The practice of Christian perfection wherein several considerations, cautions, and advices are set down, for the perfecting of the saints, and completing them in the knowledge of Christ Jesus / by Thomas White ...

Advises.

1. Adv. First, Concerning writing, many wayes thou art to employ that for thy ad∣vantage.

First, Write down all those spiritual passages out of Sermons, books, discourses, wherin thou hast found most relish aud spiri∣tuall profit.

Secondly, Keep a Register of all the mercies that God hath be∣stowed upon thee, whether it be temporall or spiritual, but espe∣cially thy spirituall experiences, and his manifestations of his love, if ever the terrors of the Almigh∣ty was upon thee; the wayes of Gods providence in supporting thee, and how, and when, and in what manner he delivered thee.

And so for the discoveries of his love, and concerning the mercies God hath bestowed upon thee, how, and whether, and when he answers your prayers; as also all the speciall ways of Gods provi∣dence to other spirituall persons, in temporalls or spirituals; and when thou findest thy heart dull and cold in love, or weak in faith, these experiences of Gods goodnesse to thy selfe and o∣thers, will be an excellent means to enflame and strengthen thee.

Lastly, Keepe a Diurnall of thy life in respect of the spi∣rituall passages of every day; set downe whether thou didst awake with God, or whether the world had the first fruits of thy thoughts, and how thou didst performe spirituall duties,

whether with relish, fervency, or delights, or otherwise; mark and set down when thy heart made any default, intermitting its communion with God, and all the severall sins that thou canst take notice of, that thou hast committed that day, and what mercies thou hast recei∣ved; and when there is any mercy that thou prayest for, some marke should be set untill thou hast an answer of that prayer from God, and that day the Lord gives thee that answer, make a reference from that day to the day of praying for that mer∣cy.

2. Adv. Secondly, Choose some spirituall friend one or more, to whom thou mayst wholly unbo∣some thy self in all spiritual mat∣ters; but a great deal of caution

need to be had in this particular, he need to be one of a 1000 that thou choosest; thus thou need∣est have a gr••at deal of Experince of his spirituall wisedome, hu∣mility, and experience of the ways of God; for be he never so lear∣ned, though he understand all mysteries and all knowledge, though he hath never such excel∣lent gifts of edification, yet if he be not an experienced Christian, thou wilt little benefit either by his society, or counsell; for when he speaks of spirituall and expe∣rimentall truths, and the dis∣courses of such truths are the very life of the communion of Saints; I say, that his discour∣ses concerning such matters, be he never so learned, if he be not ex∣perienced in them, will be with∣out life or relish; he will seldom

speak of such things, but when he does it, it will be with so much heaviness, that thou mayst cleerly perceive he doth speak but by rote, and of things he delights not in; and for his advise in spi∣rituall matters, it must needs be very imperfect, for thousand ca∣ses may happen of which books speak nothing; and having no other way to understand them, and direct thee, he will be at a losse; as one that travels by a Map, and hath no other way to guide himselfe, he will meet with many turnings, that put him to a non-plus which way to take; whereas he that hath often travelled that way is a farr safer guide: the truth is, we have no knowledge of God, or no sa∣ving knowledge of him, but what is by experience: To con∣clude 〈1 page duplicate〉〈1 page duplicate〉

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therefore, if thou wilt choose a spiritual friend, choose such an one as magnifies Christ, and the spirit of God, and his teachings, and the word of God, and inward mortifications above outward, and that is an experien∣ced wise and humble Christian, and thou shalt get a world of good by the converse of such an one; for in doubts his wisdom and experience wil direct thee, in thy distresses hee will comfort thee, when thou art spiritually cold, his example and carriage in the performance of holy duties, his discourses of heavenly things, and the flames of his love wil set thee on fire.

3. Adv▪ The third is diurnal examination, every night strictly to examine what thou hast done that day; we read of God

himselfe that every day he loo∣ked over his works: surely God hath no need to examine his works, but it is writ for our in∣struction, and doubtlesse the be∣nefit and necessity of this exami∣nation are very great.

First, We should find out our sins before they come to be cu∣stomary, when they are but a day old, and before they have ta∣ken root in us, and so they will easily be pull'd up, and by faith, repentance, prayer, and resoluti∣ons against them, we shall easi∣ly get the victory over them, and through the help of God, who makes us more then conquerours: it is very likely, by the blessing of God, if David had not negle∣cted the examining of his soul that day when he defiled Bath∣sheba, he would have discovered

that abomination, and he would never have gone fo farre as to have added bloud and the rest of his abominations to his un∣cleannesse, and he would have watered h••s couch with his teares, which he had defiled with his adultery.

