The Faithful and Diligent Christian described and exemplified.  
OR, A SERMON (With some Additions,) Preached at the Funeral of the Lady ELIZABETH BROOK, the Relict of Sir Robert Brooke Kt. of Cockfield-Hall in Yoxford, Suffolk.  
Who departed this Life July 22. And was interred in the Parish-Church of Yoxford, July 26. 1683. And in the 82d Year of her Age.  
To which is annexed (including the Character then given of Her) an Account of the Life and Death of that Eminent LADY.  
With an APPENDIX, containing some Observations, Experiences, and Rules for Practice, found written with her ladyship's own Hand.  
By NATH. PARKHURST, M. A. Vicar of Yoxford, and Chaplain to her Ladyship.  Prov. 31.29. 
Many Daughters have done virtuously, but thou excellest them all.  
London, Printed for Samuel Sprint at the Bell in Little-Britain, and John Harding at the Bible and Anchor in Newport Street near Leicester-Fields. 1684.   

To the much honoured, Truly Virtuous and Religious, Mrs. MARY BROOKE.  
MADAM,  
THE shortness of the Time which was allowed me for the delivering of the Sermon preached at the Funeral of your Excellent Mother, would not permit that fuller Account of Her which I now humbly offer to you, (with that Sermon enlarged.)  
Notwithstanding which Additions, I am sensible there remains much unsaid equal to the things I have remarked, though assisted by some very consideble Memorials sent to me by a most worthy Friend to your Family, who hath been acquainted with her four and forty Years, and passed many of them in her House.  
But there being a necessity of omitting some things, unless I would have exceeded the usual Bounds of such Narratives: I only beg your Pardon if I have not made the best choice among those Treasures of Excellencies and Christian Accomplishments that were found in Her.  
These which I have collected, I hope may be useful to them who have any Inclination to Piety, as serving to excite to a great degree of Holiness: This being the natural Tendency of great Examples recorded, even to move others to Imitation.  
Which Effect I am much assured it will produce in yourself; and You of all others are most obliged to endeavour it, having been constantly conversant with the Pattern, when living.  
It is a great Honour to have descended from such a Parent; but it will be much more to tread with that Exactness in her Steps, that all that behold your Conversation, may see Her living in You.  
It was Her earnest desire you might survive, and God hath fulfilled it. She hath left You in her Province, clothed with her Mantle. And may a double Portion of her Spirit rest upon You! that You may honour God, as She did. And that You may enjoy a long and prosperous Life here; and then ascend to Heaven, and partake together with Her in equal Glory, is the earnest Prayer of,  
Madam, Your much obliged, and most humble Servant, NATH. PARKHURST.   

ERRATA.  
PAge 17. line 17. for and his, read and in his. P. 19 l. 11. f. is before us, r. is set before us. P. 56. in the Margin, f. Sussex, r. Suffolk. P. 106. l. 9, 10. f. Heaven makes, r. it makes. P. 108. l. 10. f. rational, r. notional. P. 114. l. 1. f. the End, r. his End. P. 151. l. ult. f. in the State, r. in this State. Some few other lesser Mistakes of a Letter or two in a word, may be easily taken notice of, and mended in the reading.   

