A TREATISE OF THE POWER OF Godliness: Consisting of THREE PARTS.  

1 Wherein it consists.  
2 Cautions against, and Discoveries of, several mistakes and hindrances, most common to the people of God.  
3 Several means and helps for attaining of it.   
By THOMAS WHITE, Preacher of God's Word in LONDON.  
London, Printed by R. I. for Joseph Cranford, and are to be sold at his Shop at the Sign of the King's Head, in St. Paul's Churchyard, 1658.  
White's Power of God liness.   

To my dearly beloved friends, the Inhabitants of Andrew's Holborn, Grace, Mercy, and Peace.  
Dear beloved in the Lord,  
BY the special, and I doubt not, by the good hand of Providence it was, and is, that God hath appointed me to be a Colabourer in this part of his Vineyard, with your reverend Pastor, who it is that bears the burden and heat of the day; and I bless God for that encouragement that I have received from you, in respect of your love, and great appearance, whereby God hath put a great opportunity into my hand of doing good, and I hope my labours have not been in vain in the Lord; I do account you my Crown, and my joy, and I have with much comfort and rejoicing preached amongst you; and when I have had occasion sometimes for one Lords Day (though but for one Lords day) to be absent, I have returned with as much satisfaction to myself, unto the Congregation, as I have done to see my dearest friends, when I have been a long time from them. Of those several subjects upon which I have preached amongst you, I have judged this that I have now published, most to edification, being plain and practical; for you can, and mine own conscience doth bear me witness, that I have not used the enticing words of men's wisdom, but have endeavoured, in some measure, to Preach in the power and demonstration of the Spirit, which I account not only fittest for those which are, as they call them, of the more ignorant sort, but even for those which are learnedest, wisest, and of greatest understanding; for we are commanded to Preach as the Oracles of God, and Oracles use to be plain, as to their language, though (it may be) profound, as to their sense; and I account it the hardest task of learning, to make the Mysteries of God plain, and that wood to be fittest for building, which is least knotty; therefore I desire you would not be offended, but edified by the plain stile and matter of this Treatise: If by reading of it you be brought to that which is the title and sum of it, viz. The Power of Godliness, it sufficeth; when one chooseth a Sword, not for ornament, but for use; one looks not so much to the Scabbard, or other curiosities of it, as to the mettle; and therefore we rather choose one, whose blade is made of steel, than of gold: The twoedged Sword of God's Word, if it pierceth, and divideth between the joints and the marrow, it doth the work for which we use it, though it be not sent forth, and made glittering by humane eloquence: though I desire in this particular also to avoid mistakes, for though I decry a garish, yet I commend, and I desire to use a decent dress for Truth to walk abroad in. I remember it is said of a young Painter, who was to draw the picture of a fair woman; Pulchram non potuit, pinxit divitem, he could not paint her fair, but painted her rich, so that her picture was rather gaudy, than comely and beautiful; and therefore, though I desired you would pardon the plainness of this Treatise and my preaching among you, yet now I do recall that request, accounting it unpardonable, because it is not a crime; but I can advise you so, that you may commend the Treatise, and indeed no other commendation do I desire of it, viz. practise it, and I dare confidently say you will commend it, or rather, that you will bless God for the truths and directions that are set down in it: Live those holy books that you read, and you will like them, and doubtless it is impossible to like holiness, without practising of it; for when by reproofs, or practical directions, the conscience is awakened, it will be clamorous, if not obeyed; for if it sleeps not, it will not be silent, it will be telling of us our duty, which if not performed, our guilt: it is index, judex, vindex, it showeth us what we should do, which if we do not, it condemns us, and becomes not only our Judge, but our Executioner, for this is that worm that dieth not, but if we harken to the whispers and teachings of conscience, guided by the Word of God, it will prove the best friend we have, next to Christ; besides your practising what you have heard, and may read in this Treatise. I have one thing more to request of you, which is your continual fervent prayers for a blessing upon me, and my labours amongst you. And it is not easy to determine, whether those your prayers will bring greater advantage to yourselves, or me; for if by your supplications God shall enlarge his gifts and graces in me, I shall endeavour to lay them out to your edification, which also I desire you would beg of the Lord for me, who am  
Your Servant for Jesus sake. Tho. White.   


