contempt with the scorning of those that are at ease and with the contempt of the proud 3dly Their Names by blotting and blurring them with lies and tales and slanders 4thly Their Estates By taking off the Hearts and Affections of others from any way sympathyzing with them and succouring them in their wants and necessities Now he that said Thou shalt not commit Adultery said also Thou shalt not Kill James 2.11 And the Killing there is principally killing by the tongue as is clear from the contexts and will it not be a sad thing one day for Professors to be found amongst Murderers of their Brethren 1 John 3.15 He that hates his Brother is a Murderer Lastly This prejudice is that which multiplies divisions in Families Parishes Towns Cities Kingdoms and opens a gap to the common Enemy to invade enter and prey upon all to the great reproach of Religion sadding of God's People and the rejoycing of wicked men if not the utter ruine of Church and State and therefore in all these respects 1. To take heed of instilling receiving and nourishing prejudices against any of God's Faithful Ministers or People especially take heed of evil and mischievous thoughts against others expresly forbid Prov. 3.29 Devise not evil against thy Neighbour that dwells quietly by thee Zach. 8.17 Let none imagine evil in his heart against his Neighbour For this you may find Prov. 6.7 is one of those six things that the Lord hates 1. Take heed also of over-valuing thoughts of some and undervaluing thoughts of others when both are godly for there ought to be no respect of persons in matters of Religion God is no respecter of persons he regards not the rich more then the poor Job 34.19 the noble then the ignoble the wise then the simple and you ought to be followers of God in this because if you have respect to persons ye commit sin and are convinced of the Law as transgressors James 2.9 And therefore the command is express in the first vers My Brethren have not the Faith of our Lord Jesus Christ with respect of persons 2. As not to take up hard thoughts so to have good thoughts of others of whom God hath good thoughts how differing soever from you in Opinion and Practice seeing so long as we are here there being different degrees of Light given in by God unto Christians there will be different apprehension of things it is that which the Apostle exhorts unto Philip 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing you be otherwise minded God shall reveal it unto you nevertheless whereunto we have already attained let us walk by the same rule It is our duty what in us lies to labour after Unity in Opinion and Judgment that which the Apostle presseth by many Arguments Phil. 2.1 2. But yet however seeing we cannot attain to Unity in Opinion we ought to express Unity in Affection that which the Apostle presseth by many more Arguments Ephes 4.1 to 7. Thus of the Rules concerning our Thoughts Secondly For the Rules respecting our Affections 1. That you put off anger wrath malice c. Col. 3.8 Ephes 4.26 2. That you put on as the Elect Holy and Beloved of God bowels of mercy kindness humbleness of mind meekness long-suffering forbearing one another and forgiving one another and above all you put on Love the bond of perfectness that which like a Bond knits Christians and Graces and Duties together Col. 3.12 13 14. See that all your things be done in Love 1 Cor. 16.14 because this is the best Character of a Disciple of Christ John 13.35 And all duties without love will profit nothing 1 Cor. 13.8 To see also this love of yours be a sincere love without dissimulation Rom. 12.9 and a real love not in word and tongue but in deed and truth 1 John 3.14 To love them not for Opinions sake or Parties sake for that is to love a mans self in them but for holiness sake the truths sake 2 John 1. To love them as Saints and so to love all one Saint as well as another Col. 1.4 To love them as we do love our selves Rom. 13.8 9. And you know how we love our selves we would do no hurt to our selves so neither should we unto others we would do all the good we can to our selves so should we to others we would have others to sympathize with us in all our wants sorrows and sufferings and so should we with others Rom. 12.15 1 Pet. 3.8 Gal. 6.1 Heb. 13.3 We would have others constant in their love to us and so should we in our love to others for charity true charity abides for ever 1 Cor. 13. last And the Apostle's exhortation is Heb. 23.1 Let Brotherly love continue and the rather because God's love continues to his and we would have it continue unto us therefore ours should continue to him and his Thirdly For the Rules respecting our Speeches we are to take heed of some things and to practise others 1st The things you are to take heed of they are these 1. Take heed of speaking of other mens Persons or Affairs when you have no call to it 1 Thes 