The second advantage is, that we shall never lie in any sin un∣repented of; and there be many other inconveniences (besides bringing it to a custome) that come by sin lying on our souls unrepented of; for it deads our prayers, cools our love, hardens our heart, makes us that we can∣not come to God with that joy, with that freedome of spirit; as when one hath done ones friend an injury, one is loth to see him.

The third advantage is by divi∣ding

this great work of giving up our account, and making all even betwixt God and our selves, the work will be very easie; which if we shall not doe it but at our death, or only yearly, it would be exceeding difficult, and al∣most impossible: as if some Mer∣chant who had very great tra∣ding, should ballast his accounts of debts, receipts, of disburse∣ments, &c. but once in seven years, it would be an intollerable bur∣den; besides, many things would be forgotten; whereas it being done daily, his accounts are perfected with more ease, and fewer defaults.

The fourth advantage is, that at thy death thou wilt have a world of comfort by taking this course; for besides, thou art ea∣sed of that burthen of having

all the accounts of thy life to make up then, thou hast a clear way to answer Satan, when he shall lay to thy charge any sins of thy former life; for if he shall ac∣cuse thee, and say, do'st not thou remember, that such a year, and such a day, thou didst commit such a sin? thou mayest answer him, and say, it is true, that such a day I did commit such a sin, but then that very night I mour∣ned for it, and went not to bed before I had my pardon sealed with the bloud of Christ to my soul; and when Satan shall not be able to lay to thy charge any debt of which thou hast not had an accquittance, nor any sin for which thou hast not had a par∣don from the Lord, such fiery darts will have no power to wound thee: and this examina∣tion

thou mayest make thus: Consider all the severall hours of the day, and how thou hast spent them; when thou didst first awake, what didst thou think of? when thou wert asleep, and thoughtest not of thy selfe, God thought on thee, and thou wert safe under the shadow of his wings; When I awake, thou art with me, sayes David; was not God with David when he was asleep? yes surely; for his being with him when he was a∣wake, shewed that he was there before; for it is not said, When I awake thou comest to me, but art with me. Well, but what are thy thoughts when thou first wakest? are they of God, or of the World? Thou shalt much discover the temper of thy heart by this; those that are our very

familiar acquaintance, we suf∣fer them to come into our cham∣ber before we are up: surely, God is a stranger to thee, if thou thinkest not of him, nor seek∣est him on thy bed; then as the Apostle sayes, If the first fruits are holy, the whole lump is holy: so generally, as thy first thoughts are, such art thou all the day after: in the morning thou sayest, it will be foule wea∣ther, sayes our Saviour, for the skie is red and lowring; so we may say of the day in respect of spirituall matters; if thy mor∣ning thoughts be red and low∣ring, it will be foule weather in thy soule that day: and when thou readest over thy diary, thou shalt finde that those dayes when that thy waking and morning thoughts were full

of God, that all the duties of that day, whether of thy generall or particulat calling, were full of God also. Well, what didst thou think of afterwards, didst thou keep thy thoughts close to God, untill thy morning exercise? didst thou dresse thy soul, as thou didst dresse thy body? Well, af∣ter that, what didst thou doe such an hour and such and hour, &c? Or to help thee in this duty something more, examine at night thy works, words, thoughts, what they were every houre of the day. For thy works, consider what thy religious works, the works of thy particular calling, and thy recreations were. For thy prayers, hast thou not o∣omitted thy seven times a day, if thou hast attained with David to that number?

or how often soever thy set times are, hast thou not omitted them? for I dare not discourage any one in observing set times, as if that could not be don lawfully. Wel, how hast thou prayed? hast thou performed that duty as a task, or as a means? hast thou bound up thy devotion to such a number of times of going to God? or hast thou given God those pray∣ers as a composition, or as the rent of the day, that thou mayest do with the rest, and spend the rest in vanity, as thou pleasest? Or didst thou not much rather per∣form that duty of prayer as an act of communion with God for the present, and as an help for communion with God for the future? Didst thou not by thy prayers intend and desire of the Lord power and strength not to

depart from him? What were thy prayers? were they faith∣full, fervent, reverent, humble? What returns of thy prayers hast thou had this day? Hast thou endeavoured to obtain those mercies and graces that thou prayedst for? Thou mockest God, to pray for those things thou endeavourest not for; and thou mockest thy self, to endea∣vour for those things thou pray∣est not for. For thy Medita∣tion and reading the Word of God, how hast thou performed them? What power have they had upon thy heart this day? Hast thou been more faithfull, humble, charitable, &c? What resolutions didst thou make? and how hast thou kept them? &c. Concerning thy reading the Scriptures and meditation,

