all pains and miseries and calamities and all sin which is the cause of them as sin brought Death into our bodies so Death carries sin out of the body and however these vile bodies be dissolved into dust yet they shall be raised up again at the last day and be made like unto Christ's Glorious Body Phil. 3. last 2. For the Soul It shall be no loser but a great gainer by Death and that three wayes 1. In the place it goes unto viz. from Earth unto Heaven 2. In the excellent qualities it shall be endowed withall viz. perfection in all the faculties of it as it goes to the spirits of just men made perfect Heb. 12. 3. In the excellent company it goes to enjoy leaving the company of sinners here and going to enjoy the company of Saints and Angels and the ever blessed Unity in Trinity 2dly In that it cannot hurt us appears in that it can never dissolve the Union between Christ and a believing Soul but brings it to a nearer sweeter and fuller Union of a Gracious makes it a Glorious Union however it separates Soul and Body one from the other yet it cannot separate either from Jesus Christ the Soul upon Death goes immediately unto Christ in Paradise and Christ goes down with the Body into the Grave where it sweetly rests as in its Bed in the Arms of Jesus Christ until the morning of the Resurrection of the Just Isa 57.2 1. It can never break the Covenant of Grace between God and the Soul for it 's an everlasting Covenant Gen. 17. And he hath not only promised to be their God unto Death but after Death and to all eternity 2. It can never untie the Marriage-Knot between Christ and his Spouse for he hath betrothed her unto himself for ever Hos 2. And whom he loves he loves to the end John 13.1 even with an everlasting love Jeremiah 31.3 3. It can never reverse those grants of Grace that God hath vouchsafed his as the grants of Reconciliation Justification Adoption Sanctification Salvation for the Gifts and Callings of God are without repentance Rev. 11.29 3dly As it is no way able to hurt you so it will every way do you good Though it be the last enemy that shall be destroyed yet of an enemy it shall be made a friend and the best friend that ever you had How so Why because Jesus Christ by undergoing Death and lying in the Grave he hath altered the nature both of Death and the Grave Death of a King of Terrors it made a Prince of Peace of a passage to eternal Death made a passage to eternal Life unto all that do believe the Grave that is a loathsome Dungeon to the wicked is made a sweet resting-place to the Saints That you may the more clearly and fully see the good will come to you by Death and so be made the more willing to it and chearfully resign your Spirit into the hands of God when he calls for it take serious notice of these ten following Particulars 1. Death is no Death to a true Believer It 's not his last day but the beginning of an everlasting day 2. Your dying day will not be your worst day but your best day better is the day of a mans Death then the day of his Birth saith Solomon Eccles 7.1 it being the egress of all misery and the ingress of eternal felicity 3. A Christians dying day it will be his enlarging day when he shall be set at liberty out of the Prison of the Body and brought home to his Fathers House 2 Cor. 5.8 It is but as Christ stiles it His departing and going to the Father John 13.1 4. A Christians dying day will be his resting day wherein he shall rest from all sinning sorrowing suffering from all temptations corruptions vexations Job 3.17 And who desires not rest 5. His dying day will be his reaping day having sown here in Tears he shall reap in Joy reap the fruit of all the Sermons they have heard all the Prayers they have made all the Tears they have shed all the Sighs and Groans they have uttered all the good Thoughts they have had all the good Words they have spoken all the good Works they have done all the Evils they have suffered and all they have forgotten to do and suffer Mat. 25.34 When saw we thee an hungry and fed thee not c. Then Christ will remember them and say In that you did it unto them ye did it unto me Yea there is not the least good work that any have done for any of his but it shall be remembred and rewarded even to a cup of cold Water Mat. 10. last 6. A Christians dying day will be his conquering and tryumphing day over all his Enemies Sin Satan and the World Death and Hell here we are in a continual warfare there 's not a day hour or moment wherein we can rest either from corruption within or temptation without but then there shall be an end of all then we shall tryumph over all in the words of the Apostle 1 Cor. 15.55 Oh Death where 