The Practical Christian, Tract · Chapter 5

The Practical Christian · Tract · Chapter 5

p. 133CHAP. V. The Fourth Head of Meditation, is MAN.

IN and about Man to meditate on the Four-fold Eſtate of Man, the Four laſt Things or Ends of Man, and ſuch things in the Soul, and in the Body about the Tongue, Talents, Time, and Eternity of Man, as may moſt conduce to the enabling of you to anſwer God, and Chriſt, and the Spirit in all they have done for man: Firſt, To meditate on the Four-fold Eſtate of Man: his bleſſed ſtate by Creation, curſed ſtate by Tranſgreſſion, gracious ſtate by Regeneration, and happy eſtate by Glorification.

Sect. 1. Firſt, His bleſſed eſtate by Creation, and here to take notice of, and meditate on theſe things; Firſt, That he was made the moſt excellent of all the viſible Creatures: Secondly, That he was made in the moſt excellent manner. Thirdly, That he was made to the moſt excellent ends.

Firſt, He was made the moſt excellent of all the viſible Creatures, as appears, Firſt, In reſpect of the ſtructure of his Body, and the endowments of his Soul, of which we ſhall ſpeak hereafter: Secondly, In that he was made after his own Image in knowledge, righteouſneſs, and true holineſs, p. 134Gen. 1.26. Eph. 4.24. Col. 3.10. Thirdly, In that he was made the Habitation, and Temple of the Holy Ghoſt. 2 Cor. 6.16. Fourthly, In that he was made Lord over all the Creatures, all ſubjected under his Feet, and all for his uſe, Gen. 1.26. Pſal. 8. Fifthly, In that he was made the Epitome, or abridgment of the whole Creation, there being nothing in the World, but there is ſome thing in Man, like unto it: as, touching God, we believe Him to be a Spirit, touching the World, we know it to be a Body; in Man we have an abridgment of both, namely of God, in reſpect of his Spirit, and of the World, in reſpect of his Body. As in the World there are ſome things viſible, and ſome things inviſible, ſo in Man a viſible Body, and an inviſible Soul: as in the World, ſome Creatures live the life of Vegetation, as Plants, ſome the life of Senſe, as Beaſts, ſome the life of Reaſon, as Angels; in Man you have all theſe kinds of life. In a word, as (one well) Man is God's Text, all the Creatures are Commentaries on it.

Secondly, Meditate on the excellent manner of Man's Creation: 1. Whereas all other Creatures were made by a bare and ſimple command, God did but ſay the word, Let there be Light, and there was Light; and ſo in the reſt: When God made Man, it was not without Divine Conſultation, the ſacred Trinity did not barely ſpeak the Word, Let there be Man, but they conſulted together, ſaying, Let (Ʋs) make Man, Gen. 1.26. Not that God needed it, but to ſhew that He intended to make Man a more excellent Creature than the reſt. 2. He not only conſulted about the making Man, but He put his hand to it, for he formed p. 135Man of the duſt of the Earth, and breath'd into him the breath of life, Gen. 2.7.22.

Thirdly, Meditate on the excellent ends wherefore God made Man, namely to contemplate thoſe glorious Excellencies of his, which ſhine forth in the work of Creation, and ſhew forth to others the glory that is in them, to be quickned by it, to ſerve him in all, and for all, and that he might be for ever happy in communion with Him, and injoyment of him in all, Prov. 16.4. Iſai. 43.7. Rev. 4. laſt. 1 Cor 6. laſt. The ſerious meditation of theſe things will cauſe us to admire, and adore Him in what he hath done for man, and to ſay with David, Lord what is man, &c. Pſal. 8. Fearfully and wonderfully am I made, O how precious are the thoughts of thee, Pſal. 139. This alſo ſhould bequicken Man to ſerve Him cheerfully in all, and for all that ſhould make all for us, and us for himſelf, or elſe will ſhame and confound us, at the laſt, that all his Creatures ſhould ſerve him better by the very inſtinct of nature, than we by the inſtinct of grace.

Sect. 2. Secondly, To meditate on the curſed Eſtate of Man, by tranſgreſſion: and here to meditate on theſe two things, the Cauſes of it, and the Conſequences of it.

