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 ...

A DIRECTORY TO Christian Perfection.

MATT. 5. VER. 48.

Be ye therfore perfect, even as your Father which is in Heaven is perfect.

A Malicious Chri∣stian and a cour∣teous Cynick, are expressions equal∣ly including con∣tradiction; yet notwithstanding, it is too mani∣fest,

that thousands that honour themselves with the name of Christians, dishonour God, and by their works deny their very name; for if the least injury be offered them either in word or in deed, though in passion, how do they foame and rage, like the troubled Sea, while they are re∣venged of the injury? But our Saviour here doth abundantly condemn, and give rules to the contrary, from ver. 43. to the end of the Chapter. A brief expositi∣on whereof shall serve both for the prosecution of the point, and introduction to the text. In the 43. ver. our Saviour sayes, That you have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy: our Saviour does not say that ever it was said so; for there is not any place in Scrip∣ture

where we are commanded to hate our enemy; and there are three things wherein their glosse is faulty.

First is, that they restrain the word Neighbour, to one of their own kindred or nation, which our Saviour fully confutes in the tenth of Luke, in the parable of the good Samaritan.

Secondly, they leave out, as thy felfe.

Thirdly, they put in, thou shalt hate thine enemy; whereas there is nothing in the scripture for it, but many places against it: Exod. 23. ver. 4, 5. If thou meetest thine ene∣mies Ox or his Ass going astray, thou shalt surely bring it backe to him again. If thou seest the Asse of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help

with him. And whereas some say it was to be meant of an Isra∣elite, if he be an enemy, but not of those of other Nations, but that they might hate them; the contrary is evident, Deut. 10. v. 19. Love ye therfore the strangers, for yee were strangers in the land of Egypt.

Vse. The use of this is, That e∣very one should read the Word of God, for if he only hears the Word, and searhes not the Scrip∣ture, he shal hear that many things are said in the Word of God, which are no where there to be found; but divers times the cleane contrary.

Argu. So the first argument a∣gainst revenge is, that from the Alpha, & beginning of Genesis, to the Omega and Amen of the Reve∣lations, there is not one syllable to

warrant us in such practises, but they are diametrically opposite to the doctrine of the Gospel, as you have it in the next verse; But I say unto you: as if Christ should say, Whatsoever thoughts your own corruption suggests unto you, or whatsoever men shal say unto you, it matters not, they are likely enough to blow the least sparke of contention into a flame; they haply wil tel you, that if you bear one injury you invite ano∣ther. But I say unto you, Love your enemies, besides, there is an Em∣phasis in the words, I and you; for it hath the same force to move us to love our enemies, Mat. 11. 33. He that hath loved us, and gave himself for us when we were his enemies, may he not justly ex∣spect and command from us that we should love our enemies?

that we should forgive an hun∣dred pence when he commands us so to do, that hath forgiven us ten thousand talents. But to the further exposition of the follow∣ing words, we are to love our e∣nemies, be they never so many we must love them all, and be they never so much ones enemies, for here is no limitation put either in respect of their number or enmi∣ty, or in respect of our love; it is not said how much we should love them, to shew that wee should love them without mea∣sure.

Reas. Now the reason why love your enemies is put first, is because that this must have an influence upon all the rest; we must bless them that curse us, do good to them that hate us, upon this very ground, and from this princi∣ple,

because wee love them.

But if our enemies curse us, then we are not to content our selves wirh a bare inward love to them, but we must shew our love by our outward expressions; and as our enemies encrease in the manifestations of their enmity, so we must encrease in the manife∣stations of our love, and we must not only not curse again, or be si∣lent, and neither blesse nor curse, but we must bless them that curse us: nor is it set down how much, how often, nor when we must bless, that we might put no li∣mits to our blessing in any of these respects: and as before it is observed concerning our enemies, be they never so many, and ne∣ver so much our enemies, we ought to love them; for the same observations may runne

thorow all the rest of the bran∣ches of this precept, nor doth our Saviour wish us to reprove those that curse us, but to blesse them.

First, Because reproofs at such a time are very unseasonable; for doubtlesse there is a time to re∣prove.

Secondly, Generally because reproofs at such times when peo∣ple are cursing of us, are a kind of revenge taken of them, espe∣cially, if it be before others; for wee lay open their shame.

Thirdly, Because this is the mildest, the secretest, and loving∣est way of reproofe; for I re∣member, the rule is given, that one should not, if one hears one speak a word of Latine wrong, tell him that he pronounces it not as it should be pronounced, much lesse

to tell him that he is an Ignorant man, but speedily to take some occasion to speake that word right; so here, if thine enemy speak false Christian language thy mildest way to shew him his er∣rour, is by speaking those words right which he hath spoke wrong; for by thy blessing him, thou do∣est in a milde manner shew that he should have blessed thee.

The next branch is, that wee should do good to them that hate us: many are willing to give good words, but they will not do any good deeds to their enemies, they will serve God of that which cost them nought; but in the O∣riginall it is not, Do good to them that hate you, but do well; to shew us that if we do our enemy good, yet if we do it in a churlish and scornfull manner, we do not

observe his commandment: But if thine enemy shall have blocked up this way, because he scornes to receive, or by reason of his persecution hath disabled thee to bestow any temporall courtesie upon him, then take another way, and doe him that courtesie which he cannot reject; for though one cannot give a man money who will not receive it, yet one may pray, and ones pray∣ers may be powerfull to do our enemies good whether they will or no; so that thou canst never be so impoverish'd by persecution, but thou art worth a prayer; nor thine enemy can hardly be so ob∣stinate, but thy prayers may fa∣sten blessings on him: doe thine enemy as much good as thou canst, & what thou canst not do, desire God to do for him. It fol∣lowes,

That ye may be the children of your Father.

First, it is not meant as if we could love our enemies before we were Gods children, or that this is the way to get adoption or re∣generation; for he calls God their Father when he wishes them to do thus, that they may be his children; therefore the meaning may be thus: First, that you may be, id est, that you may be known to be both to your selves and o∣thers; as it is said, We are justi∣fied by works, id est, our justifi∣cation is knowne to our selves and others by works; or so that you may be children, is meant, that since two wayes we are the children of God, by adoption, and sanctification; in respect of san∣ctification we may have the i∣mage of God renewed more and

more in us, and so in a qualified sense may be said more to be Gods children; & in that sense we may attain to be more the chil∣dren of God, id est, more like him.

Secondly, None can be the chil∣dren of God unless they love their enemies.

Thirdly, That every one should strive both to be, and to know himselfe to be the child of God.

Fourthly, That no man by na∣ture is the child of God, since no man by nature can or does love his enemy, as it follows, which is in heaven.

First, We can never love our e∣nemies, so long as we are no more then the children of our earthly father.

Secondly, That it is an heavenly thing to love ones enemies, and

therfore ex diametro, an hellish thing to hate ones friends, and therfore to hate Gods people.

1. Because they are our friends.

2. They are heavenly.

3. This is the first motive to perswade to love, &c. And as it follows; for he makes his Sun to a∣rise.

First, This is that second motive to the duty, id est, Gods Example; and it stands thus; If God who is greater then you, does bestow greater blessings upon those that are greater enemies, and between whom and him there is a greater distance, how much more should you love, &c?

Secondly, The Sun doth not arise of it selfe, that knows not what it does, nor is it of necessity that the Sun should arise; of necessi∣ty, it is in respect of the Sun, not

in respect of God, for he makes it to arise; so that the Sun cannot choose but arise, but God might choose whether he would make it arise.