A SERMON PREACHED At the FUNERAL of the Lady Elizabeth Brooke etc.  1 COR. XV. 58. 
Therefore, my beloved Brethren, be ye steadfast, unmovable, always abounding in the Work of the Lord, forasmuch as you know that your Labour is not in vain in the Lord.  
THE Gospel of our Blessed Saviour hath many Excellencies in it, inviting us to accept, and obey it. For,  
First, The matter of it is Grace, in the most kind and condescending Offers thereof; And Holiness, described in the exactest Rules for the management of our Hearts, and Lives; no Ethics being comparable to the Precepts of it.  
Secondly, The Author of it, is, The Prince of Peace, and King of Kings, The Eternal Son of God, The Brightness of his Father's Glory, and express Image of has Person.  
Thirdly, The end of it, is, The most eminent Display of all the Perfections, and Attributes of God. For,  
His Power is most admirably manifested in the Miracles that have confirmed it, and in the success of it upon the Minds of many, who have been changed by it into the Divine Image.  
His Wisdom also shines most illustriously in that Contrivance in it of the Harmony between His offended Justice, and his Mercy, in being Just, and yet the Justifier of him that believes in Jesus.  
Moreover, his Holiness is greatly declared in it, in the satisfaction and sufferings of his only Son.  
And above all, his Mercy and Goodness is most eminently expressed in it, by his free Acceptance of them that repent of their Sins, believe in his Son, and sincerely obey him, (notwithstanding their many Infirmities,) entertaining them with the greatest Kindness and Love, beyond expression, beyond conception. And,  
Fourthly, As one of its most glorious Excellencies, The Encouragement to receive, and obey it, is no less than the Promise of an unspeakable Future Happiness in our Souls immediately after Death, and of a most glorious Resurrection of our Bodies (in the last day) unto a Life Eternal, and Enjoyments no less excellent, than durable.  
Of which the Apostle discourseth largely in this Chapter, with abundant Demonstration of the truth of it; concluding with this practical Inference in the Text, Therefore my Beloved, etc.  
In which Words (besides many things which I omit) we have observable,  
First, The Duty of Christians proposed: Be ye steadfast, unmovable, always abounding in the Work of the Lord.  
Secondly, The Reward of accomplishing the Duty: Your Labour is not in vain in the Lord.  
Thirdly, The Rational Inference, or Conclusion from the certainty of the Reward: Therefore, my Beloved, be ye steadfast, etc. forasmuch, etc.  
Of which Things I shall discourse in this Method, showing,  
I. It, is our Duty to be employed in the Work of the Lord.  
II. That we ought to attend it with steadiness.  
III. That we should be perpetually progressive in it.  
iv That the Recompense will answer the Labour; For, it shall not be in vain.  
I. It is our Duty to be employed in the Work of the Lord. It is called His Work, because it is enjoined by His Laws, encouraged by His Promises, and performed by His Aids. For otherwise it might have been termed Our Work, it being the whole Christian Exercise which is intended by it.  
In this therefore is comprehended,  
1. The Labours and Industry required of us, towards the attaining necessary, sound, and sufficient knowledge of the Great Principles of Faith, and of the Rules For conducting our Conversation, and the encouragements to Holiness contained in the gracious Promises, and the Cautions against Sin, which we have in the severe Threaten dispersed through the Scriptures of the Old and New Testament, without which Knowledge, the Heart cannot be good, nor the Life purified, or suitable to the Christian Profession: wherefore we are directed to search the Scriptures, S. John 5.39. To incline our Ears to Wisdom, to apply our Hearts to Understanding, to cry after Knowledge, and lift up our Voice for Understanding, to seek hit as Silver, and search for her as for hid Treasures; Prov. 2.2, 3, 4.  
And certainly the Wickedness of the most of Men among us, is greatly imputable to their utter Ignorance of these things, or a very slight and inconsiderable Knowledge of them. For Ignorance of God, Christ, and his holy Spirit, and of his Attributes and providence, prevents all Inclination to Piety. Ignorance of the Rules for managing our Lives, prevents all that Regularity in Conversation that is required. Ignorance of the Promises suppresses all the Incourgement to it; and Ignorance of the Threaten hides all that which should move that Fear that is necessary to engage us in it. And all this Ignorance proceeds from Slothfulness, and Unwillingness to use Diligence in scearching and understanding the Scriptures, in which are the Treasures of all needful Knowledge. And therefore the first thing in this Work of the Lord enjoined us, is an industrious Endeavour after Knowledge, by being conversant in the Scriptures, by reading, or at least diligently hearing them.  
2. There is included in it all that belongs to Repentance towards God, consisting in a deep Sense of our many Sins against God, Christ, his Holy Spirit, our Neighbours, and our own Souls; by which God hath been dishonoured, Christ slighted, his Holy Spirit grieved, our Neighbours injured, and our own Souls polluted, debased, and exposed to the Wrath of God: as also in confessing them with Shame and Grief, offering the Sacrifice of a broken and contrite Heart: and in an hatred of them all attended with sincere forsaking them, denying Ungodlinss and worldly Lusts, and suffering no Sin to reign in our mortal Bodies; being able to attest, that (upon making a diligent search) there is no known Sin of Omission or Commission allowed, loved, or favoured by us: But that every such Sin is opposed by our Purposes, Prayers, and true Endeavours.  
3. To this must also be referred, all that is included in Faith. And that comprehends a settled Belief of the Being and All-Governing Providence of God, and of the Truth, or Divine Authority of the Scriptures; A continual depending on the Power, Wisdom, and Goodness of God; and the receiving his Son Jesus Christ in all his Offices, as a Prophet, Priest, and King; And as the Lord our Righteousness, our Advocate with the Father, the Propitiation for our Sins, the End of the Law for Righteousness to them that believe, and as made of God unto us Wisdom, Righteousness, Sanctification and Redemption. And this we do when designing Salvation by Him, we search the Scriptures, considered as the Word of Christ, with dependence on the Holy Spirit as the Spirit of the Son, that we may understand the way of Salvation, and know the things of our Peace; and when apprehending our Gild and Danger by Sin, we seek the Pacification of our Consciences, and the appeasing of God, by believing, meditating upon, and applying his Death and Blood as a Sacrifice, and Satisfaction for Sin; and when we commend all our Requests to God, with Dependence on his Intercession; and when apprehending his Exaltation we become earnestly obedient to him, and depend upon him for Grace, and Strength against all our spiritual Enemies, and hope to receive from him the Crown of a blessed Immortality, and a miraculous glorious Resurrection.  
4. To this pertains all that the Scriptures intent by Holiness, consisting in the Imitation of the Divine Imitable Perfection, viz. the Wisdom, Righteousness, Purity, Faithfulness, Goodness, and Mercy of our Creator; in cleansing our Hands, and purifying our Hearts; in sincerely attending the Duties of both Tables of the Law, with respect to God and our Neighbour; and in mortifying all those Lusts that war against the Soul; as the Lusts of the Flesh, including Intemperance, and Uncleanness: The Lusts of the Eye, which are Avarice, and Covetousness, and the Pride of Life, i.e. The ambitious pursuit of Honour and Applause, and the affecting the Pomp and Bravery of the World: and in filling our Minds with all the Divine Graces, and holy Affections of Fear, Love, Trust, and Hope towards God, and of Love, Meekness, Humility, and Kindness towards Men; And in obeying the Laws of Christ, and following his Example, in being in a great measure holy, harmless, undefiled, and separated from Sinners; In doing Good, reproving Sin, delighting to do our Father's Will, and submitting to his holy Pleasure in all things, willingly drinking the Cup he putteth into our hands; and in glorifying him on Earth, that he may glorify us in Heaven.  
5. To this belongs all that the Scripture chargeth upon us in those full and comprehensive Precepts, of, fearing God, departing from Evil; loving Him with all the Heart, Mind, and Might, keeping his Charge, doing his Will, walking in his Counsel, choosing the narrow Way, and exceeding the Righteousness of Scribes and Pharises; by being impartial in our Obedience, and chief attending the weightier matters of the Law, and by being sincere and humble, not glorying in our pious Attainments and Actions, but rather hiding them; excepting those things which for Example's sake must be public, and such as the concealing them proceeds from Cowardice, and fear of Reproach.  
6. There is included in it, the faithful managing of our particular Callings, as the Magistrates being just, and ruling over Men in the Fear of God: the Ministers Care of Souls, praying for the People, and showing them the right way, endeavouring to turn many to Righteousness: The People's revering, cheerfully attending and obeying them that watch for their Souls: The Parent's care and bringing up Children in the Nurture and Admonition of the Lord; the Child's Obedience, the Master's Justice, and Kindness; the Servant's Diligence and Faithfulness; and the Subjects unspotted Allegiance, and Obedience for Conscience sake: And all other our Duties in our several Places, Stations, Employments, and Relations.  
7. There must be added, as pertaining to it, all the most serious part of the Christian Life, employed in fervent Prayers, and Thanksgiving, Self-Examination, serious and Divine Meditations, and solemn and fruitful attending the Public Worship of God, consisting chief in the Word preached, and in Prayer, and Sacraments.  
Lastly, To this must be joined the most refined, and spiritual part of Religion, consisting in suppressing the most inward Motions of Vanity, Pride, Envy, Malice, Unbelief, worldly inordinate Love, carnal Affections and Desires; in keeping the Mind (as much as may be) intent, and without Wander in Prayer, and other devout Exercises of Religion, and in attending in them to more than a natural Fervour and Devotion in the Imagination only, moved by well composed, and fit Words, even to a Devotion consisting in the real Exercise of Faith, Humility, holy Love and Fear, and other Graces; and in raising our Minds above the World, and things of this Life, to the Desires, Hopes, and Expectation of the Joys and Pleasures of Eternity; and in maintaining a real and delightful Converse with God daily; and in a careful thankful acknowledging Him in all the Good that befalleth us: and insensibly apprehending that our Happiness consisteth in the Knowledge of Him, and his Love and Favour towards us in Christ. All this is our Duty, and included in the Work of the Lord, and we may not willingly omit any thing of it. By which we may perceive, that though in some respects, Christ's Yoke is easy, and his Burden light, viz. being considered with its Reward, and the Assistances of Divine Grace, and compared with the wicked Man's Way and End considered together; yet it is not altogether easy, since so much is to be done. Religion and Godliness have their Difficulties, and he must be diligent that would not fall short of the Glory of God, since the Duties (besides that, they are great) are so numerous, as hath been now represented according to the Scriptures.  
II. All this must be endeavoured, and practised with much Steadiness. Having thus begun in the Spirit, we must not end in the Flesh. Having put our Hand to the Plough, we may not draw it back, and make ourselves unworthy of the Kingdom of God.  
Whatever may be the Rage of Satan, and whatever Objections may arise in our own Hearts against any part of our Duty, we may not quit it. But considering that the Eye of God is upon us, and that it is necessary to persevere to the end; and looking at the Joy that is before us, and imploring the Aids of the Holy Ghost, we must break those Bonds of Temptation to Sin, in sunder, and cast away such Cords from us, and remain fixed in Piety, constant to Godliness, unmovably resolved to abide in it, Cleaving to God with purpose of Heart, Acts 11.23. and avoiding that Reprehension in Hos. 6.4. Your Goodness is as a Morning Cloud, and as the early Dew it goeth away.  
And that we may be the more animated to Constancy in Religion and Godliness, let us consider the many glorious Examples of this Steadiness. Noah continued firm in his Obedience to God, in the midst of a very wicked World: Gen. 7.1. Thee have I seen Righteous in this Generation.  
Lot in the midst of the polluted Sodomites preserved himself, and mightily regretted their Wickedness. Joseph in Pharaoh's Court, and Moses in the Court of another of that Name: Obadiah in Ahab's, David in Saul's, Daniel, Ezra and Nehemiah in the Courts of the Persian Emperors, remained steady in Holiness, notwithstanding varieties of Temptations both of the alluring, and affrighting kind.  
The holy Apostles and Primtive Christians, and the Ancient and Modern Martyrs, preserved their Integrity in the midst of violent Temptations to desert Religion. They stood like unmoveable Rocks in raging Seas, and turned back the Force of Temptations, as they do the insulting Waves.  
Wherefore let this be our firm Resolution in the Strength of God, That the World shall never gain, nor force us to revolt from Him, and his holy Ways: but that whatever Changes may come, we will be the same; and though the Mountains should be removed, and the Hills carried into the midst of the Seas, we will still keep Faith and a good Conscience, being steadfast and unmoveable in the Work of the Lord.  
III. We ought not only to be steadfast, but also perpetually progressive in all this Duty, like the shining Light, shining more and more to the perfect Day. Our Repentance must be increased, and perfected by greater degrees of Mortification. Our Faith must grow, aiming at the Patriarch's Degree, who was strong in Faith, giving Glory to God; and who against Hope believed in Hope: Rom. 4.18, 20. Our Love must be more intense, our Obedience more exact, willing and cheerful; our Charity more complete, and every Grace ascending, and aspiring after greater Degrees, going on conquering and to conquer: which thing is very possible, for Grace is as capable of Growth and Increase, as the Plants in the Field, or the Cloud of an hand's breadth. It is compared to a Grain of Mustard Seed, Which from the least of Seeds, grows up into the greatest of Herbs; St. Mat. 13.31, 32.  
We may assuredly (if we earnestly design it) mightily advance in Grace, and become much more humble, holy, obedient, mortified, patiented and heavenly, and may add much to our present Attainments, and may carry our Victories over Temptations much further, to higher degrees of Conquest and Triumph, even on this side Heaven. And as we may, so we ought; for this God requires of us, That we should bring forth much Fruit; that from Babes we should advance to a more perfect stature in Christ, and increase with all the Increases of God. And that in proportion to our Means, Mercies, Chastisements, Experience, and Time offered us, we should grow in Grace, and in the Knowledge and Love of God, and Christ; to which there is no Encouragement wanting. For,  
iv The Recompense will abundantly answer the Labour, which shall not be in vain. We shall find a sure and sufficient Reward; partly in Peace of Mind, Serenity of Conscience, and present Joy in the Holy Ghost; and chief in the future State. For,  
1. Having been steadfast, and abounding in our Duty, when our Souls shall leave these Tabernacles of Clay, (whose Foundations are in the Dust, as their first Principle) Angels shall convey them to Heaven, and there Christ will receive them, and God the Father will acknowledge them: and, being entered into that blessed Place, we shall have all the Happiness our Souls are capable of in the State of Separation from the Body.  
And this is no less than an entire Deliverance from Sin, Sorrow, Fear, Temptations, and Afflictions, with the Acquisition of perfect Grace, and likeness to the Angels in Humility, Purity, Zeal, Reverential Fear of God, delight in Him, and Charity one to another.  
Moreover, We shall be little less than equal to them in Peace, and Joy, and the Enjoyment of God in a Vision of Him by Intellectual Sight, far transcending our best Knowledge of Him here by Faith. For now we see him by Faith only, in his Works, Providence, and Word; all which amounts comparatively but to the seeing him through a Glass darkly; but in Heaven we shall see Him face to face, and know Him in some sort as we are known. 1 Cor. 13.12.  
2. Having been steadfast, and abounding in Piety, and Holiness, we shall in the end of the World recover our Bodies again with advantage; for they shall be raised again in Incorruption, Glory and Power, being made Spiritual Bodies; vers. 42, 43, 44. This Corruptible shall then put on Incorruption, and this Mortal shall put on Immortality, and Death shall be swallowed up in Victory.  
And who can express the Joy, and Pleasure that will arise from the Soul's re-entering into the new-raised Body! As a Prince that leaves an old Palace till it be rebuilt with much more Glory, Magnificence and Splendour, returns into it with more Pleasure than ever he had in it before: so the Soul will rejoice much more in it's repaired Fabric, than ever before during the time of this mortal Life; especially upon finding it purged entirely from Sin, the fretting Leprosy in the Walls of it, which could never be cleansed, but by the breaking of it down. And probably there will be a mighty Addition to this Pleasure, by the Soul's sensible uniting with it, or joining to the Body, with a Perception of doing so.  
The first Union that was made between them, was (to the Soul) insensibly performed by the mere Hand and Power of God, in the first Formation of the Body; and so the Felicity of that Uniting was never understood. But at the Resurrection, the Body being raised again, and most gloriously form, and the Soul coming down from Heaven, and knowing to what end it descends, will with a strange Pleasure sensibly enter again into its old Habitation repaired and made glorious.  
And being raised from our Graves with this Pleasure of the Reunion of Soul and Body, we shall be conducted to Christ's Right-hand, and hear such Words as these spoken to us, by Him the Judge and Lord of all; Come, ye Blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: And, Well done good and faithful Servant, enter you into the Joy of your Lord. When the Ungodly shall hear the Words of the Curse, (more terrible than the Thunder on Mount Sinai) Depart from me ye Cursed into everlasting Fire, prepared for the Devil, and his Angels.  
And then together with all the Church of God, and the holy Angels, we shall (Souls and Bodies united together, never more to be separated) ascend into the highest Heaven, and enjoy, throughout an Eternity, the fullest, most refined, and most agreeable Happiness, that our Natures are capable of; which if we can believe, depending upon the Verity of the Scriptures, we must acknowledge our Labour is not in vain.  
And why should we make any doubt of it? Have we not all the Evidence we can have of this matter! The Scriptures have the Attestation of multitudes of Miracles performed, and Prophecies fulfilled. They have, the Signature of God also upon them in the Holiness of the Matter, and the Majesty of the Style in many places; never Book spoke like this Book.  
The Matters of Faith in it are so high, the Mysteries so grave, and sublime, the Precepts so holy and pious, the Promises so agreeable, and refreshing to Minds that are mortified, and purged from Vice, the Threaten so solemn, severe, and just; the Examples so glorious, and the whole so admirable, that if we consider it, we cannot imagine the Author to be other than God, who is most holy, just, and good.  
There being then no doubt but that the holy Scriptures will be in all Points verified, and in particular in the Promise of future Happiness, consisting in a glorious Resurrection, and a blessed Immortality, as the Reward of true Holiness: Let us be persuaded to comply with God in the things he requireth of us; And let us manage our Lives according to our Christian Profession, and our Vows in Baptism, and since.  
And let us hearken no more to the Charms of Sense, the Voice of a tempting World, and the Whispers of the Devil our great Enemy, enticing us to Sin, and to abide in evil, and unholy Ways and Practices.  
But let us deny Ungodliness and worldly Lusts, and live soberly, righteously, and godly in this present World, putting on the Armour of Light and Righteousness on the Right-hand and on the Left: And let us in earnest make Religion the great Business of our Lives, believing God's Promises, and expecting this most glorious Reward.  
But some may possible object in this manner.  
We have heard the manifold Duties of Religion, and have sometimes considered of the great Reward proposed. But we find (to our Discouragement) that Religion is a Wisdom too high for us, and the Practice of it a Province too difficult. It is a way too straight, and a Gate too narrow, a Yoke too pressing, a Burden too heavy, a severe Warfare, a tedious Travel. It is impossible to comply with it; and if we would endeavour the Practice of it, we cannot effect it. It were more easy to us to dig in the Mines, or serve in the Galleys, then to break off our Sins, and live a holy Life. And therefore urge us not to attempt Impossibilities.  
My Answer to this Objection is, That it is a Mistake, and that what is required, is through Divine Assistance and Grace very possible, and certainly practicable. The Difficulties are great, but there is a Grace given to Believers that surmounts them all, that levels the Mountains, fills up the Valleys, makes the crooked places straight, and the rough places even; that opens the blind Eyes of men's Minds, and softeneth hard Hearts, and subdues rebellious Wills, and regulates disordered Affections; that enlightens, and enables to will and to do, and out of Weakness makes strong, and calls things that are not, as if they were, and raises dead Souls to Life. Therefore, let it not be said, It is impossible to be Religious. But let Men beg the Grace that will make it possible: And never let it be said, it is impracticable, when Multitudes (though few in Comparison of greater Multitudes) have lived in the practice and exercise of Holiness.  
A Cloud of Witnesses (as they are called, Heb. 12.1.) have gone before us in the practice of these things, though Men of like passions with us. The Patriarches, Prophets, Apostles, Martyrs, and many others, have given us the Pattern and Proof of all this Piety and Godliness Some of all sorts have sincerely, effectually, and successfully engaged in it; viz. some Kings, Princes, and Emperors, as David, Jehosaphat, Hezekiah, etc. some Generals of Armies, as Joshua, and Gideon, etc. some Officers of State, as Joseph, Obediah, etc. some Learned, Rich and Honourable; and some Poor, Mean, Illiterate, and Despifed Perfons: so that none of us, of what quality or condition soever, can say, Religion and Godliness is Impracticable by Persons of our Condition and Circumstances in the World.  
Having then Patterns of Piety in all Ranks and Conditions of Men, let us set these Examples before us, and ask Grace, and imploring Aids from God, through the Mediator Christ Jesus, let us imitate them, and be holy, as They were, in all manner of Conversation. And besides these Ancient Examples, we have some in this present Age, by whom it is evident, that Godliness in the Life, and Power, and Exactness of it, is really practicable.  
We have now before us That which is sufficient utterly to silence the Objection, I mean, The Remains and Memory of this Eminent LADY and Excellent CHRISTIAN, whose great Piety was the Glory of this Place. And whose Recess from amongst us, (though She died full of days) hath filled many Hearts with a passionate Grief and Sorrow.  
For though all that knew her Conversation (which was like that of Hizabeth in St. Luke 1.6. A walking in all the Commandments and Ordinances of the Lord, blameless) are mightily satisfied that her Soul resteth with God in the Regions of Light and Glory, (after which She with great, Zeal and diligence had long aspired in a way of sincere Obedience) Yet it is grievous to be deprived of One that was so fruitful in Age, and always rich in Good Works; and whose Prayers doubtless were through Christ very prevailing with God. Upon which Account not only Her Family, particular Friends, and this. Village, but the whole Church of God sustains a great Loss in Her Remove, and especially this sinful Nation, Considering that she prayeth no more for this People.  
It would employ a large Volume to describe fully the eminent Qualities with which God had endowed Her. The sum of which I shall endeavour to represent, to this end, That God, in whom all Her fresh Springs were, and from whom she received all, may be glorified by it; And that we all may be moved to the Imitation of so complete a Pattern of that Sanctity that is attainable in this present and imperfect State; having had this Testimony from all that observed her, That she was steadfast, unmoveable, and always abounding in the Work of the Lord.   