's now thy sting c. 7. A Christians dying day will be his transplanting day from Earth to Heaven from Misery to Glory from a Valley of Tears to a Valley of blessed Visions from a howling Wilderness to a heavenly Paradise It is no other then a straight Gate to a Pallace of Glory a dark Entry to the Inheritance of the Saints in Light And oh Who would not be willing to exchange a Sodom for Sion an Egypt for Canaan Misery for Glory 8. A Christians dying day it 's his uncloathing day of a body of Sin and Death and the cloathing him with his House from Heaven his putting off his old Rags of Sin and Corruption and his putting on of the White Robe of Christ's Righteousness and with it the Robe of Glory 9. A Christians dying day it 's his marriage day with the Lamb the King of Saints and if the day of a Believers espousals be so sweet how sweet will the marriage day be Rev. 19.7 10. A Christians dying day will be his corronation day wherein Christ will crown all those that love his appearance with the Crown of Righteousness 2 Tim. 4.8 where they shall be still following the Lamb with Crowns on their Heads and Palms in their Hands and tryumphant Songs in their Mouths Rev. 5.11 12 13. Mix these Meditations with Faith and Prayer and you will find them mighty through God not only to make you willing but even long with the Apostle to be dissolv'd and be with Christ which is best of all Phil. 1.23 Amen and Amen Secondly That which follows DEATH is JUDGMENT Sect. 6. In and about the Judgment Day to take notice of and meditate seriously on these things 1. The Certainty 2. The Uncertainty 3. The near approach of it 4. The great solemnity of it 5. The universality of the Persons to be judged 6. The impartiality of it
any onâ—â— leave every one as he findes the temper of his body and spirit most inclin'd and disposed to Thirdly Though none strictly bound to any part of the Day yet none to leave themselves at random and at large to do it at any time of the Day but appoint some set-time for it either the Morning or Evening either before or after Supper or a little before we compose our selves to rest The reason is because if we should leave our selves at randome we should never be constant in this Exercise but shift it off from one time to another Fourthly When you have set the time then be careful to observe it constantly unless some urgent necessity prevent because otherwise fickleness and unconstancy will keep us from profiting by it and soon make us weary of it Secondly For extraordinary Seasons they are amongst others these First When the spirit of God doth in a more than ordinary manner move and incline to it when the Spirit lifts up the heart to Heaven then to lift up with him to nourish and cherish those motions Secondly When you are under more than ordinary trouble of Spirit then to apply your selves to this duty for Cordials are never more seasonable than in times of fainting Psal 94.19 2 Cor. 4. 2 last verses Thirdly When either Age or sickness do summon us to death then is a fit season to meditate on God and the things of God when all other things in the World begin to leave us then to think on those things will never leave us for it 's observable in the Saints they have been most heavenly in their mediations affections and expressions towards their end as Jacob Genes last Moses Deut. 33. 33. chap. our Saviour in the 14 15 16 17. chap. of John we should follow them in the same practise As the pulling down of one Ballance is the lifting up of another so the drawing down of the body to Earth should be the lifting up of the Soul to Heaven As the Soul here is usually at the worst when the Body is at the best so the Soul should be at the best when the Body is at the worst The fifth Circumstance is the Manner how we are to perform this duty and that is thus Cordially reverently seriously affectionately constantly and orderly First Cordially because it 's not the meditation of the head but the heart God looks unto Prov. 4. My Son give me thy heart Luke 2.19 Mary ponder'd Christ's sayings in her heart Psalm 19. last and 49.3 Secondly To do it reverently remembering and considering he is a great King and his Name is dreadful amongst the Heathen Malachy 1. ult therefore to take heed of any unreverent or careless behaviour in his presence and worship as being a great dishonour to him and that which he sharply reproves in those formal and lazie Priests Mal. 1. about the end Thirdly Seriously so as to keep the mind intent upon the business in hand and not to give way to any other thoughts though they be good thoughts because they are unseasonable at that time and will thrust out the other and