Courtiers of Heaven No Prince on Earth hath so glorious a Guard as every Saint even the poorest hath every day and night and therefore to be still admiring and adoring this wonderful love of God and say Lord what is Man and I among the Sons of Men that thou shouldest honour me so far as to give thy Angels a charge to minister to me and watch over me every day and night 2. To glory in this priviledge above all other priviledges in the World that we have such high and excellent Creatures to minister to us and to be our Guardians If men have a great and long Train at theit heels of great and Noble Persons in Silk and Sattin and Golden Chains how do they run after them and gaze upon them whereas alas all this bravery is but beggery to the Glory of those that wait upon the Saints they have higher and more glorious attendance those noble and glorious Courtiers of Heaven men need a fair day and a clear Sun-shine to discover their bravery or half the shew of it is lost but now nothing can darken the glory of the Saints attendance Mat. 28.2 3. And behold there was a great Earth-quake for the Angel of the Lord descended from Heaven and came and rolled back the stone from the door and sat upon it his countenance was like Lightning and his Raiment white as Snow 3. Take heed you do not injure any the least of God's Saints the poorest meanest most contemptible of them Why Because they have the glorious Angels to wait upon them and minister unto them Mat. 18.10 See that thou despise not one of these little ones for I say unto you the Angels behold the Face of my Father Why should any think them unworthy of their company and countenance when the greatest Angels think them worthy of their attendance and service if any wrong them the Angels will certainly right them When the Sodomites rose up against Lot the Angel smote them with blindness and rescued Lot out of their hands If Balaam go about to curse God's Israel an Angel stands in the way with a drawn Sword to withstand him If proud Sennacherib threaten to destroy Hezekiah and his People an Angel goes forth and slayes in one night a hundred eighty and five thousand in his Army And therefore take heed of wronging any of them any way 4. Be quickned hence to honour and serve that God more chearfully that hath so highly honoured and incouraged you in the service of him as to appoint the Glorious Angels to attend upon you in it shall they that are so high and holy above us stoop so low as to attend upon us and Minister to us at God's command and shall not we who are so inferior to him readily do service to him who is so high above us and hath no need of our service and whose service cannot any way reach to him but only to our selves And when our honour and happiness is wrapt up in it what a shame were this and what an aggravation will this be upon all idle Servants at the last day 5th Duty To carry our selves so as we may injoy the benefit sweet and comfort of this glorious and blessed Priviledge the Ministration and Service of the Angels Q. How is that A. Mind well it consists in these Particulars 1. To take more notice of this glorious Priviledge then ever you have done If you have been ignorant and heedless of it heretofore take the shame of it and labour to get a more distinct knowledge of it and get your Faith confirmed and established in it for is it not a foul shame that such glorious Spirits should take notice of us and minister to us and we take no notice of them 2. To see that you be such Persons as God hath given his Angels a charge over Who are they 1st Such as fear the Lord Psalm 34.7 2ly Such as keep in God's Wayes the wayes of his Commandments Psalm 91.1 3ly Such as continually pray to God for their direction and protection as Abraham's Servant did Gen. 24.7 and the Israelites Numb 20.16 4ly Such as are Heirs of Salvation for they minister only unto such Heb. 1. last 3. To carry your selves reverently in their presence and take heed you do nothing that should offend and grieve them whence that 1 Cor. 10.11 12. A Woman ought to cover her Head because of the Angels that is as Mr. Perkins sayes not onely in respect of God's Ministers but the Angels and not without great reason 1. Because they are present to observe our carriage in all the Service of God
THE PRACTICAL CHRISTIAN OR A Summary View of the Chief Heads OF PRACTICAL DIVINITY In order to The Begetting Preserving and Increasing the Life and Power of Godliness in the Hearts and Lives of Professors Laid down in a Plain and Succinct manner by way of Meditation Drawn up and principally intended for the Use and Benefit of the Citizens of Exeter and especially those that were his peculiar Flock By J. B. once their Pastor I have more Vnderstanding than all my Fathers for thy Testimonies are my Meditation Psal 119.99 Meditatio Mentis Ditatio A Mind well Imployed is Grace well Improved LONDON Printed for Thomas Parkhurst at the Bible on London-Bridge and are to be sold by Michael Hide Book-Seller at Exeter 1670. To the Candid Readers especially those that were his Usual Hearers in the City of Exeter Grace Mercy and Peace be multiplyed from God the Father through our Lord Jesus Christ 2 Timothy 1.2 Dearly Beloved in our best Beloved and Dearest Lord and Saviour KNowing that shortly I must put off this my Tabernacle even as my Lord Jesus Christ hath shewed me 2 Pet. 1.14 I have endeavoured that you may be able after my Decease to have those things always in Remembrance which I have Taught unto you In order to it I have Selected and Contracted the choisest and most necessary Truths to be Known Believed and Practised by you for the furthering of the Edification Consolation and Salvation of your Souls I have done all very briefly plainly and by way of Meditation If you desire to know the Reasons of my so doing and committing all to Writing you may be pleased to take this short Account First I have done it so briefly that I might not burden your Memories and that your Heads and Hearts might be the more intent on the most special things such as are of nearest and greatest Concernment to your Souls and I hope that I may say without Boasting that I have written Much in a Little and if you will but weigh well what I have Written you may find a great deal more Matter than Words I have backed all with Scripture-Proofs some with more some with less that so you might the more clearly see the Truth of all only citing the Text not the Words but only to some places that so the Book may not swell too big Secondly I have done it in so plain and familiar a Style that I might condescend to the Capacity of the meanest Schollar in Christ's School and because Truth when it is in the plainest Dress is most Comely It 's a signe of a Weak Stomack to mind more the Garnishing of the Dish than the Meat in it the sin of too many here and every where to Like the Dressing more than the Food and to look more to the Words than to the Matter and therefore my Endeavour hath been to do what the Wise Preacher did before me Eccles 12.10 The Preacher sought out Acceptable Words even Vpright Words of Truth that is profitable and Comfortable Words True and Faithful Words that so I might Prodesse magis quam placere non alta sed apta proferre not High words but Fit words because as Good Matter without Fit Words is but as Good Meat in a Sluttish Dish so Neat words without Solid Matter is but Copiosa egestas a Gaudy Poverty both together are most acceptable Thirdly I have done it by way of Meditation because it is only Meditation that brings home any Truth to the Heart and makes it useful and profitable the Bee which only lights on the Flower and doth not stay on it gathers no Honey it is her abiding a while on it that sucks out the Sweet of it That Person that takes a Cordial and holds it only a little while in his Mouth and then puts it out will find little benefit by it so will He that Hears and Reads the Word and never Meditates on it it 's only Meditation that makes every Truth sweet and profitable and because what Chrysostome sayes of Faith is true of Meditation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth make God and Christ his Precepts and Promises and all we See and Hear and Read to be ours it applies and digests and assimilates us into the Nature of those Spiritual and Heavenly things we meditate on 2 Cor. 3. ult Fourthly I have put all in Writing 1. Because as Abel by his Faith being dead yet speaketh Heb. 11.4 So this Treatise may speak and live when I am dead as Christ and his Apostles now in Heaven yet by their Doctrine Examples and Writings they preach unto the Saints on Earth 2. That so what hath slipped out of your car might be recalled by the eye Lam. 3.51 and the Eye might affect the Heart with what you have formerly heard A good mans Words may pass as Wind in the Aire when what he Writes may prove of weight on the Heart as the Apostle's words did 2 Cor. 10.10 Whence it is that Sacraments say some excel Sermons because in Sermons Truths are only Audible to the Eare but in Sacraments things are Visible to the Eye 3. Because by Writing Ministers they communicate their Labours not only to those at home but abroad and so profit more by their Writing than they do sometimes by their Preaching 4. Because by Writing a Ministers Labours are more permanent and abiding upon the Heads and Hearts of those that make use of them Sermons as one Well are as Showrs of Rain that Water for the present when-as Books are as Banks and Heaps of Snow that lye long on the Earth and keeps the Corn more warm in the Winter In all these respects I have put Pen to Paper and communicated these Meditations to your Eye as well as your Ear. If any object There are Books enough Printed and of this Subject also of Meditation I grant it I am of his Judgment who said For Polemical Tractates which hold up different Opinions A few are too many but for Practical Treatises which press to the Duties of Holiness Many are too few which made Austin to say Vtile est plures libros à pluribus fieri the more the better so long as they are helps to the promoting of Godliness The Reasons is obvious because we find by sad and general Experience though most are willing to know yet very few are forward to practise what they know and therefore all helps little enough to quicken them to Duty And the rather because what Aristotle said of his Ethicks is much more true of Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's not Knowledge but practise that denominates and evidences any to be a truly knowing Christian and Religious Man He that knows Gods will and doth it not is a Lyar 1 Epistle John 2.4 A Fool Math. 7.27 and worse than so the more any knows without Practise the more like he is to the Devil who knows more than any but practiseth nothing besides there 's nothing will more aggravate the sin
others have you given them back again for the honouring and serving Him above others if not you will one day repent bitterly as he did that had been more careful to serve his Master on Earth the King of England than the King of Heaven and Earth Woolsey Thirdly See what good you have done to others by these distinguishing Providences Has God's goodness to you wrought more goodness in you to others stirr'd you up to do more good to the Country Church State Place City Family wherein God hath set you Have your Husband Wife Children Servants Friends and Acquaintance been the better for you if so then these Providences have been in Mercy to you but otherwise if God hath been so good to you and you have done no more good for Him and His you have minded only your selves and lived only to your selves you will one day wish you had been among the Number of the poorest and miserablest Beggars than what you are to have so much and do no more good with it yea the very Heathens will rise up in Judgment and condemn you for they could say Non nobis nati they were not born for themselves but their Country Another Mallem mihi male esse quam molliter vivere Seneca I had rather be sick than be idle and do no good And thus you see What those things are you are to meditate on in about God's merciful Providences Secondly Take notice what you are to meditate on in and about the Providences of his Justice and Judgments as these the Equity the Impartiality the Severity the Unsupportableness and the Unavoidableness of his Judgments and our Duties in respect of them First The Equity of his Judgments that God is most righteous in all and can do none wrong and punishes all less than they deserve Ezra 9. Ignorant Persons and wicked Men would make him a God made all of mercy but you must know and consider He is as just as he is merciful and Infinite in both as Infinite in Mercy to Pardon the Penitent so Infinite in Justice to Punish the Impenitent Whence you shal find that where his Nature is laid down He is described by his Justice as well as his Mercy Exo. 34.6 7 8. and Nah. 1.2 3 4. Secondly The Impaâ—tiality of his Justice and Judgments He never did nor will connive at any sin or sinner He did not in his own Son who knew no sin yet because He took upon Him our sin therefore He laid upon Him the fierceness of His Wrath Lament 1.12 and if He would not spare sin in His own Son certainly he will not in others that go on impenitently and securely in any sin for there is no respect of Persons with God He regards not the Rich more than the Poor the Noble than the Ignoble the Wise than the Simple He will spare neither King nor Subject High nor Low Rich nor Poor Old nor Young no not His own People if they sin against Him Amos 3. You only have I known of all the Families of the Earth therefore I will surely punish you for your Iniquities Thirdly The severity and terribleness of His Judgment in all Ages upon Persons Families Towns Cities Kingdoms Countrys all impenitent and incorrigible sinners you may see it in His Judgments on the old World Sodom and Gomorrah Egypt and Jerusalem You may read more in Levit. 26. Deut. 28. Psal 7.11 12 13. Psal 11.5 6 7. Isaiah 1.33 Mal. 4.1 Zeph. 1. to the end Fourthly Meditate on the unsupportableness of God's Judgment Psal 90.11 Who knows the power of thy anger Ezek. 22.14 Can thy heart endure or thy hands be strong in the day that I shall deal with thee Isaiah 33.14 The sinners in Zion are afraid fearfulness hath surpriz'd the Hypocrites Who shall dwell with devouring Fire and everlasting Burnings and Nahum 1.2 3. Jer. 10.10 Fifthly On the unavoidableness of his Wrath Amos 9.1 to the 6. Though they dig to Hell thence shall my hand take them though they clime up to Heaven thence will I bring them down Sixthly To take notice and meditate on thâ— Duties the Scripture frequently calls upon you to perform in respect of the Judgments of God 〈◊〉 shall but name a few because they are obvious to you in reading the Scriptures as these To take notice of them and lay them to heart to searcâ— and try your ways what special sins of yourâ— have had a hand in pulling down and continuing of these Judgments upon you and others Tâ— humble your selves before the Lord under them for your sins that were the cause of them To accept of the punishment of your iniquity and acknowledge the Lord is not only righteous but gracious in punishing you less than you deserve And Lastly To turn every one of you from the evil of his doings and learn righteousness by his Judgments that are on the Earth Isaiah 26.9 Secondly To meditate on the parts of Providence which are three Observation Preservation Gubernation First God He observes and takes notice of all and every Creature Pro. 15.3 His Eys run to and fro thorow the Earth beholding the evil and the good Heb. 4.13 All things are open and naked to him with whom we have to do but especially he observes and takes notice of his Own Psal 33.18 Behold the eye of the Lord iâ— upon them that fear him and hope in his mercy Psal 34.15 His Eyes are upon the righteous and his Ear open unto their Prayer Secondly God preserves all and every Creature Man and Beast Nehem. 9.6 but especially his Children Job 5.19 Isaiah 43.1 2. Thirdly God He governs all and every Creature to those ends and by those means which He hath appointed He Rules in all the Kingdoms of the World but especially in Jacob Isaiah 46.3 He is their God and Guide unto death Psal 48. last All these parts of Providence are full of wonder that God being so High and Holy above the Creature should humble Himself to respect things done in Heaven and Earth that He should not only give a Beeing to the Creatures but uphold them in their Beeing that he should not only vouchsafe the means to bring them to their ends but order and dispose of all those means to those ends Oh the wonderful condescention of the great God to his poor worthless Creatures Psal 31.19 Oh how great is thy goodness c. Then Thirdly To meditate on the extent of this Providence not only to every Creature but to the least act of every Creature so as not a Sparrow falls on the ground or Hair from the Head or a Tyle from the House or a Word from the Mouth or an Answer from the Tongue no nor a Thought from the Heart without the Lord Mat. 10.29 30. Pro. 16.1 Fourthly Meditate on the ends of his Providence viz. His own glory and the good of his Church and People Whatsoever He doth in the World He doth in relation First To his own glory Rom. 11. last