Thirdly, These common bles∣sings come not by chance, as well as not by necessity; it is by Gods providence that we enjoy them.

Fourthly, It shews the conti∣nuall concurrence and power of God with naturall causes, it is not like a clock, which when it is once wound up, will go of it selfe by the weight; but as a pen, that writes not without the continu∣all guidance of the writer; so God did not at the first create the World, Sun, &c. and so with∣out his actuall concurrence to e∣very particular act enable them to do it, so that the Sun did not

arise at the first moment of its cre∣ation more immediately by the power and providence of God, then it does now, this advances Gods goodnesse; for as one that hath setled maintenance upon▪ an Hospitall for the poore, it argues not so much patience in him, to suffer the men there if they abuse him to receive their setled sti∣pend, as it does for him daily to feed them with his own hand, and to put mony into one of their hands, while the other is lif∣against him.

Fifthly, Or may not he make it be taken in this sense? that all the creatures of God are enemies to the wicked; the earth will not bear them, but open her mouth and swallow them; the fire will not warme them, but consume them; the Sunne

will not give light unto them, as it did once in Egypt, while they had light in Goshen; but God, as it were, renuente sole, doth make it arise upon the good and the bad; it shews the great power of God, that not only the things on earth, but all the creatures in hea∣ven and earth obey him: he that can make the Sunne arise, what can he not do? Nehemiah 9. 6. As it followes; His Sun to arise.

First, à fortiori, it is a Motive to us to do good to our enemies.

Reas. First, Because that which we give or bestow on them in re∣spect of God, we have no right to, we are but his Stewards, and what have we that we have not received? we have the possession of al those things we have, but not the dispo∣sing of them: in respect of the poor,

to give them alms is charity, in respect of God it is justice. But you see here the Sun is called his Sun, he hath a ful title to it: if he therefore gives that which is his own, and is Lord of, much more should we deliver that, of which we are only Stewards, when he that is the Lord commands us.

Secondly, Consider what he gives; it is his Sun, the greatest of al temporal blessings in the world; for we might longer live without food or raiment, then without the benefit of the Sun; for with∣out his heat all things would im∣mediatly freeze to death: nay, not only by giving the wicked the benefit of the Sunne, they en∣joy that heat which is necessary, for life, but they enjoy the light of the Sunne, which is a thing of

ornament and pleasure, to make their life comfortable, Eccle. 11. 7. Therefore if God gives the wicked things of ornament, much more give your enemy bread, Romans 12. 20. No man not on∣ly cannot, but doth not offer to lay claime to the Sun: and as it follows, On the good and the bad: some will say, how can it be otherwise? for if the Sunne shines upon the good, how can it but shine upon the bad also, since they are in one Kingdome, in one Towne, in one house? but God is not necessitated to bestow this mercy upon the bad, though he bestowes it upon the good; For de facto, God did make it darke in Egypt when it was light for three dayes in Go∣shen, though they were of the same Kingdome; the cloud gave

light to the Israelites in their March, and at the same time was darkness to the Egyptians, Exod. 14. 19, 20. Besides, God can strike all wicked men with blind∣nesse, so that the Sunne shall be in respect of his light, as if it was not to them: and he might strike them with such a burning feaver as he threatens, Deuter. 28. 22. that for its heat the Sunne should be worse to them, then if it was not, and thou∣sand other wayes known to the Lord.

Secondly, We see that by com∣mon and temporal blessings, the good are not distinguished from the bad.

Thirdly, It followes that wic∣ked and unjust men are Gods e∣nemies, and curse God, hate God, persecute God, and de∣despitefully

use him; or else it would not follow from this ex∣ample of Gods dealing with wic∣ked men, that we should love our enemies, &c. For one might say, it is true, God makes his Sun to shine upon the bad and unjust, but though indeed they be Gods enemies, yet they do not hate him, curse, &c. as mine do me.

Thirdly, That God may be said to blesse, and do good to those that are bad and unjust, Deut. 10. 17. Acts. 14. 17. And as it followes; He sendeth rain.

First, God bestows not one, but many blessings upon the wicked, he doth not only make the Sun to arise, but sends also the rain upon them; nay, by bestowing this second blessing, he takes off

that inconvenience which other∣wise would follow upon the en∣joyment of the first; nay they do help mutually one another; for the rain cooles the heat of the Sun, and the Sun warms the cool∣nesse of the raine, and both together make the earth fruit∣full: from hence we may learn,

First, To doe great and many benefits to our ene∣mies.

Secondly, Not to do them such courtesies that we know wil bring mischiefes upon them; and to do them good in one thing, on pur∣pose to do them hurt in ano∣ther.

Thirdly, We should do good to those that do not only not thank us for courtesies, but attribute it to others; for God does so, he

makes his Sunne to shine, and his raine to fall, not only upon those that are so bad as not to be thankful for them, but are so exceeding unjust as not to ac∣count God the Author of them. The observations concerning Gods making the Sunne to arise, &c. Mutatis mutandis, may a∣gree to this later part of the verse; this may also be observed, that God doth not only give temporall blessings to those that ask and come for them, but he sends his mercies home to their very doors; for the cloudes that arise from the Sea, or other pla∣ces, he causes his winds to carry them to their habitations. Be∣sides, this may be observed, that one reason why our Saviour in∣stances in these blessings rather then in others, may be, not on∣ly

the reasons before, but this also, that we might never want a Motive to our doing good to our enemies; for whether it raines, or shines, we have either the instance of Gods ma∣king the Sunne to shine, or his rain to fall upon wicked men; as it follows, Vpon the just and unjust.

First, It is not set down here as contradistinguished, as if there were some bad that were not un∣just, and some unjust that were not bad; nor is it meant, God makes his Sunne to arise on the bad, and sends his raine upon the unjust, bestowes some kind of these blessings upon some wic∣ked, and the other kind upon other wicked men, but he be∣stowes both upon all; as before it is not meant, we should love

our enemies, but not love those that curse us; or blesse those that cursed us, but not blesse those that hate us; but as when God commands us to blesse them that curse us, and does not say, doe good to them that curse you, it is because blessing is directly op∣posed to cursing; and so it is more likely to make him that curses see his error, because con∣traries being placed one by ano∣ther, make each other more ap∣parent, as it is before shewn, and as it followes; for if ye love them that love you: The former argu∣ment was from the example of Almighty God, whom all con∣fesse in all things to do well; there he brings an argument from them whom all condemn, and the argument stands thus; You all desire and expect to be rewar∣ded

for your workes, but none of you think that the Publicans shall have any reward, therefore neither you, if you love them that onely love you, for so do they.

Secondly, It is good to make use of that evill opi∣nion wee have of others, as a Motive to our-selves to be bet∣ter.

Thirdly, That the wickedest man may have something good in him, but nothing perfect; and as it followes; What re∣ward have ye? Christ doth not set it down positively, that they have no reward, but by way of Que∣stion to shew them that it is not onely his judgment, but their owne, for he appeales to their owne consciences; and it shewes the manifestnesse of the

truth, since self-love doth cast such a mist before our eyes when we are to judge of things con∣cerning our selves, that except the truth doth shine very bright, we cannot behold it; it is not said, what great reward, but what reward: to shew them that they should be so farre from expecting everlasting life, that they can∣not expect any reward at all.

Thirdly, It is not said, what reward shall yee have, but what have yee; to shew that they are not to expect so much as a tem∣porall reward for loving their friends.