so make both useless to keep also a narrow watch over our hearts and senses that they be not avocated or drawn aside by other objects Fourthly Affectionately so as to have our affections stirred and warmed and wrought upon by those things we meditate on as David here in the Text My Meditation of him shall be sweet and I will be glad in the Lord so to think on spiritual and heavenly things as they may leave an impression upon the Soul as the Seal doth on the Wax that so your affections may answer your cogitations as the Wax doth the Seal and the Eccho the voice As for Example when you think on the glorious Majesty of God to make your hearts stand in aw of Him when on his Love Grace Mercy to have your Hearts thereby indear'd to him Secondly When on Christ the amiableness and fulness that is in him and in him for you to have your desires drawn out the more after nearer sweeter fuller communion with him when on the Holy Ghost his sweet motions and invitations to have your Hearts opened to receive Him and obey Him in them Fourthly When on the Word to do it with a particular Application Fifthly When on God's Works of Mercy and Justice to have your Hearts melt with the one and tremble at the other Sixthly When on your selves your sins and corruptions to be humbled under them when on the Evidences of God's love and grace to rejoice in them Seventhly When on the World and the things of it to have your hearts disingag'd from them and hang loose to them Lastly When on Death to live in a continual expectation and a religious preparation for it when on the Judgment-Day to cast up your accounts sit in judgment on your selves that you may not be condemn'd with the World so think on Hell as your Hearts may tremble at sin that made it and so think on Heaven that your conversation may be there where you hope e're long to have your Habitation to all Eternity Fifthly To do it constantly so as to observe the due and the appointed time or otherwise omission and intermission may soon cause amission and so dead the affection as to become weary of it and cast off the duty and therefore to be constant in it and continue so long in it until our hearts be affected with what we think and we receive some benefit by it Sixthly To do it orderly for God being a God of Order he loves Order in us to this end to have an eye to three things the Ingress the Progress and the Egress As for Example to begin with Hearing or Reading and then go on with Meditation or thinking on it and then end all with Prayer for as Mr. Greenham well said Hearing and reading without Meditation is useless Meditation without reading and hearing fruitless and both without prayer will be successless miss a blessing More distinctly and fully First for the Ingress or Entrance upon it we are to prepare for it by making choice of some particular subject most sutable to your present condition and then lift up an Ejaculation for the Lord direction assistance and blessing on it Secondly For the Progress in it to observe a Method in it either such as Scholars use to do in Meditation on a subject as First The Definition or Description Secondly The Division or kind or parts Thirdly The Causes efficient material formal final Fourthly The fruits and the effects and the like Logical heads all which you may see exemplified in Bishop Hall's and Mr. Roger's Seven Treatises or thus which I conceive a more profitable way for our more ordinary sort of hearers being not acquainted with this art to proceed in your Meditations as you are taught First On the Doctrine then the Proofs then the Reasons then the Uses and in them the signs motives means You
he did Lament 1.12 Behold and see if there were ever sorrow like to my sorrow c. Lastly He is altogether lovely in the benefits he purchased which are either Fundamental or Consequential First For the Fundamental they are theâ—e First Reconciliation Colos 1.21 Adoption John 1.12 Justification Rom. 5.1 2 Cor. 5.21 Sanctification Eph. 2.1 Acts. 26.18 Glorification John 17.21 Secondly For the Consequential benefits these you have Rom 5.1 2 3 1 Cor. 3. the two last Sixthly You are to meditate on the great Work of ouâ— Redemption by Jesus Christ and in it of these particulars The greatness of the Person that redeem'd us the greatness of the Price wherewith the greatness of the misery from which the greatness of the happiness to which he redeem'd us the compleatness of this Redemption and the Evidences you have of your interest in this Redemption First On the greatness of the Person that redeemed us No other but the Eternal Son of God every way Coequal with his Father and whoever heard of a King that gave his Son or