Firſt, The Cauſes of it, and theſe either External, or Internal: 1. External; and here, Firſt, The efficient cauſe the Devil, the Devil having fallen himſelf from God, by his diſobedience, out of enmity againſt God, and envy of Man's happy condition, vehemently deſir'd, and endeavour'd the fall of Man, that ſo he might have the more company both in ſin and puniſhment: whence our p. 136Saviour ſtiles him a Lyar, and a Murderer, from the beginning, Joh. 8. And Peter tells us, He walks up, and down, like a roaring Lyon, ſeeking whom he may devour, 1 Pet. 5. The 2d. outward cauſe was Inſtrumental, viz. the Serpent, Gen. 3.1. Q. But could a Serpent ſpeak? A. It was not the Serpent but the Devil in the Serpent, therefore call'd the old Serpent, Rev. 20. Q. But why did he make uſe of the Serpent, rather than any other Creature. A. 1. Becauſe of his ſubtilty; the Serpent being more ſubtil than any other Beaſt of the Field. 2. In reſpect of his activity to move up and down more nimbly, and creep in, and out of the Garden, unſeen of Adam, who was the keeper of it. Q. But why did not Eve fear, and miſtruſt the Serpent, and the Devil in it. A. 1. ſhe fear'd not then, becauſe ſhe had no ſin then, and there was no enmity then, between Man and the Creature. 2. She did not miſtruſt any miſchief, becauſe it is probable ſhe was ignorant of the fall of the Angels; had ſhe known it, ſhe would have watcht more narrowly againſt him. Q. What may we learn here that the Devil made uſe of the Serpent, becauſe of his ſubtilty? A. If there be any Perſon or gift more excellent than other, the Devil will be ſure to make uſe of it, for the doing more miſchief, as he did of the Scribes and Phariſees, and the Rulers of Iſrael, becauſe they were more learned, and honourable, Joh. 7.48, 49. And therefore the greater any Man's parts and place is, it ſhould be his wiſdom to be the more watchful againſt Satan, and cauſe him to abuſe them, to the diſhonour of God, the wronging of others, and the wounding of his own Soul.

p. 137Secondly, For the internal and principal cauſe of Man's Fall, that was the abuſe of his own freewill, becauſe he freely and voluntarily tranſgreſſed, and broke God's Commandment in eating the forbidden fruit, Gen. 2.17. Eccl. 7. laſt. Therefore God no way acceſſary to it, nor could be the Author of it, as ſome wicked ones have thought, and taught: for God uſed all means both before, and in his Creation to prevent it, as in his making him after his own Image, and endowing him with knowledge, and power to do what he requir'd, and in that he immediately inſtituted a Sabbath, to put him and keep him in remembrance of his dutie to God: therefore every man to juſtifie God, and condemn himſelf.

Secondly, To meditate on the Conſequents of the Fall, which is Sin, and the Curſe. By our firſt Parents diſobeying the command of God, in eating the forbidden Fruit, there followed the curſe of God upon Adam, and all his Poſterity: and this Curſe, it comprehends under it three things, Guilt, Filth, and Puniſhment; every Son and Daughter of Adam came in guilty of that firſt ſin, as you may ſee cleerly, Rom. 3.9.19. Eſpecially, Rom. 5.12, 17, 18, 19. Q. And how ſo? When as they were not then born, Is it Juſtice in God to puniſh all for one Man's offence? A. Yes, 1. Becauſe Adam's ſin was not peculiar to his Perſon, but common to all Man-kind, Adam ſuſtaining the place, not of a private, but a publick Perſon, he was the Father, and Root of all Man-kind, and receiv'd whatſoever good he had, not only for himſelf, but all his Poſterity. Had he ſtood in obedience, he and his had continued in that bleſſed p. 138Eſtate, wherein they were created, but now falling from that by his Rebellion, he brought the Curſe upon himſelf, and all his Poſterity. Divines illuſtrate it thus: In Murder, though the hand only kill, yet the whole Man becomes guilty. In a Parliament, what's done by the Knight of the Shire or the Burgeſs of a City, is ſaid to be done by all that made choice of them. When a great Perſon commits Treaſon, he doth not only diſinherit himſelf, but his poſterity; the conſideration of this ſhould cauſe every one to take to heart that firſt ſin, and humble himſelf before the Lord under it. That you maybe the more effectually humbled under it. 1. To conſider of the greatneſs of that firſt ſin, how-ever it may ſeem a ſmall matter in the eye of carnal reaſon, to eat a little forbidden fruit; yet (as one truly) Peccare in minimo, peccatum non minimum) To ſin, this did ſo much the more aggravate their ſin, that they would offend ſo great, and good a God, for ſo ſmall a matter, that when God had given them liberty to eat of all other Trees in the Garden, yet they would not deny themſelves in this one: beſides, this firſt ſin is that contains in the bowels of it, may other crying ſins, as Apoſtaſie, Infidelity, Curioſity, Blaſphemy, Pride, Preſumption, Murder, &c. In a word, was the cauſe of all other ſin, and miſery upon the Creature, and of the Damnation of all Souls, that have been, are, or ſhall be damned, and therefore we have every one great and continual cauſe of humbling, and abaſing our ſelves before the Lord under the conſideration of it.