Fourthly, They have tem∣porall blessings as Motives to o∣bedience, but none by way of reward for obedience; for it is not said, What blessings, but

what reward have you; for if one say of your righteousnes you do, Do not the Publicaus the same? one may say of your bles∣sings, Have not the Publicans the same? Do not even the Publi∣cans the same? The Publicans were such as used to receive cu∣stome, tribute-money, and o∣ther taxes, and were men very odious to the Jewes, both for their injustice and oppression of them, and they were generally Heathens, because the Jewes did abhorre to have any hand in the oppressing of their own Nati∣on; nay, our Saviour joynes them with Harlots, Sinners, Hea∣thens; and if you salute your brethren onely, the word translated salute, signifies to kisse and embrace; and our Saviour doth signifie by it all

outward expressions of love.

Secondly, By Brethren is meant our near kindred and acquain∣tance.

Thirdly, this word only is to be referred as well to the former verse as to this; and the observa∣tions (mutatis mutandis) upon that may he applyed to this. And so I come to the words of the text, Be ye perfect, &c.

In the handling of these words, I shall shew these things.

First, How we must be perfect as our Father which is in heaven is perfect.

Secondly, in the pressing of Christian perfection, three things I shall set downe. First, Seve∣rall Considerations. Second∣ly, Severall Cautions. Third∣ly, Severall Rules or Advi∣ses

Before I come to the Exposi∣tion of the words, to shew how we must be perfect as our Father which is in Heaven is perfect, I must remove an Objection that quarrels against the perfection of this rule of perfection; viz First, That this rule is too high: Se∣condly, It is dangerous: Third∣ly, That it is imperfect and too short.

First, It is too high: for what man or Angel is able to be as per∣fect as God? It is not compatible to any created nature, for that be∣ing finite, cannot possibly be ca∣pable of infinite perfection; for his glorious name is exalted above all blessing and praise, Neh. 9. 5. And the Lord is fain to dwell in thick darknesse, and ther∣by doth connivere radios suae glo∣riae; and the Angels also do cover

their faces with their wings, or else they were not able to behold his glory, their understanding would be dazled: if therfore they are not able to behold his glory in its ful strength and vigour, how much lesse are they able to attain it? how much lesse able are we that are sinfull dust and ashes, who are not able to behold (that which is darkenesse in compa∣rison of God) the Sunne, to be perfect as God is per∣fect?

First, I answer, That we are here commanded to attaine the same kind, not the same degrees of perfection: it is not, Be as per∣fect as your Father; but, be perfect as your Father; we are to go in the same steps, though not aequis passibus, his example is the copy we should write by;

though it be impossible to write so curious an hand, yet we may write the same words &c.

Secondly, It is an advantage to have so perfect a copy set us, though we cannot attain it, for who is there that learns to write, that blames the exactnesse of the copy he writes by? And he that taketh aime and shooteth at the highest point or Zenith of the Heaven, will shoote higher with the same strength then he that shootes at a le∣vell, or any other point be∣sides.

Thirdly, It addes to the holi∣ness of any action, that we desire in that action to be like to God, and upon that ground to desire to be holy because God is ho∣ly.

Secondly, You may say, it is a dangerous rule, for we may not strive to be like unto God in ma∣ny things; we may not desire our own glory as he doth; Adam desiring to be like him, it was his sin and his fall. I answer to that, that there are two kinds of perfe∣ctions in God, communicable and incommunicable: incommunica∣ble are called those, not which the creature cannot have, but which the creature ought not to have, as to do all things for its own glory; for a creature may do all things for its own glory, but ought it not so to do; not onely because it is folly in the creature to do so; for glory is a thing of ornament, & man is a poor creature that wants things necessary; and it is folly for man to buy Jewels to adorn him, while he is ready to starve

for want of garments to cloath him; but it is because it is incom∣municable to the creature; that is, God and the creature can∣not do things for their own glo∣ry without thwarting one ano∣ther; for if man do things for his own glory, then it must needs follow that he doth it not for the glory of God, and so thwarts the end that God proposeth to himselfe, and to all creatures, viz. his own glory: so that here when our Saviour commands us to be perfect as he is perfect, it is meant, that we should endea∣vour to attain those perfections which our having doth not hin∣der his having of them, as ho∣linesse, patience, wisdom, &c. for our holinesse, be it never so great, makes not God lesse holy; but the more we seek our owne

glory, the more wee rob God of his.

Secondly, I answer, that all these kinds of perfections which are incommunicable, are rather resultancies and consequences of perfection, then perfections; for it is more proper to say, that be∣cause God is infinitely perfect, therefore all the heaven and earth should praise him; then to say, because heaven and earth doth praise him, therfore he is in∣finitely perfect; for the prai∣ses which are given unto him, are not the causes of his per∣fection, but his infinite perfe∣ctions are the causes of his prai∣ses.

Thirdly, It may be obje∣cted, That it is an imperfect rule, for it seems to come short.

First, In respect of our rela∣tions; as of husband, wife, child, subject, how can we have an example of God in these particulars, since he is not capable of these relati∣ons?

Secondly, in respect of duties; we are to pray, to worship, to hear the Word.

Thirdly, In respect of graces; re∣pentance, faith, hope, patience in afflictions; all these are below him.

I answer, First, that though we have not an example of any of these from God, considered in himself, yet we have of most of these from Christ, who was God as well as Man; for we have an example, how to carry our selves in afflictions, of obedience both to God and man, and those re∣lations

which our Saviour left us no example of in a temporall way, yet in a mysticall way he hath: though he was not a Magi∣strate, nor an husband in a tem∣porall way, yet in a mystical way he is both Lord and husband to the Church.

And as for those graces which suppose sin, as repentance doth, our Saviour hath left us an exam∣ple of those graces, which if we obtain, they wil certainly produce repentance in us, and enable to carry our selves in all duties and in all our relations as becometh Christians; so that as one that should teach us to write, and set us exact Copies, we should not quarrell with him and say, that he hath been a defective Schoole-Master, because that some of those words that afterward we have oc∣casion

to write, were never in those Copies that he set us; suf∣ficient it is for him to vindicate himselfe and say, that I have taught you all those Letters, and all those severall joynings, which will spel and make up that word that you are to write, whatsoever it be; so Christ hath left us an ex∣ample of al those graces, which are able to spel and make up any du∣ty or grace we stand in need of. there are the ingredients, of which all compositions may be made up, if we follow Christ in our love to God▪ and our hatred to sin, our godly sorrow for sin wil necessarily follow, & be made up of these two ingredients, thogh Christ for his part had never any occasion to use such a compositi∣on for himself, having never need of that physick: and so I come, the

jection being removed, to the pro∣secuting of the point, to shew how we should be perfect as our Fa∣ther which is in heaven is perfect.