a Prince that ever offer'd voluntarily to lay down his life for Enemies Rebels and Traytors and yet behold God and Christ hath done this for us Gal. 4.4 Secondly On the greatness of the Price wherewith he redeemed us with no other than his precious Blood 1 Pet. 1.18 Thirdly The greatness of the misery from which he hath redeemed us Vers 13. from that Vassall age and slavery we were in to sin Satan and the World Death Judgment and Hell 1 Thes 1.10 Psal 103.1 2 3. Fourthly On the greatness of the happiness unto which he hath redeemed us viz. To be Heirs and Co-heirs with himself Rom. 8.17 1 Pet. 1.10 Fifthly On the compleatness of this Redemption as he hath compleated it for us Heb. 9.12 26. So he makes us stand compleat in himself 2 Col. 10.16 Sixthly On the evidences you have of your interest in this Redemption Three whereof you have 1 Cor. 1.30 to whom Christ is made Redemption to them he is also made wisdom to enlighten them and righteousness to justifie them and holiness to sanctifie them A fourth Evidence you have 1 Pet. 1.18 They are redeemed from their vain Conversation and made new Creatures 2 Cor. 5.17 Fifthly They are redeemed from all iniquity Tit. 2.14 Not only from the condemning but the commanding power of it Rom 6.14 Sixthly They are made a People Zealous of good works Titus 2.14 and are redeemed out of the hands of their Enemies that they may serve the Lord without fear in righteousness and holiness all the days of their life Luke 1.74 Seventhly To meditate on the ways and means of his effecting this our Redemption as these his Incarnation Conversation Passion Resurrection Ascension Session and Intercession at the right hand of God First About his Incarnation to consider and take notice that the Word was made Flesh Joh. 1.14 And the End wherefore he took our Nature was that he might make us partakers of his Divine Nature 2 Pet. 1.4 He the Son of God became the Son of Man that we the Sons of Men might be made the Sons and Daughters of the great and ever-living God John 1.12 Isaiah 56.5 In the Incarnation of Christ to take notice of these two Branches of it viz. his Conception and Nativity First For his Conceptiont herein to meditate First On the wonderful manner of it it being not after the manner of other Men but by the over-shadowing of the Holy Ghost Luke 1.35 Secondly The Reason of it that He might be pure and free from Original sin wherein all others are conceiv'd and born Psal 51.5 Joh. 3.6 Thirdly The End of it that He might by the purity of his Conception cover the impurity of our Conception Secondly In the Nativity of Christ First Take notice of whom it was He was born And why so First That he was born of a Virgin to fulfill the Scripture Isaiah 7 14. Behold a Virgin shall conceive c. And so born that he might be without the least spot and contagion of sin wherein all others are both conceiv'd and born Psal 51. Secondly Of the Virgin Mary because the Messiah was to come of the Tribe of Judah Heb. 7.14 and the Seed of David of which stock Mary came as you may see in the Genealogy Luk. 3. Secondly To meditate on the use we are to make of it namely this That as Christ was conceiv'd and born for us so we be careful to look to this that He be conceiv'd and born in us or we can never expect to receive any benefit by his Conception and Birth for us Secondly To meditate on the Conversation of Christ and consider how He walkt and liv'd in the World which you may find in the Gospel to have been Very wisely inoffensively humbly holily spiritually heavenly and actively for the glory of God and the good of Souls such must our Conversations be conformable to the pattern set before us that so having good Consciences they may be asham'd who have and would slander our good conversation in Christ 1 Pet. 3 16. 1 Epist John 2.6 Thirdly In the Passion of Christ to meditate on these Particulars the Matter of his sufferings the Causes of his sufferings the Manner of his sufferings and the Use we are to make of his sufferings First The Matter of his sufferings what it was that He suffered which was First The Vailing of His glory under our Flesh Secondly The imputation of the sins of the whole World 1 Pet. 2.24 Thirdly The fierceness of his Father's wratâ— Lam. 1.12 and the Curse due to all our sins Gal. 3.13 Fourthly The rage of Men and Devils in the prosecution and persecution of him unto death Even the shameful cursed death of the Cross Secondly The Causes of his sufferings First The efficient Cause that was God Isaiah 53.10 Acts 2.23 Secondly The instrumental cause was the Devil and his Instruments Judas and the Jews Luk. 22.53 Thirdly The meritorious cause our sins Isaiah 53.3 4. 