when God will avenge himself upon all the enemies of his Church and People Luke 18. beginning So as Joshua dealt with the five Kings of Canaan God will deal with all the Enemies of his People command them to be brought forth and make his Saints to tread on the necks of their Enemies Rev. 17.6 and render tribulation to all that have troubled them 2 Thess 1.6 Thirdly A Day of Exultation When the Saints shall exult and tryumph over all those that have over them here Psal 44.14 in the morning the Just shall have dominion over the wicked 3. In respect of their Friends it will be a day of mutual association and hearty congratulation for at that day there shall be a meeting not only of Soul and Body but all godly Parents and Children Husbands and Wives Masters and Servants Friends and Acquaintance that have loved lived and dyed in the Lord never to part any more but delight in one the other yea a meeting of all the Holy Patriarks Prophets Apostles Martyrs Saints that ever have been in the World and which is still more of all the glorious Angels and which is the sum of all the most sacred and ever blessed Unity in Trinity and Trinity in Unity Father Son and Holy Ghost 4. The most comfortable day in respect of themselves because it will be a day of Redemption Exaltation Remuneration 1. A day of Redemption from all sin and misery not onely of their Souls but of their Bodies Rom. 8.23 Whence that of our Saviour Luke 21.28 When you see these things lift up your heads for the day of your Redemption draweth nigh The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an emphasis in it and imports not only a Redemption from misery but a restoration to liberty a day of Exaltation to the highest degrees of Glory for when Christ shall appear they shall appear in Glory Col. 3.4 and such Glory as will make him and them to be admired 2 Thess 1.10 When the Angels that minister to them in life and death shall then perform the greatest office to them gather together the Elect from the four quarters of the Earth and separate them from all further communion with the wicked take them up into the Clouds to meet the Lord in the Air 1 Thess 4. and set them at his right Hand to be Accessors with him in judgment upon the wicked World such honour have all his Saints 1 Cor. 16.1 and more then so and which is more then all hearts can conceive but they that feel it they shall be welcomed by the Lord Jesus Christ with that ravishing imbracement and extatical leaps of their rejoycing hearts at the pronunciation of that blessed Sentence Come ye Blessed c. And immediately after usher'd along by the Angels with Jubilees and Songs of Tryumph through the Clouds into the Presence Chamber of the King of Kings and there ever be with the Lord 1 Thes 4.27 3. A day of Remuneration when God will crown his own grace with glory and will render to every one according to his works Rev. 14.13 Rev. 22.12 When God will reward all the Fasts you have kept all the Prayers you have made all the Tears you have shed all the good Works you have done all the Evils you have suffered all the Offices of Love and Kindness you have shewed to him and his Mat. 10. last Then the Crown shall be set upon your Heads the Royal Robe of Christ put on your backs all see and know you have not serv'd God for nought that in keeping of his Commandments there 's great reward even an exceeding excessive and eternal weight of Glory 2 Cor. 4.17 10. And Lastly Meditate on what we may do to escape the terror of that day and enjoy the comfort of it Q. What is that A. To observe and make Conscience of those duties the Scriptures hold forth in reference to that day As 1. In general to prepare for it expresly required Mat. 24.44 Be ye also prepared for in an hour ye think not will the Son of Man come And this Exhortation you may find backed with a double Argument the first drawn from the blessed estate of such as are prepared vers 49 50. Q. But how are we to prepare for Judgement A. 1. By being diligent that we may be found of him in peace the use the Apostle teacheth you to make of it 2 Pet. 3.14 That is to see your peace be made with God in and through Jesus Christ of your Enemy he be made your Friend Ephes 2.14 2. You are also to give diligence that you may be found of the Lord without spot or blemish as he further exhorts vers 14. That is That you endeavour to get the guilt of sin and the spots of sin to be washt away in the Blood of Christ 1 John 1.7 That you break off also all and every sin by speedy and unfeigned repentance the use the Scripture teacheth us to make of this day Acts 3.18 19. Repent that your sins may be blotted out when the time of refreshing comes from the presence of the Lord c. see Acts 17.30 to the end 3. To erect every one a Tribunal in his Conscience it being the end wherefore God puts Conscience within every one and having done so to search out after every Malefactor against God to apprehend accuse judge and do execution upon every sin and then the promise is if we remember he 'l forget if we confess he 'l forgive if we judge our selves he 'l not condemn us with the World 1 Cor. 11.32 4. To get and furnish our Lamps with Oyl to wit the Oyl of Grace and to trim them that exercise those Graces that so you may be ready to enter with the Bridegroom whensoever he shall come to call for you Matth. 25.10 Amongst others be sure you have these three Graces in Act and Exercise 1. A filial fear to sin against God The more you fear sin the less you 'l fear judgment therefore tremble to sin now that you may not tremble at judgment hereafter this use the Scripture teacheth you to make of it 1 Pet. 1.17 Rev. 14.7 Eccles last last 2. Get an unfeigned love to God and the godly for if our love be perfect or true we shall have boldness in the day of judgment 1 John 1.17 3. Look to the sincerity and uprightness of your heart in all your wayes For if our hearts condemn us not then we have confidence towards God 1 John 3.21 That is We should stand with boldness before the Judge but on the contrary if our Conscience condemn us the Judge will much more vers 20. and therefore herein I exercise my self to have a Conscience void of offence sayes the Apostle Acts 24.14 15. Why you may see 2 Cor. 5.8 9 10. We must all appear before the Judgment-Seat of Christ c. 5. You must be willing to stand up for and make a bold confession and profession of
Christ here if you will have him to own you hereafter before all the World Mat. 10.32 But if you be ashamed of him he will of you 6. And Lastly You must hearken to that of our Saviour Luk. 21.36 Watch and pray alwayes that you may be accounted worthy to escape all those things which shall come to pass and stand before the Son of Man 1. Watch for his coming as to general so to particular Judgment which you know not how soon it may be Blessed is he that watches and keeps his Garment Rev. 14. Blessed is the Servant whom when his Lord shall come doth find so doing Mat. 25. 2. Pray pray without ceasing that whensoever he comes you may be able to bid him welcome and lift up your heads because your Redemption draws nigh Amen These special things you are to meditate on in and about the Day of Judgment and the rather because many and great will be the benefits of it For 1. it will make you to take the more heed to your thoughts words and wayes seeing all must come to judgment 2. It will quicken you to get and clear up your interest in Christ and make him your Friend that so you may find him an Advocate instead of a Judge 3. It will cause you to erect a Tribunal here and sit in judgment on your selves that so you may not be condemned with the wicked World 4. It will stir you up to a more faithful discharge of your duties as it did the Apostle 2 Cor. 5.8 10. Knowing the terror of the Lord we perswade men and labour that whether present or absent we may be accepted of him 5. It will make you take heed how you censure and judge others Rom. 14.10 and slight what others censure and judge of you 1 Cor. 4.3 4. Seeing we must all be â—udged of the Lord and we are sure he will judge 〈◊〉 â—â—â—teous judgment acquit the Innocent and condemn only the Nocent Thirdly Of HELL In and about that to meditate on these things What Hell is The hideousness of the place The greatness of the punishment both of loss and sense The eternity of it How inexpressibly they bewail their folly in bringing themselves there What they would be willing to do and suffer they might get out of it And what our duties are in respect of it 1. What Hell is viz. That place which God hath prepared and appointed to be the habitation of the Devil and wicked Reprobates to punish them with everlasting torments for the praise of the glory of his Justice That there is such a place is clear out of the Word Mat. 25. last Mark 9.43 to 49. 2 Thess 1.8 9. 2. The hideousness and dreadfulness of the place called A great Deep a bottomless Pit Rev. 9.1 A Prison 1 Pet. 3.19 Darkness and utter darkness Mat. 22.13 A Lake of Fire Rev. 19.20 3. The greatness of the punishment there both of loss and sense 1. Of lâ—ss not only of all Honours Riches Pleasures and Comforts of this Life but a separation for ever from the gracious presence of God and bliss of the Saints 2 Thess 1.9 Quod omnium omnino suppliciorum summum quo Deus homines punire potest The greatest punishment God can inflict upon the Creature Nam uti videre Deum ipsissima beatitudo est ita Deum videre non posse maxima damnatorum poena est saith a Father As the happiness of the Saints consists in the Vision of God so the misery of the damned in that they are deprived of the presence of God this is that which they call paena damni the punishment of loss 2. For the paena sensus the punishment of sense That is so great as it cannot be greater Luke 16.23 I am horribly tormented in this flame saith Dives And needs must it be so 1. In respect of the things they are to suffer as the Worm that never dyeth and the Fire that never goes out Mark 9.44 A Fire that so far exceeds in torment this earthly Fire as real Fire doth painted Fire now Fire of all torments is the greatest and Fire with Brimstone of all fires the hottest Rev. 21.8 Isa 20.23 And as extremity of fire so some think of cold because it is said There shall be weeping and gnashing of teeth 2. The torment is so great in respect of the extent of it because it is to be inflicted on the whole Man Soul and Body every faculty and power of both none here being free from sin none there shall be free from punishment and if the pain of one member sometimes be unsufferable here what must the torture of all if a drop of God's Wrath be so bitter what will be the Sea of God's Vengeance 3. So great in respect of the ground of their suffering to wit the infinite wrath of God which the whole Creation cannot stand under much less a poor weak sinful Worm of the Earth 4. To meditate on the eternity of the punishment in Hell After the damned have been in those torments as many thousands and millions of years as there be Creatures in the World and motions in those Creatures they are as far from ending as at the first beginning for the wicked shall go into everlasting punishment Mat. 25. last There the Worm of Conscience never dies and the Fire of Hell never goes out and if a gnawing oâ— a Worm in the Tooth or the Bowels the holding of the hand or the foot in the fire but a few â—ours be unsufferable what will the eternity of it be Well might he cry out Oh! Eternity Eternity Eternity in Hell for ever for ever for ever Eternity is enough to make the least punishment though it were but the biting of Fleas or stinging of Ants intollerable 5. Meditate on the remedilessness of those torments As they are endless so they are remediless Insernus sine misericordis quos tenet cruciat saith one Ther 's neither Silver nor Gold Wit nor Policy Might or Power can help neither Tears nor Prayers Sighs nor Groans Vows nor Promises Cries nor Wishes never to have been or to have been the vilest of Creatures will be heard or prevail no nor any Creature in Heaven or Earth to interceed for them nay should all the Angels and Saints in Heaven fall down at the feet of Christ to beg mercy for one Soul it would be to no purpose Christ would deny them all there without mercy without pitty without remedy they must lie and cry and never die whence that pathetical wish of the Lord Deut. 32. Oh that men were wise c. 6. Meditate on the sad company wicked men shall have in Hell Viz. No other then the Devil and his Angels Mat. 25.41 And if Job complained that he was a Companion for Owls Job 30.29 and David cries out Wo is me that I dwell in Mesech c. Psal 120.5 How will the wicked then to have no other Companions than the Devils If the appearance of an
Pen or Purse and therefore how much more should Christians that have more light to shew them the weightiness of their work and the brevity and preciousness of their time To meditate on the express command Ephes 5.15 Redeem the time because the dayes are evil Here take notice of three things 1 From what you are to redeem the time 2. Unto what 3. Why. 1. From what you are to redeem the time You are to redeem it out of the hands of those who would steal it away from God and your Souls as 1. Idleness and her Daughters viz. vain Imaginations and idle Discourses 2. Worldliness and her Daughters viz. inordinate carking and caring toyling and termoiling about the things of the World 3. Voluptuousness and her Daughters viz. vain sporting rioting feasting proud apparelling immoderate and unseasonable sleeping These we find by sad and general experience to take up and consume the most of the precious time of men and women therefore you should do well to reflect and look back wherein you have been peccant and faulty how much of your precious time hath been stollen away by these time-devourers how much time hath been spent every day in Eating Drinking Sleeping Tricking Triming Fidling Dancing Carding Dicing and the like vain Sports and how little in Hearing Reading Praying Meditation holy Conference c. How much the vanities of the World carnal Pleasures needless Visits unprofitable Discourses and unnecessary Recreations have eaten up and to humble your selves under it and redeem your time out of the hands of these Thiéves for the future more especially to ask your own Consciences and look into your Conversation how you have imployed the time of your Youth the means and seasons of Grace the opportunities you have had of doing and receiving good the times of affliction either Personal Family National what good you have gotten or done in and by all otherwise very Heathens will rise up in judgement against you Take notice 2. What you are to redeem it unto viz. The promoting of the Glory of God the publick Good and your spiritual and everlasting Well-fare Isa 43.3 Ephes 1.6 Psal 137.5 John 6.27 3. For the grounds why you are so to redeem it you have it here in the Text Because the dayes are evil full of the evil of Sin full of the evil of Punishment never did iniquity more abound and never was the wrath of God more revealed from Heaven then in our dayes and therefore to redeem time that we may be fitted for the worst of times and the best of dayes Lastly Meditate how bitterly men have bewailed the loss of their time on their Death-beds and do still in Hell and what they would be willing to do and suffer if they might have further time but all in vain in vain did she cry out Call back Time Oh call back Time Time being past not a moment to be recalled A serious meditation of these things may through the blessing of God be an effectual means to make you prize and improve better your time then ever you have done Sixthly Of Eternity Sect. 14. In and about it to take notice of and meditate on these things 1. What it is 2. The kinds of it 3. How near we are to it 4. How bitterly men will bewail at the last the loss of a Blessed Eternity 1. What Eternity is scilicet An intellâ—ctual Sphear as one observes whose Center 's every where and Circumference no where For the better understanding of it take notice there is a double Eternity one a parte ante and another a parte post one that hath neither beginning nor end another that hath a beginning but no end For the first so God onely is Eternal Isa 43.10 13. Rev. 22.1 8. And the things of God as his Attributes as his Truth Psal 117.2 Mercy Psal 136.1 Righteousness Psal 119.142 c. For the other Eternity which hath a beginning but no end This the Eternity of Angels and Men and this Eternity is that we are to speak of 2. For the kinds of Eternity There is a double Eternity of Woe and Joy Misery and Felicity 1. Of Woe and Misery that shall befal the wicked and of Joy and Felicity which shall be bestowed on the godly Mat. 25. last The wicked shall go into everlasting punishment but the Righteous into Eternal Life And what folly and madness then is it for a temporary delight to lose eternal happiness Momentanium quod delectat eternum quod Cruciat 3. We should consider that we stand every day before the door of Eternity and we know not how soon we may lanch forth into that Ocean from whence there 's no return 4. How bitterly men will bewail at last when 't is too late their folly and madness in losing a Blessed Eternity and incurring a Cursed Eternity how unconceiveably miserable it will be for men to lose Heaven and lie in Hell so long as God is God He found it by bitter experience that cryed out on his Death-bed Oh Eternity Eternity Eternity in Hell for ever for ever for ever This word ever will break the hearts of men before ever they enter upon the borders of Eternity and therefore think seriously upon it before it be too late and let it be your morning and evening Thoughts The serious meditation of it may through the blessing of God be an effectual means to take off your hearts from these perishing things of the World and the pleasures of sin here which are but for a season keep you from envying the prosperity of the wicked and repining at your own adversity all being momentany in comparison of Eternity and make you look out after an interest in an eternal God and Christ and Spirit and Grace and Glory and do whatsoever you do in your particular and general Calling upon eternal grounds and to eternal ends Amen CHAP. VII The World and the Creatures in it IN and about this to meditate on three things 1. Those things in the Creatures that engage our hearts to love God 2. Those things in the Creatures that disengage our hearts from inordinate love to and pursuit of the Creature 3. Those duties we owe to God for the Creatures and the Creatures teach us to perform to God First To meditate on those things in the Creatures which discover the love of God to us and that engage our hearts again to love him As for instance The Magnitude Multitude Variety Beauty Structures Vertues Sympathy and Antipathy of the Creature 1. For the Magnitude or Greatness of the Creature Who can measure the breadth of the Earth and the depth of the Sea saith the wise man Eccles 13. And if the Earth be so great how great is the whole World The Earth is but a Point in comparison of the Heavens Circumference 2. For the Multitude of the Creatures Who can number the Sand of the Sea and if not the Sand much less all the Creatures that are in and under and above the Earth
to make provision for him at last falling sick and drawing towards his end a Servant of his came to visit him and asking him how he did Oh saith he I am going to another World Master said he you were wont here to send Provision before you to your Houses here have you done so for another House your eternal House Oh no said he that is my folly and misery 3. He is a fool that will hazzard and adventure his life for a toy and a trifle and put off a business for the present of greatest consequence to another day when yet he knows not whether he shall have another day and yet this is the greatest folly of worldly wise men though they hear often that there 's but one thing necessary in the World in comparison whereof all other things are unnecessary viz. the Salvation of the Soul yet will hazzard that to gain the World and put off that to the last and weakest hour when they can scarce think upon any thing else but pain and then when 't is too late lament their great folly and madness in it Thirdly Meditate on the duties you ow to God for the Creatures and the uses you are to make of the Creatures I shall but name a few As 1. To contemplate those glorious Attributes of God which shine forth in the Creatures as his Eternity Omnipotency infinite Wisdom and unsearchable goodness to Mankind in making a World and all things in it for him and him for himself and that first Because it 's expresly commanded Eccles 7.13 Job 37.14 2. The practise of the Saints Psal 77.11 12. Psal 143.5 6. all Gods People Psal 111.2 3. Because it 's the end wherefore God made Man and gave him a reasonable Soul not onely that he should barely view the Creatures but contemplate his glorious Attributes that shine forth in them There 's no skilful Artificer that will take it well to have his skill not taken notice of in the works he doth much less will God and it will exceedingly agravate mens sin and condemnation at last that they have so much taken notice of and admired the works of men and so little taken notice of the great and glorious Works of God in the Creation of this glorious Fabrick of Heaven and Earth 2. Duty to learn those good things in the Creatures which they do teach us in and by the instinct of Nature for all the World is but a great School to teach us the knowledge of God Rom. 1.20 Creatio Mundi Scriptura Dei Universus Mundus Deus Explicatus as one saith well The whole Creation is a Scripture of God the Heaven the Earth and the Sea 3. Great Leaves of that Book the Creatures contained in them as so many Lines by which God would read a Divinity-Lecture to us all the Creatures but a Ladder made of many steps to raise us up to God and as it were a pair of Spectacles whereby we may read God and the invisible things of God more clearly and plainly Jenkins on Jude But what are those things the Creatures teach us They all teach us Obedience Love Unity and dependance upon God a desire of freedom from that bondage our sin hath brought upon them 1. They all teach us Obedience to God for they all keep their station in which God hath set them they all do what God commands them and leave undone what he forbids them 1. They all keep their station the Sun rejoyceth to run its course the Sea keeps within its Banks the Earth standeth fast upon her Foundation onely Man is fallen from it 2. They do whatsoever God commands them Psal 19.1 The Heavens declare the Glory of God c. the Sea and the Winds and all fulfil his Word Psal 148.8 3. They leave undone what he forbids them the Fire burns not the Sea stands on heaps the Sun stands still and goes backward ten degrees the Fire descends and the Water ascends at his command all the Creatures have an ear to hear their Creator only Man is deaf Yea and mark farther they not onely obey their Creator but they obey him in a right manner For 1. they serve him only and not us any further and longer then we serve him therefore he is called the Lord of Hosts because all is at his command to teach us as to obey him so him only and men no further then they obey God 2. They serve him chearfully Psalm 19. The Sun rejoyceth as a Gyant to run his course and so ought we for the abundance of all his goodness to us or else are threatned to serve our enemies in the want of all things Deut. 2.8 3. They serve him constantly day and night and are never weary of doing him service so neither ought we 1 Cor. 15. last Be stedfast unmoveable c. Gal. 6.9 Be not weary of well doing c. 4. They serve the Lord freely by the instinct of Nature how much more should we by the instinct of Grace 5. They waste and consume themselves in the service of us to teach us to spend our selves and be spent for God 2. They all teach us to love God as being all fruits and tokens of his love to us and refuse to love us if we neglect to love him the Sun denies its Shine the Clouds their Rain and the Earth its Fruits they teach us also as to love God so to love others for God's sake especially those that are nearly related to us for they generally love those of the same kind and are very tender over their Mates and to their young ones 3. They all teach us unity amongst our selves for they all combine and conspire in one for the good of the whole they all prefer the good of the whole above their own particular the Fire will descend and the Waters ascend rather then there shall be a vacuum in Nature though they be of contrary qualities yet they do not trouble but help one the other the Fire warms the Air the Air preserves the Water the Water moistneth the Earth one Element is a good Neighbour to the other and all to teach us we should not be hurtful but helpful one to another and prefer the publick before our own private good 4. They all teach us dependance on God for being and well-being Psal 147.9 10. The eyes of all things look up to thee c. To teach us to look up to God and to have our dependance upon him for our selves and ours and to be careful about nothing Phil. 4.7 Matth. 6.26 to the end 5. They all teach us a desire and longing to be freed from that bondage our sins have brought upon them and our selves Rom. 8.19 22. And shall the Creatures sigh and groan under our burdens and we not under our own A third Duty is this To bewail the first sin of ours which brought such vanity and vexation upon the Creatures God at first looked down upon all that he had made and loe