AN ACCOUNT OF THE Life and Death Of the LADY Elizabeth Brook,  
Including the Character given of Her in the Sermon preached at her Funeral.   

THE Life and Death Of the LADY ELIZABETH BROOK.  
THE Lady Elizabeth Brooke was born at Wigsale in Sussex, in January, 1601; Her Father was Thomas Culpepper of Wigsale in Sussex, Esquire, a Branch of an ancient Family of Gentry of that Name, which was afterwards in her Brother advanced into the Rank of the Nobility, who for his great Loyalty, and eminent Services done to the Crown, was created a Baron by Charles the First, with the Title of, [John Lord Culpepper of Thoresway.] Her Mother [was the Daughter of Sir Stephen Slaney.  
Thus she had the Honour of a Genteel Extraction, and a Noble Alliance; and as her Family derived an Honour upon her, so she hath reflected an additional Glory upon her Family, by her great Virtues, having been one of the most Accomplished Persons of the Age, whether considered as a Lady, or a Christian.  
While she was in her Infancy, she lost her Mother, and in her Childhood her Father; so that she came early under the more peculiar Care and Patronage of God, who is in an especial manner, the Father of the Fatherless.  
Her first Education was under her Grandmother by the Mother's side, the Lady Slaney.  
She had rare Endowments of Nature, an excellent Mind lodged in a fine Body, and under a beautiful Aspect, something of which remained even in her old Age. She had an extraordinary quickness of Apprehension, a curious Fancy, great Solidity of Judgement, and a considerable Memory.  
She was married very young to Sir Robert Brooke, Knight, (descended from a younger Brother of the Ancient and Noble Family of the Brooks, formerly Lord Cobham,) a Person of a good Estate and Virtue, who lived with her six and Twenty Years, and died July 10. 1646; by whom she had seven Children, three Sons, and four Daughters, viz.  
James, who died an Infant.  
John, who lived Twenty six Years, and was married, but died without Issue, Anno Dom. 1652.  
Robert, who had the Honour of Knighthood conferred upon him upon the King's Restauration; a Gentleman of fine Parts, and great Loyalty to his Prince, and Fidelity to his Country: He was a Member of that Parliament which brought the King from his Exile, and of the following Parliament which began May the 8th, 1661.  
He died as he was travelling through France, Anno Dom. 1669, in the 33d Year of his Age, much lamented by his Friends and Acquaintance: He was married also, but left no Childerens.  
Marry her Eldest Daughter, and the only Survivor, who inherits much of her Grace and Virtues.  
Elizabeth and Martha, Persons of great Piety, were married to Gentlemen of fair Estates, and good Reputation, who had divers Children, and died, the Elder Anno Dom. 1647/8, in the 25th Year of her Age; the Younger Anno Dom. 1657, about the 29th Year of her Age.  
Anne, who died in her Childhood.  
They continued the two first Years in London, as Boarders, in the House of the Lady Weld, her Aunt: From thence they removed to Langly in Hartfordshire, a Seat which her Husband purchased purposely for her Accommodation, that she might be nearer, her Friends in London. And after some Years stay there, they came to Cockfield, his Paternal Seat, and there she passed the Residue of her Earthly Pilgrimage, excepting the two first Years of her Widowhood. In all which places she lived a rare Example of Goodness, and left a good Name behind her in every place, from which she departed; and especially in the last, where she passed the most, and last, and best of her time, and from which her Soul was translated to Heaven.  
She had many Excellencies which recommended her to all that had the Happiness to know her. But the greatest glory that shined in her, was in Religion, in which she was not only sincere, but excelled.  
To which general Head may be referred the following things, as the distinct Flowers in that Crown of Righteousness.  
She devoted herself to God and Religion very early, rising in the Morning of her Age, to attend the Work and Service of her great Lord, Remembering her Creator in the days of her Youth: She made haste, and delayed not to keep his Commandments. And this she pursued with great steadiness through the course of a long Life: So that she was not only an Aged Person, but (which is a great Honour in the Church of God) an Old Disciple.  
And having begun thus early to apply herself to Religion in the Power and Strictness of it: Parts and Industry, and length of Time, and the use of excellent Books, and Converse with Learned Men uniting together, rendered her one of the most knowing Persons of her Sex, especially in Divinity, and in the Scriptures, which made her wise unto Salvation.  
And this Knowledge was not confined to the Practical, but extended also to the Controversal, and Critical Part, even to the Difficulties concerning Scripture-Chronology, and the Solutions of many of them.  
She was able to discourse pertinently upon any of the great Heads of Theology. She could oppose an Atheist by Arguments drawn from the Topics in Natural Theology, and answer the Arguments of Papists, Socinians, Pelagians, etc. by the Furniture against them in the Holy Scriptures.  
I never knew any other Person that had so great a Knowledge in Divinity, who was not skilled in the Learned Languages; so that, no Scholar could repent the time spent in Converse with her: For she could bear such a part in Discourses of Divinity, whether Didactical, Polemical, Casuistical, or Textual, that some of her Chaplains have professed, they have been sometimes more, profitable and pleasant than their own Studies, and that they themselves did learn, as well as teach.  
This perhaps may seem incredible to them that were not acquainted with her. But something of the Wonder will be abated, by showing how she attained her Excellent Knowledge.  
She was an Indefatigable Reader of Books, of the Scriptures especially, and various Commentators upon them, the best that our Language affords, which perhaps are not exceeded by any other. She had turned over a Multitude, not only of Practical Treatises, but also of Learned Books, and amongst many others, some of those of the Ancient Philosophers, translated into English, gathering much from those great Lights among the Heathens, so that she could interpose wisely in a Discourse purely Philosophical.  
She was also a most diligent Inquirer, and made use of all Learned Men of her Acquaintance to increase her Knowledge, by moving Questions concerning the most material things, as Cases of Conscience, and hard Texts of Scripture, and the Accomplishment of the Divine Prophecies.  
She generally also took Notes out of the many Books she read, that she might with the less Labour recover the Notions again, without reading them a second time.  
And She used a mighty Industry to preserve what either instructed her Mind, or affected her Heart in the Sermons she had heard: To these she gave great Attention in the Assembly, and heard them repeated in her Family. After this she would discourse of them in the Evening: And in the following Weeks, she had them again repeated, and discoursed the matter of them to some of her Family in her Chamber. And besides all this, she wrote the Substance of them, and then digested many of them into Questions and Answers, or under Heads of common Places; and then they became to her Matter for repeated Meditation. And by these Methods she was always increasing her Knowledge, or confirming the things that were known.  
And having a great Treasure of Knowledge, she improved it (through Divine Assistance, which she was most ready to acknowledge) into a suitable Practice, working out her Salvation with Fear and Trembling, and was zealous of good Works.  
Her Piety was exact, putting Rules upon herself in all things; and universal, having respect to all God's Commands, equally regarding the two Tables of the Law. It was also constant, and affectionate; her whole Heart was given up to it, and a holy Zeal attended it, which Zeal was guided by much Wisdom and Prudence, the Prudence never degenerating into Craft, nothing appearing in all her Converse contrary to Sincerity.  
It was also serious, solid, and substantial, not touched with Enthusiasm; yet she had a great regard to the Spirit of God, as speaking in the Scriptures, and by them guiding the Understanding, and operating upon the Heart.  
And as her own Practice was holy, so she endeavoured also that her Family might walk in the same Steps, providing for them the daily help of Prayer Morning and Evening, with the reading of the Scriptures; and on the Lord's-day the Repetition of what was preached in the Public Congregation. And for their further Benefit, she many Years together procured a Grave Divine to perform the Office of a Catechist in her House, who came constantly every Fortnight, and expounded methodically the Principles of Religion, and examined the Servants, which was formerly done by her Chaplains, till the Service of God in her Family, and the Care of the Parish were committed to the same Person. Thus, with Joshua, she resolved that She and her House should serve the Lord.  
With her Piety and Godliness, there was joined much Christian Love, which was universal, extending to all Mankind, never suffering herself to hate or despise (or overlook, unless in the way of Censure for a Crime) any Person in the World, abhorring only what was vicious and evil in them.  
But this Universal Charity admitted a Difference, so as that the more Christian and Holy any were, the more They had of Her Regard. That Image of God that shined in a good Conversation, she could not overlook in any, though in some respects they were less acceptable to her, valuing Grace above all the Accomplishments of Parts, Breeding, and Accord in lesser things.  
And besides that, all were dear to her, in whom appeared the Fear of God; she had also a most peculiar value for his Ambassadors and Ministers, the Guides of Souls, receiving them in their Ministrations, as Angels of God, fearing the Lord, and obeying the Voice of his Servants, esteeming what they delivered, in consent with the holy Scriptures, as his Message and Word.  
She was very exact in matters of Justice, and in rendering to all their Deuce, not suffering any Blot to cleave to her Hand; and could not endure to have any thing without a Title in Conscience, as well as in Law; and was particularly tender in reference to Tithes, and gave away all that she held by that 
* The Impropriations of Blithburgh and Walderswick in Sussex,  Title, to him that took the Care of the Souls, reserving only a little Portion yearly, for repairing the 
‖ The two great Chancels of the Churches there.  Edifices.  
Her Charity and  was very great, and much admired by all that observed it, though they knew only some part of it; Every one that needed it, had it in proportion to their Necessities, and in the kind that was most suitable to their particular Wants. She esteemed herself but as a Steward of her Estate, and therefore gave away a great part of it to encourage the Ministry, and to relieve the Indigent. She dispersed abroad and gave to the Poor, and Her Righteousness remains for ever. She did most frequently cast her Bread upon the Waters, and gave a Portion to seven, and to eight, and lent much to the Lord. And this she did willingly and cheerfully, and was ready to these good Works; so that when there was any occasion that solicited her Charity, it was never any Question with her, whether she should give, or not give, but only in what Proportion she should extend her Bounty. And for that she would many times most frankly refer herself to others; saying, I will give what ever you think is fit and meet in this Case, having in this respect an Heart as large as the Sand on the Seashore, and a most open Hand.  
And as the Poor had her Charity in abundance, so her Friends, who needed not that kind of Bounty, were yet Witnesses of her great Liberality and Generosity, by which she adorned Religion, and gained many to speak well of it.  
Her Generosity was such, That one would have imagined there was no room for Alms; and her Charity such, that it was wondered how she could so plentifully entertain her Friends. But a provident Frugality and Management, with the Divine Blessing, enabled her to both to Admiration.  
And her Charity was not only extended to the Bodies of others, but she also most readily afforded Counsel and Comfort to them that repaired to her for Assistance in the Concerns of their Souls, though of meaner Rank and Condition in the World. To such she would speak wisely, hear them patiently, and treat them compassionately when under Temptations, and Disquiet of Mind. One of her own Servants coming to her Closet upon this account, and beginning to open to her the Grief of her Heart; She required her for that time, to forget she was a Servant, and discoursing with her with great Tenderness and Prudence in reference to her Temptations, dismissed her comforted, and much revived. And very many others she received with the greatest Freedom, ministering spiritual Comfort to them. That part of Religion which is peculiarly styled Devotion, was the Joy of her Life, and the Delight of her Soul. A very considerable Portion of her Time was daily employed in Prayer, searching the Scriptures, and in holy Meditations. These things were her proper Element, and in them, she would often profess, she found her greatest Refreshments; in these she conversed with God, and was then least alone when most alone. For she did not merely perform these Duties, nor generally engage in them as a Task, but observed the frame of her Spirit in them, and commanded the Affections of her Soul to wait upon God, not being satisfied without some Emotions of Mind suitable to these holy Exercises, as she hath often professed, and which I gathered from her complaining sometimes of her Infirmities, and of the Difficulty of Praying aright, and of preserving throughout that Duty a due Sense of God.  
The Christian Sabbath was also her Delight, and a Day in God's Courts better to her than a thousand elsewhere; and her Enjoyment of God in the Public Ordinances, and Services of that Day, was to her as a little Heaven upon Earth. And the Impressions she received by attending those holy Institutions were such, as that she longed in the Week, for the return of the Sabbath. And great was her Affliction when her Hearing was so impaired that she could not attend the Public Worship of God, though few were better furnished to supply that Want by private Exercises, and Closet- Devotions.  