most of the things which are spo∣ken concerning Prayer, may be applyed to these also: as, Didst thou meditate and read as a task, or as a means? and so of the rest. Concerning the works of thy particular calling, have they not justled out the works of thy generall calling? hast thou not unnecessarily omitted thy set times for spirituall duties? or have not thy thoughts been ta∣ken up too much with them? hast thou not left off thy com∣munion with God? God may be with thee in thy shop as well as in thy Closet. Againe, if thou art a tradesman, hast thou not took advantage of the neces∣sity of the seller, and bought too cheape, and of the ignorance of the buyer, and sold two dear? hast thou not sold thy con∣science

with thy wares? Con∣cerning thy recreations, have they not been unlawfull recreati∣ons in respect of the kinde? hast thou not made a sport of sin, ma∣king that a recreation which should be thy grief? making that thy delight, which should make a Christian weep? have not thy recreations been unlaw∣full in respect of time? have they not been unseasonable? hast thou not used recreati∣ons, when thou shouldest have put on sackcloth, not being sensible of the afflictions of Jo∣seph? or have not thy recrea∣tions taken up too much time? hast thou not made a voca∣tion of recreation? the best way is by prayer and by fre∣quent communion with God, to attain to that spirituall frame

of soul, that thou mayest go to God as David speaks, Psalm 43. ver. 4. to make God thy excee∣ding joy: so shall thy great bu∣sinesse and designe that thou hast in the whole world be turned into a recreation; and thou shalt need no other, but thou shalt be as those that are in heaven; it shall be thy eternall businesse and delight to admire and praise God. What have thy words been? thou must give an account at the last day for every idle word: how many hast thou spoken this day? Where, when, and with whom hast thou discoursed, and what hath thy discourse been of? Have thy words been to edification? Remember what the Apostle says, That we must avoyd foolish talking and jesting, which is not

convenient; Hast thou not this day slandered, or spoken ill of thy neighbour? if thou hast, be∣sides thy humbling thy selfe be∣fore God, and asking pardon of him, make some recompence to thy neighbour, and put up as many prayers to God for him, as thou hast spoken evill words of him. For thy thoughts, what have they been? Have not vain thoughts lodged in thee? The fountain of all sinne are our thoughts; if thou keepest them close to God, all the rest will follow, thy words and thy con∣versation will be spirituall also: Hast thou not had a thousand thoughts of God this day? if thou hast not, thou hast lost that which is irrevocable: for though thou hast a thousand thoughts of God the next day,

thy losse this day is not thereby recovered; for thy having a thousand thoughts of God this day, doth not hinder thee from having a thousand thoughts next day, but rather further thee; the more thoughts thou hast of God, the more thou mayst have; and for thy thoughts of God, what have they been? have they been fervent as well as frequent? have thy thoughts of God been worthy of God? or have not thy thoughts of God been such that thou shouldest have had of the world, and thoughts of the world such as thou shouldest have had of God?

4. Adv. The fourth is Meditation, a duty of so great concernment, so much profit, that nothing but experience

can make one know the benefit of it; and the man of the great∣test devotion, and of the heaven∣lyest affections, that we read of in all the Bible, though indeed, for matter of revelations, it may be, something more is spoken of others then of him, I mean Da∣vid, was exceedingly versed in Meditation, and doth speak very much of it concerning his own practise, and commending it to others: you know very well, that he sets it down as the only, or at least the chief exercise of the bles∣sed man, to meditate in the word of God day and night: he delights in the word of God, and there∣fore meditates in it; and meditates in it, and therfore delights in it: One that walks in a garden, sees the beauty, and may smell sweet∣nesse of the flowers growing

there; but it is the Bee that ga∣thers honey out of them: to read and study the Scriptures, hath a great deal of sweetnesse in it, but it is meditating on the Scriptures that brings the sweetest and la∣stingest benefit: the end of stu∣dy is knowledge; but the end of meditation is also holy affecti∣on and practice. Now that which I advise and direct in this particular, is, to know how to read and meditate on the holy Scriptures to our greatest spiri∣tuall comfort and advantage: and there are many Advises to this purpose.