1 Pet. 2.24 Fourthly The final cause that He might bring us back again to God 1 Pet. 3.18 and Redeem us from Eternal sufferings and sweeten and sanctifie all our temporal sufferings Thirdly For the manner of his sufferings that was First Willingly without compulsion Secondly Patiently so as he was as a Sheep dumb before the Shearer Isaiah 53. Thirdly Constantly unto Death Fourthly For the use you are to make of his sufferings which is this To be willing to suffer a little from him and for him who hath suffered so much from us and for us and the rather First Because by his sufferings he hath freed us from Eternal sufferings sweetned and sanctified all our temporal sufferings Secondly Because he hath promised if we suffer with Him we shall Reign with Him 2 Tim. 2.12 Thirdly Because if we chuse rather to sin than suffer for him we must expect to suffer for ever in Hell Mark 8. last Fourthly Because
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
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
a Chain hath the whole Chain so he that hath one saving sanctifying grace in truth hath all what is said of original sin una essentiâ sed multiplex efficientiâ is true also of sanctifying grace though but one in it self yet it is vertually all I shall give you only three evidences of each such as desire more may see them in other Books where they are fully handled 1. For the truth of sanctifyed knowledge it is thus evidenced it is experimental practical and humble First Experimental Phil. 1.9 Secondly Practical Psal 111. last Thirdly Humble Prov. 30.2 2. For the truth of sanctifying faith it is thus evidenced it is a self-emptying working converting faith 1. It is a self-emptying or self-denying faith it makes a Soul to deny his own righteousness in point of Justification and acceptation and with the Apostle desires to be found only in Christ's righteousness Phil. 3.8 9. to disclaim also his own ability for any thing that is spiritually good 2 Cor. 3.5 and to enter upon duty only in the Name and Strength of Christ Phil. 4.12 Secondly It is a working faith that which works by love to God and unto others for God's sake Gal. 5.6 It is still working-out corruption Acts 15.9 and working-in grace Acts 26.18 Thirdly It is a conquering faith that which enables a Soul to with-stand and over-come temptations from within and without 1 Ep. John 5.4 This is the victory that covercomes the World even our faith Q. What 's meant here by World A. Partly the Men of it that lye in wickedness 1 Ep. John 5 19. and partly the lusts of the World as the honours riches and pleasures of it 1 Ep. John 2.16 so victorious as it enables them to hold fast their confidence to the end Heb. 3.14 Heb. 11.19 and makes them more than Conquerors over all their spiritual Enemies Rom. 8. the end 3. For the truth of repentance that is evidenced thus It is a universal sincere and continued repentance 1. It is universal for all and every sin little as well as great secret as well as open one as well as another Psal 119.104 128. Secondly It is sincere from the heart Joel 2.13 Thirdly It is continued and renewed daily as we renew our provocations Ephes 4.26 Let not the Sun go down on your wrath Fourthly The truth of obedience evidenced thus 1. It is universal without partiality John 15.14 2dly Sincere without hypocrisie 2 Chron. 28.9 3dly Constant without Apostacy Mat. 10.22 Rev. 2.10 Fifthly The truth of your love thus evidenced 1. It is spiritual for Grace sake and the Truths sake 2 John 2. to the Elect Lady whom I love in truth and for the Truths sake 2. It 's impartial to one Saint as well as another Colos 1.4 3. It 's permanent and abiding unto death like Ruths to Naomi the ground of it is Gods unchangeable love to his Jer. 31.3 Sixthly The truth of your fear of God thus evidenced 1. If you fear to sin rather then to suffer fear the displeasure of God more than the displeasure of Man Luke 12.4 5. 2. If you fear him for his Mercy as well as his Justice his Goodness as well as his Greatness Psal 130.4 Hosea 3. last 3. If you fear to sin against him in secret where there is no eye to observe you but only Gods as Joseph Gen. 39.9 and Job 31.1 4. Seventhly The truth of your hope in God thus evidenced 1. If it be grounded on the Scripture Rom. 15.4 2. If it purifie the Heart and sanctifie the Life 1 John 3.3 3. If it cause you patiently to wait on God for the fulfilling his promise 1 Thes 1.3 If now you would know whether you are brought out of a state of Nature into a state of Grace try your selves by these clear evidences out of the Word of God or believe it Friends God and Conscience and Satan will try