Secondly, As there followed guilt, ſo filth, or the defilement of the whole Man with ſin original, p. 139and actual, and here to meditate what theſe are, and what ſpecial things in them are to be meditated on, for the humbling of our Souls, and the keeping us from cloſing with Temptations to them.

Firſt, What ſin is? viz. The tranſgreſſion of the Law of God, either revealed in the Word, 1 Ep. Joh. 3.4. or written in the heart, Rom. 2.14, 15. and here about ſin, to take notice, and meditate on the ugly, filthy, hurtful, hateful nature of it: 1. For the ugly nature of ſin, it is not only evil, but the worſt of all evils, and the cauſe of all other evils, that it is moſt contrary to God's moſt Holy Nature, that which made the Devil a Devil, and Hell to be Hell, without which the Devil would be a bleſſed Angel, and Hell would be Heaven; that alſo that could not be expiated, and done away by the death, and blood-ſhed of all the Creatures, but only by the precious heart-blood of the Lord Jeſus Chriſt.

Secondly, Meditate on the filthy nature of it, as, it is compar'd to the Excrements of Man, Iſai. 4.4. and called the foreign the Excrement of Excrements, or ſuperfluity of naughtineſs, James 1.21. yea not only filthy in the concrete, but filthineſs it ſelf in the abſtract, 2 Cor. 7.1. Q. But how doth this appear? A. In that it defiles a man in all, and all to him: 1. It defiles him in all, every faculty of Soul, every power of Body, Mat. 15.19, 20. whence Solomon calls the ſinner a loathſome Perſon, Prov. 15.3. becauſe ſin is that which makes him loathſome to all, to God, and Man, and Himſelf. 1. To God, Zach. 11.8. my Soul loatheth them. 2. Loathſome to Men, eſpecially p. 140good Men, Pſal. 15.4. Prov. 29. laſt. Iſai. 66.24. 3dly. That which makes men loathſome to themſelves, when God once opens their Eyes to ſee it, and brings them home to himſelf by Repentance, Ezek. 36.31. Job 42.6. Rom. 6.21.

Secondly, As it defiles a Man in all, ſo all to him; all his Relations, all his Enjoyments, all his Actions, natural, civil, religious, Titus 1.15. To the impure, all things are impure, the Word is a killing Letter, the Sacraments Seal up Damnation; in ſhort, of ſo defiling a nature, as all the Water of the old World, could not waſh away the ſtain of it, nor all the Fire of the laſt Judgment, and of Hell, will be able to burn up the droſs of it.

Thirdly, Meditate on the hateful nature of ſin, how hateful it is to God, and good men. 1. To God, it is the only object of his hatred, he hates nothing, but as it is ſinful, not the Devil, but only as ſin made him a Devil. 2. That it is ſo hateful to God, appears, in that he hates it where-ever he ſees it. Even in his own Son, who knew no ſin, yet becauſe he took our ſin upon him, he ſo manifeſted his hatred of it, as he would not ſpare the ſevere puniſhment of it in him; becauſe the Creatures could not ſtrike a ſtroke hard enough, he was pleas'd to bruiſe him, Iſai. 53.16. and to lay upon him the fierceneſs of his wrath, Lament. 1.12. Secondly, As hateful to God, ſo to all good men, Pſal. 139.21. Do not I hate them, O Lord, that hate thee, ſearch me, and try me, &c. Pſal. 119.128. I hate every falſe way; the Martyrs ſo hated ſin, as they choſe rather to burn at the Stake, and undergo any torment, than give way to any ſin; Anſelm (Arch-Biſhop of Canterbury) was wont to ſay, that p. 141if he ſaw Hell on one ſide, and ſin on the other, and he muſt of neceſſity chooſe one; he would rather chooſe Hell, without ſin: and no wonder, for where there is no Sin, there is no Hell.

Fourthly, On the hurtful nature of ſin, this appears, 1. In that it is the greateſt Enemy to God, to Chriſt, to the Spirit, to Us: 1. To God, it's that which ſeeks to un-Throne Him, and un-God Him, and there is no true and loyal Subject, but will endeavour the death of him that ſeeks the death of his Soveraign Lord and King. Secondly, The greateſt Enemy to Chriſt, that which brought him from Heaven to the Croſs, made Him ſweat Blood, under the apprehenſion of his Father's wrath due to him, and to cry out on the Croſs, to the amazement of Heaven, and Earth, My God, my God, why haſt thou forſaken me? Thirdly, The greateſt Enemy to the Spirit of God, that which quencheth, and grieveth, and vexeth, and reſiſts him, makes him to leave his Habitation; and when he goes out, the Devil comes in with ſeven worſe Spirits than ever, Mat. 12.45. Fourthly, The greateſt Enemy to Us, that which deprives us of all good, Iſai. 59.2. and expoſeth us to all evil, Rom. 2.8, 9, 10. pulls down all manner of Judgments on Perſons, Families, Towns, Cities, Kingdoms, Countreys, Prov. 8. laſt. Rom. 1.16. Eph. 5.5. That which makes every man to come in with a Cry, and go out of the World with a Groan: So much of Sin in general.