First, Take the Bible, open it, and read it with the same atten∣tion, reverence, and resolution to follow it, as if Christ living on the earth either by reason of sick∣nesse, or some other occasion, not

being able to go to him thy self, thou shouldst send some speci∣all friend with thy humble de∣sires to Christ, to advise thee what to beleeve and do, and Christ should send a Letter to thee by that friend. How exceedingly wouldst thou prize that Letter? how wouldest thou rejoyce and long to read it? how strictly wouldest thou observe every syl∣lable? Goe, take the Bible, o∣pen it, and do likewise. Wee do not read that ever Christ writ any thing with his own hand, save that which he wrote upon the ground, John 8. and what that was wee know not. And what might be the rea∣son? might not one, if not the chiefest reason be, lest we should dolize that place of Scripture, and despise the rest in compari∣son

of that: it is not the hand, but the spirit of Christ that gives authority to Scripture: we have strange opinions of the bodily presence of Christ; we think, had we lived in his dayes, we would have gone to him, and acknow∣ledged our sins, and craved par∣don and direction, and scarce doubt but we should have obtai∣ned both: but we consider no•• we have as neer and as certain a way to obtain them now as then; nay, we have the same way as they had; for it was their faith that made them whole, and by faith we may be made so too in respect of spiritual diseases. So, if an An∣gel should bring a message from heaven to us, how would we ob∣serve and follow it? The Scrip∣ture should be of as great power and authority with us, as that

Message, and indeed more; for if it were possible that such a Mes∣sage should contradict any thing in the Scripture, the Scripture must be beleeved before it. But of this more largely in the fifth Consideration.

Secondly, Read every verse in the Bible with this considerati∣on, that the holy Spirit of God, when hee inspired the Apostle, Prophet, or other Pen-men of the holy Scriptures to write that place, did particularly intend thy good in it; for wee must not conceive that the Scripture was written for their good on∣ly who lived in those times when those severall Books were published; but to all ages, for every particular man that should live in those severall generati∣ons. The Scripture it self is

plain in this particular; Rom. 15. 4. For whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the Scrip∣tures might have hope, Deut. 29. 29. The secret things belong unto the Lord our God, but these things which are revealed belong unto us, and to our children for ever, that we may do all the words of the Law.

Nay, we read of a particular promise made to a particular per∣son upon a speciall occasion; if any part of Scripture were not to extend to every particular person that should live while the world lasts, one would think it should be that; yet even that ve∣ry promise the Apostle brings, e∣ven that, as a promise particularly to be applied to every Christian: compare but these places, Heb.

13. 5. Josh. 1. 5. The Scripture like a well made Picture looks upon every one in particular, so directly, as if it looked upon none else: we generally read the Scrip∣tures as we hear Sermons, with∣out a particular and personall ap∣plication of them; if a godly Minister should come home to any one of our houses, and take one aside, and tell one privately and feelingly, you professe your selves Christians, but there is lit∣tle or nothing of Christianity ap∣pears in your lives, you live not as becomes the Gospel of Jesus Christ; it would startle us; we hear the same in the Pulpit, and we let it passe as a thing not con∣cerning us: if one should come from an house of uncleanenesse, and hear a voice from Heaven, saying, Whoremongers and adul∣terers

God will judge, it would strike terrour into that mans heart; he reads the same words in the Scripture, and they are a dead letter to him.

Thirdly, Read the Scrip∣ture to a right end for which it was written, not for custome, or that you might be able to dis∣course, and because you are a∣shamed to be ignorant of those things which you conceive every Christian should know, and ha∣ving an occasion divers times in company to talk of such matters, then you would be loth to be able to say nothing; but consider what end the Scripture was writ for, Rō. 15. 4 Rev. 3. 10. 1 Pet. 2. 2. 2 Tim. 3. 16. and many other places, set them down; our knowledge, our affectionss, and our lives are quite out of frame, and

thou must go to the holy Scrip∣tures there to finde out directi∣ons to cure these distempers: and in a word, that thou may'st be able to know, admire, love, fear, trust, and serve God more then thou doest; thou should'st never read any part of the word of God, without a particular in∣tention to advantage thy selfe in these particulars by thy reading.

Fourthly, Thou must humbly and earnestly pray to the Lord to give thee his Spirit to under∣stand what thou readest in his Word; take heed of going with thine own humane spirit, and in the strength of thy learning, to search out the deep things of God; go to the shallowes of the workes, which wee call the works of Nature, and thou shalt finde that thou art not a∣ble

to fathome them; the winde thou hearest the sound thereof, but knowest not whence it comes, nor whither it goes; and how canst thou presume to understand the great mysteries of God, which the Angels themselves de∣sire to look into, without the help of the Spirit of God which teacheth wisdome secretly? let thy desires be fervent, for the things written in the Word of God are thy life; desire the Lord to give thee a powerfull, spirituall, and experimentall knowledge of the truths that thou shalt read.