you to the purpose at the last when you will wish but all too late you had hearkened unto Counsel and tryed your selves if you cannot find yet these evidences of such a gracious state be exhorted in the next place Eighthly To meditate on the many and weighty Motives the Scripture layeth before you to quicken you to look into and labour after a work of Grace as the absolute necessity the transcendent Excellency and the great Utility of it 1. There is an absolute necessity of it 1. In respect of the Decree of God because he predestinated his to Grace before Glory to be conformable to the image of his Son Rom. 8.29 in Grace here and in Glory hereafter Ephes 1.4 2dly In respect of the revealed Will of God 1 Thes 4.7 This is the Will of God even your Sanctification 3dly A necessity of it in respect of your Salvation for without Regeneration no Salvation John 3.6 without Holiness no Happiness Heb. 3.14 2. There 's a transcendent excellency in it for Grace is no other then the Off-spring of God a beam of the Divine Majesty John 1.13 a spark of the Divine Nature 2 Pet. 1.4 that which is called elsewhere the Name of God Isa 57.15 the Seed of God 1 John 3.9 the Will of God 1 Thes 4.3 the Image of God Ephes 4.24 the Life of God Ephes 4.18 the Glory of God Rom. 3.23 Exod. 15.11 because God sees more of himself in a gracious Soul and more of his own Glory in the poorest Saint then in all the glory of the World Isa 43. begin 2. Because it 's that which puts a lustre on all other things Honour Wealth Birth Beauty Gifts Parts all without Grace is but as a Jewel in a Swines snout Embroiderings on a Fools Coat whereas a little true sanctifying Grace honours the poorest in the eyes of God of Angels and Saints Isa 43. Psal 15. Psal 16. All my delight is in the Saints 3. Consider the great Utility and Benefit that comes by Grace 1. It will interest you in all the Promises 1 Tim. 4.8 Godliness is profitable for all things it hath the promise of this Life and that to come 2. It will fortifie you against all the temptations of Satan to unbelief Doth the Devil tempt you to distrust Gods love to you and your right to Heaven charge you with Hypocrisie why pull out the evidences you have of a Work of Grace and let him shew if he can if ever any wicked man or Hypocrite had such evidences the Devil may sooner prove himself a Lyar then a Saint to be a Hypocrite 3. It will bring you contentment and make you a gainer in and by every condition as it did the Apostle Phil. 4.11 1 Tim. 6.6 4. It will sweeten and sanctifie every estate and condition to you Prosperity Adversity Health Sickness Life Death Rom. 8.28 5. It will support chear and comfort you in every estate both of Life and Death 2 Cor. 1.12 6. It will not only accompany you to the Grave where all other things leave you but to the Tribunal of
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
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
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
take heed of all sin especially those sins which resemble men to the Devil as Pride Envy Malice Lying Slandering false Accusing of others tempting others to sin and hindering others from Good for these you may find in the Scripture to be the sins of the Devil especially the last Acts 13.10 Thou Child of the Devil thou enemy of all Righteousness wilt thou not cease to pervert the right ways of the Lord said Paul to Elymas 3. To search and see whether you are under his Power and Dominion yea or no for all Men and Women are so by Nature as you may see Eph. 2.2 2 Tim. 2. last whence he is called the Prince of the Air John 14.30 and the God of this World 2 Cor. 4.4 because he rules like a Prince or rather like a Tyrant and governs like a God or rather like a Devil as he is in all wicked men holding them and leading them like Bears by the Snout like Dogs in a Chain and hath them as the Centurion had his Servants at his beck and command to commit any wickedness for Honour Profit and Pleasure in the World Now for the signs and characters of such as are under his power the Scripture gives amongst others these 1. Wilful blindness when men shut their eyes against the Light and refuse to see sin to be sin and duty to be duty because they are loth to leave the one and do the other John 3.19 2 Cor. 4.4 5. 