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
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—
a sinner like himself Job gives the reason Job 14.4 Who can bring a clean thing out of an unclean and so doth our Saviour Joh. 3.6 Mat. 7.18 and Jam. 3.11 12. Fourthly I add by reason whereof every one is conceiv'd born in sin this David acknowledgeth Psal 51.5 and Isai 48.8 The Lord stiles Israel a Transgressor from the Womb. Fifthly He brings in with him the Seeds of all sin even the vilest that ever were conceiv'd or acted by Men or Devils as the Chaos contain'd in it the Seed of all Creatures so the corruption of our nature the Seeds of all sin Prov. 27.19 as in Water Face answers to Face so doth the heart of Man to Man Sixthly Are inclin'd to all evil Psal 36.4 Jer. 8.6 Isai 5.18 Nitimur invetitum c. as the very Heathen could observe and say Lastly I add and averse to all that is good Rom. 8.7 Gal. 5.17 Jer. 18.12 Secondly For your further humiliation under it take notice of the odious Titles given to it with the Reasons of them 1. It 's call'd Original sin 1. Because it was ab origine from the beginning of Man's Fall Secondly Because it is cum origine with the beginning of every man Thirdly Because it is Origo the Beginning Root and Fountain of all actual sin Secondly It 's call'd the sin that dwells in us Rom. 7.17 because it remains in all unto death Thirdly It 's call'd the sin that easily encompasseth us Heb. 12.1 or that soon overtakes us and keep us from running the Race set before us Fourthly It 's call'd concupiscence or lust Jam. 1.14 15. Rom. 7.7 Because it 's the Mother of all unclean lusts motions and desires Fifthly It 's call'd the old man Rom. 6.6 because it came from the old Adam Sixthly It 's call'd the Flesh Joh. 3.6 Gal. 5.17 because it acts and discovers it self in and by the Flesh Seventhly It 's call'd the Law in the Members Rom. 7.23 because it Rules as a Law Eighthly It 's call'd the work of the Devil 1 Joh. 3.8 And Hell that sets on Fire the whole course of nature Jam. 3.6 because it came from the Devil and from Hell and leads to the Devil and Hell without repentance Thirdly To Meditate on the parts of it to wit an absence of all good and a presence of all evil an emptiness of all righteousness and a fulness of all unrighteousness Fourthly That you may be the more throughly humbled meditate on the extent of it How doth this corruption of nature like a Leprosie over-spread the whole man Soul and Body every faculty and power of both 1. For the faculties of the Soul it fills the mind with blindness the will with perversness the conscience with deadness the memory with unfaithfulness the heart and affections with deceitfulness and sensualness which every one's experience too sadly evidenceth Secondly For the parts and powers of the Body they are all naturally instruments of unrighteousness and unholiness Rom. 6.13.19 And all the Senses in-lets and out-lets of sin and vanity 1 Ep. Joh. 3.16 So as in the flesh there dwells no good thing Rom. 7.18 Fifthly To meditate on the fruits and effects of it how that by reason of it you were conceiv'd and born in sin having in your natures the Seed of all sin a proneness to all evil and an aversness to all good so that you see if you had no other sin to bewail this were enough to humble you all your days and to make you miserable to all Eternity and therefore to be much in meditation on it and walk humbly before God and Man continually under the consideration of it and that for these Reasons 1. Because it is the Mother-sin Jam. 1.14 Mat. 15.19 Secondly Because though all actual sins be repented of and done away yet this Root of bitterness remains still and will until it be quite pluckt up by death 3. Because to bewail actual transgressions and not the corruption of nature is that which the Lord complains of Ezek. 16.22 4. Because a Man is never truly humbled under his actual sins unless he bewail also his original sins seeing it is the corruption of nature that inclin'd and carried him into actual sin and therefore if you look into the humiliations of God's People you shall find them to bewail as their actual so their original sin as Job Job 40.4 Isai 6.5 David Psal 51.5 Paul Rom. 7.24 and Mr. Bradford the Martyr that when he saw any break out into any Enormity would smite upon his Breast and say Lord what a