Wherein the Power OF Godliness consists.  

CHAP. I. In Inward Admirings and Adore of God.  
1. TO admire and adore God in Spirit and in Truth, for in such inward admirings and adore, consists the very spirit, life, and power of Holiness, if the knowledge we have of God doth not raise our souls so high as to admire him, and humble them so low, as to adore him; it is but carnal, and utterly unworthy of God; this is that frame of spirit which the Angels have, Matth. 18.10. it is not a glance of the eye, but behold, that is, looking upon with admiration; and this is continual, they never have their eye off, they always behold, though their employments are, as to the object various, for they are Ministering Spirits, sometimes employed about the preserving, or delivering the people of God from temporal dangers.  
Now let us seriously consider, whether we have not as great cause to admire, adore, love, and praise God, as they; it is true, they are in possession of that happiness, which we have not as yet in possession, but are as sure of, as if we had; we have the Word, the Covenant, the Oath of God for it, in which it is impossible for him to fail; if we have not strong consolation, it is not his fault, but ours, that we do not believe him; nor should our not having possession be thought any sufficient cause of the least abatement of our love, or thanks: To that purpose this simile hath much satisfied me, viz. Suppose there were twenty poor men, to whom some very rich man had promised, and upon his promise was actually bestowing one hundred pound apiece, the tenth, or last of those poor men, would have as much joy, and love, and high, and grateful thoughts of the rich man's liberality, (except) he doubted somewhat his performance, as the first man that had the present possession. God is bestowing on his Saints, as fast as may be, the Crown of Glory, it is but a few hours, nay, but as a moment, compared to Eternity, before the Crown of Glory shall be set upon thy head. Is it not enough that thy fears and doubts rob God of the glory that thou owest to his truth, but they must be accounted a sufficient reason why thou shouldest withhold and deny the praise and love that are due to his goodness? nay, let me freely and truly say, that we have much more to praise God for, and admire him, than the Angels; For to which of the Angels said he at any time, I will pardon thy sins, and blot out thine iniquities, as a thick Cloud; though thy sins be as red as scarlet, I will make them as white as snow. And surely he never forgave them one sin, he hath forgiven us thousands; and that which exceedingly adds to his goodness, is to consider how dear it cost him to pardon us: Suppose a servant should rise up against his Lord, and the sword with whom he intended to slay him, should be beat back again upon his own head, but his Lord taking compassion upon him, should not only receive him into favour again, but be at the charge of his cure, though he knew it would come to more than his wages or service would amount to, though he should live a hundred years; surely our infidelity must be exceeding great, that should make us abate God so much of his praises, because we have no actual possession, though there be but a few hours betwixt heaven and us, as the praise that is due to him, for his pardoning mercy comes to.   