And having so eminently prized and improved the Lords-days, it pleased God on the Evening of one of them to take her to himself, there to keep an Everlasting Sabbath, in his most immediate and glorious Presence, in the Arms of Christ, the Beloved of her Soul, and in the Assembly of Angels, Patriarches, Prophets, Apostles, Martyrs, and all departed Saints.  
And (which deserves Admiration) in the midst of all these Attainments, Virtues and Graces, she was greatly humble, and clothed with the Ornament of a Lowly Spirit; and while many admired the Example she gave in the World, She apprehended that others excelled her in Grace and Godliness, and continually reckoned herself among the least of Saints. For notwithstanding her Quality in the World, her exquisite Knowledge, eminent Grace, and the mighty Value her Friends had justly for her; I could never observe (in the whole Course of eighteen Years Converse) the least Indication of vain Glory, or self-Admiration in her.  
And her Humility was of an excellent kind, the Fruit of great Knowledge, proceeding also from a deep Sense of the Fall, the Corruption of Man's Nature, the Imperfection of Mortification in this present State, and the Remains of Sin in them that are sanctified; and was nourished by a great Sight of God, and Acquaintance with him, and frequent Self-Examinations, and by observing how Sin mingles itself in our best Actions, and most holy Duties; and by a diligent comparing herself, and her Actions, with the exact Rules of the Scriptures.  
Which Grace of Christian Humility was the more illustrious in her, by the Accession of the Virtue of Courtesy, which she had in a high degree, entertaining all Persons with Civilities proper to their several Qualities; so that she obliged all, though she was evermore careful that nothing in Conversation might border upon those Freedoms that dishonour God, and blemish the Christian Profession; by this means adorning the Gospel, and showing that Religion, though it requires great Strictness, yet it doth not necessarily introduce either Melancholy, or Moroseness. And (which is a much greater thing than to be courteous in the highest degree) as a real Disciple of Christ, she had learned to deny herself, and could abridge her own Right, that she might thereby promote the Glory of God, benefit others, avoid Offence, and maintain Love and Peace.  
And which may properly be subjoined to her Self-denial, as a Grace equal to it, she industriously avoided Censoriousness, (disliking it in others) and endeavoured to make the best Interpretation of both Words and Actions, not lightly speaking Evil of any, nor readily receiving an evil Report. And above all things she abhorred to be Censorious in reference to Preachers, and Sermons, of which she was a most candid and equal Hearer, Judicious, and Critical enough, but not Captious in the least. If but Truth were spoken, and Piety urged in any ordinary method, she was satisfied, so as not to find fault. But the Sermons which she preferred, were either Discourses greatly Rational, or such as did particularly illustrate the sense of the Scriptures, or discover the Excellency of the Gospel; or such as displayed Christ in his Person, Undertaking, and Offices; or such as discovered the difference between the Real and Almost Christian; and such as did most nearly approach the Conscience, and urge the Exacted Conversation, and the governing the Heart, Thoughts, and inward Affections.  
In all her Relations she demeaned herself as a Christian. She was a faithful, dutiful, loving and prudent Wife; And the Heart of her Husband safely trusted in her. She was a most affectionate, tender Wife, and watchful Mother, restraining her Children from Evil, according to her power, and bringing them up in the Nurture and Admonition of the Lord, most constantly endeavouring to inftil into their Minds the Principles of Justice, Holiness, and Charity. To them that became her Children by marrying into her Family, she was most kind, and treated them as her own. To her Servants and Tenants she was just and kind; and to her Neighbours, all that they could desire.  
To her particular Friends, she was endeared by her Prudence, Fidelity, and almost Excesses of Love, and improving of Friendship to serve the great Ends of Religion, which are the honouring of God, and the bettering one another. She was also a Loyal Subject to her Prince, of which there is full Evidence in this following Relation, which was communicated to me by one of her intimate Friends.  
When his late Majesty was in his Enemy's Hands, and they were preparing for the horrid Murder of that Excellent Prince, she was most passionately concerned, and being very earnestly desirous that an Hand from Heaven might have prevented that Wickedness, kept a private Fast in her Closet on his behalf. And when she knew that God, in just Judgement to the Nation, had permitted Men to take away his precious Life; she resented it with the Passions of a Mother, professing that the loss of one of her dearest Children came not nearer to her Heart. And in a Letter to that Friend, she thus bewailed it.  
O that you were with us, though but for a few days, that we might bemoan ourselves together, and this miserable Nation; upon which God poureth out so great Wrath, and yet such Spiritual Judgements are seized upon us! That many of us who pretend the greatest Interest in Him, can see nothing but Mercies and glorious Times: I find nothing so much moves me, as to hear Men, whom I hope I may call pious, speak concerning the Times; my Patience is so much put to it, as Rules of Wisdom and Policy can find no place with me. I can truly say, I descent from many, whom I would honour, and whose Judgements I do in many things, prefer before my own, without any kind of Doubt, or Reluctancy, admiring, and standing amazed at their Delusions. I am now taught the great Danger of Evil Principles, strong Engagements, Spriritual Pride, etc.  
In reference to His present Majesty, her Loyalty proceeded by these steps: She was a true Mourner under his Sufferings, Exclusion, Exile, and the Disappointment of several Efforts that were made for his Restitution. And she so disgusted the then usurping Powers, that she would not join in the keeping of either the Fairing or Thanksgiving Days appointed by them in reference to their Designs, or Successes. She rejoiced in all his Deliverances and especially in his Miraculous and Happy Restauration. And I do verily believe there was no Person in the three Kingdoms, that better understood than she did the Dignity of the High Station, to which God restored Him, or that paid Him a greater Veneration, or prayed more hearty for Him, or was more solicitous for His Safety, in His Person and Government.  
She was also conformable to the present Establishment, in all things in which her Obedience was required, and her Practice concerned; so that in reference to the Church of England, she was truly Ours, and one of the greatest Ornaments of our Communion.  
The Separation (though she respected Piety in all forts of Men) was grievous to her, and she thought it unreasonable: And this was her Judgement from the beginning, in which she was encouraged in her early Years, by the Divines of her Acquaintance, (some of them Nonconformists) who (when those of the (then) Separation, attempted to insinuate their Principles into her) advised her to neglect them, and to attend the great and substantial things of Religion, as Faith, Godliness, Justice, and Charity.  
But withal, such was her Moderation, that she earnestly desired the Success of the Comprehension, designed by the Lord-Keeper Bridgman, Sir Matthew Hale, than Lord Chief Baron, and Dr. Wilkins, etc. And as that worthy Judge, so She, relieved many sober Non-conformists with great Bounty, and most eanestly desired to have seen them legally settled in a Public Ministry.  
Many things more might be added to this Account of her Attainments, Graces, and Virtues, but all may be summed up in this shorter Character.  
She had the Knowledge of a Divine, the Faith, Holiness, and Zeal of a Christian, the Wisdom of the Serpent, and the Innocence of the Dove; She had Godliness in the Power of it, and adorned it. She was serious, but not melancholy, and cheerful without any Tincture of Vanity; very holy, and no less humble, and thankful to God for all His Mercies, and had a mighty Sense of her need of Christ the Mediator, depending entirely upon His Merits and Satisfaction, renouncing all her own Works in the point of Justification.  
By these things she attained a good, and (which she never sought) a great Name.  
Dr. Sibs, an Eminent Divine, Master of K. Hall Cambridg, and Preacher to the Honourable Society of Grayes-Inn, who frequented her House at Langley in Hartfordshire, would say, that he went to other places (mostly) to satisfy others, but thither to please himself.  
Dr. Edw. Reynolds, late Lord Bishop of Norwich, having been nobly entertained at her House, professed afterward, that the best of his Entertainment was his Converse with so Excellent a Person.  
Another (now a Dignitary of the Church of England) returned from a Visit made to her, and said the half was not told him.  
Another, a Person of Quality, and great Learning, who loved to speak much in few Words, having observed her Gravity, Holiness, Prudence, and Freedom from all that is little, humourous, or morose, said, she was a Woman of a Generous Piety.  
Another saith of her, That she had a Greatness of Mind, rare Knowledge, a becoming Gravity, and great Sincerity: That she was highly devout, a cheerful Giver, patiented under the Cross, and endued with all the Virtues and Graces of those excellent Women, whose Praise is in the Scriptures, for Obedience to their Husbands, Religious Care of their Children, Bounty to God's Ministers, Hospitality to their Friends, Charity to the Poor, and Piety towards God. But the Latin is more elegant, which came thus from his Ingenious Pen.  
Ingenio mascula, Mente Theologa, Ore Gravis, Cord Sancta, Cultu Intensfa, Charitate Laeta, Crucis Patiens, tota Moribus Generosa; Marito Sara, Liberis Unice, Nepotibus Lois, Ministris Lydia, Hospitibus Martha, pauperibus Dorcas, Anna Deo.  
Such were her Qualifications, great and eminent, and so were the Providences of God towards her; for she had great Prosperities, and interchangeably great Afflictions. The first she entertained humbly, and the other patiently.  
To her Prosperities may be referred, The great Kindness of her Husband, with a numerous Family, and a very plentiful Estate during his Life, and a competent Revenue afterwards in her Widowhood; a fine Temperature of Body, so that she was seldom sick, though never strong; the Continuance of her Parts, and the Vigour of her Intellectuals, and Firmness of her Judgement, even in the last Years of her Life; the Respects and Civilites she received from the Gentry in her Neighbourhood; the Blessing of long Life, the concluding of some unkind Lawsuits, (which as she did not begin, so she could not prevent) and the seeing every remaining Branch of her Family largely provided for, and in a very good Condition, before her Death. And, which was more than all these, as the best of her Prosperities, she enjoyed much inward Peace, which, though it had sometimes Mixtures of Doubts and Fears, was generally firm and steady, and sometimes advanced into Joys and great Consolation.  
Her Afflictions were chief Widowhood, and loss of Children. The sharpest of all her Trials was the untimely Death of her last Son, with the aggravating Circumstances of it, being drowned, this was very surprising, invaded her like an Inundation of Waters, threatening all the Banks both of Reason and Grace: Her Friends feared she would not long survive it. But the Power and Presence of God supported her, and she not only lived many Years after it, but also recovered again in a great measure her former Cheerfulness.  
Her Demeanour under this sad Providence, was Christian. She did not murmur, though at first astonished, and after that, much depressed by it. Her Danger was, of fainting under this correcting Hand of God, but she was upheld by him that is able to secure them that are tempted.  
She often expressed herself in Words importing that she justified God, and acknowledged his Righteousness in it. She feared lest some might be scandalised by it, and reflect upon Religion, and decline it, because of her deep Affliction, and most earnestly desired that God would take care of his own Name, and Glory. But afterwards her Spirit revived, and she was comforted as before, and rejoiced in the God of her Salvation.  
The Close of her Life was a long Languishing of divers Months, which gradually confined her, first to her Chamber, then to her Couch, and lastly to her Bed; attended sometimes with great Pains, under which Patience had its perfect Work. During this Sickness, her Mind was calm, Her Conscience witnessed to her Integrity, and she had a good hope in God, that he would crown his Grace in her with Perseverance, and then with Glory. She was very apprehensive of her need of Christ, adhered to him, rejoiced in him, and desired to be with Him. She expired almost insensibly, and had at the last, an easy Passage to the Happiness, which is the Reward of Faith and Holiness, and the free Gift of God through Jesus Christ our Lord.  
She hath left behind her (which are Evidences of an unusual Diligence, and an admirable Industry) a great number of Writings under her own Hand, some of which are these.  
A considerable Body of Divinity, in a large Quarto, showing what a Christian must believe, and practice, written Anno Dom. 1631.  
Collections of Commentaries upon a great part of the Holy Scriptures, and of the Sum of the Controversies between Us and the Papists.  
A Book containing Observations, Experiences, and Rules for Practice, which being a most lively Image of her Mind, may supply all the Defects of the Narrative I have given of her, and is subjoined here, in hope it may be of no little Benefit to all pious Readers.   