Secondly, For Original ſin, that you may be effectually humbled under it, to take notice of, and meditate on theſe things: 1. What it is: 2. The ſeveral Titles given to it, with the Reaſons of p. 142them: 3. The Parts of it: 4 The extent of it: And, 5. The fruits of it: Firſt, What it is: for the underſtanding of this, you are to Note, that Original ſin is taken either actively or paſſively, Firſt, Actively, for the ſin of Adam, in eating the forbidden fruit, and is call'd by Divines, Peccatum Originans, the beginning-ſin, or the ſin giving a beginning to all other ſins. Secondly, Paſſively, for the corruption of nature, flowing from that firſt ſin of Adam, and is call'd, Peccatum Originatum, or ſin taking a beginning from that firſt ſin of Adam, and this is that which we are to ſpeak unto and may be deſcribed thus, A privation of Original righteouſneſs, and a depravation of the whole Man with unrighteouſneſs; Juſtly deriv'd from the loins of our firſt Parents unto all their Poſterity, by reaſon whereof, every Man and Woman is conceiv'd, and born in ſin, brings into the World with them the Seeds of all ſin, is inclin'd to all evil, and averſe to all that is good. 1. There is a deprivation of Original righteouſneſs, wherein Man was created, Rom. 3.10. There's none righteous, no not one. Secondly, A depravation of the whole man with unrighteouſneſs, Gal. 3.22. The Scripture hath concluded all under ſin, not only foreign all Men but foreign all things in man, for the word is in the Neuter Gender: and it is further evident, by the Apoſtle's Prayer, for Univerſal Sanctification, 1 Theſ. 5.23. Implying an Univerſal Corruption. Thirdly, I ſay, juſtly deriv'd from the Loins of our firſt Parents, to all their Poſterity, as you may ſee, Gen. 5.3. Adam begot a Son, in his own likeneſs, that is, a ſinner like himſelf, Job gives the reaſon, Job 14.4. Who can bring a clean thing out p. 143of 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 p. 144call'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 p. 145ſin 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 p. 146humbled 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, p. 147even 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 greater, and ſome leſſer, Nemo repente fit peſſimus, none ariſe to the heighth of ſin, but by degrees: and the degrees by which ſin ariſeth to the heighth, are theſe, 1. The thought of it. 2. The pleaſure of it. 3. The conſent to it. 4. The practice of it. 5. The cuſtome of it. 6. Obſtinacy in it. 7. Defence of it. 8. Boaſting of it, and glorying in it. Laſtly, Deſperate and final impenitency in it, which is the perfection of it. If you would be kept from the laſt, not to yield to the firſt; for theſe ſeveral degrees of ſin, they are as ſo many links in a Chain, take hold of one, and you'l draw the reſt after, James 1.15.

Fourthly, That you may be the more thorowly humbled under your actual ſins, take notice of, and meditate on the multitude of your ſins, both your own Perſonal ſins, and your other Men's ſins.

Firſt, Your own Perſonal ſins: to this end, take notice what have been your ſins by way of commiſſion, in thought, word, and deed; what have been your ſins, by way of omiſſion in publick, private, ſecret; what have been your ſins of imperfection before, and in, yea and after duty? What have been the ſins of your Child-hood, Youth, and riper Age? What have been your ſins againſt Law, Goſpel, Word and Rod, Mercies and Corrections, Perſonal, Family, National.

Secondly, That you may ſee your other Men's ſins, take notice wherein you have been faulty towards p. 148them by way of commiſſion, or omiſſion, as Superiors, Interiours, Equals.

Fifthly, That you may be the more throughly humbled, meditate on the greatneſs of your ſins: to this end, Conſider firſt the greatneſs of the Majeſty, againſt whom every ſin is committed, viz. no other than the great God, againſt whom the leaſt offence is greater than the greateſt offence againſt the greateſt Potentates on Earth; He being an infinite God, they but finite Creatures. Secondly, A God of infinite Holineſs, who can't look upon any the leaſt ſin, with the leaſt approbation, but infinite deteſtation, Habback. 1.13. Thirdly, A God of infinite goodneſs, from whom we have had beeing, and well-being, Soul, and Body, and what-ever is good for both us, and ours, and all of free and rich grace.