First, in respect of the kinds of perfections, they must be spiri∣tuall and divine: carnall, cor∣porall, or civill, or morall perfe∣ctions are two low for a Christi∣an to look at, especially to make it his business, or the marke he shootes at: morall vertues were the highest perfections of the Heathens; but alas morall ver∣tues transforme us not, they change not our natures, but on∣ly gild our rottennesse; though one be never so good a natured man, as they call it, if one has not the divine nature, one is but a tame Divell; for one is his child, if ones nature be not sanctified, and our person justi∣fied,

and so become the childe of God by regeneration and a∣doption; and the most excellen∣test act that is meerly, morally vertuous, is sinne, and cannot please God: Let me give a Si∣mile to make this evident; A great Emperour commands his Empresse to come to him, as A∣hasuerus did Queen Vasthi; his commands not prevailing, he en∣treats her, after that sends his Let∣ters full of love and importunity, sends Embassadors after Embas∣sadors, and lest those should fail, sends her many gifts very rich and magnificent, and thus he continues week, month, year af∣ter year, yet she utterly refu∣ses; but after her rejecting and slighting all these wayes of love from the Emperour her husband, there comes a base slave, from

whose company her husband had especially forewarn'd her, be∣cause she had formerly commit∣ted folly with him, and disho∣noured both her self and the Em∣perour, this adulterer and traytor speaks but half a word to her to go, and she presently without de∣lay and with joy goes, when she perceives it would please the slave. What do you think now? do you think the Emperor wil be pleased with her, coming upon those terms? this is the case of all men that are no more then morally vertuous. God perswades us to be just, and to defraud no man, he entreats us, sends the Embassa∣dors the Ministers unto us, giveth us mercy upon mercy, sends us his Word, his Epistles from Hea∣ven, line upon line to perswade us to do justice, or to be temperate:

not we, for his sake we will do no∣thing: The world comes, the world, which is a slave to Satan, for he is a Prince and Ruler of the darkness of this world; the world, with which we have com∣mitted so often spirituall whore∣dom, and against which God hath so often and seriously forewarned us; now only upon a supposition that we should please the world if we are just or temperate, we wil be intemperately temperate, if I may so say, even to macerate our bodies with fasting, for a good look of the world; we do indeed in being temperate or just, do that which God commands, but far are we from pleasing him, con∣sidering the grounds from which we do it; for can he be pleas'd that we should do more for a good look of the world, then we would

for all the wayes of love that he took with us; nay indeed, never to do any one action for his sake; nay but before his face at the same time when we refuse all his entreaties, &c. to do it at the first word of the world; there∣fore morall vertues, conside∣ring the ground upon which they were done, are sinnes before God; therefore let us learn not to be vertuous as Philosophers were vertuous, but holy as God is holy.

Secondly, The perfections of God are infinite, so must ours as farre as it is possible for crea∣tures to attain; our desires of holinesse must be without li∣mits, we must not set bounds to our holinesse, saying, Hi∣therto shalt thou go, and no fur∣ther: but we must alwayes

hunger and thirst after righte∣ousnesse.

Thirdly, God hath all perfe∣ctions, or rather is all perfecti∣ons: so we must adde to our faith vertue, to vertue know∣ledg, to knowledge temperance, &c. We must receive from Christ grace for grace, as a child receives from his father limb for limb, part for part; the same parts that the fathers body hath, the childs hath also, the same for number, figure, and position, though neither for strength, nor bignesse: and as God is the act of all possible absolute perfecti∣ons, either in degree or in kinde, so we should endeavour to have those perfections that a creature of that kind is capable of.

Fourthly, As the perfections of God are both inseparable from

God, and from themselves, so should ours be also; our wisdom must be holy, our holinesse inno∣cent, our wisdom zealous and our zeal wise; for we must not conceive that some of Gods acti∣ons are holy, others, wise, but all are all; his wisdom is holy, just, & good; his justice, holy, good and wise, and every attribute is as in∣separably united to all the rest of his attributes, as any of them are to his Essence: as if there were an hundred Suns shining at once in the firmament, one could not say that one of these Sunnes shined in this part of the ayre, and another in that, but the light of every one of them would be in every point of the ayre; nor could you possible take away the light of one of the Suns, and leave the rest, unless you could take a∣way

the Sun it self: so it is in Gods perfection: but thy glorious Name is exalted above all knowledge, above all blessing, and above all praise.

Many men will be zealous, but without knowledg; others will be wise, but without zeal; and so their wisedomes come to be no better then carnal, sensuall, and divelish: the former zeal was that zeal of the Jews, Rom. 10. 2. The other wisedome was the wisedome of Pilate; both of them crucified Christ.

Lastly, For I do not intend to be large in these parallels, but make haste to presse the great point of Christian perfection; we must be perfect as our Father which is in heaven is perfect, not∣withstanding all hinderances or provocations to the contrary;

though God by his wisdome go∣verns and orders all things, not a spire of grasse, or blade of wheat grows but by him, 1. Cor. 15. 38. Not a sparrow falls on the ground, nor an hair from our head, but by his providence; not a lilly is cloathed in the field, nor a fowle of the ayre is fed but by him; yet notwithstanding such an innumerable number of creatures, are both in respect of their essence and operations, nay even in respect of the smallest cir∣cumstances of either, are acted, governed, and ordered continual∣ly by his providence; yet he doth no lesse know, love, and enjoy himselfe, then he did from all e∣ternity, before there was any crea∣ture for his providence to watch over: so should we do, we should not have our thoughts lesse fix∣ed

on God, or our love lesse fer∣vent; our communion with God should be neither remitted nor intermitted by the imployments in the world; Mothers that have their little children to look to, should be like the Angels, which alwayes behold the face of our Father which is in heaven, Mat. 18. 11. But I come (as I promi∣sed) to the great businesse of this Treatise. viz. The pressing of Christian perfection, which is almost forgotten, and no∣thing left of it but the forme of godlinesse; and I shall referre the whole discourfe to these three heads.

First, Severall Considerations.

Secondly, Severall Cautions.

Thirdly, Severall Advises.

Considerations.

1. Consid. Let us consider what

the word of God speaks in this matter, 1 Cor. 10. 31. Whether ye eat or drinke, or whatsoever ye do, doe all to the glory of God: do we live up to the meaning of these words? let us consider a little of it, and see the meaning of the words.

First, We are to glorifie God in all our actions; that is, wee ought in the secret of our hearts to admire and adore him, to have high thoughts of him, and sweet thoughts of him; and to expresse it fully, we ought to honour him as God, Romans 1. Which he blames the Gentiles for not doing, That knowing him as God, did not honour him as God: to honour him but as we would honor the holiest man in the world, nay the highest Angel in Heaven, is nothing, and

as great derogation to his glory, as to give his glory to them; for to give the honour due unto God to a creature, and to give that that is due unto a creature unto God, are equally vitious: butlet us deal freely and openly with our own souls, Do we do so much, as that which if we did no more we were guilty of that great sin of the Heathens, which the Apo∣stle in the forenamed place doth condemne? do we honour God as much as we do honour an An∣gel, or an holy man? let us but ask our own consciences, and they wil tell us. Would we do that in the presence of either of them as we do in the presence of God; nay, of a child that is come to that understanding to di∣stinguish between good and e∣vill?

Secondly, By these words we are enjoyned that our words, a∣ctions, gestures, and all our car∣riages should be such, as may be sutable and fit to raise up those high thoughts of God in others, as we our selves have; for in∣stance; in prayer we ought not only our selves to admire and a∣dore our good and glorious God, but so to lift him up and hold forth his excellencies by our very expressions, pronounciations and gestures, that they may be such as not only may be sutable to our in∣ward admirings of him, but fit to beget the same thoughts in all that hearus; our loves should be like a flame, that takes hold of all that comes near it.

Thirdly, We should, as much as in us lies, do all our actions, and speak all our words with an actu∣all

intention by them to edifie o∣thers, & to cause them to glorifie the Lord. Now, how far we come short of this, we may even be con∣founded with shame to speak of it.