the Spiritualness of Duty the middle of the Page P. 12. leave out The lives P. 49. after ruder put in the Old Covenant P. 94. for Joel r. Jonah 3.7 8. P. 132. for providing r. propagating the Gospel P. 136. at the bottom after Satan put in That he did not Cause you to abuse him P. 138. after mentioned leave out to sin P. 159. for ruâ— r. run P. 160. for converting r. conquering P. 197. for misericordis r. misericordia P. 274. for conversation r. conversion P. 260. for Scriptures r. Creatures To see the Creatures A SYNOPSIS O. R Body of Practical Divinity In Order To the begetting preserving and increasing of the Life and Power of Godliness in the hearts and lives of Professors c. Psal 104.34 My Meditation of Him shall be sweet CHAP. I. AMongst all Religious Duties there is none more necessary profitable and comfortable to a Christian than Divine Meditation and yet no duty that Christians are less acquainted with more backward to and careless of than that I have therefore made choice of this Subject to speak unto and the more fully that I might thereby quicken my self and you to the more frequent practise of it and the rather because Experience shews it to be the life and soul of Religion Without Meditation a Christian is but the Carkass of a Christian it 's as easie for a Man to live without a Heart as a Christian to live a spiritual life without Meditation And because some complain of scarcity or want of matter others of plenty or too much matter and others of distraction or want of Method I shall endeavour therefore to select the choisest things for Meditation through the body of Divinity and reduce them to their several heads that so how-ever you cannot remember them all yet you may have them still before your Eyes and go on in the meditation of them day after day or choose out such heads as your present Exigencies most call for But first of all before I enter on the particular heads of Meditation I shall open to you the nature of it and press upon you the practise of it For the connexion of the words take it briefly thus The whole Psalm is no other than a Meditation of David's on God's Attributes and Works In the first Verse you have his Meditation on God's Attributes In the 2d Verse to the 26. you have his Meditation on God's Works first of Creation and then of Providence First His works of Creation and here on the work of every day as for Example the first day God made the Light and that you have in the second Verse the second day he made the Heavens Verse the second the third day he made the Earth and the Water and that you have Vers the 5 to the 19 the fourth day he made the Sun the Moon and the Stars and this you have Verse the 19 to the 25 the fifth day he made the Sea and the Fish in it and this you have in the 25th Verse the sixth day he made Man and the Beasts of the Earth and this you have in the midst of the rest Vers 14 15 16. Secondly Having meditated on the works of Creation next he proceeds to the works of his Providence Vers 26. to the 31. And from the consideration of all these glorious Attributes and Works of God breaks out into Gratulation Meditation Affection and Supplication First Gratulation Verse 31 32 33 Meditation and Affection Verse the 34 and Supplication Verse the last That which I have made choice of to treat on is Meditation Verse the 34. Whence the Observation is obvious to all Doct. That It is the property of Saints to meditate on God and the things of God For the more profitable opening of it we shall enquire into these things 1. What Meditation is 2. The Kinds of it 3. Prove the Point 4. Give you the Grounds of it and then 5. Apply it First What Meditation is The word in the original hath a double signification it 's rendered sometimes Meditation and sometimes Speech So some translates it but our last and the most Meditation and so I shall handle it This duty is several ways expressed in the Scripture as for instance First Sometimes Remembring as Psal 63. Vers 6. When I remember thee on my Bed explained by the following words and meditate on thee in the Night Watches Secondly Sometimes it 's call'd A thinking on God Psal 48.9 We have Thought upon thy loving kindness O God Sometimes A musing on God Psal 143. Vers 5. I muse upon the work of thine hands Q. But what is it A. In the general no other than The fixing of our thoughts upon a thing or A serious musing on it that we may the better understand it and be more affected with it So as there are two special Acts in it First One direct upon the thing meditated on and the Second reflect upon the Person meditating The first is an act of the mind or the contemplative part of the understanding the second is an act of the conscience applying the thing unto a man's self The end of the first is to enlighten of the second to better the soul Secondly For the kinds It is either deliberate and solemn or occasional and sudden First Deliberate and Solemn is when we solemnly set apart some time and sequester our selves from all company to think upon some spiritual matter for the better informing of our judgments warming of our affections and reforming our lives as that of David in the 119 Psalm Secondly Occasional and sudden is that which is occasioned by such outward objects as by the providence of God are offer'd unto our senses as that Psal 8. Vers 3 4. When I consider c. First of deliberate and solemn Meditation I shall open it a little further to you and therein shew you a little more clearly What this is and That this is the property of the Saints The grounds of it and then Apply it First It may be described thus A serious fixing of our thoughts upon some thing with a particular application of it to our selves so as to be affected with it and frame our lives according to it First I say it is a serious fixing of our thoughts upon a thing not a slight and transient thought but a fixed and dwelâ—ing thought Psal 119. My meditation shall be of thee all the day Vers 97. Secondly with particular application of into our selves like the good Houswife Proverbs 31. 16. She considereth a Field and buyeth it so gracious Souls consider of this and that spiritual subject and appropriate it that is lay it to their heart as it is expressed Isaiah 57.1 The righteous are taken away from the evil to come and no man lays it to heart And Malachy 2.2 If you will not lay it to heart c. Thirdly so as to be affected with it Psal 39.3 Whilst I was musing the fire burned Psal 119 50. This is
I am Jehovah that made all things and Rom. 11. last Of him and through him and for him are all things and Acts 17.28 3. That it is he also that doth and will give a beeing to all his words Exod. 3.15 This is his memorial to all Ages i. e. of his truth and faithfulness in all Ages Exod. 6 3. Where he saith to Moses that he appeared to Abraham Isaac and Jacob by the Name of All-mighty but by the Name of Jehovah I was not known to them i. e. in making good his promise of delivering them out of Aegypt and bringing them into Canaan Now that which you are here seriously to meditate on is this the wonderful and condescending grace of God to us his poor worthless Creatures he being Jehovah having his beeing in and of and from himself might for ever have delighted himself in himself but being goodness it self would communicate it in giving a beeing to thiâ— glorious Fabrick of Heaven and Earth and all that have any beeing in it the serious meditation of this must needs affect our hearts with love to him and delight in him that he who had no need of us should give a beeing to us that he who is so high and holy above us should humble himself to have respect unto us and have such precious thoughts and purposes concerning our temporal and Eternal well-being this should make us break out in admiration and say with Job and David Oh Lord what is man that thou shouldst take notice of him make such account of him set thy heart upon him and so magnifie him as not only to make a World for him but have such precious thoughts of love to him respecting both his temporal and Eternal welfare to take him into communion with thy self here in grace and promise him immediate communion with thy self in glory Sect 2. On the Attributes of God and here take notice of these things 1. What they are 2. The kinds of them 3. The benefit of a serious meditation on them 4. The Reasons why we should have such a serious meditation on them 5. The evidences of our interest in them 1. What the Attributes of God are sc Certain Essential properties of God whereby he is pleased to make himself known unto us who otherwise cannot come to know him Exod. 3. ult otherwise called back-parts not that God hath any back-part or fore-part but because we can only have an imperfect knowledge of him as we have of a man when we see him only by his Back we may guess at him that it is such an One but we cannot say expresly it is He unless we saw his Face 2. For the Kinds of Attributes they are either Incommunicable or Communicable 1. Incommunicable are such as are proper to himself and not to be found in the Creature as these 1 His Eternity Psal 90.2 2 His Omnipresence Jer. 23.33 3 His Omnisciency 2 King 8.39 4 His Omnipotency Gen. 17.1 5 His Immutability James 1.17 2. His Communicable Attributes are such as are found in the Creature as 1. His wisdom 1 Tim. 1.17 2 His holiness Isa 6.3 3 His faithfulness Psal 91.1 4 His loving kindness Psal 26.7 5 His goodness Psal 31.19 6 His Justice Zeph. 3.5 7 His Mercy Exod. 34.6 Q. Are these in Men as they are in God Ans No there is a double difference 1. In men they are only qualities in God they are his very Essence It 's an Axiom in Divinity Quicquid est in Deo est Deus Whatsoever is in God is God In the Creature they are only in the Concrete but in God in the Abstract God is not only loving but God is love 1 Epist. John 4.16 2 In the Creature they are imperfect but in some degrees but in God they are perfect in their full degrees He is so just and so merciful as he cannot be more 3. Take notice of the great Benefit that will come by a serious Meditation on those Attributes To help you in it 1. A serious Meditation on God's Eternity will be effectual to keep us from minding affecting and pursuing too much these terrestrial things which perish in the using and quicken us to get an interest in an Eternal God that will abide with us for ever who is able to make us Eternally miserable or Eternally happy to reward us with Eternal Life or to punish uâ— with Eternal Death Math. 25. last 2. The serious meditation of God's Omnipresence will be effectual to keep us from sinning because of secresie remembring though there be none else present God is present though there be no eye or ear of the Creatures yet there is the All-seeing Eye and the All-hearing Ear of God This influence you may finde it had upon Joseph Gen. 39.9 and Job 31.1 4. and David Psal 139.1 and will upon us if there be any fear of God before our eyes The Eye and Ear of a Magistrate and Minister and a Holy-man hath usually authority upon the worst of men to restrain from sining how much more should the all-discerning Presencâ— of God 3. The serious meditation of God's Omnisciency or knowledge of all things even thâ— most secret thoughts and ends and aims of meâ— in all they think and speak and do will be an effectual means to keep men from playing the Hypocrites with God and Men being he is Omniscient and knoweth the most secret intentions 〈◊〉 Men searcheth the Heart and trieth the Reinâ— to render to every one according to their Workâ— Jer. 17.9 So that however we may deceive meâ— and our own Souls yet we cannot God as Gal. 6. â— Which made the Church to take heed of it Psal 44.19 and Peter to approve his heart to Châ—â—â—â— in the profession he made of love to him Job 21.17 4. A serious meditation on his Omnipotency will be an effectual means to keep us from immoderate fearing and doubting fainting and sinking in times of straights and distresses seeing it is all one to him to help and relieve in the absence as well as the presence of means by weak as well as strong means yea without means and contrary unto means and will do it whil'st he hath any work for us to do This was it that supported and comforted David 1 Sam. 30.6 and Jehoshaphat 2 Chron. 20.12 and the three Children Dan. 3.16 And so will it us if we will act saith in it remembring there is help with God when vain is the help of the Creature Nothing impossible to God Luke 1. 5. A serious meditation on God's Immutability that will be an effectual means to keep us from despondency and questioning of his love when he seems to hide his Face considering that he is Jehovah that changeth not Mal. 3.6 The same yesterday to day and for ever Heb. 13.8 unchangeable in his love and grace and mercy to his And therefore though we are to be humbled under every sin even the least yet not to question God's love because of any even the greatest
the blood of Martyrs Oh what wonderful condescention of the great God is this to his poor worthless Creatures that when he might have left us still in our contracted blindness and suffered us to grope through inward to outward and eternal darkness He should cause the light to shine forth once more upon us and reveal his mind and will how he would have us to walk and to worship him so as to enjoy him in grace here and in glory to all Eternity hereafter How should the consideration of it affect our hearts make us to prize and to value this blessed Book to love and delight in reading of our Father's Letters and the rather because it 's the great Charter of our Peace our evidence for a better life and our Eternal Inheritance 1 Ep. John 5.13 These things have I written unto you that believe on the name of the Son of God that you may know you have Eternal Life 2. To meditate on the excellent properties of it as 1. The Divinity of it that it 's all and every part of it divinely inspir'd 2 Pet. 1. last 2 The infallibility of it that it never did or can deceive any being the word of him that is truth it self and hath said Heaven and Earth shall pass before one Iota or title of it go unfulfilled Luk 16.17 3. The All-sufficiency of it that it contains all things necessary to be known believed and practised to salvation 2 Tim. 3.16 17. 4 The Authority and Efficacy of it on the Conscience to humble and comfort when Men and Angels cannot by all they can say or do one word of God dropt into the Conscience by the Spirit of God is able to humble the proudest sinner and raise up the most dejected Soul so as to make him to acknowledge God is in it of a truth 1 Cor. 14.24 25. 3. To meditate on the Precepts Promises Examples in the Word First First The Precepts that they are good and just and holy Rom. 7.12 as you may find David did Psalm 119.15.23 And when you meditate on the Precept to remember that there is no Precept but is backt with a promise of acceptance assistance and a reward Secondly Meditate on the Promises in the Word that they are many for number exceeding great for quantity and precious for quality 2 Pet. 1.4 All the godly man's called therefore the Heirs of the promise Heb. 6.17 Promises of all things concerning life and godliness this and a better that he will give grace and glory and with-hold no good thing Psalm 84. the end That they are all Yea and Amen in Christ Jesus 2 Pet. 1.20 Still to go to them as the Bee to the Flower and suck sweetness out of them and when you meditate on them remember still God is as faithful in performing as gracious in promising 1 Thes 5.33 Thirdly On the threatnings of the Word that they are infinitely more dreadful than the threatnings of men the threatnings of men can reach only to the Body but the threatnings of God unto the Soul Men's threatnings only to this life but God's to all Eternity Math. 10 28 Fear not them which kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Soul and Body in Hell and here remember God is as righteous in making good his Threatnings as his Promises there 's only this difference he promiseth that he may fulfill but threatens that he may not fulfill Fourthly On the Examples in the word of mercy and goodness to the obedient and Justice and Severity to the disobedient and when you meditate on them to take notice There is no Example in it but is for our instruction and hath a promise or a threatning in the Bowels and Bosom of it Rom. 15.4 1 Cor. 10.11 Secondly Above all to meditate on the Gospel or the New-Covenant of Grace and in and about that to meditate on these 8. things 1. What it is 2. Why call'd the Covenant of grace 3. Why a new Covenant 4. Wherein the old Covenant and new agree and differ 5. What those special spiritual things are contain'd in the Covenant 6. What Signs there are of a Person 's being actually in Covenant 7. The Means for it and the Motives to it 1. What it is viz. That Second Contract or Agreement which God the Father made with Christ and in Him with all his Elect To give them Christ and all that is Christ's even all things that pertain to life and godliness upon their believing in Him Psal 84.11 2 Pet. 1.3 4. Secondly Q. Why is this call'd a Covenant of Grace A. In opposition to the Covenant of Works which God made with Adam in the state of Innocency That promised Life and Salvation upon condition of doing the whole will of God this only upon condition of believing and giving God the glory of his grace in it Eph. 2.8 9. 3dly Why is it call'd the new Covenant In opposition to the old Covenant of grace made with the Jews under the Law The old Covenant is the revelation and dispensation of the Covenant before the coming of Christ the new Covenant the Revelation and Dispensation of it since the coming of Christ 4ly Wherin do the old and new Covenant agree A. In two things First In the substance which is one and the same in both viz. Life and Salvation by Jesus Christ 1 Cor. 10.1 2 3. Revel 13.8 Heb. 13.8 Secondly In the way of receiving Life and Salvation to wit by Faith in Christ Act. 15.10 11. Heb. 4.2 Then Fifthly Q Wherein they differ A. In three things the clearness easiness and efficaciousness of it First In the Clearness in the new Covenant Christ and the benefits that come by him are more clearly revealed unto us than to them under the old they had it under types and shaddows and Ceremonies which things are now done away by Christ Heb 8. last Secondly In the Easiness the service of the old Covenant was a Service they were not able to bear Act. 15.10 But Christ's Yoke is easie and his Burden is light Math 11. last Because he hath freed us from those heavy Yokes and Burdens that lay on them as of many costly Sacrifices long and tedious Journeys prohibition of many Meats observation of many Days Rites and Ceremonies from all which we are freed by Christ Thirdly In the Efficaciousness oâ— Power of it there was less of the influence of the Spirit of grace given to ordinary believers under the Law than to those under the Gospel this plentiful Effusion of the Spirit being reserved unto the time of Christ's Ascension John 7.39 Eph 4.7 8. Heb. 7 18 19. Sixthly What those special spiritual blessings are which are promised in the Covenant which are first in general That God will be a God to them Gen. 17.7 and a Father 2 Cor. 6. last that is He will do all God and a Father can as he can do all things and is as