Secondly, To conſider the baſeneſs of our Perſons, that preſume to ſin, againſt ſo great, ſo holy, and ſo gracious a God, no other than poor Worms of the Earth, ſinful duſt and aſhes; vanity, nothing, leſs than nothing, Iſai. 40.17. Thirdly, The greatneſs of the Price that was paid for the expiating, and taking away of ſin, to wit, no other than the precious blood of Chriſt, the only begotten Son of God, the leaſt drop whereof is of more worth than ten thouſand Worlds, being the Blood of Him, who was God, as well as Man: for ten thouſand Worlds could never have purchaſed the Pardon of the leaſt ſin, being all but finite Creatures.

Fourthly, Conſider the ſmalneſs of the Cauſe moving Men to ſin againſt ſo great and good a God, What is it that moſt Men and Women do p. 149diſhonour God, and damn their Souls for, but a little tranſitory, bitter-ſweet pleaſure? uncertain periſhing profits? fading, vaniſhing breath, and applauſe of men, and therefore it muſt needs be a great offence, to ſin againſt ſo great a God, for ſo ſmall a matter, which makes the Lord himſelf to complain of it, Ezek. 13.19.

Fifthly, Conſider the Circumſtances in, and about the acting of your ſin, as the time, place, manner, Perſon: for theſe circumſtances exceedingly aggravate ſin; as for Example, when ſuch a ſin is acted by a publick Perſon, or in a publick place, to the ſcandal of others, and the diſgrace of profeſſion, not only of ignorance, but knowledge; of weakneſs, but wilfulneſs; not only once, or twice, but often, and that againſt many vows, and promiſes to the contrary, notwithſtanding Word, Rod, Mercies, and Judgments, and all the ways, and Means, and Methods God hath uſed to the contrary, to reclaim and bring home poor wretched ſinners to himſelf, and ſave them from ſelf-deſtruction. A ſerious Meditation on theſe things will be an effectual means, through the bleſſing of God, to break the heart for ſin, break off the heart from the love, and liking of all ſin.

The third Conſequence of Man's Fall to be taken notice of, and meditated on for our more thorow humiliation, before the Lord, is the puniſhment, and miſery that fell upon man, and all his Poſterity, by reaſon of that firſt Rebellion of man. And this Puniſhment is double, Privative and Poſitive: Firſt, For the Privative puniſhment of man's ſin, or the puniſhment of Loſs it conſiſts in theſe Particulars. Firſt, The loſs of God's favour p. 150(which he enjoyed in a perfect manner by Creation) ſo, as now, every one comes into the World, a Childe of wrath, Eph. 2.3. an Enemy to God, and God to him; both his Perſon, and all his actions abominable to God. 1. His Perſon, Rom. 8.8. 2. His Actions, Prov. 15.8. Iſai. 1.13, 14. Titus 1.15. To the impure all things are impure; the Reaſon is, 1. Becauſe the Tree muſt be good before the Fruit can, Mat. 7.18. the Perſon accepted before the work can. 2. Becauſe the works of natural, carnal Men, are not done by them in a right manner, as knowledg, faith, and love, without which God regards them not, Prov. 19.2. Heb 11.6. Rom. 13.8. None are done to a right end, viz. the glory of God, 1 Cor. 10.31. and therefore both their Perſons and ſervices abhor'd and rejected of God, Iſai. 1. Jer. 7.

Secondly, As Man, by his Fall, loſt the favour of God, ſo communion and fellowſhip with God, which he enjoyed in a glorious manner, before the Fall; but ſince the Fall, Men are without God in the World, Eph. 2.12. and are eſtranged from the life of God, Eph. 4.18.

Thirdly, Man by his Fall depriv'd himſelf of the Image of God, in which he was created, and contracted on himſelf, and his Poſterity, the Image of ſin, and Satan, Joh. 8.44. Rom. 5 12.

Fourthly, By his Fall, he came ſhort of the glory of God: had Man continued in obedience, it is more than probable, that he ſhould have been tranſlated from a terreſtrial, to a coeleſtial Paradice, but by his Rebellion, he outed himſelf and his, of both.

Fifthly, Man by his Fall loſt his Native dignity: p. 151by Creation, he was made little lower than the Angels, Pſal. 8. but by his Fall he was degraded, and made lower than the Beaſts that periſhed Pſal. 49. laſt. For, 1. By this he loſt his honourable title, as he the Child of God, ſo we the Sons and Daughters of the ever living God, Iſai. 56. Luk. 3. preſently after the Fall, ſtiled Children of Men, Pſal. 90.3. Children of the World, Luke 16.9. Children of Wrath, Eph. 2.3. Children of diſobedience. Coloſſ. 3.6. Children of the Devil, Joh. 8 44. Children of Hell, Mat. 20.25. 2. They loſt that glory, luſtre, and beauty, they had by Creation, in Soul and Body, as you may ſee, 1 Cor. 12.23. Jude 23 Iſai. 1.5, 6. 3. They loſt that great preheminence they had 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. p. 152whence 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 …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. p. 153horrors 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.… 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 impenitent…: 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 p. 154word 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.

p. 155Sect. 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 by us, amongſt others of fallen Man-kind; and therefore that God ſhould paſs by others, more noble for birth, and it may be more ſober, and civil for converſation, and look upon us, wallowing and weltring in our blood, and filthineſs, and ſay unto us, Live, this ſhould exceedingly affect our hearts, and make us ſtill to be admiring, and adoring the free, rich, and unſearchable love, grace, and mercy of God to us in Chriſt, Ezek. 16. Pſal. 103.