The second place that sets down Christian perfection, is Phil. 3. 20. We should have our con∣versation in Heaven; we should think with our selves how we should live when we come thither, or how those live that are there, or one would live that should come from thence to live on earth a∣gain; how feelingly would they speak of God? how fervently would they praise him? how would their songs of praise be all flames of love? how are they con∣tinually taken up with thoughts of admiration of the excellencies of God, of the love of God? let us not dally with our selves or God,

but consider with our selves whe∣ther we live in any measure suta∣ble to such a life. But to proceed, let us consider another place, Eph. 3. 19. To say of such an one, that he is a godly man, the holy Spirit of God is in him, that he is ful of the Holy Ghost, that he is filled with all the fulness of God: if one went upon such relations and ex∣pressions to see him of whom they were spoken, doubtlesse one should come with great expecta∣tions to meet with one that was wholly taken up with thoughts of God, and if one spake any thing to him of God, doubtless one would expect that he should speak wonderful things of God, with so much admiration, such zeal, such love, with such feelings, that his very word would be able to en∣flame our hearts with love of God;

but if when one came to see such an one, he should entertain one with vain and idle jests, with discourses of the world, and spend the whole day generally in recre∣ations, and somtime when he hath nothing else to do, go and spend half an hour in reading, or in praying; and when he comes from those duties (Iron wil be red hot if it be put into the fire for any time) speak as savourly and with as much delight of the vanities of the world, as if he had spent his time not in prayer, but in admi∣ring and gazing upon the beauty of the creature; and if one should speak to him somthing of God, he should answer one overly, would ye not think in your own souls, is this that holy man you spoke of? is he that man that was full of God? But to proceed a little fur∣ther,

2 Cor. 3. 18▪ the Apostle says of himself, and of Christians in his days, that they were transfor∣med into the Image of God; that is, lived the life of God, such a life as Christ lived when he was here on earth; nay, the grace of God in them was in such an high degree, that it might be rather called glo∣ry then grace; they lived as if they were of the Church triumphant, in respect of holinesse, though of the Church militant, in respect of afflictions; their grace was of such an high degree, that it was more like glory, as was said be∣fore, then grace; yet they did not content themselves with that nei∣ther, but made a progresse from glory to glory: Dear Brethren, are our Saviours words but winde? and can we imagine that the lives of those that take upon them the

names of Christians, are any whit sutable to these expressions? ma∣ny times have I thought of that saying of Erasmus, That since men could not bring the world to Christianity, they have brought Christianity to the world; and those expressions and precepts that have been too strict to give us liberty to follow the vanities of the world, we have found out vain distinctions and exposi∣tions of the places, to make them signifie no more then we do, and to quiet our consciences, that they being deceived and laid a sleep, we might not be troubled with their clamours. Our Saviour says, That for every idle word we must give an account at the last day, Mat. 12. 36. The words are so plain, that it wil ask one a great deal of labour to find out such an exposition as

might not be a continuall accuser of us in all companies, in all dis∣courses: our Saviours example is the best exposition of this precept; we do not read in all the Scrip∣ture, one word that he spake, but was some way or other to e∣dification; and yet how loose are wee in our discourses; as if there were no such place of Scrip∣ture in the whole Bible as these words? surely, our time would be better spent in praying to God for strength against our corrup∣tions, then in studying to finde out excuses and intricate exposi∣tions of plaine places to justi∣fie them. But you will say, that it is true, these are excellent things, if one could live so, it were a blessed life; but alas who can doe it?

I answer; First, If thou sayst

thou canst not live thus, I ask thee how dost thou know? didst thou ever try what might be done in this case? didst thou e∣ver make it thy businesse? It may be thou hast had some per∣functory and carelesse desires, some cold prayers and faint en∣deavours; but didst thou ever set thy self to it? didst thou e∣ver spend as much time, so many thoughts, with as much earnest∣nesse, to get acquaintance with God, as men in the world doe in their trades▪ to get a little thick clay? didst thou ever pray with half that earnestnesse for grace, as ambitious men do sue for pla∣ces and preferments, or a con∣demned man for a pardon? Didst thou ever seriously, and from the very bottom of thy heart and soul say, Well, by the

blessing of God I wil not speak an idle word, nor imploy my self in things that profit not: hast thou said with David? I have sworne and I will perform thy righteous Judgments, Psal. 119. 106. or as in the 20. or with the Apostle; I fight not as one beating the ayr, but I press thorow towards the mark, and forget the things that are be∣hind, &c. So that if thou shalt say that one cannot live thus, I say again, there is no question, thou canst not live holily, doing no more then thou doest; neither the word of God, nor any one that knows the ways of God, ever said or thought that thou couldst up∣on these terms do any thing to purpose in the attainment of holi∣ness: for our Saviour plainly says, We must strive to enter in at the strait gate; and, that many shal seek

to enter in (with such seeking that comes not to the height of stri∣ving) and shal not be able: if thou shouldest bid thy servant lift such a piece of timber, and he should go with his little finger to lift it, and not being able, should tell thee, that he could not lift it: wouldest thou not think that he mocked thee, in stead of obeying thee? so when we shall complain of Religion, that it is too difficult a thing, we cannot attain it, and yet we will not so much as touch it scarce with one of our fingers; may not God justly say, that we do but mock him, and un∣justly murmur against his com∣mands, complaining of their difficulty, when we never tri∣ed, in using the meanes he hath appointed us, what might be done?

Furthermore, Let us consider how far many of Gods servants, whose stories are recorded in the sacred Scriptures, have gon in this way of perfection; it is said, that Enoch walked with God, and that Noah was perfect in his generations, and walked with God. Can we pos∣sibly think that these Expressions import no more then that some∣times when they had little or no∣thing else to do, they spent their time in prayer and meditation of divine matters? or that they did no more then usually men do, in the morning spend some small time in prayer, and then take their leave of God all the day, as it were compounding with God for two or three prayers a day? but doth it not much rather import a sweet, constant, and strict communion with God? for

doubtlesse Enoch found so much sweetnesse in his walk with God, that he could not be content with that communion that earth could afford him. And of all the Patriarks before the Flood, we read of none that lived so few years upon earth as E∣noch did; and doubtlesse those years which he did live were more tedious to him, to be so long absent from the full fruiti∣tion of God, then if he had li∣ved ten times as long and had not tasted of those joyes, in comparison of which the plea∣sures of this world are but as the gall of Aspes. What thinke we of Abraham, Moses, David. and Daniel? with how much faith, zeal, meeknesse, holi∣nesse, breathings after God did they live? What high expres∣sions

of joy, love, and heaven∣ly desires are there in the Psalms? What, doe we think all these ho∣ly Examples are set down in the Scripture to find us matter of discourse? or that the wisedome of God set down an idaea of ho∣linesse, as Plato hath done of a Common-wealth? or were they not set down for our imitation? thousands of expressions almost in the Psalmes we must make strange Hyperboles, and say, they were but Davids Rhetorick; or else we must needs acknowledge that he was a Gyant in compari∣of us in spirituall matters. O what heavenly spirituall frame of heart had he! surely his righteousnesse in comparison of Christs was but as filthy rags, but in respect of ours a glorious robe: and now I pray, what

reason is there in the world, why we might not live as holily as they, but that we take it for granted, we cannot, and so ne∣ver strive; 'tis true, to think our selves holier then the mean∣est Saint, is pride, but not to strive to be as holy as the high∣est Saint is sin: what means had they to attaine holinesse that we have not? They had prayer, me∣ditation, reading, hearing; so have we: if their prayers and meditations were more servent, and more heavenly, who must we blame, God is not a barren wildernesse unto us, and his grace is as sufficient for us, as for them; they had Circumcision, and the Passeover; the brests of the new Testament are as full of graces as those of the old; nay doubtlesse, in respect of meanes