David Psal 148. Where you may finde he calls upon all the Creatures in Heaven and Earth to do so Thirdly After our solemn Thanksgiving to be especially careful of expressing it in a suitable life it is only this is the life of thanksgiving and finds acceptance with God Psal 50. last Without this all outward gratulation is but dissimulation and a further provocation And that you are really thankful in your lives to manifest it thus First By a greater hatred of sin especially this sin of Unthankfulness Psal 130.4 Secondly Greater care of discharging the duties of piety to God Psal 116.16 17. and charity unto men Nehem. 8.10 11. not only to their bodies but their souls Psal 51.12 13. Thirdly By a suitable walking before God and serving him chearfully for the abundance of all his Goodness Deut. 28.47 Deut. 6.10 Deut. 10.12 The Ninth Duty is Holy Conference First Before it to set up resolutions of declining conference about other Mens Persons and other Mens Affairs 1 Thes 4.11 Study to be quiet and medle with your own business To decline also all controverted points and apply your selves only to practical to discourse of the things of God and Christ and his Spirit and the graces of the Spirit what they are and what evidences you have of them the four-fold state of Man the four last things what experiences you and others have had of God's providences over you and yours how he deliver'd you at such a time from such a danger and did help you in such a strait how you got power over such a temptation and such a corruption how you were enabled to and carried through such a duty Secondly To consider of some special spiritual Subject that may be most seasonable and suitable to the Persons you conferr withall their disposition and condition either inward or outward Thirdly To look up and entreat the Lord so to direct your hearts and tongues as you may speak to his glory and others edification Eph. 4.29 Secondly In the time of Conference to take heed of some things and practise others First To take heed of rash speaking Pro 8.13 Secondly Too much speaking Prov. 10.19 Prov. 29.17 Thirdly Disorderly speaking those to begin first who are first in place and gifts Job 32.4 5. Fourthly Vain-glorious speaking Prov. 27.2 Fifthly Censorious-speaking Mat. 7.1 Sixthly Contentious speaking more for Victory than for Truth James 3.16 Where envy and strife is there 's Confusion and every Evil Work And Secondly Other things to be practised as these To see your speech be wise deliberate humble meek gracious and profitable Thirdly After Conference to observe what you and others have profited by it give him the glory of his grace to you in it and by the sweetness you have found in it to long after that place where you shall all be perfected in love Thus much of the manner of worshipping God that so you may worship Him in such a right manner Sect. 5. Fifth-Circumstance in and about the worship of God is Reasons why every one is to give God the Worship due to him 1. Because not only our duty that we owe to him and he commands Math. 4.10 Revel 22.9 but our Priviledge Deut. 4.6 7. 2. The greatest honour the Creature is capable of not only Men and Angels but Christ himself accounted it so Isa 43.1 Lastly Because Ordinances wherein and whereby God is worshipped are the Meeting places between God and his Saints wherein they hold sweet communion one with the other and what we must do to get preserve and increase this communion First To get communion with God to this end First See you have union with God because without union no communion and to clear up your union with God to see that Christ be yours because he is a God to none out of Christ Eph. 2.14 and that Christ is yours to see that his Spirit be yours Rom. 8.9 and that the Spirit is yours to see that you have the sanctifying work of the Spirit 1 Thes 5.23 Secondly That you may have communion with God you are to make this the main end of your drawing neer to God in the use of his Ordinances for the sincerity and hypocrisie of a Man's Spirit is seen in the end he proposes to himself in duty Now there are two ends every one should propose to himself in drawing nigh to God in duty First That God may be more honour'd by them Secondly That we may enjoy more of God more discoveries of his love and further influences of his grace more enlightning enlivening mortifying sanctifying quickning strengthning and establishing Grace Secondly To preserve communion with God First To see you have no communion with sin and sinners 2 Cor. 6.17 18. 1 Joh. 1.6 7. Secondly To keep close to God in duty for there is no such way to keep God close to us as to keep close to Him 2 Chro. 15.2 I am with you whilst you are with me Thirdly To increase communion with God to come with an Appetite to it to carry our selves humbly in it and after it to hold forth the life and power of it in your conversations and by the sweetness you find in it to long the more after immediate perfect and everlasting communion with Him in Glory Amen Thus of the things to be meditated on in and about GOD. CHAP. III. The Second Head of Meditation is Our Lord Jesus Christ THe things to be meditated on in and about Him I shall reduce to these Twelve Heads First Who He is Secondly What He is Thirdly The Infinite love of God in giving such a Redeemer to Man and only to Man Fourthly The infinite love of Christ in undertaking the great Work of Redemption for Man Fifthly The amiableness and loveliness of this Redeemer Sixthly The greatness of this Work of our Redemption Seventhly The ways and means of his effecting our Redemption Eighthly The priviledge that come by an Interest in Him Ninthly The evidences of it Tenthly The Means to procure it Eleventhly The Motives to it And Twelfthly How to walk worthy of and suitable to this Redeemer Sect. 1. First To take notice Who Jesus Christ is viz. the Eternal Son of God who in the fulness of time took to his Divine Nature our humane Nature and so became God and Man in one Person that he might be a fit Mediator to go between God and Man to reconcile God to man and man to God Gal. 4.4 5. 1 Colos 20.21 Man because man had finned and Justice requir'd that nature which had offended should make satisfaction and God that he might be able to undergo the wrath of God due to our fins and his suffering might be of infinite value to purchase salvation for us his sufferings for a time being more than if all men and Angels had suffered to all Eternity Secondly What Christ is to His viz. that He is the only remedy which God hath vouchsafed against Man's misery Acts 4.12 No other Name given
under Heaven by which we can be saved Joh. 8.24 If you believe not that I am he you shall die in your sins and therefore it 's a gross Error A man may be saved in any Religion so he walk according to the Rules of it and as he is the only remedy so he is an All-sufficient remedy hath thorowly trode the Wine-press of God's wrath fulfilled and brought in everlasting righteousness and so able to save to the uttermost all such as come to God by him Heb. 7.26 Thirdly To meditate on the infinite love of God to Man-kind in vouchsafing such a Remedy to us and none to the fallen Angels Heb. 2.16 and John 3.16 God so loved the World that he gave c. with such a Sic as has no Sicut such a So as has no Like so as cannot be conceiv'd much less expressed Fourthly On the infinite love of Christ in the voluntary undertaking this great Work for us and standing between the wrath of God and out Souls when the whole Creation trembled at it Psal 40.8 This is such a love as passeth love and passeth knowledge Men and Angels not able to comprehend what the bredth and length and depth and heighth is of this love of Jesus Christ to poor sinners Eph. 3.18 19. Fifthly To meditate on the amiableness or loveliness of Christ in himself that your hearts may be drawn out the more after him Cant. 5. last He is altogether lovely all desirable in his Names Nature Offices Graces Actions Passions and Benefits purchased by him for us First In his Names His name is as an Ointment poured out Cant. 1.3 God hath given him a name above every name that at the Name of Jesus every Knee should bow Phil. 2.9 And this Name JESUS so full of sweetness that as Bernard hath it it is Mel in ore melos in aure Jubilus in corde Honey in the mouth Musick in the Ear and a Jubilee in the Heart so sweet that Austin after his Conversion delighted not to read any Book wherein was not the Name Jesus And for his Name Christ how full of sweetness is this so called because he was Anointed to be the Mediator King Priest and Prophet of his Church You may read more of his precious names Isai 9.6 Secondly Altogether lovely in his Natures both Divine and Humane First For His Divine Nature He is God Co-essential Co-eternal and every way coequal with his Father and therefore stiled God's-fellow Zach. 13.7 Secondly For His Humane Nature as He was Man so He was a Just and Innocent Man Mat. 27.19 A good man that always went about doing good to the Souls and Bodies of others Acts 10.38 An eminent Man above all Men fairer than all the Children of Men Isai 45.2 and that both in Soul and Body And needs must as being without all sin from which all deformities come especially in his state of Exaltation as the Apostle tells you when he met with him in the way of his Persecution Act. 26.13 At mid-day O King I saw in the way a light from Heaven above the brightness of the Sun shining round about me c. Thirdly Altogether lovely in his Offices oâ— Mediatorship Priestly Prophetical and Kingly Office First His Office of Mediatorship for first he hath reconcil'd by this God and Man Law and Gospel Mercy and Justice Secondly Hereby He hath opened a way for us into the Presence oâ— God whom we could no more draw nigh to without Him than the Stubble to the consuming Fire Heb. 12. last Secondly For His Priestly Office He is altogether lovely in that First Because He is a Priest not after the Order of Aaron but the Order of Melchisedeck Psal 110.4 Aaron was a temporary Priest but Christ an Eternal Priest Secondly In that He was not only a Priest but Altar and Sacrifice all which never any before Him was Isaiah 56.67 and 60.7 Thirdly A Priest that sprinkles Persons and Services with his precious Blood so as to take away the iniquity of our holy things and render all acceptable to his Father Eph. 1.6 1 Pet. 2.5 Fourthly A merciful High Priest that cannot but have a fellow-feeling of all our infirmities Heb. 11.15 and knows how to succour them under their temptations Heb. 2. end Fifthly A Priest that is holy harmless separate from sinners and so able to save them to the uttermost that come to God by Him seeing He ever lives to make Intercession for them Heb. 7.25 Thirdly Altogether lovely in his Prophetical Office A Prophet that excels all other Prophets First In that all other Prophets were but Types of this Prophet even Moses himself Mat. 10.27 Heb. 3. Secondly Other Prophets could speak only to the Ear but Christ to the hearts of men other Prophets could only instruct but not convert Christ doth both Revel 3.7 Christ in speaking makes his to live Joh. 5.25 Thirdly Other Prophets could reveal but a part of God's will Christ he makes known the whole will of God John 15.15 Heb. 1.1 2. Fourthly All other Prophets had their Authority and Commission from Him He his from Himself Mat. last the last Eph. 4.11 In a word such a Prophet as he is the Angel's Surety Mediator of the Covenant the Angel as he goes from God to us and us to God the Surety as he undertakes for us and the Mediator he goes between God and us Fourthly Altogether lovely in his Kingly Office for He is King of kings a King that excels all other Kings in His wisdom power righteousness mercy Secondly A Universal King over all Nations and all Creatures in the World Math. 28. All Power is given to Him in Heaven and in Earth and Eph 1 22. Thirdly He is a spiritual King a King that sets up his Throne in the Hearts and Consciences of Men which other Kings cannot however the Pope and his Pope lings will usurp it Revel 18.13 Fourthly He is an everlasting King whâ—â—e Kingdom can never be shaken Heb. 12.27 Of whose Kingdom there is no end Daniel 2.44 Fifthly Altogether lovely in his Graces and that both inherent in him and diffusive from him First Inherent in him therefore do the Virgins love him and run after him Cant. 1.2 and the Angels worship Him Heb 1. And he must needs be so because in Him is the fulness of grace and truth John 1.14 and he hath the Spirit without measure John 3 34 and is anointed with the Oil of gladness above his fellows Heb. 1.9 Secondly In his diffusive graces for from his fulness it is we all receive grace for grace Joh. 1.16 that is grace like to that in Christ and one degree and measure of grace after another 2 Cor. 3. last Fifthly He is altogether lovely in his actions for never man spake as he spake Joh. 7.40 and never man did as he did Joh. 9.39 Sixthly A together lovely in his Passions never any man suffer'd what he did or as he did nor suffer'd so willingly patiently constantly aâ—
Lord under the consideration of it Secondly As there followed guilt so filth or the defilement of the whole Man with sin original and actual and here to meditate what these are and what special things in them are to be meditated on for the humbling of our Souls and the keeping us from closing with Temptations to them First What sin is viz. The transgression of the Law of God either revealed in the Word 1 Ep. Joh. 3.4 or written in the heart Rom. 2.14 15. and here about sin to take notice and meditate on the ugly filthy hurtful hateful nature of it 1. For the ugly nature of sin it is not only evil but the worst of all evils and the cause of all other evils that it is most contrary to God's most Holy Nature that which made the Devil a Devil and Hell to be Hell without which the Devil would be a blessed Angel and Hell would be Heaven that also that could not be expiated and done away by the death and blood-shed of all the Creatures but only by the precious heart-blood of the Lord Jesus Christ Secondly Meditate on the filthy nature of it as it is compar'd to the Excrements of Man Isai 4.4 and called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Excrement of Excrements or superfluity of naughtiness James 1.21 yea not only filthy in the concrete but filthiness it self in the abstract 2 Cor. 7.1 Q. But how doth this appear A. In that it defiles a man in all and all to him 1. It defiles him in all every faculty of Soul every power of Body Mat. 15.19 20. whence Solomon calls the sinner a loathsome Person Prov. 15.3 because sin is that which makes him loathsome to all to God and Man and Himself 1. To God Zach. 11.8 my Soul loatheth them 2. Loathsome to Men especially good Men Psal 15.4 Prov. 29. last Isai 66.24 3dly That which makes men loathsome to themselves when God once opens their Eyes to see it and brings them home to himself by Repentance Ezek. 36.31 Job 42.6 Rom. 6.21 Secondly As it defiles a Man in all so all to him all his Relations all his Enjoyments all his Actions natural civil religious Titus 1.15 To the impure all things are impure the Word is a killing Letter the Sacraments Seal up Damnation in short of so defiling a nature as all the Water of the old World could not wash away the stain of it nor all the Fire of the last Judgment and of Hell will be able to burn up the dross of it Thirdly Meditate on the hateful nature of sin how hateful it is to God and good men 1. To God it is the only object of his hatred he hates nothing but as it is sinful not the Devil but only as sin made him a Devil 2. That it is so hateful to God appears in that he hates it where-ever he sees it Even in his own Son who knew no sin yet because he took our sin upon him he so manifested his hatred of it as he would not spare the severe punishment of it in him because the Creatures could not strike a stroke hard enough he was pleas'd to bruise him Isai 53.16 and to lay upon him the fierceness of his wrath Lament 1.12 Secondly As hateful to God so to all good men Psal 139.21 Do not I hate them O Lord that hate thee search me and try me c. Psal 119.128 I hate every false way the Martyrs so hated sin as they chose rather to burn at the Stake and undergo any torment than give way to any sin Anselm Arch-Bishop of Canterbury was wont to say that if he saw Hell on one side and sin on the other and he must of necessity choose one he would rather choose Hell without sin and no wonder for where there is no Sin there is no Hell Fourthly On the hurtful nature of sin this appears 1. In that it is the greatest Enemy to God to Christ to the Spirit to Us 1. To God it 's that which seeks to un-Throne Him and un-God Him and there is no true and loyal Subject but will endeavour the death of him that seeks the death of his Soveraign Lord and King Secondly The greatest Enemy to Christ that which brought him from Heaven to the Cross made Him sweat Blood under the apprehension of his Father's wrath due to him and to cry out on the Cross to the amazement of Heaven and Earth My God my God why hast thou forsaken me Thirdly The greatest Enemy to the Spirit of God that which quencheth and grieveth and vexeth and resists him makes him to leave his Habitation and when he goes out the Devil comes in with seven worse Spirits than ever Mat. 12.45 Fourthly The greatest Enemy to Us that which deprives us of all good Isai 59.2 and exposeth us to all evil Rom. 2.8 9 10. pulls down all manner of Judgments on Persons Families Towns Cities Kingdoms Countreys Prov. 8. last Rom. 1.16 Eph. 5.5 That which makes every man to come in with a Cry and go out of the World with a Groan So much of Sin in general Secondly For Original sin that you may be effectually humbled under it to take notice of and meditate on these things 1. What it is 2. The several Titles given to it with the Reasons of them 3. The Parts of it 4 The extent of it And 5. The fruits of it First What it is for the understanding of this you are to Note that Original sin is taken either actively or passively First Actively for the sin of Adam in eating the forbidden fruit and is call'd by Divines Peccatum Originans the beginning-sin or the sin giving a beginning to all other sins Secondly Passively for the corruption of nature flowing from that first sin of Adam and is call'd Peccatum Originatum or sin taking a beginning from that first sin of Adam and this is that which we are to speak unto and may be described thus A privation of Original righteousness and a depravation of the whole Man with unrighteousness Justly deriv'd from the loins of our first Parents unto all their Posterity by reason whereof every Man and Woman is conceiv'd and born in sin brings into the World with them the Seeds of all sin is inclin'd to all evil and averse to all that is good 1. There is a deprivation of Original righteousness wherein Man was created Rom. 3.10 There 's none righteous no not one Secondly A depravation of the whole man with unrighteousness Gal. 3.22 The Scripture hath concluded all under sin not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things in man for the word is in the Neuter Gender and it is further evident by the Apostle's Prayer for Universal Sanctification 1 Thes 5.23 Implying an Universal Corruption Thirdly I say justly deriv'd from the Loins of our first Parents to all their Posterity as you may see Gen. 5.3 Adam begot a Son in his own likeness that is