4.11 Study to be quiet and meddle every one with his own business 2. Take heed you speak evil of no man Titus 3.2 The Reasons you have James 4.11 because he that speaks evil of his Brother and judgeth his Brother speaks evil of the Law and judgeth the Law Because the Lord hearkens and hears every word you speak against any of his Jer. 8.6 Ezek. 33.31 And what is spoken against any of his he takes as spoken against himself Mat. 25. More especially you are to take heed of all rash and uncharitable speaking and censuring others that differ from you in Opinion and Practice it being the Character of a Hypocrite Mat. 7.5 that which doth expose them to the judgment both of God and Man especially take heed it be not for a particular error or evil for as one Swallow makes not a Summer so neither doth a particular error or evil denominate any to be a Heretick or a sinner If God should fall out with men as they do one with the other for particular Offences and Differences wo wo would be unto them such should mind well what Christ said to the Pharisees He that is without sin let him cast the first stone John 8.7 Not that he approved of her sin but condemned their uncharitableness 3. Take heed of slandering and backbiting speech expresly forbid Levit. 19.16 Thou shalt not go up and down as a Tale-bearer Deut. 24.9 Remember what God did to Miriam when you came out of Egypt What was that He smote Miriam with a Leprosie for speaking evil of his Servant Moses Numb 12.8 9. Exemplarily also did he punish this slandering Tongue in Doeg Psal 52. And therefore take warning lest you be made examples to others that would not take example by others 4.
my comfort in mine affliction thy word hath quickned me And Vers 52. I remembred thy judgments of old and have comforted my self Fourthly to frame our lives according to it as David Psal 119 59. I consider'd my ways and turned my feet unto thy testimonies And that First because without practise all knowledge is but ignorance 1 Epst John 2.4 And secondly it will aggravate mens condemnation at the last Luk. 12.48 Secondly That this is the property of gracious Souls you may see in David here and frequently else-where Psal 63.6 143. Vers 5. Psal 119.15.23.48.78.97.99.148 Then Joseph Gen. 24.63 And all other godly men Psalm 1. vers 2d Malach. 3.16 Thirdly For the grounds of it First because they know it is their duty that which God hath commanded Joshua 1.8 1 Timothy 4.15 Colossians 3.2 Set your affections on things above c. Secondly Their love to God Love delights to think on the Person and Thing beloved Psal 119.97 Oh how I love thy Law it is my meditation all the day long Amor est ubi amat non ubi animat is an old saying and as true as old The mind is where a man loves and not where he lives The more men love the more they think and the more they think the more they love Thirdly The transcendent excellency of God and the things of God Psalm 119.129 Thy testimonies are wonderful therefore doth my soul keep them Canticles 1.3 Thy Name is an Ointment poured out therefore do the Virgins love thee Psalm 3.2 3. Fourthly Because they have receiv'd a new nature They are made partakers of the Divine Nature 2 Pet. 1.4 They are renewed in the spirit of their minds Rom. 12.2 and thereby are taken off from these things below to mind affect and pursue those things above Men of high and noble spirits can't endure to be imployed about low and base things but those of the highest and greatest Concernment so Gracious Souls they account the things of the World and the Flesh too low for them and desire to have their thoughts to be taken up with God and Christ his Spirit and Kingdom their precious and immortal Souls their safety and welfare here and to all Eternity Such as the man is such are his thoughts The liberal man deviseth liberal things Isaiah 32.8 A good man out of the good treasury of his heart bringeth forth good things Math. 12.35 Vse the First 1. This shews us the reason why Professors are such Non-proficients in the School of Christ namely because they are so seldom and slight in this weighty duty of Meditation rest in hearing reading and never think on it more the Devil will never trouble such he cares not how much they are in duty so he can prevail with them not to think on it after Vse the Second For the humiliation of three sorts First Such as meditate not at all on God or the things of God as natural carnal wordly Men do not will not Psalm 10.4 The ungodly is so proud God is not in all his thoughts Viz. with any delight Secondly Such as have their Meditation on other things as the ambitious Man on his honour the Covetous Man on his wealth the Voluptuous Man on his pleasure the Merchant on his Ships the Trades-man on his Shop c. none of them any serious thoughts of God or the things of God Thirdly A worse sort there are that think on God not to honour him but dishonour