they are farre more abundantly glorious in our dayes then in theirs, in respect of the know∣ledge of Jesus Christ, and the mysteries of salvation: may we not say as our Saviour does, that of all that was born of Women, there was none like John the Bap∣tist, and yet the least in the times of the Gospel, is, or may be great∣er then he? and what enemies or hinderances have we that they had not? Was Satan, the flesh, the world, all or either of these not their enemies as much as ours? or had they better wea∣pons and armour to fight against them then we have? we have the armour of God, they could have no better; if you shall say, you had a great family to pro∣vide for, weighty affaires and imployments lay upon you,

and these are great hinderances: in all these they exceed thee, and yet they were no hinde∣rances to them in comparison of that, generally they are to us; Abraham drew three hun∣dred out of his family to deli∣ver Lot, besides what men, women, and children were left behinde. Job had also a great family, he was a Judge, and a Prince, and yet notwithstand∣ing in all the whole world there was none like unto him. So David had a whole Kingdome to look to, besides continuall wars, and yet how often did he pray, every day; how fre∣quent was he in meditation? with∣out all question, did we make it our business to intreat the Lord for strength & grace to serve him, were we frequent & servent enough in

such desires, did we seek for wis∣dome as for silver, and search for understanding as for hid treasures, we might do wonders in religion, in comparison of what we do. And if you shall say, that all these you speake of are Prophets. I answer, what then? for the gifts of prophecy are not gifts of sanctification, but of edification; they might have been as holy, and not have been Prophets, and they might have prophesied, and yet been workers of iniquity. But to returne to what we spake, surely if men had faith, and that wrought by love as it should do; if we were as watchfull over our wayes as wee might be, if we were not wanting to our selves, and to God, (for he is not wan∣ting unto us) we might live

many days, without doing or speaking any thing that material∣ly is a sin: I do assuredly know, that no one thought, word, or action, but in some respect or other is sinful, either the ground is not spirituall; or not so spiri∣tuall; the end is not heavenly, or not so heavenly; we do not purely aim at the glory of God, nor purely do it out of obedi∣ence to God, and in the name of Christ, &c. as wee should; therfore I do not say, we can live one minute without sinning a∣gainst God; but one may live many hours and dayes without doing such actions which materi∣ally and in their own nature are sins: as now for those which are accounted grosse sinnes in the world, and are so, as adulte∣ry, murder, theft, blasphemy,

swearing; it may be some of Gods people live their whole life without actually committing a∣ny one of them. What is meant by that that is said of Zachary and Elizabeth, that they lived blamelesse, Luke 1. 6. And what is meant by that of S^t Paul, 1 Cor. 4. 4. That he knew nothing by himself? well, certainly those that love not to keep a strict com∣munion with God, and love not the truth, may finde excuses e∣nough to bolster themselves up in their carelesse walke; nay, let them take heed, least they so provoke the Lord, that he sends them strong delusions to be∣leeve lies. It may be, they will plead the infirmities and falls of the Saints, Noahs drun∣kennesse, Davids adultery, Peters deniall, and so encou∣rage

themselves in their owne wickednesse; surely these fai∣lings of the Saints are set downe as sands and rocks to avoyd, not as our Compasse whereby we should steer our course: 'tis true, if after prayers and stri∣vings against those sins, through the strength of our corruptions we fall into some sin, we may take comfort from the infirmi∣ty and failings of the Saints: but before our fall, what use have we of such failings, but onely rocks, as I have said: comforts they may be after, but not en∣couragements before; otherwise our spots are not the spots of Gods people.

2. Consid. The second conside∣ration is, that no art, science, or trade whatsoever, is attained with∣out some yeares being Appren∣tice,

or studying of it; and can we imagine that we can attain to any measure of perfection in Religion, without spending ei∣ther time or thoughts about it, but making it a thing meerly by the bie? The unreasonablenesse of this conceit appears the more, if we consider, that wee have no such impediments to hinder us from the attainment of exce∣lencies in Trades, Arts, and Sci∣ences; nay, those things that are hinderances in the attainment of holinesse, do further us in the attainment of such kind of ex∣cellencies: to be an excellent workman in any trade, or to be an excellent Physician, neither the world, nor our corruptions, nor Satan are against it; the World generally doth promote and imploy such persons; when

they have an occasion to use a∣ny one of any trade or calling, they use the skilfullest, and so they are an encouragement to them: and for our corruptions, they do not hinder, but rather further, for wee pride our selves generally in such kind of excel∣lencies: and if the World nor the Flesh be not, certainly Satan is not against them neither; but against holinesse they are all e∣nemies. Now if we should see a man rowing, having both wind and tide with him, and should row with all his might, and yet with much adoe come to such a place by night, and the next day being to row back again against winde and tide, should take no pains at all, but lie sleeping in the boat, as if the streame that was against him,

should carry him back of it self, wee should much wonder at such a mans folly. Much more then may we wonder, when men shall spend so much pains, so many thoughts to get an estate; and in things concerning God and eternity, should carry them∣selves as if they were either not worth having, or as if holinesse (like weeds) should grow of it self.

3. Consid. The third Consi∣deration is, That there is no pain nor trouble in it's self in Religion, nor no true pleasure nor profit in sin; or what plea∣sure or pain soever there is in them, it is so short and so small, that it deserves not the name of either: Do but truly and seri∣ously consider, what pain or trouble is there in spending an

hour, in reading, meditating, or praying, I speak to the most disadvantage; for indeed, one should rather say, what wonder∣full delight there is in a strict and constant communion with God in such duties: but let it be supposed it be troublesome, the trouble is nothing, but the com∣fort and the benefit is exceeding great; when thou hast spent a day in humbling thy soul before God, I pray, next day, is it any pain or trouble to you? in re∣spect of them, it is as the way of a Serpent upon a stone, there is no∣thing of the trouble that did ac∣company those holy duties doth remain when they are ended, but the comfort and profit of them thou maist meet withall twenty years hence: and so for sin, the pleasure of it is momentany,

but the guilt and sting of it is eternall; the poor empty plea∣sures of sinne, what are they while they do continue? but sure I am, they are bitternesse at the last. To have a guilty consci∣ence, and a wounded spirit, but one hour in any extremity, as poor souls in desertion or despair have, hath so much horrour in it, that doubtlesse whosoever hath had any experience in such things, would not edure them for all the pleasures in the world for Methusalems age: But alas, we look not afar off, consider neither the end of holinesse, nor of sin; nay to speak the truth, we consider not the essentiall excel∣lency of the one, nor filthinesse of the other.