by us amongst others of fallen Man-kind and therefore that God should pass by others more noble for birth and it may be more sober and civil for conversation and look upon us wallowing and weltring in our blood and filthiness and say unto us Live this should exceedingly affect our hearts and make us still to be admiring and adoring the free rich and unsearchable love grace and mercy of God to us in Christ Ezek. 16. Psal 103. Secondly That we may do this with more profit and comfort to take notice what this state of grace is and for the understanding of this to know there is a double grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the second grace the first whereby our Persons are accepted the second whereby they are sanctified the first is no other than the free love and favour of God whereby he accepts us in Christ and for his sake forgives all our sins and gives us his Spirit to renew and sanctifie our natures Rom. 11.6 Eph. 2.8 9. The second grace is no other than a special gift of that grace and favour of God otherwise call'd in the Scripture Regeneration John 3.6 and Renovation of the Image of God Eph. 4.24 and Sanctification of the whole Man 1 Thes 5.23 and the Divine Nature 2 Pet. 1.4 Godliness and holiness 1 Tim. 6. And it may be described thus a work of the Spirit in the Ministry of the Word deriving from Christ their head unto all his Elect spiritual life grace or holiness and diffusing it throughout the whole Man whereby they are enabled to act and move God-ward Grace-ward and Heaven-ward Thirdly To take notice of and meditate on the differences of true grace from false grace for Eph. 4.14 the Apostle speaks of true holiness in opposition to false and feigned now these differences are especially in three things as first true sanctifying grace is from an inward principle infused by the Spirit of Grace Psal 40.8 Rom. 7.22 but that in the Hypocrite is only from an outward principle as shame of the World fear of punishment and the like Secondly True grace makes Men to approve all their thoughts and words and ways to God's all-seeing eye Job 31.4 Job 42.4 5. John 11.17 A Hypocrite dares not do so he approves them only to the eyes of men so long as Men think well of him he cares not what God thinks Thirdly True grace makes Men humble the more knowledge they have the more they see and bewail their ignorance as that wise Man Pro. 30.2 I am more brutish than any Man and I have not the understanding of a man viz. in comparison of what he ought to know of God the more faith he has the more he bewails his unbelief as the Father of the possessed Child Mark 9.24 The more love he hath the more he bewails his want of love and calls upon his Soul to love God more Psal 116. But now a Hypocrite he is proud of the grace he hath and thinks he has more than he hath and that both God and man should respect him the better as the Pharisee Luk. 18. I thank God I am not as this Publican c. Q. But wherein doth renewing Grace differ from restraining Grace A. Especially in two things 1. Restraining grace only keeps Men from the acts of sin but doth not mortifie sin Abimeleck's lust was restrained when God with held him from Sarah Gen. 20.6 but not mortified whereas where there is renewing Grace sin is subdued as well as restrained Rom. 8.13 Secondly Restraining grace keeps men from sinning out of a servile fear of punishment but renewing grace makes men forbear out of a fillial fear of offending Gen. 39.9 Psal 130.4 Thirdly Restraining grace keeps men from sinning no longer than they are under the means of restraint as godly Magistrates Ministers Parents Masters when they are dead or removed then they can neglect the Worship of God and be as vile as the vilest when there was no King in Israel every one did what was good in his own eyes Judg. 17.6.18 but renewing grace where it is it makes and keeps men ever the same and the worse the times are the better are they Gen. 6.9 Fourthly To take notice and meditate on the degrees of grace all have not the same measures and degrees of grace but some more and some less whence we read of some strong men in Christ others weak Prov. 15.1 Some Babes in Christ and others grown Christians 1 Cor. 3.1 Some Trees of righteousness Isai 61.3 Others bruised Reeds Mat. 12.20 and God hath wise and holy ends in this as 1. To put a difference between Heaven and Earth here we are but renewed and sanctified in part how-ever it be in every part but in Heaven the Spirits of just Men are made perfect Heb. 12.23 Grace there is perfected in glory Eph. 4.13 Secondly God will have it so to teach us to live in a continual dependance on that fulness there is in Christ for us that we may still go to him and receive from him grace for grace John 1.16 that is one degree and measure after another Thirdly That he may display his glorious Attributes as his infinite wisdome All-mighty Power unchangeable grace in carrying on the work of grace until he hath crown'd grace in glory 2 Cor. 12.9 10. Q. But seeing there are different degrees of grace some have more and some less How may a Man know that he hath any truth of grace even the least degree of saving grace A. You may know it by these two things 1. A continual complaint of the want of grace and the weakness of grace in comparison of the strength of corruption as the Father of the possessed Child this is made by our Saviour the Sign of truth of grace Mat. 5.3 Blessed are the poor in Spirit that is who are spiritually poor in their own sight and sense 2. You may know it by earnest desires and endeavours after more grace as in Nehemiah 1.11 and the Church Isai 26.8 Christ pronounceth them blessed that hunger and thirst after righteousness and promiseth they shall be filled Mat. 5.6 Q. But how shall we know our desires after grace to be true desires A. Briefly thus 1. If they be industrious in the use of the means and all means 2 Cor. 7.11 1 Pet. 2.2 Secondly If they be fervent desires like David's Psal 42.1 more after spirituals than temporals Psal 4.6 Thirdly If they be restless desires until we obtain Psal 119.20 My Soul breaketh for the longing it hath to thy judgments at all times Thus of the evidences of grace in general Now Secondly Take notice of the evidences of some particular graces as knowledge faith repentance obedience love fear and hope but here before I speak unto them take this caution he that hath one of these graces in truth hath seminally all and every sanctifying grace how-ever he do not see it as he that hath one link of
of these as 1. on Death because it will be a notable means 1. to make us apply our hearts unto Spiritual Wisdom Psal 90.12 2. To restrain us from sin lest Death should find us in it or presently after it As a Copy of Writing is safest from blotting when dust is cast on it so we are safest from sinning when we remember that we are but Dust Callamy 3. A notable means to quicken us to repentance an instance you have in Waldus A rich Merchant of Lyons in France who seeing one drop down dead in the streets went home repented and changed his life studied the Scriptures became a Teacher and Father of those Christians called the Waldenses or the poor Men of Lyons Therefore 2. To meditate on the great and terrible day of Judgment because it will be as a curb to restrain from sinning so a spur to quicken to duty 2 Cor. 15.9.10 11. 3. Therefore to meditate on Hell because it will be a notable means to keep us out of Hell whence one adviseth thus Descendamus viventes ut non descendamus morientes Bernard Let us often look down into it that we may never fall into it 4. Therefore to meditate on Heaven because it will make us more willing to leave Earth to go to Heaven whensoever God calls for us the reason why so few go to Heaven when they die is because they never thought of Heaven until they came to die Calamy First On DEATH In it to meditate on those things that may fit you for Death and those things that may make you willing to die First On those things that may fit you for Death as 1. that it is one of the chiefest parts of Wisdom that which God you saw wisheth to Man in a most pathettical manner Deut. 22.29 Oh that men were wise c. 2. The original procreant cause of it viz. Sin Rom. 6. last The wages of sin is death therefore as often as you are tempted to sin by the present credit profit and pleasure of it to think on the fruit of it Rom. 6.21 What fruit had you in those things whereof ye are now ashamed 3. On the certainty of it In the day that thou eatest of it in dying thou shalt die that is thou shalt most certainly die Gen. 2. Heb. 9.27 It 's appointed for all to die 4. The uncertainty of it as nothing more certain so nothing more uncertain Ut morior scio sed nescio ubi quomodo quando That I shall die I know but where how and when I know not It 's a Proverb When Health is highest Death is many times nighest 1 Thess 5.3 When men cry peace then comes sudden destruction To day the Sermon-Bell tolls to call you to Church to morrow it may be the Passing-Bell to summon you to the Grave and therfore to wait for it at all times and in all places in all manner of wayes because all things come alike to all Eccles 9.1 5. To consider to die is but once to be done and that which is but once to be done had need to be well done or we are for ever undone if this work be not done or but half done at the time of dying there 's no doing or finishing it afterwards Eccles 9.10 As the Tree falleth so it lyeth as Death leaves men so Judgment finds them Heb. 9.27 6. To meditate on the terribleness of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Terrors Job 18.14 and needs must seeing it separates those two friends Soul and Body delivers up the Soul immediately to stand forth before the Tribunal of Christ to receive his peculiar Sentence of Damnation before the Judgment Day comes and after the Sentence to be carried by the Devils into Hell and throwes the body of the wicked into the Grave where Death gnaws upon it as upon Carrion in a Ditch puts an end to all his temporal felicity and begins his eternal misery strips him of all the comforts of this life and brings him to eternal torments 5. To meditate on the means you are to use to use to fit you for Death and they are amongst others these 1. To acquaint your selves with God and make your peace with him by Jesus Christ as Eliphas counsels Job Job 21.22 2. To get and clear up your interest in Jesus Christ who hath destroyed Death and him that had the power of Death Heb. 2.14 3. To pull out the sting of Death by Faith in the Blood of Christ and repentance for every known sin 1 John 1.7 Acts 3.19 to see that Sin die ere you die for it 's one of the terriblest threatnings in the Book of God John 8.21 If you believe not that I am He you shall die in your sins and Luke 13. Except ye repent ye shall all likewise perish And therefore Antequam moriaris moriantur in te vitia before thou dyest be careful to see that sin die 4. Labour to die daily as unto sin so unto the World 1 Cor. 7.29 The time is but short and the fashion of this World passeth away it 's the worst husbandry in the World to have Grace to seek when men should make use of it and the sick Bed is the worst time of all others to seek it in being then scarce able to think on any thing but Pain and Death and Hell 5. To get and clear up a Work of Grace that may entitle you to Glory or there will be nothing else able to stand by you and comfort you all things in the World without a Work of Grace will like Job's Friends prove miserable Comforters 3 John 3. Except a man be born again c. Flesh and Blood shall never inherit the Kingdom of God 1 Cor. 15. 6. Not only look to this that you have Grace but that you keep it in exercise not only that you have Lamps and Oyl in them but that you trim them against your Lord's coming Mat. 25. that is that you act and exercise your Graces especially these your Faith and Patience Heb. 6.12 your heavenly-mindedness and contempt of the World Phil. 3.20 7. That you get and keep good Consciences this will be light in darkness and life in death Prov. 14.32 The Righteous hath hope in his death 2 Cor. 1.12 This is our rejoycing in the testimony of our Consciences c. Isa 38.2 Remember how I have walkt before thee in Truth c. Lastly It was Moses's Prayer and let it be yours daily Teach us Lord so to number our dayes as we may apply our hearts unto Wisdom Psal 90. In a word Let the ends of all your thoughts be the thought of your latter end that so when you come to die you may have nothing else left to do but to die and whensoever Death comes you may bid it wellcome in the Name of Christ and when you are to die to die in charity with all in obedience to God's Call and in Faith to go to and be for ever with the
Lord. Secondly To meditate on such things as may not only fit and prepare you for death but meditate on such things as may make you willing to die and help you to die comfortably What are they Mind here well for they are of special use to you As first 1. The certainty of another and a better life after this nothing so sure as that by what you have seen already by the testimony of Scripture and many weighty grounds of it in your meditations on the Life of Glory 2. Meditate on the evidences you have of an interest in that better Life of Glory as your interest in God in Christ in the Spirit and in the Graces of the Spirit as your effectual Vocation Justification Adoption Sanctification and those Graces unto which 't is promised as Saving Sanctifying Knowledge Faith Repentance Obedience love to the Saints the Truth sincerity and uprightness of your heart in all to which you may see it frequently promised Psal 84. to the end Psal 37. v. 37. Isa 57.2 Thirdly To meditate on the many and weighty grounds God hath given to encourage your Faith and strengthen your Patience and cause both to have their perfect work 1. To encourage your Faith as 1. his immutable decree 2 Tim. 2.19 2. His unchangeable Love Jer. 31.3 3. His everlasting Covenant Jer. 32.39 4. His continual Intercession Heb. 7.25 5. His almighty Power to keep them through Faith unto Salvation 2 Pet. 1.4 however we should let go our Faith yet he will hold it fast by his Spirit 2. The grounds to strengthen our Patience 1. It 's a Lord whose Will cannot be resisted a Father who ought readily to be obeyed a wise Father who knows what is better for his Children then they do for themselves a pittiful tender-hearted Father that is afflicted in all the afflictions of his that will not afflict his too much because he knows whereof they are made that they are but Dust nor too long lest the Spirit faint and the Soul which he hath made a Father from whom they have received all the good they have had and therefore to be contented to receive a little evil and the rather because it is in order to their spiritual and eternal good Rom. 8.2 Ah! but the pains of my Body are great and the pangs of Death are bitter but to quiet your spirits under these Consider 1. That the pangs of Death are sometimes less then the pains they feel before as to Mr. Bolton who said to his Friend that askt him How it was with him when the pangs of death were upon him He said to him Your cold hand is the greatest pain I feel in his Epistle to the Four last Things 2. You are content to undergoe a great deal of pain here for a little gain how much more should you for an eternal gain These pains are but like the throwes in Travail to bring forth eternal Life 3. Whatsoever your pains and sufferings are they are little or nothing to those your sins made Christ to suffer and that many of his dear and precious Saints have and do suffer and to those eternal sufferings Christ hath redeemed you from and that exceeding excessive and eternal weight of glory that will follow your sufferings 2 Cor. 4.17 Fourthly To meditate on the many and great evils that Death will free you from as 1. from a body of Sin and Death that is still inclining you to evil and indisposing you to good still dulling deading and distracting you in all the services you do 2. From a wicked World wherein continually we see and hear what doth and should more vex our souls 2 Pet. 2. 3. From the dissention of Brethren who are continually undermining the credit and comfort one of another which made Melancton so willing to die when a Friend of his askt him how it was with him and whether he were willing to die He answered Oh yes Not only that he might be freed from a body of Sin and Death and a wicked World but from the dissention of Brethren and go there where all shall be perfected in love 4. From a malicious Devil that is still tempting us to evil and discouraging us from all that is good walking up and down like a roaring Lion seeking whom he may devour 1 Pet. 5. In a word from all Labours Pains Fears Doubts Sorrows Sufferings Rev. 14.13 Rev. 21.4 Death will perfectly cure you of all Diseases Corporeal and Spiritual at once both an aking Head and an unbelieving Heart a sickly Body and a distemper'd Spirit the best Physitian that ever you met with Fifthly To meditate on the many and great benefits Death will help you to as that glorious Place Company Imployment Priviledges you saw before in the Life of Glory the continual Presence of God the blessed Vision of God the immediate perfect and everlasting communion with God perfection of Holiness fulness of Joy and an everlasting Sabbath Sixthly To consider the evil of being unwilling to die By this Christians manifest too much ignorance unbelief hypocrisie love to the World senslesness of the body of Sin and Death that World of wickedness they live in and hereby procure more disquiet to their Spirits and hasten Death the sooner upon them besides the great unreasonableness of it that when God should be so willing of their company they should be so unwilling of his and when Christ should be content to leave Heaven and to come to Earth for them they should be unwilling to leave Earth to go to Heaven that they might enjoy him and know and profess it to be best of all to be with Jesus Christ Seventhly To meditate on the good of being willing to die Hereby you will make a vertue of necessity seeing you cannot put it off therefore you will voluntarily yeeld to it hereby you will manifest your hatred of sin contempt of the World Faith in God's Promises Love to God desire of immediate Communion with him honour your Christian Profession and make Death the less terrible to you Eighthly and Lastly Consider what the Apostle sayes 1 Cor. 13. to the end Death is yours Yours no way to hurt you but every way to do you good 1. No way to hurt you because however it be a Serpent yet 't is a Serpent without a sting by stinging of Jesus Christ to death it lost its sting so that though it may hiss yet it cannot hurt however the Devil brought Jesus Christ unto the Cross unto Death unto the Grave yet therein Jesus Christ out-shot the Devil in his own Bow spoiled Principalities and Powers and made a shew of it openly tryumphing over them on the Cross Col. 2.15 And that it can no way hurt you appears further by these Particulars 1. In that it is not the destruction or annihilation either of Soul or Body but onely the alteration and change of their condition for the better As for instance 1. In the Body The Body by Death is freed from