wicked heart have I and what cause have I to give glory to distinguishing grace that I am not as vile as the vilest and therefore if you would have any evidence of the truth and soundness of your humiliation under your actual sins be sure always to take to heart and bewail original sin the Fountain and rice of all and to this end remember to meditate frequently and seriously of what I have briefly open'd to you in and about it Thirdly To take notice and meditate on your actual sins and that you may be the more thorowly humbled under them to mind well What it is the Kinds of it the multitude and greatness of them First What actual sin is to wit Every evil act or motion arising out of the corruption of nature in thought or affection word or action contrary to the revealed will of God in the Word or the Conscience binding over a man to the curse of the Law Deut. 27. last Secondly For the Kinds of it First It is either by way of Commission or Omission when any thing is added to or taken from the Word both condemned Deut. 4.11 12. Revel 22.18 19. Secondly It is either of ignorance or knowledge both damnable but especially the latter Luke 12.47 48. Thirdly It is either a sin of infirmity or a reigning sin First A sin of infirmity is such a sin as a Man falls into but seldom and besides his purpose and with reluctance also when he sees it doth mourn for it prays for pardon of it and power over it and watcheth more against it Psal 17.3 I have purposed my Mouth shall not offend Rom. 7.15 The evil which I do I allow not Secondly A reigning sin is when a Man commits any evil and omits any good wittingly or wilfully makes a Trade or a Custome of it lives and lies impenitently in it expresly forbid Rom. 6.12 The former is the sin of the regenerate the latter of the unregenerate Fourthly It is either pardonable or unpardonable First Pardonable sin is every sin even the greatest that a man is willing to repent of Isaiah 1.18 Isai 55.7 8. Secondly Unpardonable sin is not only that against the Holy Ghost but every sin even the least that a man is unwilling to see and to leave and resolves to persist impenitently in it Mat. 5.19 James 2.10 Thirdly The degrees of actual sin all sins are not alike but some
Above all take heed of slandering publick Persons God's Magistrates and Ministers for they being in God's place he will more severely punish the wrong done to them as you may see Deut. 33.11 Jude 9.10 5. Take heed of dissembling false lying speech as being that which is plainly forbid Col. 3.9 That which evidenceth such to be of their Father the Devil John 8.44 God's Children are Children that will not lie Isa 63.8 Zeph. 3.13 A deceitful tongue shall not be found in their mouth that which shuts men out of Heaven Rev. 21. last and gives them a hotter and a lower place in Hell Matth. 24. last 6. Take heed of all soothing flattering Speech for the gaining and retaining the favour of others there 's a woe pronounced against such Isa 5.20 and God threatens to cut off such flattering tongues Psal 31.5 Job 17.5 2dly Other things are to be practised as 1. Watchfulness over your words to see they be wise deliberate gracious and profitable Ephes 4.29 2. If there be any difference between you and others to seek and accept of reconciliation Mat. 5.23 18.15 3. To exhort one another daily lest any ones heart be hardened through the decitfulness of sin Heb. 3.13 4. To admonish reprove and rebuke sin in others according to the disposition of the Person and the nature of the offence Levit. 19.17 Gal. 6.1 Col. 3.16 5. To edifie one the other in Grace and gracious Practises 1 Thess 5.11 Heb. 10.24 25. 6. To pray one with the other and for the other Ephes 6.18 James 5. Lastly To communicate your Gifts and Graces and Experiences you have had of God's faithfulness and goodness in his Promises and Providences after the Example of David Come and I will tell you what he hath done for my Soul Fourthly For your actions and carriage towards others if you would order your Conversation aright observe these Rules 1. Not to retaliate or revenge any wrong done to you in word or deed but commit all to him who judgeth righteously after the example of Christ as you are expresly required Prov. 20.22 24.29 1 Pet. 2.21 22. Rom. 12. three last verses 2. No man to seek his own things onely but the things of others Phil. 2.4 not his own weal but the weal of others 1 Cor. 10. end 3. To walk wisely both towards those without and within Col. 4.5 Ephes 5.15 Matth. 