4. Consid. Fourthly, Consider that there is not the least sin, nor

the least holy thought that shall vanish into aire, or into nothing; for if God shal call us to account for every idle thought or word, shall not every holy thought or word, through his mercy, tend to our good also? The wick∣ed do treasure up wrath against the day of wrath; as a man that should cast in every day many pieces of silver and gold into a room for twenty years together, or more, when he should come to look in that room at the twen∣ty years end, he would finde many a piece which he had for∣gotten; so it is with one that treasures up sin, when the book of conscience shall be opened at the last, day, and the baggs wherein God sealed up his sins, as Job speaks, how many sins will he meet withall that he

never thought of, untill that day? not one of them shall be lost that ever he cast in: so surely it will be with thee that treasurest up prayers and holy thoughts; God doth as safely seale up them, as he doth the sins of the wicked: there is a book of remembrance writ of all thy good words, and there is a bottle to bottle up all thy teares: now how easie is it for thee to cast into this treasury a thousand holy thoughts a day? to what a numberlesse number would they arise to in few years? and by these not any businesse is hindred; thou may∣est ride, thou mayest eat and drink, thou mayest sell and buy, thou mayest walk for all them: now if every holy thought do adde something to thy grace

here, and to thy glory hereafter, and since they do not hinder, but sweeten and sanctifie all imploy∣ments, why doest thou not trea∣sure up these against the day of the Lord?

5. Consid. Fifthly, Consider se∣riously the excellencies of the Scriptures; for we are not sensi∣ble enough of their worth, nor do we firmly nor feelingly e∣nough believe that they are the Word of God: Suppose that by some infallible arguments it might be demonstrated that there were a Prophet now in England, with what extraordinary care and observation would you ob∣serve his words that he spake in the Name of the Lord: if when thou wer•• pouring out thy soul be∣fore God, humbly begging of him that he would discover to thee

more the things that belong to thy peace, and thou shouldest have an Angel from Heaven coming unto thee, as one did to Cornelius; or that our Savi∣our should himselfe speak to thee from Heaven, as he did to Paul, when thou shalt say as he did, Lord, what would'st thou have me to do? With what re∣verence and attention would'st thou observe, and what obedi∣ence to a tittle would'st thou give to such Messages? Woul∣dest thou not mark every word, and every syllable? and wouldest not vary from them one jot. Well, thou shouldest give no lesse reverence nor obedience un∣to the Word of God, then un∣to them. If thy friend speaks to thee, or writes to thee, so thou art sure that it is his

hand, they are both of equal authority with thee; and why should not the word of God immediately spoken from Hea∣ven, or written, be so too, of e∣quall authority with thee? to have an Angel from heaven to tel thee what thou should'st do, is a stronger temptation to pride; but there is no more of reality in it to move thee to obedience, then there is in the written word: nay, may I not say lesse? for the word of God is the rule by which we must judg their Messages; and not their Messages the rule by which we must judg the Word of God; for if an Angel from Heaven should preach another doctrine, let him be accur∣sed. Now there is no reason, thou believing the Bible to be the Word of God, which

we all professe, but thou shoul∣dest with as much care endea∣vour to understand and practise what therein is written. If wee will do but as Luther did, that hee might understand Rom. 3. 25, 26. fast and pray when wee finde any place of Scripture too difficult to be understood; or when we found our corruptions so strong, that wee obeyed not when it is understood: If wee sought the Lord by prayer and fasting (a duty generally neg∣lected, and by some condemn∣ed, though by the Apostles com∣mended and practised) surely, wee should both understand more of the minde of God, and live more sutable to what what wee know.

6. Considerat. Sixthly, Con∣sider, that howsoever we esteem

it, it matters not, without que∣stion the enjoyment of God is infinite happinesse: for, doe but truly and really consider wherein doth the happinesse of Angels consist; Doth it not consist in the vision, fruition, and union with God? Is not God their all? and shall he not be ours when we come thither? How comes it to passe, that it is not so now? Nay, it is so; but how comes it to passe, that it is not so to us? Either the Angels are deceived in making of it their happinesse; or wee must be deceived in not making of it ours: we cannot have the face to say, That if the Angels knew what pleasure there were in eat∣ing and drinking, and other vain and wicked pleasures of the word, they would never spend

their eternity in singing the prai∣ses, in beholding the face, and admiring the excellency of God; yet though we are ashamed to say thus, yet by our lives we ge∣nerally hold forth this blasphe∣my, and proclaime it to the whole world; nay, let me raise this one step higher, the blessed∣nesse, of God wherein doth it consist? the creature is not his happinesse, but himselfe; and if God be enough for himselfe, shall be not be enough for thee? of dust and ashes, his enjoyment of himself, is his happinesse; how comes it to passe that it is not thine? God doth command, in∣vite thee, entreat thee to enjoy him; nay, indeed what is it that God requires of thee, but this, even to admire, love and en∣joy him in the secret of thy soul?

thou wilt not, thou preferrest e∣very trifle before him; thou wilt go and see a carnall friend for carnall ends, rather then spend thy time in the enjoyment of him, who is the praise, and a∣bove the praise of men and An∣gels to all eternity; pray to him, who onely can discover his love and excellencies to thee, that he would make thee taste of this hidden Manna; that he would draw away the vail before thine eyes, that thou mayst be no longer ignorant of this truth; that he would purge out those corruptions out of thy heart, that thou mayst relish and experiment the sweetnesse of it.

7. Consid. Seventhly, Consi∣der that we have three enemies, the world, the flesh, and the

Divel; Consider this, I say, ful∣ly and feelingly; for few there are that live so much as a tittle of this truth: or who lives as if the World was his implacable enemie? for, do we not gene∣rally into all our actions put something of that poysonous in∣gredient, viz. a desire to please men, and to get their good word and will? Wee ought not to scandalize any one, as much as in us lies; we ought to be all things to all men; but it is that we may gain them to God, not to our selves: If this truth was ingraven on our hearts, That it is as possible to go to heaven and please the Divel, as go to heaven and please the world: I say, if we were fully perswaded in our hearts of that Truth, we would neither wonder the World hates

us, nor endeavour that it should love us: we should not endea∣vour nor cast away our pains to do that which is absolutely im∣possible: So then, if we resolve to be Christians, wee must nei∣ther fear nor care what the World can say of, or do unto us. And we should in all our a∣ctions of Religion, not so much as once bring it into our conside∣ration, to think what men will say or do unto us, if we do so or so, except it be by their dislike to help our selves to know what is right; for though it is not an absolute rule, yet it is a generall rule, that such a thing is right, because men generally speak a∣gainst it: certainly, our desires and endeavours to please men, is one of the greatest snares in the world; for generally we

live so that we enslave our selves, and lose not only our Christian, but our naturall liberty for men; but indeed if it was no more but our outward liberty, it was no∣thing, but we wound our consci∣ences and offend our God, which is worth more then a thousand Heavens.

Cautions.

1. Caut. First, Take heed of the perfunctory performance of holy duties; for many mischiefs come by them.

First, They puffe up, not e∣difie; if thou powrest out thy soule before God in prayer, fee∣lingly, spiritually, and faithful∣ly, thou never departest without some spirituall profit; but if thou dost it carnally and formal∣ly, thy prayers are but wind,

and they puffe thee up; for thy carnall heart would plead these carnall performances to thy con∣science, and make thee beleeve, because thou hast many pieces of this counterfeit coyne, that thou art rich and wantest nothing, though thou art poor, and blind, and naked, and miserable; for thy duties have not the right stamp, having neither the image nor superscription of God upon them, being neither performed for the glory of God, nor by the Spirit of God, nor in the name of Christ: and between car∣nall and spirituall duties, this is the difference, that we u∣sually pride our selves in the one, and are humble by the o∣ther.

Secondly, Which followes upon the former, we shall

grow weary in time of perform∣ing carnal duties; for needs must we be weary of these things from which we get no profit nor strength: when duties are dry brests unto us, it is no marvel if we are weary of drawing them; by spiri∣tuall duties we get strength; and such prayers do enable us to pray more; but carnall prayers tire us.