Secondly, That we may do this with more profit, and comfort, to take notice, what this ſtate of grace is: and for the underſtanding of this to know there is a double grace, foreign, and foreign the firſt and the ſecond grace; the firſt, whereby our Perſons p. 156are accepted; the ſecond, whereby they are ſanctified; the firſt, is no other than the free love, and favour of God, whereby he accepts us in Chriſt, and for his ſake forgives all our ſins, and gives us his Spirit, to renew and ſanctifie our natures, Rom. 11.6. Eph. 2.8, 9. The ſecond grace is no other than a ſpecial gift of that grace, and favour of God, otherwiſe call'd in the Scripture Regeneration, John 3.6. and Renovation of the Image of God, Eph. 4.24. and Sanctification of the whole Man, 1 Theſ. 5.23. and the Divine Nature, 2 Pet. 1.4. Godlineſs and holineſs, 1 Tim. 6. And it may be deſcribed thus, a work of the Spirit in the Miniſtry of the Word, deriving from Chriſt their head, unto all his Elect, ſpiritual life, grace, or holineſs, and diffuſing it throughout the whole Man, whereby they are enabled to act and move God-ward, Grace-ward, and Heaven-ward.

Thirdly, To take notice of, and meditate on the differences of true grace from falſe grace; for Eph. 4.14. the Apoſtle ſpeaks of true holineſs, in oppoſition to falſe, and feigned: now theſe differences are eſpecially in three things; as firſt, true ſanctifying grace is from an inward principle, infuſed by the Spirit of Grace, Pſal. 40.8. Rom. 7.22. but that in the Hypocrite, is only from an outward principle, as ſhame of the World, fear of puniſhment, and the like.

Secondly, True grace makes Men to approve all their thoughts, and words, and ways, to God's all-ſeeing eye, Job 31.4. Job 42.4, 5. John 11.17. A Hypocrite dares not do ſo, he approves them only p. 157to the eyes of men; ſo long as Men think well of him, he cares not what God thinks.

Thirdly, True grace makes Men humble, the more knowledge they have, the more they ſee, and bewail their ignorance, as that wiſe Man, Pro. 30.2. I am more brutiſh than any Man, and I have not the underſtanding of a man, viz. in compariſon of what he ought to know of God; the more faith he has, the more he bewails his unbelief, as the Father of the poſſeſſed Child, Mark 9.24. The more love he hath, the more he bewails his want of love, and calls upon his Soul to love God more, Pſal. 116. But now a Hypocrite he is proud of the grace he hath, and thinks he has more than he hath, and that both God, and man ſhould reſpect him the better, as the Phariſee, Luk. 18. I thank God I am not as this Publican, &c. Q. But wherein doth renewing Grace, differ from reſtraining Grace? A. Eſpecially in two things: 1. Reſtraining grace, only keeps Men from the acts of ſin, but doth not mortifie ſin. Abimeleck's luſt was reſtrained, when God with held him from Sarah, Gen. 20.6. but not mortified; whereas, where there is renewing Grace, ſin is ſubdued, as well as reſtrained, Rom. 8.13. Secondly, Reſtraining grace, keeps men from ſinning, out of a ſervile fear of puniſhment; but renewing grace makes men forbear, out of a fillial fear of offending, Gen. 39.9. Pſal. 130.4. Thirdly, Reſtraining grace keeps men from ſinning, no longer than they are under the means of reſtraint, as godly Magiſtrates, Miniſters, Parents, Maſters; when they are dead, or removed, then they can neglect the Worſhip of God, and be as vile as the vileſt: when there was no King p. 158in Iſrael, every one did what was good in his own eyes, Judg. 17.6.18. but renewing grace, where it is, it makes, and keeps men, ever the ſame; and the worſe the times are, the better are they, Gen. 6.9.