10. Be wise as Serpents 4. To walk inoffensively giving no just offence to any in word or deed in apparel or recreation as Zachary and Elisabeth Luk. 1.6 and the Apostle Acts 24.16 and we are all commandâ—d Mat. 10.16 1 Cor. 10.32 For God chose us before the foundation of the World that we should be holy and unblameable before him in love Ephes 1.4 Rom. 12.18 As much as in you lieth live peaceably with all men Rom. 14.19 Follow after those things which make for peace Heb. 12.14 And that you may walk and live thus peaceably 1. To take heed of all unpeaceable lusts such as these Pride Passion Envy Jealousie Censoriousness Selfishness Affectation of Popularity glorying in Men having the Faith of our Lord Jesus in respect of Persons for James 4.1 From whence comes Wars and Fightings are they not hence from your lusts that are within you 2. To labour after peaceable Principles for unless there be a principle of peace or a peaceable disposition within there will not be long any sound or lasting peace without 3. To get peaceable Graces as amongst others these Wisdom Humility Sincerity Amity Meekness Self-denial c. 4. To make conscience of peaceable duties especially these two 1. The renewing of our peace with God and God will make others to be at peace with you Tranquillus Deus tranquillat omnia God's Promise is If a mans wayes please the Lord he will make his Enemies to be at peace with him Prov. 16.7 2. To pray one anothers affections into a peaceable frame that he who makes those of one house to be of one mind would also make those of one and the same Church to be of one and the same mind if not of the same Opinion in every thing yet of the same Affection and Conversation The fifth thing then to be meditated on in and about the Soul is the Conscience which is that faculty God hath put into the Soul to mind us of all these duties in and about the Conscience to take notice 1. What Conscience is viz. That Faculty God hath placed in the Soul to take notice of all our Affections Speeches Actions and to pass sentence on them according to the nature of them by such principles of Light as it hath received 2. What the Offices of Conscience are as 1. To be a School-master to teach and make known what Sin and Duty is 2. To be a Notary to take notice of all our inward and outward behaviour 3. To be a Register to write down and record all 4. To be a Witness either to excuse or accuse 5. To be a Judge to pass Sentence either of Absolution or Condemnation 6. To be an Executioner to comfort or afflict according to the nature of the actions 3. To meditate on the great authority and power of Conscience to make a man happy or miserable as being God's Deputy or Vice-gerent to act for him the best Friend and the worst Enemy that which comforts and speaks for us when others discomfort and speak against us and that both in life and death 2 Cor. 1.12 This is our rejoycing in the testimony of our Consciences c. Isa 38.3 Therefore should you meditate on these things about the Soul 1. On the Nature of the Soul what it is that so you may look more after it then you have formerly done 2. Therefore on the worth of the Soul above the Body because this will make you slight and undervalue both in comparison of the Soul prize and keep your Souls as your chiefest Jewels to mind more the feeding and cloathing preserving and cherishing of your Souls then your Bodies 3. Therefore to meditate on the greatness of the loss of it because it will put you more on a care of using the means for the welfare of it and that you do not hazard the loss of it for the gain of all the World 4. Therefore on the greatness of the Salvation of it that hereby you may be quickned to give all diligence in the use of the means for the Salvation of it 2 Pet. 1.5 10. giving all diligence c. 5. Therefore to meditate on those things about the Conscience that they should make you fear and tremble to offend and wound Conscience and the more careful to preserve the peace of a good Conscience as it did Joseph Gen. 39.9 and the Apostle Acts 24.16 Secondly Of the Body In and about it to meditate on two things 1. The admirable Structure and 2. The excellent use of it 1st On the admirable Structure of it both inwardly and outwardly 1.