AN APPENDIX, Containing Some considerable OBSERVATIONS, EXPERIENCES, and RULES for Practice: found written with her Ladiship's own Hand.  

I. The World's Vanity.  
ALL my Comforts below are dying Comforts; no one Creature (not all the Creatures) that ever I enjoyed, have given my Soul Satisfaction.   

II. Good Actions will bear Consideration; but evil Actions will not.  
Every Act of Piety and Obedience will bear Consideration, but so will not any sinful Action. If we consider before we attempt any sinful Action, either we shall not commit it, or we shall do it with regret, and a Conscience half set on fire. But if we consider before any holy Action or Duty, our considering Thoughts will much animate us to the Service. Wherefore I conclude from hence, that Sin shames itself, and Religion justifies itself.   

III. The Worship of God is made pleasant by a Sense of his Presence in it.  
God's Presence was formerly manifested by visible Signs, as the Cloud, Fire, and Brightness. And though we cannot expect these, yet we have the same especial Presence of God with us. And when ever by Faith we attain any lively Apprehensions of it, How solemn, profitable, and delightful doth it make the Worship of God? with what Joy doth it bring us to the Assemblies, and how unwilling are we to be kept from them, when we have this Expectation from them? And finding our Expectation in this answered, how devoutly do we behave ourselves in them? and how joyfully do we return home, as they that have seen God, and conversed with Him?   

iv It is our Interest to be Religious.  
It is a most experienced Truth, that we shall never be well reconciled to Religion, and steady in Piety, until we see it is our Interest to be Religious.   

V It is difficult to pray without some wand'ring Thoughts in Prayer.  
It is very difficult to carry Sincerity, and keep a Sense of God through every part of Prayer, which is necessary to be endeavoured, and is the Life of the Duty. I find it hard to keep my Soul intent, for my Thoughts are slippery and swift, and my Heart is snatched away sometimes against my Will, and before I am ware; yea, even then sometimes, when I have made the greatest Preparation, and have had the greatest Resolutions through Grace to avoid wand'ring Thoughts. My best Prayers therefore need Christ's Incense to perfume them.   

VI A deep Sense of God in Prayer, is desirable and ravishing.  
Can I understand my near approach to God in Prayer, it would exalt my Soul above measure. And why am I not ravished with the Thoughts of being in the Presence of God, and haing the Ear, yea, the Heart of the King of Heaven? It is nothing but want of Faith, and the strange Power of Sense that weakens my Spiritual Apprehensions, and keeps me from an unspeakable Delight in my Addresses to God; What an high Privilege is this to speak to the Great JEHOVAH, as a Child to a Father, or a Friend to a Friend? But how slow of Heart am I to conceive the Glory and Happiness thereof? Can I but manage this great Duty as I ought, it would be an Heaven upon Earth; It would bring God down to me, or carry me up to Him, Why should I not be carried above the World, when I am so near to God? Why should I not be changed into the same Image from Glory to Glory? Why am I not even transported beyond myself?   

VII. We ought to be constant in Prayer.  
Inconstancy in Prayer is not only sinful, but dangerous; Omission breeds Dislike, strengthens Corruption, discourages the Spirit, and animates the unregenerate Part. Constancy in this Duty breeds an holy Confidence towards God: Inconstancy breeds Strangeness. Upon an Omission I must never approach God again, or my next Prayer must be an exercise of Repentance for my last Omission.   

VIII. Sincere Prayers are never offered in vain.  
Formality is apt to grow upon our secret Prayers, one of the best ways to prevent it, is to come to God with an Expectation. This sets an Edge upon our Spirits. I do not enough observe the Returns of Prayer, though God hath said, I shall never seek Him in vain. And when I observe, I must acknowledge I have daily Answers of my Prayers in some kind or other. Nay, I think I may say, I never offered a fervent Prayer to God, but I received something from Him, at least, as to the frame of my own Spirit.   

IX. Prayer promotes Piety, and Godliness, and Acquaintance with God.  
It is the Christian's Duty in every thing to pray; and Holiness lieth at the bottom of this Duty. If I in every thing commit myself to God, I shall be sure to keep his way, or my Prayer will upbraid me. This keeps me from tempting him, and makes me careful to find a clear Call in every thing I undertake; knowing that if I go only where I am sent, the Angel of his Presence will go before me, and my way will be cleared of Temptations and Mischiefs: When our Call is clear, our Way is safe. Moreover, the Practice of this leads me into much Acquaintance with God; my very praying is an acquainting with Him. And if in every thing I pray, I shall in every thing give Thanks; and this still brings me into more Acquaintance with him. By this means my Life will be filled up with a going to, and returning from God.   