Fifthly, Promise to the Lord that if he will but reveal to thee his will, thou wilt do it, and o∣bey him in it, whether it be good or evill; Jer. 42. 6. whether it be pleasing or displeasing to thine

own will: we do not use to tell any one a receipt to cure a dis∣ease he is sick of, if we know he is resolved not to take it; nor do thou satisfie thy selfe with a neu∣trality, to finde thy selfe neither resolved to follow, nor not to follow what thou shalt under∣stand: it is an hard thing when one whom God hath loved so much, shall give no other return of all his goodnesse but this, that he doth not finde his heart to hate and rebell against him: many people do little better then use the Scripture as a charme, they think by reading so many Chapters a day, they shall be cu∣red of all spirituall diseases: had they not as good think, that by hanging some Chapters or two about their neck, they shall be cured of some corporall disease?

if one should have a receipt to cure the gout, and he should read it over every day twice or thrice, and think thereby to be cured, though he never took what was prescribed; so it is with him that thinks the bare reading of the Word of God will do him any good without being, belee∣ving, and doing accordingly.

Sixthly, When thou art thus prepared, read that place which thou intendest to meditate of, and consider what the true mean∣ing of the place is, to thy under∣standing thereof before thou didst crave the assistance of the Spirit of God; but if the place be knotty and hard to be un∣derstood, passe it by, for such places are not proper places of meditation, but of study; thou must choose those places of

Scripture as are fit for the affecti∣onate, not the speculative part of Divinity, such as may more affect the heart, then busie the braine to understand it; and thou must not be curious to raise nice observati∣ons from the words, but take those truths that lie open in the Text.

First, Because those truths that lie hidden in one place of Scrip∣ture, are obvious in another.

Secondly, Because when the braine is much imployed, the heart lyes dead without affe∣ctions.

Thirdly, Because that time thou spendest in finding out curi∣ous observations, may be farre more profitably spent in working thy heart to holy affections and resolutions, from some other truth that will presently occur from the words.

Lastly, It shewes that there is not so great spirituall hunger af∣ter righteousness as there should be; for hungry men do not use to stand and pick bones, when they have meat enough to eat.

Seventhly, When thou hast raised any observation from the words, then thou art to put one of these three questions to thy selfe; Do I thus? Is it thus with me? and, believe I thus? One or two, or all of these will belong to every Text; some to all, and all to some, as Luke 12. 32. Fear not little flock, it is your Fathers good will to give you the King∣dom: Do I thus? that is, for the first branch, Fear not; do I fear? Then, Is it thus with me? am I little in mine own eyes? am I one of Christ's flock? am I one of that small number that shall be

saved? Lastly, Do I believe this, that God will give the Kingdom of Heaven to such?

Eighthly, If thou doest find, that thou art, doest, or believest as the Word requires, give God the praise, humbly acknowledg∣ing that it is not thy doing at all, either that thou art, or doest, or believest what thou shouldest: and if thou findest that thou pridest thy selfe in stead of being thankfull, as if they were from thy selfe, or that by any of them as thine act thou mayest be justi∣fied, then doe but think in how many other things thou failest, and how even in these very parti∣culars, if thou considerest either the measure, manner, ground, and end, thou shalt find them all to be defective, and thy best righte∣ousnesse not onely to be ragged, but filthy too.

Ninthly, If thou findest that either it is not with thee, or that thou dost not, or beleevest not as the Word requires, then,

First, Humble thy self before the Lord, and desire pardon and help for the future.

Secondly, Seriously consider what is the reason (if it be that thou beleevest not) why thou art not established in that truth: say to thy self, O my soul, God can neither be deceived, nor deceive, and that this is his word that we now read and meditate on, is more certain then any reason that can possibly be brought against it; consider that generally the howes and whyes of Gods truths and works are the things that stumble us; as, how can there be three persons and yet but one God? and, why should God

hate Esau, and love Jacob? in those cases say to thy selfe, that for the whys and howes of Gods word and truths, it is curiosity and pride to enquire of them, except God does reveal them, and we ought to mortifie our desire of knowing them: as that of our Saviour takes place in this case; Blessed are they that beleeve and see not.

Thirdly, Think with thy self, if thou canst remember any o∣ther place or places that con∣firms the truth that thou doubts of.