evil spirit be so dreadful to them here what will it be to be still in their company and never suffered to go out of it Consider well but these two things 1. Their ghostly deformity they make Hell look black as one saith 2. Their deadly antipathy they are filled with rage against mankind and therefore having been temptors here they become for ever tormentors there 7. Meditate and consider before it be yet too late how inexpressibly the damned in Hell do and will for ever bewail their folly and madness in hearkening to and following the temptations of the Devil the World and the Flesh and mis-spending their health and strength time and tallents in the service of them and neglecting so great Salvation as was so frequently and affectionately offer'd them from time to time 8. Meditate and consider what those damned Souls in Hell would be willing to do and suffer if they might come out thence and have one offer more of a Christ Life and Salvation doubtless they would be willing in testimony of their thankfulness to spend every moment of time from the beginning of the World to the end could they live so long in the most holy pure strict precise manner they possibly could and would be content also to suffer whatsoever Men or Devils should invent or impose so they might but escape the eternity of those hellish torments but all in vain for out of Hell there 's no redemption Psal 49. Once in Hell and for ever in Hell 9. And Lastly Meditate on the duties you are to perform if you would escape those endless easless and remediless torments of Hell Q. What are they A. I will but name a few 1. Be still blessing God for Jesus Christ and Jesus Christ for undertaking the great Work of Redemption from the wrath to come 2. Get and clear up your interest in him and his redemption by the directions I have given you before 3. Be careful speedily to hearken unto and accept the offer of Christ and Life and Salvation in him before it be too late 4. Hasten as fast as you can out of the Suburbs of Hell I mean your natural unregenerate estate an estate of ignorance unbelief impenitency disobedience for this is the broad way to Hell 5. Learn from what you have seen to hate and fear and fly from all and every sin as you would from Hell and the rather because it is worse then Hell it being that which made Hell to be Hell and therefore to hearken to the counsel of our Saviour Mark 9.43 If thy hand offend thee cut it off it 's better for thee to enter into life maimed then having two hands to go into Hell c. 6. Be willing to do and suffer what ever God shall be pleased to call you unto here rather then by refusal to throw Soul and Body into Hell Fire Heb. 12.5 Fear not them which can only kill the Body c. 7. Pitty poor Souls who are every day running and posting in the broad way to Hell and labour by your Counsels Exhortations Admonitions Prayers Tears Examples to turn them back It may be they will be angry with you for it but it 's better they should be angry with you then God should be angry with you for not doing it better you should feel a little of their wrath then they and you lie under the eternal wrath of God that you may not 8. Be perswaded your selves and do you perswade others to look every day into Hell that you may not fall into Hell and that you may look to the purpose think and think again think every day and all your dayes of those things I have laid before you how unconceivably miserable the condition of the Damned is in Hell and yet you of free and rich Grace wonderful patience and long sufferance out of Hell who have deserved it as well as others you yet have a day of Grace when 't is past to others and therefore whilst it is called to day harden not your hearts but turn every one of you from your evil wayes that he may turn away his wrath and you may escape the damnation of Hell Amen Fourthly Of HEAVEN In and about it to meditate on those things I directed you before in and about the Life of Glory that glorious Place and glorious Company and glorious Endowments and glorious Imployments and glorious Injoyments the Saints shall have there add to those these two or three particulars more What Heaven is The excellent Titles given to it The glorious Objects we shall see there And the perfect happiness we shall for ever in joy there First What Heaven is viz. The highest and most excellent of places called the Heaven of Heavens and by the Apostle the Third Heaven This God hath prepared and appointed to be the Habitation of the Glorious Angels and all the Blessed Saints who have liv'd and died here in the Lord to reward all their faithful services here with everlasting bliss and happiness to the praise of the glory of his Grace Mat. 25.34 last 1 Thess 4. last Secondly Take notice of and meditate on the excellent Titles given to it in Scripture as for instance in some 1. In respect of the loving and kind imbracements of it it 's called Abraham's Bosom Luke 16. 2. In regard of the pleasure and delight of it it 's called Paradise Luke 23.48 and the Joy of the Lord Mat. 25. and the Fulness of Joy Psal 16. last 3. In regard of the greatness and spaciousness of it it 's called God the Fathers House John 14.2 The City of the Living God Heb. 12.22 The Kingdom of God Luke 12.32 A Heavenly Kingdom Mat. 7.21 A Kingdom which so far excelleth all earthly Kingdoms as Heaven doth Earth and further The Kingdom of God whose Kingdom infinitely excels all other Kingdoms as he doth all other Kings 4. In regard of the dureableness and continuance of it it 's called an Inheritance Acts 10.32 and a rich and glorious Inheritance Ephes 1.18 The Inheritance of the Saints in Light Colos 1.12 An Inheritance incorruptible undefiled that fades not away 1 Pet. 1.4 5. In respect of the Honour and Glory of it it 's called a Crown and that we may not think it to be a Crown gotten by Injustice it 's called a Crown of Righteousness 2 Tim. 4.8 And lest we should think it to be like earthly Crowns subject to change it 's called an Incorruptible Crown Luke 9.25 and a Crown of Life James 1.12 And that we not think it too mean a Crown it 's called a Crown of Glory 1 Pet. 1.4 An eternal weight of Glory 2 Cor. 4.17 which all other Crowns and Jewels do but darkly shaddow out It is as one saith A superlative transcendent Phrase such as is not to be found in all the Rhetorick of the Heathens because they never treated of such a Theam or with such a Spirit as the Apostle did Thirdly Meditate on the Glorious sights we
all the Secretaries of Nature cannot number the kinds of the Creature much less the Individuaes Jer. 33.22 Psal 104.25 3. For the Variety of the Creatures This is much more wonderful As there are innumerable Kinds of Creatures so there are kinds of divers forms and fashions one from the other Amongst so many thousand Pebles on the Sea-shore you cannot find two stones alike in all things amongst so many thousand Heards of Cattle you cannot find two Beasts alike in all things amongst so many thousand Men and Women that are in the World you cannot find two persons alike in all things but they differ in Face or Voice or Gesture 4. For the Beauty of the Creature How hath the Lord bedeckt the Heavens with Stars the Earth with all variety of Beauties well dressed Gardens fruitful Orchards green Meadows pleasant Woods sweet Fountains Chrystal Streams all variety of Colours so as Solomon in all his Royalty was not cloathed as the Lilly Matth. 6.29 5. For the Structure of the Creatures how admirable is this In the least as well as the greatest the Soul of a little Fly sayes Austin excels the glorious Body of the Sun the Teeth of a Moth as wonderful as the Tusks of a Boar the Thigh of a slender Gnat not inferior to the Thigh of the hugest Elephant the Wings of a Butter-fly may compare with the Wings of an Eagle There 's not the least Creature but is so admirably fram'd as all the Artists in the World not able to mend or make the like 6. For the Vertues of the Creature How wonderful is this in the Elements above and the Planets beneath in the Herbs and Trees and precious Stones there is no Creature even the vilest and basest but is good for some use or other 7. For the Sympathy of the Creatures and the Antipathy between them How strong is this No reason can be given of the sweet agreement between the Load-stone and the Iron the Lilly and the Garlick nor of the mortal hatred between the Swan and the Eagle the little Birds and the Owl A serious meditation on these things will not onely discover the great love of God and draw out your hearts the more in love to him who hath done all these things for you Secondly To meditate on those things in the Creatures that may disingage your hearts from the inordinate love of them and the eager pursuit of them amongst others on these things The Vanity Uncertainty Unsatisfactoriness Commonness Unprofitableness Deceitfulness Hurtfulness and the great folly of men in making them their portion 1. On the Vanity of them Being things in shew rather then in substance appearance rather then reality Prov. 23.5 Wilt thou set thine eyes upon that which is not Viz. In respect of any advantage and comfort when God withdraws himself from the Creature then they are like standing Pools in Summer dryed up when the Creature comes to make use of them yea they are not onely vain in the Concrete but vanity it self in the Abstract verily Man in his best estate is altogether vanity Psal 39.5 Not onely thus the Man but every Man not in his worst but best estate not only in parts but in every part altogether vanity and if Man the very best of Creatures how much more those Creatures which God made for Man What is Honour but Magnum nihil a glorious Fancy Acts 25.23 What is Wealth but a little white and red Earth What is all pleasure here but a little bitter sweet Solomon that extracted the quintessence of all concludes after the tryal of all all is vanity and vexation of Spirit 2. Meditate on the uncertainty of them 1 Tim. 16.17 Charge them that be rich they trust not in uncertain riches So uncertain as like Tennis-Balls they are banded up and down from one to another they cannot promise a day or an hours continuance to you or you to them Prov. 23.5 Riches take to themselves Wings and fly away like a Partridge in one mans Field to day in anothers to morrow many of great estates are on a sudden brought to nought by Fire Water Thieves How often have you heard of such and such in honour to day and disgrace to morrow a Rich Man one day and a Beggar another in health and jovial to day and dead nay it may be damned to morrow be warned by others harms 3. Meditate on the Vnsatisfactoriness of them They that have most of them are never satisfied with them Eccles 1.8 Eccles 4.8 Eccles 5.10 Isa 55.1 Wherefore do you lay out your Money for that which cannot satisfie You have instances of it in all times The Rich Fool in the Gospel not content to have his Barns full but he must pull them down to build them bigger Absalom not content to be a Kings Son but he must aspire also to his Fathers Throne Ahab not content with a Kingdom but is sick after Naboths Vineyard We need not look so far back our latter times give us too sad Examples he that hath climed the Ladder of Preferment high enough to break his neck yet will indeavour to climb higher and higher ut lapsu graviore ruat that he may have the greater fall he that by base and unjust Courses hath scrapt together a great heap of Wealth more then he knows well how to despose of yet is still labouring to add House to House and Field to Field and Bag to Bag till he hath added Hell to all he that hath run riot into all manner of excess and even glutted himself with the pleasures of the Flesh will yet be still adding Drunkenness to Thirst and Fuel to the Fire of Concupiscence until he hath brought Poverty into his Estate and Rottenness into his Body and Destruction both upon Soul and Body So unsatisfactory are all those things here below that like the Fire Grave Sea and Hell they have never enough 4. The Commonness of them How that all these worldly things are common to the Wicked as well as the Godly God gives Riches to them to whom he will never give Grace here nor Glory hereafter Riches were never an evidence of Gods Love here or Salvation hereafter but only an Interest in Christ and Grace from Him Men may have Riches and yet be damned Heirs and yet be damned Gifts and Parts and yet be damned for all these earthly things are common to the wicked with the Godly Eccles 9.1 and usually wicked men enjoy more of them then the Godly Job 2. Psalm 73. because it is their portion in this Life Psal 17. end 5. Take notice of the Unprofitableness of them Mark 8.36 What will it profit a man to win the World and lose his Soul they cannot profit a Mans Person neither his Soul nor Body nor his Posterity they may seem to profit in a day of Prosperity but not of Adversity a day of common Calamity Sickness Death Judgment 1. They cannot profit or better a mans person it may make him a
to make them your chief good and set them up in the room of God but to seek them for God's sake the Churches sake and your Souls sake 1. For God's sake That you may be quickned and enabled by them to serve him the more faithfully chearfully and fruitfully in them and by them and for them for this is the end wherefore he gives them that they may be helps and not hinderances in the Worship and Service of Him Deut. 28.47 2. To seek them for the Churches sake That you may be the more able by them to promote Religion propagate the Gospel and supply the necessity of the Saints 3. For your Souls sake That you may both procure and improve the means and seasons of Grace have the more time and leasure to attend on the Word holy Conference Meditation c. In short If you would have comfort in seeking these outward things seek them in Christ with Christ and for Christ 1. In Christ See that you have a spiritual right to them in and by him 2. With Christ That you may have his presence in the use of them 3. For Christ That he may have the more glory from you by them â—â—â—y and Lastsy Make a spiritual use of them For this you may observe to have been the practâ—â—e of the Saints in the Scripture and of our Lord and Saviour himself by Corporeal Things 〈…〉 hâ—s Hearers to the meditation of Spiritual Things by earthly to heavenly Bread and Water John 4. John 6. from the Sâ—wing of the Seed to 〈…〉 them of the Preaching of the Word Maâ—â— 13.19 From the Reaping of the Harvest to 〈◊〉 of the last and general Judgment Vers 39. All to teach us to 〈…〉 Spiritual Use of the things we see and use we should imitate him in it as for instance In those excellencies we shewed you in the Creatures 1. From the greatness of the Creatures we should be led to contemplate the greatness of our God if they be so great much more he that made them Altior Caelo profundior Inferno latior Terra Mari dissutior nusquam est ubique est saith Bernard He is higher then Heaven lower then Hell broader then the Earth wider then the Sea no where and yet every where Isa 40.12 15. 2. From the multitude of the Creatures we should be led to consider the honour of the Creator If a Kings Dignity consist in a multitude of Subjects and a Fathers Honour in the multitude of Children how infinite must the Dignity and Honour of God be that hath so many Subjects and Servants and Sons as there be Creatures in Heaven 〈◊〉 Earth 3. From the variety of the Creatures we should be led to contemplate the wisdom of the Creator Psal 104.24 O Lord how manifold are thy works in wisdom hast thou made them all the Earth is full of thy riches Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth and riches of the wisdom of God c. 4. From the beauty of the Creature we should be led to think of the infinite and incomprehensible beauty of God who puâ—s all this beauty in the Creatures and therefore must needs have it infinitely in himself 5. From the admirable structure of the Creatures we should be led to consider the infinite knowledge of God and the wonderful power of God as Moses Exod. 15.11 Glorious in holiness fearful in praises doing wonders and David Psal 136.4 6. From the secret and hidden vertues of the Creature we should be led to contemplate the admirable perfections of God who hath put so many perfections into the Creature he must needs be most perfect in himself from whom all others come James 1.17 Lastly From the Sympathy and Antipathy in the Creatures we should be led to consider of the Sympathy between Christ and his Members and Antipathy between the Seed of the Woman and the Serpent Therefore should you meditate on these things in the World and the Creatures of it that God may have his glory in them and you the comfort of them and whilst you live in the World may be enabled to live above the World and mind and prepare and fit for a better World CHAP. VIII The last Head of Meditation is concerning the Good and Evil Angels by which God governs the World THat God governs the World not onely by men as Magistrates and Ministers but also by Angels good and bad is evident out of the Scripture 1. That good Angels are imployed for the good of God's Church and People you may see clearly Heb. 1. last Are they not all Ministring Spirits c. And Dan. 10.13 14. As it was the Angel Gabriel that withstood the Prince of Persia so the Angel that led Israel into Canaan as you may see by comparing the 20th with the 31th Chapter of Exodus 2. That he useth the Evil Angels in the Government of the World for the punishment of wicked men you may see Job 1.6 7. 1 Kings 20.20 21 22. To begin with the Good Angels First Of the Good Angels Sect. 1. In and about them to take notice and meditate on these things What they are in their Nature What their Offices And what our duties are in respect of them 1. What they are they cannot be perfectly defined only generally described as the Scripture holds them forth thus Spiritual Substances created in the beginning very good and Blessed excelling all other Creatures in their Endowments such as keep their first estate and are still attending upon God 1. That they are Spiritual Substances is evident Heb. 1.14 2. That they were created in the beginning is clear Col. 1.16 3. That they were created perfectly good and blessed Gen. 1. last 4. That they excel all other in their Endowments Ephes 3.10 They are called Principalities and Powers When the Scripture would express the excellency of a Person or Thing it useth to do it by the excellency in Angels 2 Sam. 14.7 My Lord is as an Angel of God 1 Cor. 13.1 5. That they keep their first state Jude 6. 6. That they continually attend upon God Dan. 7.10 Mat. 18.10 2. To take notice what their Office is Heb. 1.7 Who makes his Angels Spirits and his Ministers flames of fire so much the word Angel imports Angeli vocabulum nomen officiae non naturae the name of Angel points out their Office and not their Nature their Nature is to be Spirits but their Office is to be Angels or Ministers or Messengers Q. 1. But to whom do they discharge this Office and what are their Offices A. They minister to God and Christ his Church and People 1. To God in continual adoring and worshipping him praising and giving glory to him Isa 6.3 Holy Holy Holy Lord God of Hosts Luke 2.14 Rev. 5.12 They minister to God and Christ by standing continually in his presence to know and do what-ever is his will and pleasure Psal 103.20 21. 2. For Christ they give him the same worship they do unto