that have this Book because your Memory is weak to take it in your hands and begin with the first Head of Meditation and then go on Day after Day until you have gone thorow and if there be any special subject you desire to meditate on to look into the Contents Thirdly For the Egress or Conclusion of your Meditation First so reflect and look back how we have perform'd it If not with profit and comfort then to take notice wherein we are defective and faulty and humble our selves under it and mend it the next time If we have reaped benefit and comfort by it to bless God for it and conclude all with praise for his gracious presence with us and pray he would make all effectual for the bettering of our heads and hearts and tongues and lives And thus of Meditation in general Next because most complain of scarcity or want of matter others of distraction through want of Method I have therefore thought fit to select the choisest things for Meditation through the Body of Divinity and reduce them to their several Heads that so however you cannot remember them all yet you may have them still before your eye and go on in the Meditation of them Day after Day CHAP. II. AND first I shall begin with solemn and deliberate Meditation and after give you some heads for sudden and occasional Meditation For solemn and deliberate Meditation the matter of your Meditation may be reduced to these 6 or 7 Heads God and Christ the Holy Spirit Man the World and the good and evil Angels by which God governs the World First I shall shew you what special things you are to meditate on in GOD to begin with him who is the beginning of all things and to be often and much in meditation on him for the more we meditate on him the more we shall know him and the more we know him the more we shall love him and the more we love him the more we shall desire him and the more we desire him the more shall we labour after communion with him not only in grace here but in glory hereafter but here in meditating on God take with you these three Cautions First To meditate on him in a way of faith and not reason because reason cannot comprehend the Unity in Trinity or Trinity in Unity Secondly Not to conceive of God out of Christ because God out of Christ is a consuming Fire Hebr. 12. last Thirdly Take heed of framing any Image of God in your minds he being a Spirit and an Infinite Spirit in all and through all and above all but to conceive of him I say in Christ who is the express Image of the Father the Ladder by which we are to clime up to Heaven to see and know God One well expresseth it thus when I see the body of a living man I know his Soul is there also and therefore when I speak to his body I speak to his understanding also because they are together so in viewing with the eye of my mind the humane nature of Christ glorious in Heaven I do at the same time look upon the God-head that being personally united unto it for in him dwelleth the God-head bodily or Personally Q. What are those things we are to meditate on in GOD A. His Nature Attributes Word Works Worship 1. His Nature and here take notice what he is in his Beeing and that he only is Jehovah 1. What he is in his Beeing This cannot be conceived much less defined by finite Creatures yet may be described so far as he hath revealed himself in the Scripture which is this An Eternal Infinite Perfect Incomprehensible Spirit distinguished into three Persons Father Son and Holy Ghost every one Co-essential and Co-equal To open this briefly mind well I say he is a Spirit John 4.24 Now what a Spirit is our Saviour tells you Luke 24.31 Iohn 1.18 sc a Substance or Beeing that cannot be seen or felt 2. I say he is an Eternal Infinite Perfect Incomprehensible Spirit these Attributes distinguish him from all other Spirits as Angels and the Souls of men 1. He is an Eternal Spirit i. e. One that had no beginning nor can have any end 1 Tim. 1.17 To the King Eternal c. and Revel 1.8 But now Angels and the Souls of men though they shall have no end yet had a beginning were Created by God Gen. 12.1 2. God he is an Infinite Spirit i. e. Such a Beeing as cannot be contained within any place 1 Kings 8.27 Behold The Heaven of Heavens cannot contain him and Isa 66.1 But for Angels and the Souls of men they are contained within their proper places 3. God he is a perfect Spirit unto whom no degree of goodness or excellency can be added 1 Iohn 1.5 Gen. 17.1 I am God All-sufficient But for Angels and the Souls of men they are capable of more degrees of goodness and excellency 4. God is an incomprehensible Spirit Psal 145.3 His greatness is incomprehensible 1 Timothy 1.16 He dwells in light unapproachable we may more easily comprehend what God is not than what he is but now for Angels and the Souls of Men we may in some measure comprehend what they are so far