him either have low and base thoughts of him or wicked and ungodly thoughts First Some that have low and base thoughts of God as ignorant and superstitious sorts of People who conceive of God as an old Man sitting in Heaven with a Crown on his Head and a Scepter in his Hand looking down upon his Creatures and governing the World others Though they do not conceive of him so grosly with a Bodily substance but acknowledge him to be a Spirit yet not such a Spirit as he hath revealed himself to be a Pure Holy Just Omnipresent Omniscient Omnipotent Spirit but conceive him to be such a one as themselves Psal 50.21 Secondly Others they have wicked and ungodly thoughts of him some Atheistical thoughts as those in Job 21. Vers 15. Who is the Almighty that we should serve him Others basphemous thoughts as they Psalm 94. Tush God sees not God regards not Others distrustful thoughts as 2 Kings 8. last This evil is of the Lord Why should I want any longer upon him Others rebellious contemptuous thoughts as they Psal 12. Our Tongues are our own Who shall controle us Jerem. 18.12 There is no hope we will walk after the imagination of our own hearts and Chap. 44.17 A Third Vse of Exhortation If you will evidence your selves to be Saints indeed then to make this your property and practise That you may be the more willing to it and able for it I shall do four things First Give you some Motives to it Secondly Discover and remove the Hinderances of it Thirdly Give you some Helps to it And Fourthly Some Directions for it First By way of Motive to quicken you to it Consider with me the Necessity Excellency Utility and sweetness of this Duty First The Necessity of it in many respects as First The command of God that which he expresly requires as you saw before and may further Deut. 6.6 Job 37.14 Eccl. 7.15 Haggai 1.5 6. Secondly Because it is the end wherefore he hath revealed and made himself known to us in his Word and Works Psal 111.4 Isai 41.19 20. Thirdly Because without Meditation no Conversion David first consider'd hiâ— ways and then turn'd his Feet to God ' testim nies Psalm 119 59. The Prodigal first bethought himself and then return'd to his Fathers House Luke 15. That there is no Conversion without Meditation appears in that such as are connected are converted in this way and Method First They heâ—r the Word Secondly are convinc'd of the Truth Thirdly Meditates how much it concerns them Fourthly by Meditation come to be affected with it And Fifthly By affection are wrought over to a holy resolution of Faith and Obedience Fourthly Because without Meditation you cannot profit by any thing you hear or read out of the Word or see in the works of God A Plant may as soon grow without watering and Meat nourish without digesting as a Soul profit in holiness without Meditation God provides Meat sends his Ministers to Cook it and dress it it is Meditation must Concoct it otherwise like Meat undigested the Stomack will be burdened with it and cast it up again or if it abide it will breed ill humours and make them sick unto death The Reasons are obvious First Because without meditation the Seed of the Word will lye uncover'd in the Furrows of the Soul and being uncover'd the Devil will come and steal it away as the Birds do the Seed in the High-way that lieth uncovered Secondly Because without meditation we shall never be
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
it and the Fruits of it 1. By the Grounds of it whence it ariseth and they are these 1. A sight and sense of their lost condition that they came into the World without Christ before Men be convinced of this they will never look out after Christ Eph. 2.12 2. It ariseth from sound Humiliation under the fight and sense of their lost condition so as to be willing upon it to break off the League between the Soul and every sin for a Graft must be cut off from the old Stock before it can be set into a new This you may find in those new Converts Acts 2.37 And the Jaylor Acts 16.29 2. You may know it by the Means of it now these are four whereof there are two on Christ's part sc His Word and his Spirit and two on our part sc Faith and Love By these as so many Bands and Ligaments the union is made between Christ and the Soul By the two former God draws the Soul home to Christ By the two latter he unites and knits it to Christ 1. The Word of Christ that is the Ordinance by which he cuts them off from the old Stock and ingrafts them into the new Acts 26.18 therefore called the ingrafted Word James 1.21 Now Souls are cut off from the old Stock by sound Humiliation under their sinful and miserable condition by nature so as to be willing to have the League broken between the Soul and every sin to part with all for Him And they come to be ingrafted to Him when they are made willing to receive Him on Gospel-terms not only as their Saviour but their Ruler 2. Another Means and the principal is the Spirit of Christ 1 Joh. 3. last which the Lord gives effectually to accompany his Word for the cutting them off from the old Stock and ingrafting them into the new and this the Spirit doth by convincing them of sin righteousness and judgment Joh. 16.8 By being in them first a Spirit of Bondage and then of Adoption Rom. 8 15. By mortifying of their Corruptions Rom. 8.13 and quickning them with Grace Vers 10 11. 