Fourthly, Know that that which thou art mainly to enquire of, is of the meaning of the Word of God, not of the truth of it; for we are seriously to consider, whether such a place holds forth such a point, not (it

appearing to be the plaine mea∣ning of the Text) whether it be true or no, if it be a thing that thou doest not which thou shouldst do, or doest which thou shouldst not do; then seriously consider what are the reasons and grounds of thy disobedience, and thou shalt find them to be either the pleasure, profit, or honour of the world; and say, alas, O my soul, can we be so deceived as to be put off with vanities, such as by experience we have known to be vanities, and by faith much more? Shall we leave an Heaven of joys, the God of mercies? shall we leave Christ, who hath so loved us, that he left all, even the bosome of his Father, and emptied himself of all his glory, and filled himselfe with our misery? shall we leave

all these for these, vanities which we must leave, and will leave us? Consider the impediments that hinder thee from doing thy du∣ty; consider the temptations and occasions of thy sin; consider the means and motives to avoyd it: remove the impediments; a∣voyd the occasions; use the means; and think of the mo∣tives to do that which the Lord commandeth: but thou must neither think to find out these, nor to use the means, or avoyd the occasions, &c. without im∣ploring humbly and earnestly the direction and assistance of the Spirit of God, to assist and di∣rect thee in the premisses; for you must know, that you must find out and use spirituall Mo∣tives, or else thy very avoyd∣ing of sin is sin, when it is done

upon carnall grounds or sinfull motives.

Tenthly, When thou hast fi∣nished all thy Meditations,

First, Thou art to entreat the Lord, that hee would work all these truths upon thy heart, and fasten them as a nail in a sure place, that his Word may not be a dry brest unto thee, nor thou a barren wildernesse unto it.

Secondly, Thou art to blesse God for any spirituall frame of heart that is either wrought or discovered in thee by this Exer∣cise.

Lastly, Chuse some speciall truth or point (in which thou are either most defective, or where∣in thou hast found most relish, which thou hast most occasion to make use of that day) and

keep it by thee to think of; and do as those that walk in a gar∣den of fragrant flowers, if one may have leave, generally hee takes some along with him, to smell to the rest of the day: do thou binde up some spirituall truths out of thy Meditation, and do likewise.

Last Adv. The last great Ad∣vice, and that which must serve for an Antidote, lest all the other Cautions and Advices being ob∣served, they should be turned in∣to poyson to us, is, that we should often meditate, and never be satis∣fied in our souls, until we come to a cleer Gospel experimental know∣ledg of Christ, without which in∣deed, we are not worthy of the name of Christians; for are wee not call'd Christians from the ve∣ry name? And doubtles, if we have

not a right knowledg of Christ, we shall make up a Christ to our selves of our prayers, and fa∣stings, and almes, and repen∣tance; and woe be to that soul that at the last day shall have nothing to trust to but his graces and duties, which will ac∣cuse him in stead of pleading his cause: and two things especially we should endeavour to know of Christ; first, the excellency of the person and mysteries of Christ. Secondly, the love of Christ.

First, For the excellency of his person, though to say he was both God and man, is indeed to in∣clude all; yet some few things I shall speak to manifest this point.

First, That all his people do re∣ceive from him grace for grace; John 1. 16. Now if we consider

the vast emptinesse and spiritu∣all wants of the people of God, we must needs conclude that he must be an Ocean of excellen∣cy that must continually supply them.

Secondly, (For I shall be very brief, setting down rather heads of Meditation, then Sermon-wise, to dilate upon them) Consider the dignity of his sufferings; for they did satisfie the Justice of God, and that could not be satis∣fied without somthing of infinite value; nor could it have been done by him save only by reason of the dignity of his person.

Thirdly, Consider how he suffe∣red; though the pains he suffe∣red were exceeding great, yet was it without any abatement at all of his love of, and confidence in God; for while he satisfied the

Justice of God by his passive o∣bedience, in suffering the penal∣ty of the Law; he also satisfied and fulfilled the righteousness of the Law, by his active obedience, which was a wonder full thing, that in the midst of all his agony and all his Fathers anger, while he was laying upon him the pu∣nishment of the iniquity of us all, and spared him not, that e∣ven then there should be no a∣batement at all of his confidence in, and love of his Father, but that he should love him and trust in him as much as at any other time; for had there been any a∣batement, and had he not loved God then with all his soul, with all his might, and with all his strength (and the same may be said of his trusting in God) his sufferings could never have sa∣tisfied

for sinne, but themselves had stood in need of forgive∣nesse.

Fourthly, Consider that say∣ing of our Saviour, John 14. 9. He that hath seen me, hath seen the Father: the speech of Philip is as if he should say; Wee in∣deed see a great deal of holinesse and wisdom in thy words and actions, but would we could see the Father; surely there would be a world of holinesse and wis∣dom in his words and actions; if he would have lived amongst men as thou Lord hast done, surely then it had sufficed. Now our Saviours answer is as if he should say to Philip, If the Father himselfe had taken humane nature, and lived a∣mongst men, he would not have spoke one word more, or other∣wise,

nor done one action more or otherwise then I have done, he would not, nay could not have spoke, or done more wisely then I have done; So he that hath seen me, hath seen my Father.