2. Impenitency in a course of sinning 2 Tim. 2.24 25. when men give up themselves to the service of Sin and Satan and will not be reclaimed from it Rom. 6.16 John 8.34 3ly Security and senslesness of God's displeasure because he lets them alone in their evil courses and does not presently punish them Luke 11.21 where all things are at peace there the strong man keeps possession Psalm 50. ver 18. to the end 4. And principally Derision Opposition and Persecution of Righteousness and Holiness in others Acts 13.10 These are the black marks of Satans dominions in men 4th Duty Be perswaded speedily in the use of the means to get out of his Dominions because so long as you are under the power of Satan you are under the power of Sin and the power of the Law and the power of the World and the power of Death Judgement and Hell 1. Of Sin Rom. 6.12 2 Tim. 2. last 2. The power of the Law both the rigour and the curse of it Deut. 27. last 3. The power of the World 1 John 4 5. 4. The power of Death and Judgement and Hell Rom. 6. last Eccles 12. end Heb. 9.27 Psal 11. end Psal 9.17 The wicked shall be turned into Hell and therefore in all these respects to labour speedily to get out of his Dominions To this end 1. Be willing to be convinced of this truth That all men naturally are under the power of Sin and Satan for it 's that which the Scripture speaks expresly Ephes 2.2 and this is the first work of the Spirit in the conversion of a sinner John 16.8 2. Labour to be sensible of and humbled under the sad condition of being in vassallage and slavery to Sin and Satan thus those Converts were Acts 2.37 They were pricked in their hearts and cryed out Men and Brethren c. That you may be the more sensible of it and humbled under it consider it 's the saddest of all other conditions so as the condition of the Israelites under Pharaoh and Gally-slaves under the Turk or Pope is little or nothing to this that being only of the Body this of the Soul that a sensible slavery this an insensible until God make them sensible that an unwilling slavery but this men are most forward to and delight in until the Lord come in and over-power their wills and of unwilling make them a willing people in the day of his power Psalm 110. as he did them Acts 2.37 3. Take notice of him who was appointed and annointed by God the Father to rescue you out of his power viz. the Lord Jesus Christ Isa 61.1 He hath destroyed Death and him that had the power of Death Heb. 2.14 and hath destroyed the works of the Devil 1 John 3.8 to lay hold on him by a lively Faith and that Ransom he hath paid for your Redemption Ephes 1.7 1 Joh. 1.7 Acts 16.31 Believe in the Lord Jesus Christ and thou shalt be saved 4. Be willing to cast off the service of Sin and Satan for the future and to give your selves only and wholly to the service of Jesus Christ Rom. 6.16 17. Sin is the snare and the chain by which the Devil holds men in his power and repentance breaks that snare and chain and sets them at liberty 2 Tim. 2. last Acts 3.19 Repent that your sins may be blotted out c. 5. Wait constantly on the Ministry of the Word the means he hath appointed to turn men from Darkness to Light and the Power of Satan to God Lastly Go unto God by earnest and constant Prayer for his Spirit to make his Word effectual for the translating you out of the Kingdom of Darkness into the Kingdom of his dear Son Col. 1.13 5th Duty If you find that you are such as have been rescued and redeemed by Jesus Christ out of the power of Satan which you may know farther by this if you are such as truly believe in Christ and are sanctified by Christ Acts 26.18 and labour to crucifie the flesh with the corruptions and the lusts Gal. 5.24 and are not conformed to the World Rom. 12.2 but walk in a contradiction to it get victory over it 1 John 5.4 then your duties are such as these Continue to bless God for it and rejoyce in it above all your rejoycings not slavishly to fear his Power Malice Rage for the future and to carry your selves so as still to be preserved from being hurt by him 1. To be continually blessing the Lord Jesus Christ for rescuing us out of the power of Satan as the Saints have done before us Psal 86.12 13. Psal 103.1 the Apostle Rom. 7. last 1 Cor. 15.55 and to bless him not only for our selves but others Rom. 6.17 18. and the rather considering we were by nature under the power of Satan as well as others and nothing but his own Grace that rescued us and pluckt us out of his snares to bless God that hath and doth so wonderfully preserve us from the power malice and rage of Satan and his Instruments Is it not wonderful that we should lie down in peace and sleep in peace and arise in peace and walk up and down in peace and injoy so much peace and quiet in the midst of so many Devils and devilish minded men the safety and preservation of the three Children in the Fiery Furnace of Daniel in the Lions Den of Jonah in the Whales Belly was wonderful and truly no less wonderful is it that we injoy our lives and the comforts of