1 Cor. 6.11 3. Another Means or Band of our union with and interest in Christ is a lively Faith taking us off from our own righteousness and causing us to rest and rely only on the righteousness of Jesus Christ for Justification and Salvation Joh. 3.16 Phil. 3.9 4th Means or Band is an unfained Love to Christ for his lovely Self and all his Members for his sake Joh. 14.21 1 Joh. 3.14 3. You may know it by the fruits of it which are especially these 1. A through change of heart and life 2 Cor. 5.17 2. Subjection and obedience to his Laws and Commandments Joh. 14.15.21 15.14 Then are you my friends if you do whatsoever I command you and Heb. 5.9 3. Conformity to him in heart and life doing and suffering living and dying Rom. 6.5 6. 1 Joh. 2.6 2 Tim. 2.12 4. A constant adherence to him in faith love and obedience with full purpose of heart not to depart from him Heb. 3.14 Tenthly To meditate on what we are to do for the getting and clearing up our interest in Christ and all he hath done and suffer'd for us to this end mind well a few directions as First Look to this that you be throughly convinc't of and humbled under your sinful and miserable condition out of Christ so as to find your selves in a lost and undone condition Luke 19.10 Sick in Soul with the confideration of it Mat. 9.13 Burdned with and weary of your sins Mat. 11.29 And pricked in your hearts as they Act. 2.37 for this is the first work of the Spirit of God in bringing in a Soul to Christ viz. the convincing him and humbling him under his sin and misery by reason of sin Joh. 16.8 Secondly To hunger and thirst after an interest in Christ above all other things in the World Isaiah 55.1 Revel 22.17 so as with the Apostle To account all things but loss and dung in comparison of it Phil. 3. Thirdly You are to be willing to take Him on Gospel-terms such as he therein offers himself as these First To take Him in all his Titles and Offices not only as your alone Jesus but Lord and Christ Rom. 13. end Put on the Lord Jesus Christ and so Acts 16.31 Secondly Be willing to deny our selves and tâ—â—e up his Cross to follow Him Mark 8.34 willing to part with all and every sin yea all and every thing to follow Him as Christ advised the young man Luke 19. Sell all thou hast and come and follow me c. For as a Noble Lord said well That Person may be deceived that thinks to save any thing by his Religion but his Soul meaning his Religion might cost him the loss of all Thirdly Give up your selves to Him in a Universal sincere and constant obedience and conformity to Him and all his commands expresly requir'd Heb. 5.9 Heb. 3.14 John 15.14 Fourthly You are to endeavour to lay hold on Him and close with Him and be united to him by faith and love Rom. 11.19 20. Eph. 3.17 Gal. 5.6 John 14.21 And that you may to wait constantly on the Ministry of the Word and beg the Spirit of God effectually to accompany it for the begetting and working of this faith and love whereby you may be actually and really united to him and made one with him 1 Cor. 12.13 Eleventhly To meditate on the motives and incouragements you have to get and clear up your interest in Christ You have seen enough in what hath been said before yet take two or three more First Consider the miserable condition of a man our of Christ in these particulars First So long as Men are without Christ they are without Covenant without hope and without God in the World Eph. 2.12 Secondly They lie under the guilt of all their sins Rom. 3.19 and that you cannot stand under the guilt of one sin that first sin how much less under the guilt of such innumerable sins Thirdly You remain still in Vassallage and slavery unto the basest and 〈…〉 Tyrants Sin Saâ—an and the World Eph. 〈…〉 Fourthly You sin in all you think and 〈…〉 do Pro. 15.8 Rom. 8.7 Titus 1.15 〈◊〉 Every thing you have and use is accurâ—ed to 〈◊〉 Deut. 28 16. to the end Mal. 2.2 Sixthly Theâ—◠〈◊〉 but a step between you and Hell John 8.21 1 Cor. 6.9 Mat. 25. last Secondly Consider the happy estate of a man in Christ he is freed from all that is truly evil and instated in all that is truly good First He is freed from all evil both of sin and punishment from the evil of sin both the guilt of it and the filth of it 1 John 1.7 Rom. 8.1 Rom. 6.14 Secondly He is instated in all that is good As the Wife is by her marriage in all the honours riches pleasures of her Husband so is the believing Soul in all the honours riches and