Fifthly, Consider that those who have had the greatest and highest revelations of divine things, have alwayes had the highest esteem of, and have most magnified Christ. Saint Paul, rapt into the third heaven, and saw and heard things there, which was neither possible, nor lawfull to be uttered; yet no man speaks higher things of Christ then he, he desires to know nothing but Je∣sus Christ, and him crucified; accounts all other knowledg but drosse and dogs meat; such knowledge as dogs and swine,

reprobates may have; nay, one step further, the very Angels in heaven, though they have the be∣atificall vision, yet notwithstan∣ding they desire to look into the great mysteries of the Gospel, 1 Pet. 1. 12. Therefore never think that thou hast attained to any measure of Christian knowledge before thou seest an excellency in Christ, and an heighth and depth in the mysteries of the Gospel; which if thou shalt not do, say within thy self, it is so evident that nothing is more in the word of God, that Christ is the end of all the ceremoniall Laws, and all the Prophesies of the old Te∣stament; that all the Prophets, nay all the Angels give witness; and the Apostle cleerly says, that there is no controversie of this mat∣ter of the greatnesse of Gospel

mysteries, and therefore that I do not admire them, it certainly proceeds from my ignorance of them; for if it proceeded from knowledge, without doubt the Apostles that had more knowledg then I, and the Angels which had more knowledg then the Apo∣stles, would never have desired to have known more of them: And after thou hast wrought this upon thy heart, and art fully convinced of the truth of it, that there is no knowledg, not onely not so profitable, but not so sweet, nor so excellent as this, then humbly beseech the Lord that he would shew unto thee, teaching thee by his Spirit the deep things of God, and that he would not only do it to informe and enlighten thy understanding in, but to inamour thy will of

the beauties of the mysteries of Christ: we stand doating and gazing upon hamane knowledge, which is but like a poor glow∣worme compared to the Sun of righteousnesse; but alas poor thing, it hath neither light nor heat, compared to the truths of the Gospel: and we must look upon Christ as the only author and finisher of our faith, and justifier of our persons; though we do all that hath been mentio∣ned, yet we must not so much as make our doings, or not do∣ings the least ingredient in our justification: and as Solomon speaks concerning our wisdom, so we must do in the matter of ho∣linesse; Leane not to thine own wis∣dome, saith Solomon; not onely not rely upon it, but lean on it: we must not partly trust in

our own wisdom, and partly in the wisdom of God, but we must wholly rely upon his wisdom: so, we must not partly rely upon Christs merits, and partly upon our own; but wholly on Christ: those sins which we do not com∣mit, we are not innocent of; and those holy duties that we do per∣form, we are not innocent in; therefore neither can we escape hell, nor attain heaven by any thing that wee do, or not do: and the reason why wee either avoyd sin, or perform holy du∣ties, or frequent ordinances, is not because thereby we shall be justified, but that thereby wee may glorifie God and Christ, and because therein wee have communion with Christ, and are made more conformable un∣to him, and made more capable

of more of Christ. When we go to some stately Palace, where we have appointed to meet some deer friend whom wee love with our whole soul, though we have never so much entertainment there when we come, yet if wee neither see, nor enjoy the com∣pany of our so exceedingly lo∣ved and desired friend, wee ra∣ther weep then rejoyce, notwith∣standing the feasts and build∣ings which wee taste and see: Prayer, hearing the Word, the Lords Supper, are stately Ordi∣nances and rich Feasts; yet if we meet not Christ there, they are but dry brests and barren wil∣dernesses to a soul that loves Christ.

Secondly, Now the main thing that hinders a poor soul from coming unto Christ, is, that it

is not cleerly satisfied of Christs love and willingnesse to receive her: to this point therefore by the blessing of God I shall speak more largely, and as cleerly as the Lord shall inable me; this therefore may be said to that point: Art thou not satisfied of the love and willingnesse of Christ to receive thee? What can Christ say or do more then he hath done? suppose Christ from Hea∣ven should bid thee write downe what expressions soever thou wouldest or couldest invent, and bid thee call all the Saints in the whole world, and all the An∣gels in heaven, and bid you con∣sult together, and write down the highest, fullest, cleerest, and lar∣gest expressions of love, and he wil set his hand and seal to them, would that satisfie? surely God