X. The real Christian loves Solitude.  
Solitude is no Burden to a real Christian, he is least alone, when alone: His Solitude is as busy and laborious as any part of his Life. It is impossible to be Religious indeed, and not to love Solitude in some measure; for all Duties of Religion cannot be performed in Public. It is also a thing as noble as 'tis necessary, to love to converse with our own Thoughts. The vain Mind doth not more naturally love Company, than the Divine Mind doth frequent retiring: Such have Work to do, and Meat to eat the World know not of. Their Pleasures are secret, and their chiefest Delight is between God and themselves. The most pleasant part of their Life is not in, but out of the World.   

XI. There is more necessary to the rendering us truly Religious, than a mere external Revelation of Truth.  
True Religion is Heaven- born: for to the perfecting of it in any Soul, not only the outward Revelation is necessary, but also an inward Secret, and particular Divine Impression. The savouring of Divine Things is from the Power of the Highest over-shadowing the Mind: for till God makes this inward Impression, Men are not able to perceive the Things of God. There must be a Light within us as well as without us, otherwise the Gospel may be hid even where it shines, so that whoever conclude aright, that they are under the Power of Religion, must experience something very supernatural, something that is the Work of God, and not of Man, something above all their own, or the Power of the whole World.   

XII. Religion in the Practice of it is most highly Rational.  
Religion makes a Man live up to his Reason. So far as a Man is a Christian, so far is Reason exalted, sitteth in the Throne, and governs, and commands all the Powers of the Soul. Religion enlightens, and strengthens Reason; and Reason helps and serves Religion. Reason is inseparable from the Soul, (we shall be rational in Heaven) and Grace is the Recovery of right Reason.  
The whole Practice of Godliness, both in Divine and Moral Duties, and the frame of a Christian's Spirit, is but the Rational Consequence of two great Principles, which the Christian hideth, and embraceth in his Heart, viz. That there is a God, and that the Scripture is his Word. The Inferences from these two, and the Life of a Christian are the same.   

XIII. Religion in the Practice of it, is a living in, and conversing with God.  
True Relion makes a Man not only live above the World, and in Converse with his own Reason, but also to live out of himself in God, conversing much with him. A real Christian will deny himself for God, quit all Self-interest, and resign to him in all Points of Duty and Service. God's Glory is his End, his Work, his Direction. He takes no Pleasure in himself, nor in any thing without himself, further than he seethe the Stamp of God upon it. He forgets himself, and minds nothing but the Will of God, triumpheth in nothing more, than in his own Nothingness, and God's All-sufficiency and Fullness. This is having nothing, and yet possessing all things. This is Divine Life, and the height of Religion, to know and perceive, that not only as to our Natural Life, we depend upon Providence, and live, and move in God: But that also as to our Spiritual Life, we receive all of his Fullness, and are acted by a Life in and from him: Of this I desire to be still more, and continually sensible.   

XIV. Religion gives us a real Enjoyment of God.  
The true Christian liveth above himself, not only in a way of Self-denial, but in the very Enjoyment of God. His Fellowship is with the Father, and with the Son: He every where, and in every thing seeketh out God, in Ordinances, Duties, and Providences, whether prosperous, or adverse, nothing pleaseth unless God may be found in it, or admitted into it. That is to him an Ordinance indeed, wherein he meeteth God. That is a merciful Providence indeed in which appears much of the Finger of God; God is nearer to the true Christian than to others, for there is an inward feeling, an Intellectual Touch which Carnal Men have not. And herein is the very Soul of Religion, and the Quintessence of it, that it unites us in a nearness to God, and gives us already to enjoy him.   

XV. Religion gives a Man the power of himself, who by Nature is his own worst Enemy.  
True Religion gives a Man a great Command of, and restores him to a just Power and Dominion over himself, by subduing in him his own Will and Passions. Man in his depraved Condition, is himself his greatest Enemy. For the Devil and World prevail against him, not by their own Strength, but by the Treachery and Baseness of his own Heart. The Destruction of Souls is of themselves. Ignorance and neglect of God takes away Fear, and there is in him such an Inclination to Sin, as leads him to a delightful Entertainment of Temptations; so that it is not so much the Devil and the World without, as the Devil and the World within, not the Baits of Honour; Wealth, and Pleasure without, but Ambition, Covetousness, and Sensuality within, which prevail upon Men. Wherefore unto purified Souls, and mortified Minds, many Temptations do in a great measure cease to be Temptations.   

XVI. Self-denial bears a great part in the practice of true Religion.  
The great Property of true Religion, is, that it teaches Self-dental, which Self-denial is indeed the Foundation of Religion, and the Sum of all the Precepts of the Gospel. Every true Christian sincerely, though imperfectly denies himself, and makes a  Offering of himself to God, in resigning to him his Will, And indeed we can never have Peace in Prosperity, unless our Will as to Action, be swallowed up in the Divine Will; nor can we have Contentment in Adversity except our Will be complying with God's Will. This is the great Victory, to conquer ourselves, and to him that thus overcomes, is the Promise given of sitting with Christ in his Throne.   

XVII. We glorify God, not by giving to him, but by receiving from him.  
I know I can add nothing to God's Glory, I glorify him by receiving from him the Impress of his Glory upon me, rather than by communicating any Glory to him: When the frame of my Mind and Life is according to his Prescription, when I am most like to him, when a Spirit of Holiness, and Love runneth through all my Actions, than I glorify him. God seeketh his own Glory by communicating Grace and Happiness to me, and I glorify him by desiring and endeavouring to partake of his Grace and Happiness.   

XVIII. God's Being, and Providence, and Covenant, are most agreeable things to purified Minds.  
The Notion of God is most agreeable to my Mind; I knew not how to live in the World, if there were not a God to govern it. His Being delights me, his Providence supports me, his Covenant and Love rejoice me: without these things, I should not value my own Being and Life.   

XIX. Peace and Hope generally attend Sincerity.  
I have Peace, though not always Great Assurance; my Hopes are such as keep me in the Way that leads to Heaven. The Word delights me; 
A proof of Sincerity.  God's Commands are not grievous to me; I rejoice in the Promises, his Ordinances are to me a Spiritual Feast. The knowledge I have of God, the notice I take of his Providence, and meditation on his Word, afford me no little pleasure.   

XX. The Method of attaining Spiritual and Great Comfort.  
Can I exercise Grace with greater strength, and more fully mortify Sin! Can I believe more steadfastly, pray more fervently, walk more evenly, and be more spiritual, heavenly, and humble, I should have more strong and abiding Comforts. But especially my Faith is weak, and there is nothing I am more liable to, than to distrust God, and to be jealous of him, and not to think myself secure without such Demonstrations of his Love as are not to be had, and would take away Faith.   

XXI. A good Name is a great Blessing, which God only can preserve to us.  
A good Name ought to be valued; It is better than precious Ointment, a real and a promised Blessing, is valuable next to Life, if not equal to it. It is an Honour to God and our Profession. Heaven makes us capable of doing good, and gives Strength to our Instructions and Reproofs, and without it we become useless in the World. But it is hard to keep a Good Name, it requireth much Innocence, Prudence, and Watchfulness: And when all is done, unless God restrain the Spirits of Men, every lying Tongue, or malicious, or unkind Spirit may blot our Name. It is hard to preserve a good Name, considering our own liableness to Miscarriages, and the Enmity of the World against Holiness.   

XXII. The Certainty of a Future Glorious Life.  
It is most certain there is a Life of Glory. Not only the Scriptures assert it, but it is also one of the Principles of Natural Divinity. We have these things in the Heathens Creed; That there is a God; That the Soul of Man is Immortal, and that there will be Rewards and Punishments in a Life to come. But notwithstanding the Certainty of it, it doth too little affect my Soul; partly, because there is some vail yet upon the great things of Heaven: And as my Knowledge is little, so my Faith is weak.   

XXIII. God must not only be known, but also acknowledged.  
God may in some sort be known, and not acknowledged. The one is rational, and the other practical. This is fruit and substance, the other leaves and shadows. To acknowledge God, is to converse with him, to have a lively sense of his Being, All-governing Providence, and of his Presence ; to consider his Majesty, Greatness▪ and Glory with due Reverence, his Wisdom with Esteem and Admiration, his Power with Fear lest it should be improved against us, and with Trust, Pleasure, and hope that it shall be employed for us; his Holiness with deep Reflection on our own Sinfulness, and with desire to imitate such an excellent Pattern.   

XXIV. Death is a Christian's Passage to Heaven.  
To consider Death as a Passage to Heaven, and the way to the Father, will help a Christian cheerfully to pass through the World, and willingly to leave it.   

XXV. The necessity of having the Assistance of the Holy Ghost.  
I find it hard to preserve entire my Communion with the Holy Spirit, though I perceive my dependence upon him is very great. He is the Original and Printiple of all Spiritual Life and Motion; and without his continual breathing, I am as a disjointed weak Member, which hath neither Consistency, nor Uniformity in its Motions or Actions.   

XXVI. Conscience must not be offended, by allowing any Sin.  
I find it better to offend a World of Men, than to offend my own Conscience. Conscience is quickly offended, but not so soon pacified. Conscience hath a good Memory, and will keep the Remembrance of Offences along time, and give many a secret Wound, and make Faith and Confidence in God weak, and hinder the Vigour of Prayer, and Freedom high our Converse with him.   

XXVII. It is not good to pass immediately from much Business to Prayer.  
I find it best to go from no kind of Employment that busieth my Head, and scattereth my Thoughts, immediately to Prayer, it I may avoid it.   

XXXVIII. Christian Watchfulness is very necessary.  
It is sadly experienced, how Freedom from the Power of Sin, may be impaired, for want of Care and Watchfulness.   

XXIX. They that know God's Law, and will consider and reflect, will discern much Sin in themselves.  
If we are not sensible of Sin in our Souls, it proceeds either from Ignorance of what is Sin, or from not reflecting on ourselves. They who know the strictness of God's Law, and the degrees of Sin, and are Observers of themselves, will find many workings and motions of Pride, vain Glory, Love of the World, Selfishness, Envy, and other evil Affections, and that they cannot keep themselves clean, without a continual Care of their Hearts.   

XXX.  
It is the spiritual part of Religion that is hard, the outward part is easy.   

XXXI. The Remain of Sin with us, is very active.  
Sin within always works, and labours to bring forth the deeds of the Flesh. It is always either inclining to Evil, or hindering from Good, or disframing the Soul, and making it less meet for converse with God. It deceives, seduces, and tempts, and in some measure corrupts and pollutes all that we perform to God, or do for him.   

XXXII. Sin cannot be mortified by our own Strength.  
I find an Aptness when Sin afflicts me, presently to promise to my self and God, that I will do so no more, and do resolve by Watchfulness and Prayer to prevent it. And this will do something for a season, till my Heat abates, and my Sense of Sin wears off, and then my Mortification vanishes also. Therefore I resolve never to think of mortifying Sin by my own Strength, but humbly to look up to God for the help of his Holy Spirit.   

XXXIII. There arises a great Pleasure from having resisted Temptations.  
There will never be found so much Satisfaction in gratifying a Temptation, as in a noble, generous refusing of it. The more I resist, the more I find of Peace; and the most pleasing Temptation denied, brings with it the sweetest Consolation.   