forth as God hath revealed it 3. I add distinguished into three Persons Here to take notice 1. What a Person is sc a distinct Subsistence or beeing having in it the whole God-head and distinguished from another by his incommunicable properties as 1. Of the Father to beget Psal 2.7 the Son to be begotten John 18. and of the Holy Ghost to proceed from both John 15.26 2. To take notice why we say Distinguished and not divided sc because the God-head being one pure simple unchangeable Beeing it cannot be divided or separated one from the other but are in one the other as you may see cleerly John 14.9 Lastly I add Co-essential and Co-equal i. e. Every one true and very God and not one before the other or greater than the other being every one God as appears in that the same names of God and properties of God and actions of God are given to every Person in the Trinity The Father God Eph. 13. John 17.3 The Son God Isai 9.6 Heb. 1.8 The Holy Ghost God Acts 5.3 4. 1 Cor. 3.16 To take notice and meditate seriously on these things in the Nature of God because the ignorance and want of the serious consideration of it is the cause of so many misapprehensions of God and aberrations from God 2. That you may the better know what God is to take notice that he only is Jehovah Psal 83.18 Thy Name only is Jehovah Q. What is the meaning of that Ans This word Jehovah it imports three things 1. That he hath his Beeing in and of and from Himself being deemed Hava or Hajah that signifieth To be and be of himself and from himself 2. It is he that gave a beeing to all that have any beeing as Isa 44.24
1. It shall be an incorruptible body freed from all possibility of dying and suffering Luke 20.35 Rev. 17.16 2. It shall be full of beauty shining not onely as the Stars but as the Sun Mat. 13.41 made like to Christs glorious Body Phil. 3. last 3. It shall be a most vigorous Body able to do any thing Etiamsi velit terram movere saith Anselm able to encounter legions of Devils and Reprobates by the almighty power of God dwelling in it 4. A Spiritual Body Not that it shall be turned into a Spirit but endowed with such spiritual qualities as it shall be agile active and nimble in the Service of God like a Spirit 3. To meditate on the glorious employments of Soul and Body both shall be continually exercised in the highest services viz. the singing of the Songs of Moses and the Lamb the singing of continual Hallelujahs to God our Father for Christ our Redeemer by the ever blessed Spirit our Sanctifier and Comforter 4. To meditate on the glorious priviledges of Soul and Body there which are either Primitive or Positive 1. Primitive in a freedom of all evil both of Sin and Punishment 1. Of Sin not only from the power of it but the very being of it not only from sin but from all temptations to it and occasions of it Rev. 21. last 2. Of punishment Bevel 21.4 Rev. 22.3 tryumphing over all 1 Cor. 15.55 O death where is thy sting c. 2. For the Positive priviledges they are these 1. The continual presence of God 1 Thes 4. last there we shall ever be with the Lord. 2. The beatifical Vision of God 1 John 3.2 O beata visio videre Deum in nobis nos in Deo Deum in se ipso saith Bernard What a blessed sight will this be to see God in us our selves in God and God in himself so far as our finite natures are capable of 3. The nearest Union that can be not only of a Gracious but a Glorious 4. Immediate perfect and everlasting communion with God where there will be no need of Magistrates Ministers Ordinances but God will be all in all Rev. 21.21 22. 5. Perfection of Holiness both in Nature and Life Ephes 5.23 Pure as he is pure 1 John 3.2 And Perfect as he is perfect Mat. 5. last Not onely in parts but in degrees 6. Fulness of Joy and Rivers of Pleasure which are at Gods right hand for evermore Psal 16. last 7. An everlasting Sabbath here we have but a weekly Sabbath there an eternal everlasting Sabbath here we keep a Sabbath with much weatiness there we shall keep it with infinite delight Heb. 4.9 There remains a rest for the People of God and this is a transcendent Rest an uninterrupted Rest an universal Rest a perpetual Rest where we shall rest from all sinning sorrowing suffering and with the whole Quire of Heaven shall be still singing Hallelujahs to God the Father for God the Son by God the Spirit to all Eternity and still following the Lamb with Crowns on our Heads and Palmes in our Hands and tryumphant Songs in our Mouths 2. Meditate on the properties of this Glory 1. It 's a revealed Glory Rom. 8.18 Here it is hid from the eyes of the World and often from the eyes of Christians themselves but there it shall be revealed at the last day before all the World and the wicked World be made to acknowledge it to their shame and confusion of face Col. 3.3 4. 