4. Above all That they be Patterns to others of good works as the Apostle exhorts 1 Tim. 4.12 3.1 2 3 4. Tit. 2.7 8. And that 1. because general experience shews that People are more led by the Life then the Doctrine of Ministers are led more by the Eye then the Ear 1 Sam. 2.17 2ly Because otherwise they will pull down more in one hour then they will build up all their lives 3. Because otherwise their Doctrine will be at the last a Bill of Indictment against themselves and having Preached to others will be found Cast-awayes themselves 1 Cor. 9.27 And therefore it concerns Ministers to look well to their lives especially that they be not found amongst those wicked ones Isa 56.10 11 12. And as Ministers are to be Patterns in all other Graces so especially in two Graces 1. Humility 1 Pet. 5.5 Love to their Fellow Brethren 1 Pet. 3.8 2. And love to their People as the Apostle 1 Cor. 6.11 Whence they are called Fathers 1 Cor. 4.15 and Nurses 1 Thes 2.7 8. to note that tender love and affection they ought to have to the People committed to their charge and especially their Souls 1st As Magistrate Ministers to discharge their Duties to the People under them so People to discharge their Duties to the Magistrates and Ministers set over them 1. To Magistrates If you would order your Conversation aright towards them then you are to give them that Love Fear and Reverence Obedience and Prayer for them the Scripture frequently calls for Rom. 13. from 1 to 9. 1 Pet. 2.13 to 18. Titus 3.1 1 Pet. 2.1 2. The reason you have Psal 82.6 because they are Gods non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by Essence but Office because they are in the room of God and are to govern for God 2. For Ministers If you would order your Conversations aright to them you are to give them that Love Reverence Maintenance Protection and Prayer the Scripture also frequently calls for 1 Thes 5.12 13. Heb. 13.17 1 Cor. 16.10 2 Thes 3.1 The reasons you have 2 Cor. 5.20 Because they are Ambassadors for God and Ambassadors by the Law of Nations ought to be honoured of all and to have sutable respects to the greatness of the Person that sends them If such honour be due to Ambassadors of Men how much more to the Ambassadors of God to whom all both Kings and their Ambassadors must give an account of their carriage to Him and His Ambassadors 2dly For Private Christians The Rules that are to be observed by them for the right ordering of their Conversation one towards the other respect their Thoughts and Affections Words and Actions First Respecting their Thoughts And in order to this 1. Take heed of instilling receiving and nourishing prejudices in your minds against others for this is a very great provoking evil 2. That you may be kept from it take notice 1. What it is 2. Why you are to avoid it 1. What prejudice is viz. A prejudging or a preposterous judgment of Persons and Things before they be examined and tryed Should a Judge pass Sentence on a Person or Action before he had examined it he should err though the Sentence were just seeing he never lookt into nor knew the grounds on which a Person spake or did this and that thing More plainly Prejudice is an evil Opinion which a man takes up of another for something he hath spoken and done contrary to his Judgment and Practice not knowing or considering the ground on which he did it 2. Now such as would order their Conversation aright to others must take heed of it because it is a very great pernicious and provoking evil as too sad and general experience shews it to be to the great dishonour of God scandal of Religion and the hurt of their Brother as for instance 1. This prejudice is that which makes men take up hard thoughts of those of whom God hath good thoughts and to instil these evil thoughts into the Heads and Hearts of others that they may disengage the affections of others and draw their affections only unto themselves 2. It makes men to rob God of his Glory and give it to Men .1 To rob God of his Glory in stepping up into his Throne sitting in Judgment on their Brother and that sometimes for a particular Act and it may be for a thing indifferent to their Brother though not to them Now what sayes the Apostle Rom. 14.4 Who art thou that judgest another mans Servant and vers 10. Why dost thou judge thy Brother and set at nought thy Brother we shall all stand before the Judgement-Seat of Christ 2. It makes men to give glory to men in crying up some and crying down others which the Apostle expresly condemns in his Corinthians 1 Cor. 3.3 and whatsoever thoughts they have of their wisdom in it he tells them the Lord knows their thoughts to be vain and their duty is not to glory in men so as to set up one above the other when all are faithful and sound in the main seeing all are their Servants in Christ vers 20.21 22. 