it so many precious priviledges for Soul and Body in the midst of so many Devils and devilish minded men and the rather considering not only their great power but their great number malicious nature deep subtilty and continual activity to plot and practise mischief we can never be enough in blessing God for his great Mercy and Goodness to us in restraining and preserving us from the power malice and rage of the Devil and his Instruments 2. As to bless God so to rejoyce in this priviledge we have by Jesus Christ of being rescued out of his power and being preserved in and under all our fears and dangers as the Apostle Rom. 8.33 and not without cause you know how poor Captives rejoyce when they are rescued out of cruel and oppressing hands of Turk and Pope and how poor condemned Malefactors rejoyce at the news of a Pardon how much more should we that the Lord Jesus Christ hath rescued us from the vassallage and slavery to Satan and procured a Pardon for all our sins this should make us rejoyce and again rejoyce Phil. 4.4 rejoyce evermore 1 Thes 5. 3. Not to fear him too much so as to be kept from duty or drawn into sin by him for this is to worship the Devil instead of God and to provoke God to leave you unto his power and therefore to take heed of fearing him with such a slavish fear as to be kept from duty and to be drawn into evil remember and consider well however the Devil be full of subtilty malice and power yet Christ he is the Wisdom of the Father and knows how to out-wit him and to out-work him Greater and stronger is he that is in you then he that is in the World 1 John 4.4 He hath already spoiled Principalities and Powers tryumphing over them on the Cross Col. 2.15 Hath them all in a Chain Jude 6. so as they cannot go an inch farther then their Chain can do nothing without his permission not so much as enter into a Swine without his leave however they may prevail over wicked men to carry them Souls and Bodies into destruction yet they cannot over true Believers such as he hath rescued out of his power I have prayed that thy Faith fail not saith Christ to Peter and not only for him but all others that believe in his Name John 17.20 The Devil may prevail sometimes by God's permission to the spoiling of their Goods the afflicting of their Bodies the troubling of their Spirits yea and it may be the loss of their life but never to the prejudice or loss of their Soul God may give way to them to let them separate us from worldly things but never from the love of God in Christ Jesus 4. To carry our selves so as we may still be protected from the power malice and rage of Satan and his Instruments to this end To take heed of some things and practise others 1. To take heed of these things that as you do not fear him too much so you do not slight him too much much less provoke him and seek for help from him 1. Not to slight him too much so as to be secure rush upon his temptations and presume on your own strength of Grace to withstand them for if he had so much power over man in the state of Innocency to give him a fall much more in the state of Apostacy as you may see in the Examples of David and Peter if he hath shaken the tallest Cedars much more such poor low shrubs as we are 2. As not to slight him too much so not to provoke him too much as many ignorant prophane wretches do by reviling and railing on him daring and challenging him he should do his worst rashly and indiscreetly rushing into those places given up to his possession for this is but fool-hardiness and many have sadly smarted for it therefore take warning by others harm You may read Jude 9. The Arch-Angel would not rail at the Devil but only said The Lord rebuke thee this being spoken in Faith will soon quell him and subdue him rather then railing tearms Remember and consider the Devil is forward enough to do mischief and needs not to be provoked to it 3. Above all take heed you be never drawn to seek help from him in the time of trouble and distress as many ignorant prophane persons are For 1. It is that which God hath expresly forbid Levit. 19.31 Levit. 22.6 Levit. 20.6 Isa 8.19 2. That which he hath exemplarily punished as in Ahaziah 2 Kings 1.3 6. and in Saul 1 Chron. 10.13 14. 3. Because it is a departing from the living God and a serving the Devil which is such a crying sin as the Lord himself bids Heaven and Earth to be astonished at it Jer. 12. For the things that are to be practised they either respect his Temptations in general or else those hideous and hellish ones to Atheism Blasphemy Self-murder in particular First For the remedy against his temptations in general you are to do these things To arm your selves against them to stand upon your watch and resist him stedfast in the Faith To arm your selves against him according to those directions of the Apostle Ephes 6. from 11 to 19. in which words you have these things observable 1. If you would be protected from him you must have Armour 2. This Armour must not lie by you but be put on 3. What kind of Armour this is no other then Spiritual Armour For we fight not against flesh and blood but against spiritual wickednesses in high places vers 12. and therefore our Armour must be Spiritual and not Carnal such as Popish Armour Exorcisms Crucifixes Holy-Water c. This Armour is fashioned on the Devils Anvil and this Mystical Leviathan esteems no more of it then Iron and Straw and rotten Wood. 4. You must have the several pieces of this Armour which are partly Defensive and partly Offensive 1st For the Defensive Armour there are five pieces of it The Girdle of Truth Brest plate of Righteousness The feet shod with the preparation of the Gospel of Peace The Shield of Faith and the Helmet of Salvation By which are meant the principal Vertues and Graces Christians are to be armed with against the temptations of Satan To open these briefly to you 1. By the Girdle of Verity you are to understand Sincerity and Truth with which you are to arm your selves against all temptations to Guile and Hypocrisie for God's Children are Children that will not lie Zeph. 3.13 and we are exhorted to put away all lying and to speak every one the truth to his Neighbour Ephes 4.25 2. By the Brest-plate of Righteousness you are to understand a good Conscience and a righteous Conversation with which you are to arm your selves against all temptations to iniquity and unrighteousness Luk. 1.47 1 Thess 4.7 3. By the feet shod with the preparation of the Gospel of Peace you are to understand the many
Divine Meditation and therefore it should be our endeavour to take notice of it and improve it to the Glory of God and our own and others spiritual advantage in the way homeward to Eternal Life because the most are ignorant or not so well acquainted as they should with this Divine Art of Extracting Spiritual out of Temporal things For your help and furtherance herein I shall briefly direct you in a few Particulars from the beginning of the day to the end and so conclude this Subject Pray mark them well I. WHen you awake to give God the first of your thoughts As David Psalm 139. When I awake I am presently with thee How precious are the thoughts of thee unto me To think also of our duty of awaking out of Sin unto Righteousness Ephes 5.14 and of our awaking at the last day out of the Grave by the sound of the Trumpet 1 Thess 4.16 This you may find was David's thought Psalm 17. last When I awake I shall be satisfied with thy likeness Remember sleep is but the Image of Death the Bed the Grave and the Morning of the Resurrection at the last Day II. When you have had a sweet nights rest think thus If natural rest be so sweet refreshing and reviving how much more is Spiritual Rest and will be Eternal Rest Oh what cause have you to bless him that hath given his Beloved Rest when others have been altogether restless and others it may be slept their last sleep Think and say to thy Soul Oh how justly mightest thou have been awakened out of thy sleep at midnight as the Egyptians were with a cry or else have slept the sleep of Death whereas we have layen down in peace and slept because the Lord sustained us III. When you see the light of the day shining into your eyes think and say If the light be sweet and it be a pleasant thing to behold the Sun Eccles 11.7 Oh how excellent is thy loving kindness in causing the Son of Righteousness to arise with healing in his Wings upon us Mal. 4.2 Oh what great cause have we to bless God for the Light of Life especially for the Light of the Gospel the Light of Grace here and the hope of the Light of Glory hereafter to beg also of God to lift up the Light of his Countenance upon us and help us to walk in the Light of his Countenance all the day long IV. When you are about to rise think upon the first Resurrection to Grace here and the second Resurrection to Glory at the last day because without an interest in the first Resurrection you can never expect an interest in the second and therefore to be careful as you rise out of your beds so to look to this that you arise out of sin unto newness of Life V. When you put on your cloaths think on sin which was the cause both of your nakedness and your need of Apparel to be humbled under the one and keep you from priding your selves in the other think also what infinite cause you have also to bless God for Jesus Christ that he hath fulfilled and brought in everlasting Righteousness whereby your nakedness might be covered and you might stand amiable in his sight without spot or wrinkle Ephes 5. end And therefore when you put on your Apparel remember to put on the Lord Jesus Christ Rom. 13. end and put him on wholly for Justification Sanctification Consolation Salvation and take heed of spending too much time in apparelling your selves It is reported of one Pambo that seeing a Gentlewoman dressing her self all the morning by the Glass he fell a weeping and being asked Why He answered Because this Woman had spent all the morning in dressing her Body and I scarce one hour in dressing my Soul VI. When you look into the Glass to see what is amiss about you remember to look into the Glass of the Word to see what is amiss in your hearts and lives and to order your Conversation according to it Psalm 119.9 Where withall shall a young man cleanse his wayes but by taking heed to thy Word VII When you begin to wash your hands and face think of that Fountain which God hath opened to wash in from sin and from uncleanness Zach. 13. What infinite cause have you to bless Jesus Christ that was willing to shed his precious heart-blood for you to wash in and the love of the Spirit to you in opening your eyes and revealing this Fountain to you begging of him That he would put you in and wash you and rinse your Souls and Bodies more and more from your remaining filthiness of Flesh and Spirit 2 Corin. 7.1 VIII When you are about to go apart into your Chamber or Closet to read the Word and pray unto God in secret Think thus What a mercy is it to have this liberty which is denied unto many What a mercy is it to look into that blessed Book of the Scriptures Lord open mine eyes that I may see the wondrous things contained in it What a mercy also is it to have access with boldness and confidence to the Throne of God when we cannot to the throne of Men to go to him also as my Father and a Father not onely able but as willing as able to supply all my wants that sees in secret and hath promised to reward me openly Matth. 6.6 IX When you are to pray with the Family think thus What a mercy is this that I have a Family to pray with and for and that we have all health and liberty to pray together and that any have hearts to joyn with us in Prayer and are not as too many are in other Families scoffing Ishmaelites and prophane Esaues X. When you are about to imploy your selves about the duties of your particular Calling Remember that as God requires every one should live in a Calling so that every one be diligent in it because it 's the diligent hand makes rich yet not to labour so much after the meat that perishes as that which endures to eternal Life John 6.27 1. So to labour in your particular Callings as that you may be more serviceable to God and helpful to others in the duties of your general Calling 2. That you be faithful and just 1 Thess 4.6 11 12. 3. That you be useful and fruitful not seeking only your own profit but the weal and benefit of others Phil. 2.4 1 Cor. 10. about the end 4. That you be Spiritual and Heavenly careful to trade for Heaven as well as for Earth and lay up a stock of Grace that will stand by you when all other things will fail you and forsake you XI When you are trading and trafficking buying and selling and making any bargain think on the best Bargain that which will make you rich for ever that of the wise Merchant who sold all he had to purchase the Pearl Matth. 13.44 Think of buying the Gold tryed in the fire Rev. 3.18 and
buying the Truth that will save your souls Prov. 23.23 And whilst you look after the gain of the World think on that of Isa 55.1 Wherefore do you lay out your money for that which cannot satisfie c. And that of our Saviour What will it profit a man to win the whole World and lose his Soul c. And that of Christ to Martha Luke 10.42 Martha Martha thou art cum bered about many things but there 's one thing necessary c. XII When you are about to take a Journey as you are trevelling in the way think on this Your life is but a Journey you are in a constant motion to Eternity every action is but a step every day and hour brings you nearer to Heaven or Hell and therefore you had need look to this that you be in the right way that you may not miscarry for ever and to this end to pray to the Lord that he would remember his promise Psal 32.8 He would instruct in the way wherein you should go and guide you by his eye that he would be your God for ever and guide you unto Death guiding you by his counsel until he hath received you into Glory XIII When you are about to use the Creatures in the Morning at Noon and Evening think thus Oh what a great House-keeper is the Lord that provides for the whole Family of Heaven and Earth What a bountiful Master do I serve that provides so liberally for me and me above many and not only gives the Creature but an appetite to it when many of his want both When you are eating Bread think on the Bread which came down from Heaven to feed your Souls and how blessed they are that eat of this Bread in the Kingdom of Heaven Luke 14.15 Think also on that of our Saviour Man lives not by bread alone but every word that proceeds out of the Mouth of God Though Bread is the Staff of our Life it is the Blessing of God is the strength of that Staff and he that maintains our natural Life by dead Creatures is as able to nourish our Souls in Spiritual Life to Eternal Life by dead Ordinances how weak and contemptible soever they seeâ— in the eye of Carnal Reason XIV When you walk abroad and view the World think what a great and mighty a God is he that made so great and mighty a Fabrick out of nothing by his very Word think what a precious Soul you have that is of more worth then all the World and what cause you have therefore to value it above all the World and not to hazzard it for the gaining of the World XV. When you look up and behold the glory of the Heavens the Sun the Moon and the Stars think and say with David Lord what is Man that thou shouldst make all this for Man the greater Light to rule the Day and the lesser to rule the Night Psal 8.3 If the Light of Heaven be so sweet how sweet is the Light of thy Countenance If there be so much glory and influence in the Sun of the World what is there in the Son of Righteousness And how great will the glory of the Saints be at the last day when their glorified Bodies shall outshine the glory of the Sun Oh how glorious is the Church that is cloathed with the Sun and hath the Moon under her feet Revel 12. When you take notice of the Moon borrowing of her Light from the Sun and losing her light at the rising of the Sun every month changing her appearance increasing or decreasing her Light think how like our life is to the Moon full of changes and variety of conditions And from whom is it we must receive any light of comfort under them and be directed in them but from the Son of Righteousness XVI When you look up and behold the Clouds and see how they are supported without any outward means and carried up and down like Feathers in the Air God can as easily support his under all clouds of temptation when you see those Clouds dispersed by the Beams of the Sun then think how easily one Beam of the Son of Righteousness can scatter all the clouds of temptation when you see the Clouds think upon Jesus Christ who as he went up to Heaven in the Clouds so he will come again in the Clouds to Judgment XVII When you look downward and behold the Earth think from whence you came and where you must return Dust thou art and to dust thou must that it is the Mother of us all and the place appointed for all the living your bodies must descend first into the Earth before they can ascend up into Heaven and therefore as the Grave waits for us we should wait for it When you behold the fruitfulness of the Trees and the Plants of the Earth how every one brings forth its Fruit in due season such are or ought to be every Godly Man and Woman Trees of Righteousness bringing forth Fruit to God otherwise it will be a foul shame for Christians to remain barren and unfruitful under such plentiful dews and droppings from Heaven XVIII When you feel the powerful operation and working of the Air and of the Winds though you do not see them think thus If I believe there is Air and Wind though I do not see them then I should much more believe there is a God that made them though I do not see him and if there be so much power and vertue in them to preserve and take away life how much more in God that puts this power and vertue into them XIX When you walk abroad and view the Fowls of the Air and the Beasts of the Earth and the Fish of the Sea and the rest of the Creatures think thus they were all made for my use and service and therefore are as so many Obligations and should be as so many incouragements to serve God in all and for all and above all see Job 12.7 8 9 10 11 12. There is no Creature but teacheth us something 1. Ask the Beasts and they 'l teach you the Ox and Ass to know and acknowledge their Owner Isa 1. The Horse and the Mule they will shew you the stubborn and refractory nature of Man the Sheep our wandring dispositions and to know hearken too and follow our Shepherd John 10. To be dumb like a Sheep before the Shearer and not open your mouths as Christ was Isa 53. and the Lamb will remember you how Christ was brought as a Lamb to the slaughter and that though he was like a Lamb without spot and blemish the Dog and the Swine will mind you of the uncleanness of sinners and the hatefulness of Apostacy in causing men to return with the Dog to the Vomit and the Sow to her wallowing in the Mire the Serpent will teach you wisdom in preserving your selves and the Ant in making provision for the future 2. Ask the Fowls of the Air and they