Fourthly, To take notice, and meditate on the degrees of grace, all have not the ſame meaſures and degrees of grace, but ſome more, and ſome leſs, whence we read of ſome ſtrong men in Chriſt, others weak, Prov. 15.1. Some Babes in Chriſt, and others grown Chriſtians, 1 Cor. 3.1. Some Trees of righteouſneſs, Iſai. 61.3. Others bruiſed Reeds, Mat. 12.20. and God hath wiſe and holy ends in this; as, 1. To put a difference between Heaven, and Earth: here we are but renewed, and ſanctified in part (how-ever it be in every part) but in Heaven, the Spirits of juſt Men are made perfect, Heb. 12.23. Grace there is perfected in glory, Eph. 4.13. Secondly, God will have it ſo, to teach us to live in a continual dependance on that fulneſs there is in Chriſt for us, that we may ſtill go to him, and receive from him grace for grace, John 1.16. that is one degree and meaſure after another. Thirdly, That he may diſplay his glorious Attributes, as his infinite wiſdome, All-mighty Power, unchangeable grace, in carrying on the work of grace, until he hath crown'd grace in glory, 2 Cor. 12.9, 10. Q. But ſeeing there are different degrees of grace, ſome have more, and ſome leſs, How may a Man know that he hath any truth of grace? even the leaſt degree of ſaving grace? A. You may know it by theſe two things; 1. A continual complaint of the want of grace, and the weakneſs of grace, in compariſon of the p. 159ſtrength of corruption, as the Father of the poſſeſſed Child, this is made by our Saviour the Sign of truth of grace, Mat. 5.3. Bleſſed are the poor in Spirit: that is, who are ſpiritually poor in their own ſight, and ſenſe. 2. You may know it by earneſt deſires, and endeavours after more grace, as in Nehemiah 1.11. and the Church, Iſai. 26.8. Chriſt pronounceth them bleſſed, that hunger, and thirſt after righteouſneſs, and promiſeth they ſhall be filled, Mat. 5.6. Q. But how ſhall we know our deſires after grace, to be true deſires? A. Briefly thus, 1. If they be induſtrious in the uſe of the means, and all means, 2 Cor. 7.11. 1 Pet. 2.2. Secondly, If they be fervent deſires, like David's, Pſal. 42.1. more after ſpirituals, than temporals, Pſal. 4.6. Thirdly, If they be reſtleſs deſires, until we obtain, Pſal. 119.20. My Soul breaketh for the longing it hath to thy judgments at all times: Thus of the evidences of grace in general. Now,

Secondly, Take notice of the evidences of ſome particular graces, as knowledge, faith, repentance, obedience, love, fear, and hope: but here before I ſpeak unto them, take this caution, he that hath one of theſe graces in truth, hath ſeminally all, and every ſanctifying grace; how-ever he do not ſee it; as he that hath one link of 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.

p. 1601. 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 p. 161ſin, 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, p. 162whether 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 p. 163of 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 Chriſt, and never leave you, until it hath crown'd you with Glory, Col. 3.4.

p. 164Ninthly, To meditate on, and make uſe of the means God hath revealed, and commands you to …ſe, to get out of a ſtate of Nature, into a ſtate of Grace: What are they? Mark a few. 1. You muſt be willing to ſee, and be ſenſible of, and humbled under your want of Grace, as they, Acts 2.37. and the Jaylor, Acts 16.30. 2. You muſt labour to be united unto Chriſt, the Fountain of Spiritual Life and Grace, for the Son quickneth whom he will, John 5.21. and John 1.16. from his fulneſs we receive Grace for Grace; and 1 John 5.12. He that hath the Son, hath Life. 3. You muſt prize, and value it, hunger, and thirſt after it above all other things in the World, Iſa. 55.1. Rev. 22.17. 4. You muſt go to the Covenant for it, and beg the Lord to remember his Covenant, and glorifie his Grace, in giving in that Grace to you which he promiſeth in the Covenant, Pſal. 84.11. and tells him this Grace is, as free for you as for others, and will be as glorious on you, as on others; and you ſhall give him the glory of it here, and to all eternity. Read and ponder well that excellent place, 2 Cor. 9.8. A ſufficiency of Grace in him for you. 5. You muſt wait conſtantly on the Miniſtry of the Word, which is the only ordinary means of getting it, James 1.21. 1 Pet. 1.23. when ever you come to hear the Word, remember to beg the Spirit of God to quicken his Word, that it may quicken your dead Souls, whereby you may be enabled to ſtand up from the dead, and act as new Creatures in a ſtate of Regeneration, to God, and for God; It is the Spirit alone that quickens, John 16. and him that God hath promiſed to ſuch as ask him, p. 165Luke 11. And therefore I ſay, ſtill remember to beg the Spirit of God, and wait upon him in the miniſtry of the Word, till he come to breath into this Spirit, Life, a Life of Grace, that may fit you for, and entitle you to, a Life of Glory, to quicken and encourage you.