3. This prejudice it makes men to separate and withdraw communion from those with whom God hath communion and that in those essential Duties of God's Worship as Word Sacrament Prayer wherein all are expresly required to worship God together Yea and makes them not only to separate themselves but perswade others to do it lest they partake in other mens sins 4. It 's that which makes Professors to rest in duty and neglect the actings of Grace before in and after Duty especially that Grace of Love which Christ makes the chief Character of a Disciple and without which God abhors and rejects all other duties that men perform 1 Cor. 13. that also which causeth them to dissent in their love how that they do love others of a contrary Opinion and Practice and yet can neglect if not worse even perswade others to cast off all offices of love to them never remembring or considering the command is express Rom. 12.9 Let love be without dissimulation 1 John 3.18 Let us not love in Word and Tongue but in Deed and Truth 5. That which keeps men from abundance of good they might do to others and that they might receive from others because they think they ought to have no communion with them so as this prejudice is like choller in the Stomack that imbitters all wholsom meat and however it receives it yet casts it up again 6. That which makes men to murder others Bodies Souls Names and Estates 1. Their Bodies by causing grief to them and such grief as brings sometimes sickness and weakness on them if not death 2dly Their Souls by intterrupting their peace and exposing them to temptations which made David for to pray Psal 123.3 4. Have mercy upon us O Lord have mercy upon us for we are exceedingly filled with
2. Because they are Holy Spirits and cannot indure to see any unholy or unclean behaviour 4thly To imitate the Blessed Angels especially in these four things 1. their Humility 2. Piety 3. Charity 4. Alacrity 1. Their Humility Though they be glorious Spirits yet they are content to stoop to the meanest Servants of God at God's Command they came down from Heaven to bring glad tydings of Salvation to poor Shepherds are willing to wait on those that are despised of men Mat. 18.10 how much more should we stoop to one another and serve one another in love see the command Rom. 12.3.16 2. To imitate them in their Piety They are God-like Holy as he is Holy therefore called 〈◊〉 Holy Angels Mark 8.38 And we are commandâ—◠〈◊〉 be Holy as God is Holy 1 Tim. 1.15 They seek nor their own Glory but the Lords Isa 〈…〉 so we are commanded 1 Cor. 〈…〉 They stand ready prest to know and do the Will of God Psal 103.21 And we are commanded Tuâ—â— 3. â— Be ready to every good work They do it also zealously Dan. 9.21 He make 〈◊〉 Angels a flame of Fire and this we are commâ—nded Rev. 3.19 Be zealous and amend And they do it constantly Matth. 18.10 And we are commanded 1 Cor. 15. last Be stedfast uâ—â—oveable alwayes abounding in the Work of the Lord c. Gal. 6.10 Be not weary of well doing And all this is no other then what we are taught to pray for in the Lords Prayer in these words Thy will be done on Earth as it is in Heaven That is universally sincerely chearfully constantly 3. In their Charity They not only love one another but they love us and in love to us they are content to stoop to any Service wherein they may express their love to us how much more should we love one the other and as the Apostle exhorts serve one another in love and the rather because it is the express command of Christ and he hath given himself an Example of it and made it the chief character of a Disciple of his John 13.35 4. To imitate them in their Joy They rejoyce continually in the Glory of God the Exaltation of Christ the Conversation of Sinners the Salvation of Souls the Glorification of the Saints together with themselves how much more should we rejoyce in these things seeing the benefit redounds not so much to them as to us 6th Duty Not to fear the malice and rage of the Evil Angels for however the Evil Angels endeavour to do all the mischief they can to the Godly and God permits them to do it to wicked men Psal 78.49 50. and sometimes to afflict the Godly Job 1.6 yet here 's our comfort All the Godly have the Good Angels to protect them that they cannot hurt them as they would however Evil Angels may have a permission from God to do them evil yet the Good Angels have alwayes a Commission from God to do them good Psal 103. to the end And the power of Good Angels is more and greater then of the Evil they having lost much of it by their fall and therefore not so much to fear them A King that hath his Guard about him fears no danger how much less should we who have though not of men yet a Guard of Angels 2 Kings 6.16 7th Duty Not slavishly to fear Death but to wellcome it whensoever it comes seeing it is the last Office the Angels do for the Saints here to attend on their