XXXIV. It is better to prevent Sin than to admit it, and then mortify it.  
If Sin enters, it must be dislodged again: And it is far easier to prevent than to eject it. It is not easy to bring the Soul back again into the State in which it was before it contracted Gild.   

XXXV. Anger is seldom innocent.  
I have no reason to trust my Anger; it is not so just and righteous as it sometimes seems to be. Anger is apt to blind my Mind, and then Tyrannize over it. There is in it something of Rage and Violence: It stirs me up to act, but takes away my Rule by which I should act. I find an Aptness to credit my Passion, and that foments it. And when I am under the Power of Passion, I have cause to suspect my own Apprehensions: For Passion is blind, and cannot judge; it is furious and hath no leisure to debate and consider. Giving way to it makes me unfit to act or receive Grace.  
Though Anger should serve the Interest of Religion, and so be good, yet it being a strong and fierce Motion of the Spirit, it must be used with great Advice and Caution.   

XXXVI.  
It is very hard and difficult to give God his due Glory under cross Providences.   

XXXVII. There is a Chain of Graces.  
It is most certain there is a Chain of Graces inseparably linked together, and they who have one, have all in some good measure. They who have a lively Hope, have fervent Love to God; and they who love God, love their Neighbours; and they who love God and their Neighbours, hate Sin; and they who hate Sin, sorrow for it; and they who sorrow for Sin, will avoid the Occasions of it: and they that are thus watchful, will pray fervently; and they who pray, will meditate; and they who pray and meditate at home, will join seriously in the Public Worship of God. Thus Graces are combined, and holy Duties linked together, and no Grace is alone. It is not with Graces as with Gifts, to one is given this, and to another that.   

XXXVIII. To be impartial in Piety and Mortification, is very difficult.  
It is a most difficult thing to withdraw Love from every Sin: To proceed a little way in Religion is not hard: But it is really so to go to the Extent of Mortification and Piety; something of Religion may be embraced, and our own Hearts, Satan, and the World not offended. Some Morality and an outside-Devotion is not tedious to Flesh and Blood, neither doth it shake Satan's Kingdom, nor trouble the most of them we converse with. But when we come once to engage in a close walking with God, and to live by Rule in every part of Life, resolving seriously to indulge no Sin whatever, we pull the Kingdom of Darkness upon our Heads. Then Corruption will strive, Satan will rage's, the World will scoff, watch for our halting, and glory in our Miscarriages; and we shall find it difficult to run against the course of Nature, oppose Satan, and go contrary to Men: But of necessity this, all this must be; for any Sin indulged, will divorce us from Christ.   

XXXIX. To trust in God, is a Christian's necessary Duty.  
I find trusting in God my most necessary Duty. My Condition is such, that I cannot see before me: I know not what a day may bring forth. I find myself weak and impotent, unable to do or suffer as I ought: I cannot preserve my Soul, Life, Health, or any thing dear to me. And without trusting in God, I cannot expect God should fulfil any Promise, it being the Condition of the Promise.   

XL. Trusting in God produces real Comfort.  
I find it comfortable to trust in God; it raises my Hope, and gives me present Rest and Quiet, and holy Contentation. Trusting in God, like many other Duties, is my Work, and my Ways.   

XLI. To trust in God is one of our most difficult Duties.  
I find it difficult to trust in God at all times. When Providences cross my Expectation, they discourage me, and prove a Temptation through my Weakness, I have but feeble Apprehensions of the Power and Goodnese of God when I come to make use of them for my particular Security and Benefit. I think I may say, it is easier to obey, and act for God, than to trust in him.   

XLII. Faith is the Root of other Graces.  
Faith is the Principle of Spiritual Life and Motion; every true good Work and Exercise of Grace take their Rise and Vigour from Faith. A Christian preys, reads, and meditates, hears, hopes, loves, is zealous for God, and doth good to others; Why? because he believes. What is Repentance and godly Sorrow, but the Soul acted by Faith upon the Belief of the Sinfulness of Sin, its Opposition and Contradiction to God; and of the high Obligations we are under to avoid it, and of the Misery we run into by venturing upon it, and of the Madness and Folly of ruining ourselves by it.  
I find Faith most necessary, and that I cannot be without it. Where can I go, or what can I undertake, wherein Faith will not be necessary? If I pray or meditate, it will be a strange Exercise if Faith be wanting? If I read or hear the Word, it will not profit me unless I mix it with Faith: would I hope in any Promise? I must call forth my Faith: Would I be heavenly-minded? it is Faith must raise me above the World: Would I be zealous for God? Zeal will not gather Heat unless Faith blows the Fire: Would I have Peace and Joy? they must be had by believing: Nay, I can do nothing in my more ordinary Affairs without Faith: I must know and believe my Design is good, and centres in my great Design, which is the Glory of God. And the means I employ must be known and believed to be regular and holy, or I dare not make use of them. And then I must be able to cast my Care upon God, and to commit the Event and Issue to him, or else my Business becomes burdensome to me, and I have no Rest in myself.   

XLIII. The Devil is a mighty, but not an invincible Enemy.  
I have a powerful, subtle, watchful, and malicious Enemy to encounter with: But he is a known Enemy, the Word hath discovered him, and his Power is limited. God hath promised me Victory over him; nay, my Lord hath already conquered him. And I am not alone in this Warfare against Satan, I fight not against him singly, there is a whole Army engaged in the Quarrel. The whole Church prays and fights against him; the Saints collectively make War upon him. All the Prayers of the Church go up to Heaven for my Assistance, so that I have help against Temptation from every Corner; all strike this Dart into his Side, Lord, lead us not into Temptation. And we all fight under our Victorious Captain Christ Jesus. The Honour of God, and of Christ my Head, is bound up in my Safety, and therefore I shall conquer; nay, his very Temptations shall turn to my good. All these Considerations are my Encouragement.   

XLIV. The Things which the Holy Ghost teacheth.  
The Holy Spirit teacheth every gracious Soul to regard the Immortal Spirit above the Body, to observe God rather than Man, and to provide for Eternity rather than Time. And all their circumspect walking, their redeeming their Time, their daily Devotion, their Self-denial, Conscientious Carriage, and  provokes profane Mouths to reproach them, are but the necessary Effects of these three Principles of Wisdom. And all the Wickedness of Ungodly Men proceeds from the want of this Wisdom.   

XLV. Holiness is a Privilege.  
I look upon Holiness as none of the least of a Christian's Privilege. But we are apt to consider it more as Necessary than as Glorious, as our Duty rather than our Ornament. Acceptance with God is a Privilege! And is likeness to Him inferior to it? Is freedom from Satan's Malice a Privilege? and is not the destroying his Image in us the same? To be turned from Carnal to Spiritual, from Earthly to Heavenly, from Pride to Humility, from Peevish to Kind, from Sinners to Saints; Are not these things Privileges?  
Let this Truth be entertained. And when we shall see the beauty of Holiness, and desire it, because we love and esteem it, than God will open the Treasures of his Grace, and give us more plentifully of the pouring forth of his Spirit.   

XLVI. The necessity of having, and living by some stated Rules.  
To the shaking off the Tyrannical Government of Passion, Ambition, and Self-will; and that we may not be hurried by every Motion of our Minds, it is necessary to have some fixed and stated Rules of Good and Evil; without this we shall never live as becomes Reasonable Creatures. Such is our Ignorance, as we shall not know how to govern ourselves, unless we apply to some Rule for Information. And so many and great are our Temptations, that they will prevail, unless we keep some fixed Rule for our Actions. He that acteth always according to present Thoughts and Inclinations, shall never be able to resist the offers of Sin when Temptations are present. Such also is our Incogitancy, and Forgetfulness, that it is needful to fix some Rules for our Actions, to which we bind ourselves not to departed from them; for this will alarm and enlighten Conscience, and Conscience is the surest help to Memory.  
Our Inconstancy also to ourselves, makes it needful to keep some Rules of Life, that so every Thought, every Company, every Accident of Life may not alter our Minds and Actions.   

XLVII. We converse with God in his holy Ordinances, when our Minds are suitably affected under them.  
The way and means by which God conveys himself, is by the Ordinances of his public. Worship, and private Duties of Religion. These are like the Tabernacle and Ark of old: As they were filled and covered sometimes with the Cloud, so these with Spiritual, and Invisible Glory. But a bare attending on these, is not our Communion with God: Our Communion is, to have our Souls suitably affected with the matter of them. When the Heart is hot, the Affections moving, Grace exercised; when a Threatening awes us, a Command delights, and a Promise enters the Ear, like good News in a perilous time; when a Discourse of Christ inflames the Soul with Love and Desire; when a Discourse of Heaven raises the Mind above the World; when Truths are accompanied with Light and Love, so that the Soul cleaves to them, and hangs upon them; this is Communion with God; and then are Ordinances and Duties filled with the Holy Spirit.   

XLVIII. To govern the Tongue, is one of the difficult parts of Religion.  
'Tis hard to govern the Tongue aright, much of Mortification lieth in the restraining of it, much positive Sanctification in the right use of it. It requites much Knowledge, Wisdom; Faithfulness, Courage, Watchfulness, Deliberation, Examination of ourselves, much Prayer; yea much and strong Grace to govern it well. The right governing of it is also a glorious part of our Christian Profession, and mightily commends it to others.   

XLIX. He that governs his Tongue aright, the same is a perfect Man.  
The due governing of the Tongue implies, and supposes whatever else goes to the making up of Evangelical Perfection. Where the Tongue is governed, the whole Life also is ordered by Rule. (And it will be found that whoever wants Grace, faileth much in this Particular, and discovers the want of it, either by his Speech, or by his Silence.) For the same Light which directs the Government of the Tongue, the same Arguments that move to it, and the same Power that assists it, will enlighten us to see other Duties, move as strongly to undertake them, and as effectually help us to perform them.   

L. A due Care of our Thoughts is a great Evidence of Uprightness.  
It shows that Religion hath indeed possessed our Minds, when we are careful so to mangage our Thoughts as that they be not only innocent, but most frequently very serious, and holy.   

LI. Meekness produces Peace and Joy.  
The Exercise of that Meekness, which is a supernatural Grace, a Disposition wrought in the Soul by the Holy Ghost, which aims at God, Glory, and the Honour of Religion, makes Conscience serene and joyful. When I can reflect upon Passions restrained, Injuries forgiven, an Enemy loved, Contentment in every Condition, ready submission to every Providence, and much Self-denial, that God may be pleased; how pleasantly doth Conscience look upon it?   

LII. Meekness gives us the possession of ourselves.  
Meekness giveth us the entire possession of ourselves, and the use of our Faculties: But Anger and Impatience causeth that we cannot enjoy ourselves, nor apply to any Affair, making every thing tedious and troublesome to us.   

LIII. Meekness preserves our Peace with our Neighbours.  
As Meekness procures Peace in our own Souls, so it also procures Peace and Quiet amongst Neighbours. Few will strive with them that will not contend, and are so far from injuring others, that they readily forgive such as injure them.   