will teach you sayes Job to trust in God for a livelyhood Mat. 6.26 and to know your times and seasons for every work Jer. 8.7 The Dove will teach you Innocency and Sympathy the little Birds to sound forth praises to God every morning and evening Cantat a lauda Deo laudes gratissima summo Hinc vos in gratâ—s gratu lacessit avis 3. Ask the Fishes of the Sea and they will teach you sayes Job The Sea by her continual fluctuating and foaming will mind you of the continual unquietness and resâ—lesness of wicked men Isa 5â— 20 They are like the troubled Sea c. The Fish of the Sea they will shew you the misery of want of Government they being every one without a Ruler so as the lesser are still devoured of the greater Hab. 1. Why hast thou made mâ—n like the Fishes of the Sea c. XX. When you are to go to wait an God in the use of his Ordinance think what a mercy it is to have the Doors of God's Sanctuary open when they are shut to others to see Souls flock to the Ordinances as the Doves to the Windows that some Souls might still be added to the Church and brought into Christ and built up further in Grace and gracious practices When you are to hear the Word remember you are not only to hear a Man but God who speaks in and by Man who hath said His Word shall not return in vain but surely prosper to the end he sends it Isa 55. last And if it be not the savour of Life it will of Death 2 Cor. 1. end When the Sermon is ended remember though the Minister have done the Sermon is not done until you have done and practised it if it be not practised it will be preached over with more terror another day when you will not be able to hear it XXI When you are walking abroad and meet with any Christian Friend think if it be sweet with a dear Christian Friend upon Earth Oh how sweet will it be to meet with all in Heaven When you hear of any good news from them then think Oh what good news hath Christ brought from Heaven and did the Angel sing at the time of his Birth and hath the Spirit of God brought home and spoken unto my heart if it be bad news that you have heard yet think and comfort your hearts with this However you have sad expectations from Earth yet you have comfortable expectations from Heaven God and Christ and the Spirit is yours and will be for ever yours 1 Cor. 3. last Psal 112.7 When you hear of any Prodigies or dreadful appearances of God in the Heaven or the Earth or the Sea then think and say How terrible O Lord art thou in all thy wayes Who knows the power of thy anger what mean these dreadful tokens of thy displeasure make me and all to fear and tremble before thee When you see or hear the corruption of men to break out into Drunkenness Uncleanness Blasphemy Persecution c. then think and say as Bradford the Martyr Lord what a wicked heart have I what cause have I to give glory to Grace that keeps under corruption in me that does not break out in me as in others When any cross or affliction befals you on the day in Body Soul Name Estate think say Lord what sin is it that thou correctest shew me my sin sanctifie this affliction and do me good by it When any mercy is renewed upon you and yours think and say Oh how great is that goodness thou hast laid up for them that fear thee and that thou workest daily for the Children of men Psal 31. XXII When the day draweth towards an end remember you are nearer to your end by one day then you were in the morning as the night approacheth towards you so do you to the Grave and for ought you know may be your last day When you look up and see the Stars appear in the Heaven think thus Though your life here be hid with Christ in God yet when he shall appear you shall appear with him in glory Col. 3.4 and then your bodies shall shine as the Stars Dan. 12. When you see the dark night to come upon you and you begin to light Candles then think if outward darkness be so uncomfortable how much more is the inward darkness of the Soul and utter darkness in Hell if the light of a Candle be so comfortable how comfortable is the Life of Grace here and will be the Life of Glory hereafter When you are about to put off your Cloaths think thus It will not be long ere I must be uncloathed of this body of Sin and Death and if I be so willing to the one why not to the other that I might be cloathed with my House from Heaven 2 Cor. 5.2 And if I be so willing to go into Bed to take my rest that I may have renewed strength for Body and Spirit to fit me for the service of the next day why should I not be as willing and more willing at God's call to lay down my body in the Grave there to rest from all sinning sorrowing suffering and to be raised up at the last day with renewed and perfect strength both in Soul and Body to be still serving and glorifying God to all Eternity Remember still O my Soul thy sleep is but the Image of Death the Bed the Image of thy Grave and the Sheets of thy Winding Sheets the biting of the Fleas but the gnawing of the Worms on the Body the crowing of the Cock in the morning the sounding of the Trump of God at the last day by the Voice of the Arch-Angel Awake ye dead and come to Judgment Isa 57.2 1 Thess 4.16 Lastly When you are about to sleep labour to sleep with precious thoughts of God for such as your thoughts are when you are about to sleep such will your thoughts be when you awake When we rake up fire in the Ashes at night so we usually find it in the morning and such I say as our thoughts are of God when we sleep will be when we awake In a word Think of your sleeping in Jesus and your awaking and appearing with him in glory in the morning of the Resurrection And thus I have as briefly as I could with any profit to you directed you how to make a Spiritual use of whatsoever presents it self to your senses from morning to evening at home and abroad What remains but that we put in practice what we see to be our duty motives to iâ— and directions for it you have had before I need not add any more onely this consideration there 's a double use God expects we should make of every Creature a natural and a spiritual and if we should content our selves only with the natural use without the Spiritual we should lose the one half and the best half of that comfort in the Creature which God gave it for and we shall do no more then natural carnal sensual men yea the very Beasts do and therefore if we will evidence our selves to be Christians indeed that mind the wellfare of our Souls as well as our Bodies then to apply our selves more then ever we have done to the practice of this sweet weighty and profitable duty of Meditation both Solemn and Occasional Which that we may blessed Lord thou who hast put it into the heart of thy weak and unworthy Servant to study and write these things for the good and comfort of thy People be thou graciously pleased by the effectual working of thy Holy Spirit to make them useful to all into whose hands they shall come for the promoting and carrying on the Work of Grace in their hearts and lives and the furthering of their everlasting Salvation Oh Lord I pray thee let it not be in vain that this or any other help is afforded them but do thou give success to the weak endeavours of thy unworthy Servant so as there may be glory to thee profit to them and comfort to him who hath found that grace in thy sight to be accepted and enabled to be any way instrumental for their help and comfort in the way homeward to everlasting life This is and shall be the Prayer of Your Affectionate and Antient Pastor J. B. FINIS
a man to win the World and lose his Soul Or what will he give in exchange for his Soul Suppose a Man had all the Honours Riches Pleasures the World could afford him what will it avail him in the day of death when he must part with all and his Soul too and never recover them more Men may lose these things of the World and recover them again if God seeth good as you may see in Job's Case to whom God restored all that he had taken from him and doubled all to him in the latter end Job 42. But now for a Soul that being lost can never be recovered it 's not a World nor ten thousand Worlds can recover the loss of a Soul it cost more to redeem a Soul Psal 49. Whereas you see the great folly of men in selling and losing of their Souls What do they get by their sin but the Curse and Wrath of God with the loss of their precious Souls Fourthly To meditate on the greatness of the salvation of a Soul and the means to procure the salvation thereof 1st The greatness of the salvation of the Soul this appears by the greatness of the Author of it no other then the great God Titus 3.5 2dly The greatness of the price paid for it no other then the precious Blood of Christ 1 Pet. 1.18 3dly The greatness of the evil we are saved from As 1. The Curse of the Law Gal. 3.10 13. and the rigour of the Law Rom. 7.5 6. 2ly From the reign and dominion of sin Rom. 6.14 3. From the tyranny of Satan Col. 1.13 Col. 2.15 4. From the evil of the World John 16. last 5. The sting of Death and the slavish fear of it Heb. 2.14 15. 6. The wrath to come 1 Thes 1.10 4thly The greatness of the good things we are saved and brought unto viz. The Life of Grace here Ephes 2.1 and the Life of Glory hereafter Col. 3.4 Fifthly To meditate on the means To make sure and procure the means of Salvation to you which are briefly these 1. To see and acknowledge your selves lost in your selves Luke 19.10 2. To humble your selves under the consideration of it James 4.9 Luke 13.31 3. To turn every one from the evil of his wayes Ezek. 18.30 Isa 55.7 8. 4. To lay hold on Jesus Christ by a lively Faith John 3.16 Acts 10.43 5. To get a new Nature 2 Cor. 5.17 2 Pet. 1.4 6. To lead a new Life a Life of Holiness 1 Pet. 1.15 and to order your Conversation according to the rules of the Word Psal 50. last To him that orders his Conversation aright I will shew the Salvation of God Now here to take notice what it is to order our Conversation aright I shall stay a little the longer because the Conversation of most are such an open contradiction to their Profession Now by ordering our Conversation aright is meant a putting of our Life in a method and order a Saint must not walk at random or at large but in a regular and orderly way Col. 2.5 that is According to those rules laid down in the Scripture the Law and the Gospel and these Rules according to which we are to order our Conversation they are either more general or more particular First For the General Rules You have them laid down in two places the first in the Old Testament Micah 6.8 He hath shewed thee O man what is good Q. Where hath he shewed Man his duty A. Why in his Word there God hath laid down plainly what the Duty of every Man is to God and others and himself so as there is no Man or Woman can plead ignorance and say he knew it not to be his duty for God hath plainly revealed it in his Word what is good how that all in his Word is good and will do good to him that doth it Micah 2.7 Do not my Words do good to him that walks uprightly And what the Lord requires of thee What is that 1. To do justly i. e. To make Conscience of all the Duties of Justice and Righteousness required in the second Table to render to every one his due and do unto others as you would have others do unto you which is the Law and the Prophets 2. To love Mercy that is To shew mercy to the Bodies and to the Souls of others as you have opportunity Gal. 6.10 Heb. 13.16 3. To walk humbly with thy God This comprehends all the Duties of the first Table as the two former of the second Table So as the meaning in short is this Thou shalt set God alwayes before thee give him the Homage Worship and Service that is due to him approve thy heart to him in all the service thou tenderest to him humble thy self under thy fallings and failings acknowledge when thou hast done all thou art but an unprofitable Servant and desire only to be found in the perfect obedience of Jesus Christ More clearly and fully you have these Duties laid down Titus 2.11 12. The Grace of God bringing Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present World Soberly in respect of our selves Righteously in respect of others Godlily in respect of God Haec tria perpetuo meditare adverbia Pauli Haec tria sunt vitae regula sancta tuae Make these three Adverbs the subject of your continual Meditation and the proposed Rule of your daily Conversation Your duty here is as every day 1. To watch against and deny ungodliness that is Those sins forbidden in the first Table so called because they are immediately against God And worldly lusts that is all sins forbid in the second Table called Worldly because they have the World for their Object and Subject 2. It follows and that we should live soberly the former contain'd the negative commands of the Law these latter the affirmative commands of the Law to note unto us it is not enough to be negative Christians but we must be also affirmative Christians Isa 1.16 17. Cease to do evil learn to do well 1. Your duty is to live soberly in respect of your selves that is to be moderate in your desires and use of all Creature Comforts as Meat Drink Apparel Recreation Phil. 4.5 1 Cor. 7.30 2. Righteously in respect of your Neighbours that is To act and exercise Righteousness in all your Thoughts Affections Words Actions Tradings and Dealings with others made a sign of one that shall dwell in God's Holy Hill Psal 15. 3. In respect of God to carry your selves Godly or God-like to be Holy as he is Holy in all manner of Conversation 1 Pet. 1.15 that is Publickly Privately Secretly Daily Hourly Continually 2 Cor. 7.1 Rev. 2.10 To quicken you to this godliness to meditate on that place 1 Tim. 4.8 Godliness is profitable to all things and hath the promise of this life and that to come that is Hath all the blessings of Heaven
and Earth entailed to it it gives a Christian much in Possession all the Promises of this Life and infinitely more in Reversion the Life that is to come Godliness will be profitable whilst you live sweeten and sanctifie every state and condition to you and yours Prov. 20.7 and will be much more profitable when you die when you are to leave all other things this better part shall never be taken from you Luke 10. last Thus of the general Rules Secondly For the more particular Rules respecting the right ordering of our Conversation they either respect God or Christ or the Spirit our Selves and others 1st For those respecting God they either concern his Attributes Words Works Worship 1. For the Attributes of God you ought to know them and to walk sutably to them let them have authority and influence on your Hearts and Wayes to keep you from sinning and quicken you to well-doing according to the directions given you before 2. For his Word To do nothing but what you have a warrant for out of the Word Isa 8.20 Psal 119.9 Whereby shall a young man cleanse his way but by taking heed to thy Word John 5.39 1 John 4.1 Acts 17.12 Rom. 12.2 Prove what is the good and acceptable Will of God God hath appointed it to be a Light to our Feet and a Lanthorn to our Paths Psal 119. He that walks not according to it walks amiss Mat. 22.29 Ye err not knowing the Scriptures As you are to walk according to the Word so every part of it the Precepts to obey them Psalm 119.2 the Promises to trust in them Psal 9.10 and the Threatnings to fear them Hebak 3.16 3. For the Works of God you are to eye God in his wayes of Justice and Mercy and to be humbled under the one and thankful for the other to admire him and adore him in what you cannot comprehend him as the Apostle Rom. 11.33 Oh the depth of the riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgments and his wayes past finding out 4. For the Worship of God I have given you directions before yet I will add these to have an eye in the Worship of God to a right Person Place Manner Time End 1. The duties of God's Worship must be performed by a right Person as for instance The Preaching of the Word and the Administration of the Sacraments onely by a faithful Minister called and sent by God and his Church because these are publick Duties and therefore to be performed only by a publick Person So Prayer in the Family and instruction of those in it by the head of the Family God having layed the charge of it upon him Deut. 6.6 Heb. 7.7 2. The Religious Duties must be performed in a right place as the Publick in Publick Private in Private Secret in Secret the reason is because though there be no place forbidden yet there be some places more convenient for some Duties then others 3. That there may be order they must be observed and performed in a right time and in due season as works of our general Calling in their season and of our particular in their season Duties of our general Calling especially on the Sabbath Day and every morning and evening Psal 92.2 The duties of our particular Calling only on the week day and the greatest part of the day the reason is Because there is an appointed time for every purpose under Heaven Eccles 3.1 And because what the Wise Man speaks of a word spoken in a season is true of an action done in season it 's very beautiful like an Apple of Gold in a Picture of Silver 4. For the right manner I gave you directions before at the beginning onely remember still this all be with fear and reverence Heb. 12. end and in Spirit and in Truth John 4.24 God abhors those that draw near with their Lips and their hearts are far from him Isa 29.13 5. For the right ends you are to propose in every duty they are That God may be glorified others Edified your Souls Sanctified and Saved 1 Cor. 10.31 Phil. 1.20 John 15.8 2dly There be other Rules respecting Jesus Christ If you would order your Conversations aright you are to do what you do in Knowledge Faith Repentance Obedience Love 1. In Knowledge because this is Life eternal to know thee the only true God and Jesus Christ whom thou hast sent John 17.3 And because all Obedience without Knowledge is but blind Obedience 2. In Faith That God will accept of your Persons and Services in him Ephes 1.6 1 Pet. 2.5 Because without Faith it 's impossible to please God Heb. 11.6 And whatsoever is not of Faith is sin Rom. 14.23 3. To do it in Repentance Because so long as men live and lie impenitently in sin God will not regard any thing they do Psal 66.18 Psal 50.18 4. In Obedience to his command Because he is the Author of Salvation only to as many as obey him Heb. 5.9 And such as yeeld Universal Obedience their unfeigned desire and earnest endeavour Psal 119.3 Mat. 5. last John 15.14 5. To do all ye do in Love to Jesus Christ as the Apostle 2 Cor. 15.14 The love of Christ constrains me Because without Love all Religious Duties will profit us nothing 1 Cor. 13. That you may be enabled to all this you are to make Christ your Principle your Pattern and your Scope in all 1. Your Principle to fetch Grace and strength from him to do it because we can do nothing without him John 15.5 And it pleased the Father that all fulness should dwell in him that we from that fulness might still be receiving Grace for Grace 2. To make him your Pattern to walk as he walked 1 John 2.6 How that was you may read in the Gospel wisely inoffensively c. as we shewed you before in your Meditations on Christ 3. To make him your Scope and end in all you do that Christ may be magnified in your Bodies in Life and Death Phil. 1.19 20. 3dly Other Rules respect the Spirit of God as these 1. To hearken to and obey his Call unto Faith and Repentance Isa 30.21 2. To nourish and cherish his motions within in the Conscience checking you for evil and exercising you to duty and take heed you do not resist him as they Acts 5.21 nor quench the Spirit 1 Thes 5.19 nor grieve the Spirit so as to cause him to depart Ephes 4.30 3. To beg his help and assistance in every duty of your particular and general Calling Ephes 6.10 4thly There are other Rules respecting our selves If you would order your Conversation aright so as to have God's gracious Presence with you Providence over you and Blessing upon you all the day long then to mind and observe well these Rules To begin the day with God and continue it with God and end it with God 1. To begin the day with God by giving him the first of