Death-beds and take the care of their Souls and carry them after Death to the Spirits of Just Men made perfect Luke 16.22 Heb. 12.22 Lastly Remember still to return God the Glory of this Glorious Priviledge the enjoyment of the Ministry of Angels and all the good and comfort you have reapt by it The Shepherds Luk. 2.20 having heard of the glad tydings brought by the Ministry of Angels they returned glorifying and praysing God but not the Angels the Angels ought to have their due reverence and respect for their Ministry but we are to give the honour and glory of it only to God Thus Daniel 6.22 and Peter Acts 12.11 they did not ascribe the deliverance to the Angels but unto God that sent his Angels And great cause have we to glorifie God in and for their Ministry 1. In respect of the great honour God conferreth on us in vouchsafing such honourable Guardians to us 2. In respect of the great good that comes to us by them not only in protecting us from those evil spirits which rule in the Air but the quickning and leadings to the following and guidance of his ever blessed Spirit of Grace 3. Because they are only instruments in God's Hand it 's God alone is the Author of all the good we receive by them Make these uses of the Ministry of Angels and you will be sure to reap much benefit and comfort by it and to have them still to attend upon you and minister to you in Life and Death and after Death 1. In Life to preserve you from evil and to incourage you in that which is good to comfort you in and deliver you out of trouble 2. In Death to stand about your Beds and keep off the evil Spirits and chear up your own Spirits arm you against the terrors of Death and as soon as your Soul shall be separate from the Body to carry it to the Spirits of Just Men made perfect And 3. after Death at the last and great Day to open your Graves and bring out your Bodies and take them up into the Air to the Accessors with Jesus Christ in judgment on the wicked World and after that to conduct you into Heaven there to be for ever with the Lord and with them still glorifying God the Father for God the Son by God the Spirit to all Eternity Amen Secondly For the Evil Angels and Devils Sect. 2. In and about them to take notice of and meditate on these things 1. That there are such 2. What they are 3. How they became such 4. What their punishment 5. What their Office or Work is 6. What their Properties or Qualities are Lastly What our duties are in respect of them 1. That there are such evil Spirits or Devils is abundantly manifest by the testimony of the Scripture and their frequent Temptations Apparitions Possessions and Dispossessions the Scripture often mentions in the Old New Testament In the Old we read that the Devil was a lying spirit in the mouth of the false Prophets 1 Kings 22. and that Satan stir'd up David to number the People 1 Chron. 21.1 and how he afflicted Job cap. 1. and that he stood at the right hand of Joshua to resist him Zach. 3.1 In the New Testament we read how he tempted Christ Mat. 4. and how Christ cast him out of many possest by him as for those Atheists and Epicures that question it they have some of them been forced to acknowledge it here to their horror
and terror ere they dyed if they do not here they shall hereafter Qui non credunt sensiant they shall find and feel it hereafter that Hell is no Fable and the Devils are no Nominals but Reals not imaginary but afflicting Spirits Spirits ordained for Vengeance tempters of men here to sin and tormentors hereafter for sin 2. Take notice what they are This you may understand by the several names given to them in Scripture as 1. in respect of their nature they are called Spirits i. e. Spiritual Substances or Substances without a body whereby they are distinguished from the Souls of Men that are united to their Bodies 1 Kings 22.21 Matth. 18.6 Luk. 10.20 2. In respect of their corrupt nature they are called Evil Spirits Luke 8.2 1 Sam. 18.10 1 Joh. 3.12 3. They are called lying Spirits 1 Kings 22.22 and unclean Spirits Matth. 10.1 4ly In respect of their great knowledge they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 17.7 1 Cor. 10.20 i. e. Understanding Spirits which we read or Devils though they be more fitly called Devils because they are continually doing evil 5. In regard of their Pride Power and Dominion in the World they are called the Prince of the Air Ephes 2.2 and the Godd of this World 2 Cor. 4.4 6. In respect of their Properties he is called the Tempter because continually he is tempting to evil and the Deceiver because he alwayes deceives men in the promises he makes and Accuser because he is still accusing God to Man and Man to God and the Destroyer because he is still plotting and practising ruine and destruction unto Souls 1 Pet. 5.8 So as put all together the Devils are evil and wicked Spirits abounding in knowledge