LIV. The expectation of Death is profitable to a Christian.  
The serious Expectation of Death (not forgetting Judgement) freeth us from the afflicting discomposing Apprehensions thereof. It doth the Christian great Service, it takes off from Carnal Pleasures, Covetous Desires, and Ambitious Pursuits, and administers to Patience and Contentment. It assists his redeeming his Time, prompts him to settle the Affairs of his Soul, to put his Heart and House in Order, to leave nothing to be done to morrow, that may be done to day. It excites to frequent Examination, quickens Repentance, and suffers him not to continue in Sin. It assists Fervency in Prayer, as it drives away Worldly Cares, and helps against Distraction. for Death is a solemn thing, and the thoughts of it breed a Passion in the Mind, and all soft Passions help Devotion. It sweetens all Labour, Work, and Duty, because of the Everlasting Rest it leads unto. It moves us to pray for others, to counsel them, and do what we can for them. Thus Death in the Expectation of it, is a Blessing, if we expect it as certain, and yet uncertain when it shall come; as attended with Judgement, and as putting a full End to our Probation State. And thus Death is ours.   

LV. Formality in Holy Things must be avoided.  
Every Real Christian hates to act in Divine Things out of Custom and Formality, and the least mixture of a By-end is to him troublesome and afflicting. His Actions are with Consideration, and good Design. He will not only pray, but consider to whom, and why! And doth it either in obedience to a Command, or as the paying of Homage to God, or as an Instance of Trust, Dependence, and Love, or as a Means of obtaining some Blessing, or as an Ordinance that brings him near into the Presence of God. And when he waits upon the Public Worship, it is that thereby he may make open Profession of Faith and Holiness, and that he may draw nigh to God.   

LVI. The Government of our Thoughts is necessary.  
It is no little Self-denial to manage our Thoughts strictly, yet it is the most reasonable part of Religion, and not properly the Height of Piety, but the Foundation of it, without which it cannot stand. He that can blush at his Thoughts, and endeavours to suppress them, who dares not entertain the least Sin, no not so much as in his Imagination, looking upon God, and Conscience as more than a thousand Witnesses: This Man is Religious indeed.  
This manage of the Thoughts is of great Service to a Christian; it is a vast Security against many Temptations. For Thoughts breed Desires, and Desires increase into Passion, and Passions will grow strong, and being grown strong, they abuse Reason and throw the Soul headlong, and render it exposed to divers Temptations.   

LVII. The End of our Actions must be good.  
Great Care must be had concerning the End of our Actions, for this, like the Altar, sanctifies the Gift. A Man's End hath a mighty Influence upon him; as is the End, such is the Man: He whose End is worldly, is himself earthly: But if God be a Man's End, it makes him Godlike.   

LVIII. We must beware of Spiritual Sloth.  
Spiritual Sloth brings Spiritual Poverty. To have Affections in Holy Duties, requires much force, to which Nature is averse. Corrupt Nature doth not always discover its opposition to that which is good, by passionate contradicting, but oftentimes effectually enough by Sloth and sluggishness.   

LIX. Detraction must be avoided.  
We are naturally prone to speak evil of others with delight, and to aggravate their Faults. This Sin persisted in, will shut out of Heaven, as well as Murder or Theft: And there is a secret Plague attending it in this Life; for the way of Divine Providence is frequently Retaliation.   

LX. The Promises are full of Support and Comfort, but God must illuminate our Minds to discern what is treasured up in them.  
The Promises, which are the Covenant of Grace displayed, are most precious in the matter of them, and most necessary and useful to the Christian's Spiritual Life; they help and support when all other things fail. The Satisfaction they bring, is a real true Pleasure; yet their Glory and Excellency is not to be seen till God opens the Christian's Eyes, and gives him a new Light. There is a Veil upon the Promises, or rather a Film upon the Eye of the Soul, and until that is removed, the Promises are dark, and they have no Form or Comeliness in them: And though they be great and precious in themselves, yet they cannot be so to us, unless God and the Promise come in together. The Spirit must move upon the face of the Waters before they become refreshing Streams to make glad the Heart. The Christian's own Arm will not reach Comfort from them: For this, God must be sought, and the Promise must be our Meditation.   

LXI. The Holy Ghost proceeds in his Operations gradually.  
The Spirit of God operates gradually: He teaches first one Truth, and then another: He brings us first to make Conscience of a Duty, and then of the manner of performing it. The Holy Spirit lays a Foundation in the Heart for the whole of Religion, and then draws us on gradually to more and more.    

Rules for Practice.  
I. LET Love and Charity be Universal. For no pretence whatever, no not of Religion and Zeal for God, can justify your not loving any Person in the World. Treat all Men with Kindness, and wish them well: Do them good according to their Necessity, and your Power and Opportunity. If Persons be above you, express your Love to them, by paying them the Honour and Observance their Place and Authority call for. If they are in Worldly Respects beneath you, manifest your Love by Kindness, Affability, and vouchsafing an easy Address to you. If they excel in Natural or Acquired Endowments of Mind, express your Love to them by a due esteem of them. If they be rather wanting than excelling, show your Love by pitying them, and despise not their weakness. If any be in Misery, compassionate them, pray for them, comfort them with your Presence if you can reach them, relieve them according to your power. If any be defamed, show your Love, by stopping and rebuking the Defamation.  
II. Be very careful not to harbour any evil Affection in your Heart against any one . For though you are far from intending any actual Mischief, yet you tempt God to let lose your Corruption, and his Providence to permit you an Opportunity, and so before you are ware, you may be drawn to an Act you never thought of before. Moreover, by an evil Affection harboured in your Mind, you will prevent the blessed Illapses of the Spirit of God, and open a wide Door for the Devil to enter into you. And indeed an unkind disposition towards any Man, is so much akin to Satan, that if you admit the one, you cannot exclude the other.  
III. Despise none; for Love never rides in Triumph over Inferiors.  
iv Look upon all unavoidable Temptations, as Opportunities for an high exercise of Grace. Are you injured? be sorry for him that hath done it, and bless God for the opportunity of showing yourself hereby a Christian, by patiented bearing, forgiving, doing Good against Evil, treating him with Meekness, and breaking his Heart with Love. Every Provocation is a Price in your Hand, get an Heart to improve it.  
V Put a due value upon your Name and Reputation: But be not over solicitous about it, for that discovers some unmortified Lust at the bottom.  
VI Pursue Piety under the notion of an Imitation of God, and then so great a Pleasure will result from it, that neither Men nor Devils shall be able to make you question God's Being and Attributes: This will raise an Esteem of it, and render it lovely, and make the several Duties of Religion more facile and easy; and it will gradually wear out the Remains of Unbelief, and unkind Jealousies of God.  
VII. Let Humility be the constant covering of your Soul, and let Repentance follow all your Performances: This will demonstrate your Religion is inward. For if Religion be suffered to enter deep into the Heart, it will always find Work for Repentance while we are in the State of Imperfection.  
VIII. Love nothing above God and Christ; for to love any thing more than God or Christ, is the way either never to enjoy it, or to be soon deprived of it, or else to find yourself deceived in it.  
IX. Do nothing upon which you dare not ask God's Blessing.  
X. Esteem Time as your most precious Talon, which when you bestow it upon any, you give them more than you can understand. A joint Assistance of Men and Angels cannot restore it to you again.  
XI. Never speak of Religion for Discourse and Entertainment sake, but for the Purposes of Piety.  
XII. Upon the Lord's-Day consider in private the Love of God, in the several Instances of it, to thyself and the World, in Creation and Redemption; the Promises of Eternal Life, the Care of his Providence, his Mercies to Thee, thy Friends and Family: And stay upon these Considerations till thy Heart be lifted up in his Praise, and thou canst say with David, Now will I go to God, my exceeding Joy. Consider also your Miscarriages in the Week past, and industriouly endeavour to prevent them in the following Week.  
XIII. Be diligent in your particular Calling, in Obedience to God's Command: For the same God who said, Be fervent in Prayer, hath also said, Be not slothful in Business. That therefore which putteth a good Man upon praying in his Closet, calleth him out again, even a Submission to God the great Master of the World, by whom we are placed in our several Stations.  
XIV. Carefully avoid all those Sins which your Calling, and Diligence in it, exposeth you unto.  
XV. Never let the Infirmity of thy Brother be thy Recreation. Let not that which grieveth God, make thee merry. Let not that be thy Sport, which is Heaven's Sorrow, and so is every thing that is evil.  
XVI. Let the use of Refreshments, make you compassionate to the Poor who want them. This will be an Evidence that they are sanctified unto you.  
XVII. In the Practice of Civility, avoid the Sins of Company, mention not God slightly, inconsiderately, or merrily.  
XVIII. Censure not any Man's Actions which contradict not a plain Rule, and in which there is use of Prudence, because much of Prudence depends upon Circumstances of which you are ignorant. God hath made you a Feoffee in Trust of your Neighbours Name; and it is a Greatness of Mind not to speak evil of others.  
Before thy Brother's Face flatter not; behind his back be as tender of his Reputation as of his Life.  
XIX. In Civil Converse, though your Discourse be not always of Religion, yet make it your Design thereby to recommend Religion.  
XX. Let not Fretting and Discontent prey upon your Time: It makes you neglect some present Duty: It makes you like a Ship tossed upon, the Waters, which is moved, but brought to no place.  
XXI. In endeavouring the Conversion of another, persuade him only to what is necessary to his Salvation; make him understand that you design nothing for yourself in it, but his own Happiness. Press him to nothing that you will not practise yourself.  
XXII. Be exact in your Actions, because they must stand upon Record to Eternity.  
XXIII. That you may think of God aright, you must abstract from your present Temper, and your own Sense. For Experience tells us that if a Man be convinced of Sin, and under Terrors, all the Art of Man cannot satisfy him, that God intends to pardon such a Sinner as he is; because he judges of God by what he feels. So he that perceives not the Bitterness of Sin; all Arguments can scarcely persuade him that Sin is so great an Evil as indeed it is, or that God will severely punish it, because he judged of God according to his present Temper, and his own Sense of things.  
XXIV. Give God the Honour of his Attributes together: You desire his Mercy, let him have also the Honour of his Wisdom in his choosing the Channel in which his Goodness shall run.  
XXV. Never be a Spendthrift of that, of which only you can be honestly covetous; that is, of your Time.  
XXVI. Meditate much upon the Promises; for though Meditation can add nothing to the Promises, yet it draws forth the Sweetness, and discovers the Beauty which is in them.  
XXVII. Apply the Promises frequently, though you find not such visible Effects, either of Grace or Comfort, issuing from them as you expect, or desire. The Manner of fulfilling them may be various, but the Performance is most certain. The Blessing of the Promise sometimes descends like Rain in visible Showers, producing the sensible Effects of Joy and Peace in the Soul; and sometimes like Dew, which falleth in a silent way, without making any sensible Alteration in the Heart: The Virtue of it is real, but withal hidden and secret.  
FINIS.