Sect. 4. Take notice of the happy eſtate of Man by Glorification; and what thoſe things are you are to meditate on, in, and about that, are theſe: 1. What this Glory is, and wherein it conſiſts. 2. The Properties of it. 3. The certainty of it. 4. Who they are that ſhall partake of it.

1. What this glory is? In the general, it is no other then the luſtre or beauty of a perſon, or thing that draws admiration after it, and it is either External, Internal, or Eternal. 1. External, is that ſtate and pomp men have in the World, and drawes the eyes of others after it; of which you may read Gen. 45.13. You ſhall ſhew my Father of my glory in Egypt; that is, of the pomp, ſtate, and honour I am exalted to. 2. Internal Glory, is that within, in the Soul, in the excellent Gifts and Graces that it is endowed withal, Pſal. 45. The Kings Daughter is all glorious within; and Numb. 6.27. where God ſaid to Moſes, He ſhould bring Joſhua before the Prieſt, and put ſome of his Glory and Spirit upon him. 3. Temporal Glory, Is that which he promiſeth to his in this life. Prov. 22.4. The reward of humility, and the fear of the Lord, is Riches and Glory. 4. Eternal Glory, Is that which God will confer upon the Saints in Heaven: If you ask what that is? we muſt anſwer in the words of Auſtin, Facilius eſt excogitare, quid non ſit, quam quid ſit: It p. 166cannot be conceived, much leſs expreſſed, yet as they gueſſed at the fruitfulneſs of the Land of Canaan, by the mighty cluſters of Grapes they brought thence; ſo may we at the glory of Heaven, by that glymps the Scripture holds forth of it. That you may have the clearer ſight of it, we will conſider it comparatively, with that which is in the World, and then abſolutely as it is in it ſelf.

Firſt, If we compare it with that glory, which is viſible in the World, we may gueſs ſomewhat at the tranſcendent excellency of it. You may ſee abundance of glory in all the Works of God, eſpecially in thoſe Celeſtial Bodies above, the Sun, the Moon, and the Stars: but alas, what is this to the Glory of Heaven? And

If in Heav'ns outward Court ſuch glory be;

What is the Glory which the Saints do ſee?

Du. Bartas.

2. Conſider it abſolutely in it ſelf. And here take notice of the Glorious Place, and Glorious Company, and Glorious Endowments of Soul and Body; the Glorious Employments of both, and the Glorious Priviledges the Saints ſhall enjoy there.

1. For the Glotious Place; that is, the higheſt Heaven, that which the Apoſtle calls the Third Heaven, 2 Cor. 12. and this place is, Verus & totus Olimgus, wholly Light, not only beſpangled here and there with glittering Stars, but as one great Sun, and that which is increaſed by the admirable ſplendor of the glorified Body of Jeſus Chriſt, and thoſe millions of glorified Saints, p. 167whoſe Bodies there ſhall ſhine, not onelyonly as the Stars, Dan. 12. but as the Sun, Mat. 13.43.

2. For the Glorious Company. There you ſhall have the ſociety not only of all your Chriſtian Alliance, Friends and Acquaintance, that have liv'd and dyed in the Lord, but of all the Holy Patriarchs, Prophets, Apoſtles, Martyrs, Saints; not only of the Glorious Angels, but the ever bleſſed Trinity, Father, Son, and Holy Ghoſt: and if the company of a few humble, upright, chearful Chriſtians be ſo ſweet here, how ſweet muſt communion be with all theſe?

3. For the Glorious Endowments.

1. Of the Soul. As ſoon as the Soul is ſeparated from the Body, it goes to the Spirits of juſt men made perfect, Heb. 12. It is perfected in all its Faculties, Underſtanding, Will, Memory, Affections. 1. For the Underſtanding; It is perfected in the knowledge of God, and all that's good, 1 Cor. 13.10, 11, 12. Here we are but as in the Grammer School, there we ſhall be in the Univerſity; here the knowledge moſt have, is but the leaſt part of that they ſhall know there, of God and the Creatures, of the Myſteries of Religion, and the Secrets of Nature. 2. For the Will; there ſhall be in it a perfect conformity to the Will of God, we ſhall will all that is good, and that more freely, and with more alacrity, then here we ever willed any pleaſure of this life. 3. For the Memory; It ſhall be ſo perfected, as to remember all that is good, and nothing that is evil, ſo as to be troubled for it, but rejoyce rather in this, that we are freed from it. 4. For the Affections; Theſe ſhall be wholly taken up with, and reſt upon p. 168God, and all that is good, the meaſure of our love, and delight in him, ſhall be to love and delight in him without meaſure.

2. For the glory of the Body, you may reade it 1 Cor. 15.42, 43. 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 onelyonly 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, p. 1691 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 onelyonly 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.

p. 1702. 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 p. 171many 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.