and power to do mischief still tempting to sin imployed about delighting in nothing else 3. How became they such evil Spirits For the understanding of this you are to take notice 1. That they were by creation good and as good every way as the Elect Angels as Understanding Wise Pure Potent every way equal and no way inferior to the Good Angels Gen. 1. last 2. Though they were created good and as good as the Elect Angels yet they voluntarily fell from this good Estate and became as evil as they were good John 8.44 Jude 6. The Angels that left their first estate c. The cause of their fall was their sin 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to Hell c. What their special sin was is not clearly revealed in the Scripture but probably conceived to be their pride from that place 1 Tim. 3.6 where he adviseth That a Minister should not be a Novice lest being lifted up with pride he fall into the condemnation of the Devil implying that their sin was either pride or mixed with pride 4. What their punishment is And this consists in two things 1. The grea◠corruption of their Nature whereas by Creation they were very good and holy by their fall they became extreamly evil and the greatest enemies to holiness whereas by Creation they had the Knowledge of of God's whole Will and an actual conformity to it by their fall they were deprived though not of their Natural yet of their Supernatural Knowledge and all Sanctified Knowledge and this Knowledge they have now it is accompanied with an implacable hatred of God and obstinate impenitency and final desperation The second part of their punishment is The Curse of God or the Infinite and Eternal Wrath of God which St. Peter layes down in four branches Having sinned 1. They were cast down viz. out of Heaven 2. Cast into Hell 3. Under everlasting Chains of Darkness 4. Reserved to the Day of Judgement for the full pouring out of God's Wrath and Vengeance upon them In the interim they are permitted to come out of that local place of Hell and to walk up and down in the World for the punishment of the wicked and the exercising of the Godly 5. To take notice what their Office and Work is And that is To be a Tempter an Accuser a Tormentor these three the Devil is continually exercised in 1. He is a continual tempter unto sin and therein behaves himself as a subtil Serpent and discovers himself to be that wicked One. 2. He is a continual Accuser of God to Man and Man to God and one Man to another and therein shews himself to be a Deceiver and a Murderer and the Father of Lies John 8.44 3ly He is a continual Tormentor and Troubler of men for sin and therein shews himself a Fiery Dragon and a Roaring Lion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Destroyer of Souls this work God permits him to be imployed in in a double respect 1. The Wicked and 2. the Godly to punish the one and exercise the other 1. To punish and plague the wicked 1. In their Souls and that 1. by giving the Devils power to tempt them to sin and prevail over them by his temptations as over Ahab's false Prophets 1 Kings 22.22 2ly By giving power to them to vex and to terrifie their Consciences 1 Sam. 16.14 23. An Evil Spirit was sent to vex Saul and Psalm 78.49 Evil Angels were sent to vex and terrifie the Egyptians 2. To punish them in their bodies by giving leave to the Devil to possess them and torment them rend and tear them in pieces as History tells us he hath done the bodies of many wicked Hereticks Blasphemers and Apostates and at last to carry them to Hell as he did Dives Luke 16. Then 2ly their Office is to exercise the Godly 1. Sometimes in their Bodies by afflicting them as he did Job's Body Job 2.7 2. In their Souls by suffering Satan to tempt them and trouble them though not finally prevail over them as over the wicked however Satan sought to winnow Peter like Wheat yet Christ prayed that his Faith should not fail Luk. 22.32 Though he buffeted Paul yet God promised his Grace should be sufficient for him 2 Cor. 12.7 9. 6. VVhat their Properties and Qualities are They are very Knowing Subtil Powerful Wicked and Malicious Spirits 1. For their Knowledge That must needs be very great 1. In that by creation they were like to the good Angels in Knowledge 2. Their knowledge since hath been much increased by the long experience they have had of all God's Revelations and manifestations in the World Job 1.8 9. But yet however they know so much and more of God then others yet they know not mens hearts but only by conjecture for 't is only God's prerogative to be the searcher of the heart 1 King 8.39 Neither do they know what the Grace of Regeneration is nor what the comforts of the Spirit are for these are props to the Elect. 2. For their Subtilty we read of the Wiles of Satan Ephes 6. and the Depths of Satan Rev. 3. This subtilty of theirs appears in these Particulars 1. In