Thirdly, Consider the same time is spent in the one as in the other, whether thou hearest or prayest with zeal and attention, or without, it takes up the same time in the Publick Congregati∣tion, though not the same pro∣fit.

Fourthly, Consider that you spoyle both, by mixing the thoughts of worldly businesse with spirituall duties; for thy out∣ward

performance of the duty keeps thy thoughts of businesse from coming to maturity, and the thoughts of worldly things keep thy prayers from doing thee any good, so that they spoil one another; I mean, of those wan∣dering thoughts that we let lie in our duties, for those that are resi∣sted, and removed, and mourned for, do somwhat hinder, but not putrifie the duty; for as the Wise man saith, That dead flyes cause the oyntment of the Apothe∣cary to send forth a stinking sa∣vour; if one takes out a fly as soon as it is come into it, so much of the oyntment that sticks about the fly is lost, but the rest remains sweet and pure, as it was before: so wandering thoughts spoyle something of our prayers, though they be resisted and

removed, they make a little hole in our prayer, by taking up that time which should have beene fill'd up with better thoughts; but if they continue, they eat up the fat of those sacrifices, and make the sweet odours of our prayers noisome. But to conclude this Caution, if we were but in any measure sensible of the Majesty of him to whom, and the ne∣cessity of those things for which we pray, (to instance in that du∣ty) for they are our life, and of the necessity of having them from God; we need no other motives to deterre us from per∣functory performances.

2. Caut. Secondly, Take heed of worldly company, for who∣soever delights in that, will find that he never comes out of it but worse then he comes into it;

for when one goes into such a company among whom there is nothing spoken of God, of Christ, or of the Spirit of the Word of God, and of spirituall experien∣ces, where there is no spirituall duty performed; except one be exceeding carefull to sequester ones mind from their discourses, and keepe a stricct communion with God in the secrets of our hearts, our graces, if they were strong, would grow weak; and our corruptions, though they were weak, would grow strong; and that spirituall advantage which you have got by many prayers, you will find will be lost in a little time spent in such company, except their discour∣ses be as dry brests unto you, and as Meshech and Kedar were unto David; they must either

be a grief or sin unto them, ex∣cept in some cases, as in case of businesse, thy particular calling, or charity, if thou comest as a Physician, either of their bodies or of their souls, then thou not on∣ly mayst, but oughtest to come unto them; in such cases, our Savi∣our did frequently eat with Pub∣licans and sinners, not out of any love he had to their worldly con∣versation, but to their conversion; and this must be taken as a rule, He that knows not how to be a∣lone, knows not how to be in company with profit.

3 Caut. Thirdly, Take heed of idleness; for as the Wise man says, Seest thou one wise in his own eyes, there is more hope of a foole then of him. For to make such a man wise, there are two things to be done.

First, You must bring him to that, that he may know himself to be ignorant, and then you must teach him wisdom; wheras he that is ignorant and knows himself to be so, needs only the last; so he that is in any honest employment, Satan hath two works to do to make him sin.

First, He must get him to leave off what he is doing, and then perswade him to the evill that he tempts him to: as a bowle that is running must be first stopped, before it can be made to run the contrary way; whereas the bowle that ••ies still may without stopping be cast what way one pleases: a bird that is flying one can hardly take any aime at, as one may at that which sits stil; so Satan cannot le∣vell his temptations so at a busie,

as at an idle man: but I shall not prosecute this common place of idlenesse, but my main de∣signe is to give you caution a∣gainst spirituall idlenesse; for that which is not taken notice e∣nough of, that is not avoidied nor mourned for enough, is that we think that we are not idle, if we are busied in worldly im∣ployments, if we are selling of wares in our shops, or riding of a journey, or busied in some such imployment of our parti∣cular calling. The man thresheth and plowes all day, and thinks that he is free from idlenesse; but we should know, that if our thoughts are not imployed upon spirituall things when they may, it is the worst idleness of all: and very few worldly businesses there are that stand in need of the con∣tinuall

intentions of our thoughts upon them; for it is rather our love of the world that fixeth our thoughts upon worldly matters while we are imployed about them, then because they might not be done without halfe that intention of mind: doubtlesse, there are many disseminata vacua, in all imployments of the world, which might and ought to be fil∣led up with spirituall thoughts; and as it is with Bees, though they gather honey from a flower, they leave it as fragrant and as fresh as they found it; so we gathering and mixing spi∣rituall thoughts with and from our worldly businesse, we hin∣der it not at all; for as a vessel that is full of sand will hold al∣most as much water as if there were no sand in it; so when we

are full of imployments, we may hold a thousand holy thoughts; and as a ship can hardly be so fild with chests or other la∣ding, but there will be so ma∣ny corners unfild up, where∣in Diamonds of such great va∣lue might be put in, that they would be more worth then all the lading of the Ship; so those thoughts of God and spi∣rituall things which we might have in the midst of our o∣ther employments, may be of farre greater value then they.

Fourthly, Take heed of per∣functory and careless resisting of temptations; but what thou dost in that particular, as in spirituall things, do it with all thy might; for to think and weakly to resolve against sin, will not hinder, but

aggravate thine offence; and it is one of the Divels policies, to let a man alone to thinke of severall Motives, and make some faint resolutions against any sin, when hee sees that hee hath him fast enough; for he knows, that the more Motives and Resoluti∣ons wee sin against, the more wee are hardened, and GOD is provoked: And as it is with a Town that is besieged, they will willingly let so many of their enemies in, as they know they are able to master: so Sa∣tan, when hee sees that the Mo∣tives and Resolutions that en∣ter into the soul are too weak, hee willingly suffers them to enter; for, perfunctory perfor∣mance of duties, and feeble re∣sisting of temptations are equally dangerous, if the later be not

the worst; by the former we get no spirituall good, and by the later we overcome no spirituall evill.

5. Caut. Take heed of making others sin, either by scandall, or being a temptation to them by example or provocation; it is a good way, when one hath to deal with a passionate man, not onely to prepare our selves for the Combate by prayer and resolutions and kee∣ping a strong guard upon our hearts, that we may not be o∣vercome with passion, how∣soever he shall use us, either in word or in deed; but to take special care and to use all means to keep him from passion; for there is a wretched joy that our hearts are subject to take in the sins of others, thinking them to be

a foil to our innocency, to have others very passionate when we are very meek; there is a secret de∣light that the heart is prone to take, but it proceeds from a de∣sperate pride in us, who desire to have our excellencies made mani∣fest, though with the dishonour of God and damnation of our brother; but there is a great deal of hel in it, and charity rejoyceth not in ill. 1 Cor. 13.

6. Caut. Take heed of study∣ing high speculative points what∣soever; for when our thoughts are exceedingly intent in find∣ing out truths, all the fire is in the top of the chimney, and none is left upon the hearth: generally high speculations leave the heart cold without devotion; for generally there is a great deal of curiosity and

pride in such studies, for com∣monly we desire to be accoun∣ted knowing men, in searching into whys and hows of Gods works and truths; as why God made the tree of knowledg of good and evill, and how there can be three persons, and but one God: therefore in all rea∣ding, joyn prayer, whether it be in the reading of humane or divine things, and take speciall care that the love of God go not out, nor grow cold in you. That which I have heard of one, is a good practice, that whatsoever book he was reading, every leafe that he turned over he would look what was become of his heart, and of God, and would not begin till he had sent up some prayers to the Lord for dire∣ction.

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.