2. A full Glory Psal 16. last so full as the Apostle is not able to express it 2 Cor. 4.17 so full of Glory that if the Saints themselves were not upheld by the almighty power of God they could not stand under it so full of glory that because it cannot enter into them they shall enter into it Well done good and faithful Servant enter into thy Masters joy Mat. 25. 3ly An eternal glory such as they shall not only enjoy for millions of years but to all eternity Mat. 25. last 2 Cor. 4.17 3. To meditate on the certainty of this Glory That it is most certain there is such a glorious state for the People of God is evident upon these infallible grounds 1. Because it was prepared for them from before the foundation of the World Mat. 25.34 Heb. 11.16 2. Because they are prepared for it they are said to be Vessels prepared unto Glory Rom. 9.23 3. Because God predestinated his unto it from all eternity Rom. 8.29 2 Thes 2.13 14. 4. That which they are called unto 2 Pet. 1.3 1 Pet. 5.10 5. That which Christ hath purchased with his precious Blood Ephes 1.14 Rev. 5.9 10. 6. That which he made intercession for whilst he was here upon earth John 17.24 and still doth now in Heaven Heb. 7.25 7. That which he hath made many promises of and seconded them with his Oath Heb. 6.17 18. 8. He hath given his Spirit as the earnest of it 9. He hath given the beginnings of it in Grace here which is but glory begun 10thly and lastly He is gone into Heaven to take possession of it in our Name and Nature and hath promised he will come again and take us to himself John 14.3 and accounts not himself fully glorified until his Body and every member of it be in the same glory Ephes 1. the end And Lastly Consider who they are that have a right and title to this Glory what evidences the Scripture holds forth of it As 1. an effectual Vocation 1 Thes 2.12 2. Justification Rom. 5.3 Rom. 8.29 3. Sanctification Matth. 19.28 More particularly the having and exercising these Graces 1. Sanctified Knowledge John 17.3 2. A Justifying Faith John 3.16 3. An Evangelical Repentance Acts 3.19 4. A Gospel Obedience Heb. 5.9 5. An unfeigned love to the Saints 1 John 3.14 Lastly A loving looking and longing for the appearance of Jesus Christ in Glory by all which the Saints are described in the Gospel 2 Tim. 14.8 Titus 2.14 Heb. 9. last Rev. 22. last So much of the fourfold state of Man The Second Head of Meditation about Man is the four last Things or Ends of Man DEATH JUDGEMENT HELL and HEAVEN WE are to meditate on every one of these and that on these grounds 1. On Death because Death were no Death if Judgment did not follow in comparison and Judgement no Judgment or nothing so dreadful if Hell did not follow and Hell no Hell in comparison if it did not deprive men of Heaven 2. Therefore to meditate on these last Ends of Man because it is the Lord himself adviseth his unto and that in a very pathetical manner Deut. 32.29 Oh that men were wise that they understood this that they considered their latter end and the Prophet Jeremiah Jer. 5. last he puts this question What will you do in the latter end He would have them know there is an end and to think seriously what will become of them in the end 3. Therefore to meditate on each
shall have there Austin wished he might have seen three things before he died Rome in its Glory Paul in the Pulpit and Christ in the Flesh but the Saints shall see better sights there They shall see not Rome but Heaven in its Glory Paul not in Pulpit but on the Throne Christ not with a crucified but glorified Body They shall behold the King in his beauty Isa 33.17 And what a glorious sight will this be And which is more then all the ever blessed Vision of God in himself and God in us and our selves in God Fourthly To meditate on those things wherein the happiness and blessedness of the Saints consist viz. In a removal of all evils and a confluence of all good things 1st In the removal of all evils which may be reduced to these three heads viz. 〈◊〉 Evil of Sin The Evil of Temptation The Evil of Affliction 1. The Evil of Sin The Saints shall not only be freed from the power of sin but from the very being of sin Grace here weakens Sin but Glory there will wholly abolish it Rev. 21. last No unclean thing shall enter there 2. From the Evil of Temptation Here we are continually subject unto temptations from within and from without from the Devil the World and the Flesh but there shall be freed from all though in Paradise yet none in Heaven no Serpent can creep in there nor any wicked one to vex our righteous Soul or any corruption left to incline us to evil 3. From the Evil of Affliction Here we are continually subject to one affliction or other in Body or Soul Name or Estate our selves or ours but there freed from all Rev. 21.4 God shall wipe away all tears from our eyes This happiness consists 2dly In a confluence of all good things The Saints there will be blessed in their Bodies in their Souls in their Company in the security and perpetuity of all 1. In their Bodies their bodies made immortal most beautiful vigorous active and glorious bodies as you saw before 1 Cor. 15.42 Phil. 3. last 2. For the Soul the Understanding Will Memory Affections all perfected in their acts and operations 1 Cor. 13. 