and Christ have done more; for the Holy Ghost comes not short of the expressions of love of whatsoever the Angels in heaven could invent, thou hast his hand and seale to them in his Word; thou wouldest be a▪ looser if thou shouldest make another draught of love for Christ to set his hand to, and take that in stead of the expressions of love which he hath already ratified and confir∣med by his Word, his Oath, his Seal, that thou mighest have strong consolation: Suppose that thou shouldest search the whole world to find out the fondest, lo∣vingest and tenderest parent in the world, and when thou hast found her, thou shouldest observe with what love, care, and bowels of affection she carried her selfe towards her little Infant, how

shee breaks her sleep, and even her very heart when her child is sick, and never complains of her pains and costs, and never thinks she can do or suffer enough for the little Infant: now if thou shalt say within thy self; O that I was sure that God loved me as much as this woman loves her child: well, would that sa∣tisfie? then be satisfied, God loves thee more: Isa. 49. 15. Can a woman forget her sucking child, that shee would not have compassion on the son of her womb? yea they may forget, yet will not I forget thee: the Lord doth not say, can women? but a woman, any woman: find out that wo∣man which thou supposest is the most unlikely to forget her child, yet God is more unlikely to for∣get thee; nay it is more possible

that all the women of the world should forget their children, then God; for though the question be put in the singular number, Can a woman? yet the answer is in the plurall, not she may, but they may, they all may. Further again; Suppose thou wert at the solemnizing of a marriage of the lovingest couple in the whole world, and shouldest observe with how much joy and love the Bridegroom carried himselfe to∣ward the Bride, even in the midst and height of all his nuptiall so∣lemnities; wouldst thou not be satisfied if thou didst know that God did not only love thee with that tender love of compassion with which the lovingest mother in the world loves her Infant, but with that love of complacencie which the Bridegroom beareth

to, and with which he rejoyceth over his Bride: whose love was equall to their espousals? then be satisfied, for God doth so; Isa. 62. 5. And as a Bridegroome rejoy∣ceth over his Bride, so shall thy God rejoyce over thee: Nay surely, I may say, that the holiest Saint in the whole world, when by the clearest discoveries of Gods love unto him, his heart is most enflamed; nay further, that the highest Angell in Heaven doth not love God so much, as God loves the poorest and meanest Saint in the whole world; for God so loved the world, it is such a sic, that there is no sicut for it, not that of the Angels unto him; nothing can expresse it to the ful, save onely the greatness of the gift which hee out of his love gave to, and for his pleople,

even the Lord Jesus Christ.

To conclude, Do but consider what Christ hath done, and if thou art fully satisfied of that, thou canst have no cause to have the least doubt of his willingnesse to do whatsoever more is to be done for thee; for that which is to be done is nothing in com∣parison of that which he hath already done for those that are his.

First, Nothing in respect of excellency, for the Apostle brings that in, He will much more give us all things: also for God to give thee Christ, is much more then to give thee Heaven: as to give thee Heaven is much more then to give thee all temporall blessings, Mat. 6. 33. If one that ought thee 10000 pounds, should have payed thee nine thousand

nine hundered ninety nine, thou wouldest no whit doubt, but he will pay thee the residue, especi∣ally if it stood upon the forfeiture of his credit; how much more shalt thou assure thy self of Gods doing for thee whatsoever is be∣hind, since he hath already done so much!

Secondly, The great matter of difficulty is over; indeed it cost Christ dear, and God the Father dear to redeem thee; God spared not his own Son; Christ spared not his bloud, nor his life; he suffered hunger, cold, and na∣kednesse, and reproach, the pain∣full and shamefull death of the Cross to redeem thee; but he lives for ever to make intercession for thee; he needs not rise off from his throne, nor put off his robes of glory to carry on the remain∣der

of thy work of salvation; he sits at the right hand of God to make intercession for thee; The Lord said unto my Lord, sit thou on my right hand until I make thy enemies thy footstool.

Thirdly, The great matter of wonder is over also: That a great and mighty Monarch should marry a poor wretched and dis∣eased woman, is a thing of great wonder; but its not so great a wonder that having married her, should make her partakers of all the glory and riches of his King∣dome; nay indeed, it was a won∣der if he should not. That Christ who is the Lord of glory should marry a poor sinful soul is a won∣der; but having married thee, that he should sanctifie thee, that he should present thee glorious, without spot or blemish, or any

such thing, is no wonder; nay it was a wonder if he should still suffer thee to go in rags, and ne∣ver adorn thee with the Jewels of his grace, and set upon thy head the Crown of glory. Therefore comfort thy self with these truths: Now to him that hath done so much, and much more, be glory and honour for ever, Amen.

FINIS.