3ly For their Company They shall have communion with all the glorious Angels and glorified Saints and the sacred Trinity in Unity God blessed for ever 4. For the security and perpetuity of this blessed condition it runs parallel with God to all eternity Mat. 25. last Fifthly To meditate on the duties you are to perform for the getting and making sure Heavens happiness to you as amongst others these 1. To see you be conformed to Christ in holiness because without holiness no happiness Mat. 5.8 John 3.3 Heb. 12.14 Rom. 8.29 2. To strengthen your Faith in this happy condition by the consideration of this That Christ your Head is gone into Heaven and taken the possession of it in your Name and Nature Heb. 6.20 and hath promised to come take you to himself that where he is you may be with him and that for ever John 14.3 4. 3. To admire and adore the infinite love of God to you in Christ in preparing for you and appointing you to so happy and blessed a state after this miserable life here saying still with David Lord what is Man and I amongst the Sons of Men that thou shouldest have such thoughts of love and eternal love to me Psal 103.1 Praise thou the Lord O my Soul c. 4. To contemn the World and all the glory of it in comparison of that glory above as David did Psal 4.6 and the Apostle Phil. 3.7 8. 5. To quicken and encourage your selves and all others especially your near and dear Relations to lay out themselves all they are and can for the making sure Heavens happiness to them 1 Cor. 15. last 2 Pet. 1.10 11. 6. To be still loving looking and longing for the appearance of Christ in Glory that when he appears we may appear with him as the promise runs to such Colos 3.4 2 Tim. 4.8 Titus 2.13 14. Rev. 22. last Great will be the benefit of meditation on these things it will put life and vigour into all your actions 1 Cor. 15. last and all your passions Rom. 8.18 One hour in Heaven will make an abundant recompence for all your sufferings here CHAP. VI. The third Head of Meditation in and about Man are such things in SOUL and BODY and about the Tongue Tallents Time Eternity of Man as may most conduce to the enabling of Man to answer God and Christ and the Spirit in all they have done for Man First The SOUL TO meditate in and about it of these Particulars The Nature of it The Worth of it The greatness of the Loss of it The greatness of the Salvation of it The Conscience God hath put into it to mind you of all First The Nature of it what it is sc A spiritual Substance Invisible Immortal Created of God United to the Body and endowed with admirable faculties of Vegitation Sense and Reason Secondly To meditate on the transcendent worth or excellency of it This appears 1st By the excellent Majesty of which it is an Image nothing so much resembles God as the Soul 1. In Spirituality 2. In Immortality 3. In the infinity of Comprehension or Duration 2dly By the excellent price was paid for the Redemption of a Soul not Silver and Gold but the precious Blood of the Lord Jesus Christ 1 Pet. 1.18 Had all the Creatures in the World laid down their lives they could never have done it being finite Creatures they could never have satisfied an infinite Justice 3dly By the excellent end and the use of it it being made to contemplate all those glorious Excellencies that are in God and in God for us 4thly The transcendent excellency of it above the Body and above all the World 1. Above the Body 1. The Body but an earthly Substance the Soul a heavenly Substance 2. The Body is a material and visible Substance the Soul a spiritual invisible Substance 3. The Body cannot live without the Soul but the Soul can and doth without the Body 4. The Soul not made for the Body but the Body for the Soul as the Box for a Jewel and the House for the Inhabitant 2. Above all the World One Soul 's of more worth then all the World then ten thousand Worlds as appears in this That all the World and ten thousand Worlds cannot content and satisfie the Soul no more then a Barley Corn can fill the World the Soul is of so large and vast a capacity as it 's able to conceive of and desire millions of Worlds Thirdly Consider the greatness of the Loss of a Soul There 's no loss to be compared to the loss of a Soul because he that loseth it loseth all not only himself but God and Christ and Grace and Glory both this World and that to come and this loss an irrecoverable loss Mat. 16.26 What will it profit