CHAP. II. In our high prizings of Christ.  
2. THe next thing wherein the Power of Godliness consists, is in our high prizings of Christ; very frequently the people of God have at their first conversion, proportionably higher thoughts of Sanctification, then of Justification, than afterwards they have, but as they grow in grace, so they grow in their esteem of Christ, not as if at their first conversion, they had higher thoughts of Sanctification then of Justification, nor as if the more holy they grew, the less beauty they saw in holiness, but much more positively, but not comparatively; if at their first Conversion, their esteem of Justification to Sanctification, were as one hundred to ten, afterwards it is as many thousands to an hundred; if they look upon Holiness alone, it is very beautiful, but if the righteousness of Christ stands by it, it is but as a foil; if we should hear of the holiest man that ever lived upon the earth, with what joy should we go to see him, to confer and have communion with him, to hear Elias and Moses pray, to hear Apollo's or Paul Preach, to see the meek and patiented carriage of Job; these were rare things. But further, suppose God should send an Angel from heaven to live amongst us, how singular would his discourse be of God? with what feeling and relish would he speak of the things of heaven? but Christ was far beyond these, for he was God. We never have, nor can in this world be sensible enough, or sufficiently prize, or know the wisdom and holiness of the speeches and actions of our blessed Saviour: If Christ were upon earth, what would we give to be one day with him, one hour spent in his presence and communion with him, we would account worth ten thousand worlds? but Christians have too high an esteem of the corporal presence of Christ, and think, that because Christ in that respect is absent from them, that they have not as near and full a way, as if he were on earth, than we could not discern his excellencies, but by the eye of Faith, and so we may now.  
Never did Christ give so clear and full communications, and discoveries of himself to his Apostles while he was on earth, as after his Ascension, oh the infinite & incomprehensible excellencies and glory of Christ; that saying of the Apostle, Phil. 3.8. is exceedingly worthy our serious consideration; the Apostle did account not one, but all worldly things, even his legal righteousness as loss, etc. yet many things we have a high esteem of, before experience of it, as generally it is in all worldly things; we over-value them at a distance, but find them to be but vanity, when we possess them, and have experience of them; but the Apostle tells us, that his high prizings of the excellency of the knowledge of Christ, was not merely speculative and notional, but experimental, and that his esteem of it did not abate, but increase upon his experience; for, saith he, I have suffered the loss of all things, and am still of the same judgement, nay, have higher thoughts of Christ than before; for when he looked upon the excellencies of Christ only with the eye of Faith, he counted all things loss, but when experience is added to his Faith, he counts them dung.  
Since I see Christ is the scope of the whole Scripture, that the very Angels desire to look into Gospel mysteries, and that the great work of the Spirit is to raise us to have high thoughts of Christ, John 16.14. And considering many other things which I have made mention of elsewhere, and having had some small experience of that peace and joy, in believing, which hath followed upon the drawing forth of mine affections to Christ: I have endeavoured, and set myself to consider, how one may be convinced of the excellency of Christ, and I find that there is a great deal of difference betwixt a rational and speculative, and an experimental knowledge of this matter, and those closings with Christ, which are from love and experience, and those that are from conviction only, are far different; and indeed one difference is this, that those sweetnesses & relishes, that joy and delight which one finds in ones experimental knowledge of Christ cannot be uttered, nor can one communicate them so, as to make another that hath them not to understand them; but for rational and speculative convictions, one may communicate them, and the grounds of them; and if they do seriously consider of those grounds, upon which we were convinced, they may find a native energy to convince them, not as if any arguments or grounds have such an efficacy as to convince in matters of this nature, except the Spirit of God do give strength and efficacy to, and open the heart to receive them. I find that this is one difference betwixt Gospel truths, and natural truths, viz. that in natural truths, if I am fully convinced of the premises from which the conclusion doth naturally flow, we cannot but close with the conclusion; but in Gospel truths, though the Spirit of God doth evidence the truth of the premises, yet there needs an assisting and supervening act of the Spirit to be enabled to give our consent to the conclusion; for as in natural actions, as in moving one's hand, walking, etc. if we have the will, we have the deed also; but as for Spirituals, it is God that gives both the will and the deed, of his good pleasure, not the will of his good pleasure, and the deed of our good pleasure, or the deed of common providence, and the will of freegrace, but both of freegrace, or which is all one, of his good pleasure; and as God keeps both our will and deed in his own hand, and dispenseth them severally; so that when he hath given us the will, he keeps the deed still in his hand, that we may know that we have not a power to do good even when we have a will; so that the good which we would, we do not, and the evil which we would not, that we do, that freegrace may have all the glory, so as to our faith; the Spirit of God gives light and satisfaction, as to the premises, and yet keeps our assent to the conclusion in his own hand, as it's evident in divers that are in desertion, though they confess, whosoever love the brethren, are passed from death to life, and that they do love the brethren, yet cannot yield to the conclusion, viz. that they are passed from death to life: For as God did by his power cause his fire to burn their cords, Dan. 3. and yet not to sing a hair of their head, or as he made light in Goshen, and darkness in Egypt: So many times God gives light to premises, and suffers his children, as in Egyptian darkness, to the conclusion, and yet abundantly satisfied, as to the premises, but to return; because convictions may be communicated as to the grounds of them, and those grounds upon which one is convinced, another may be convinced also; therefore I shall set down one of many reasons, which may convince one of the excellency of Christ, as for experiences in many cases it is not lawful, and in none possibly fully to be expressed; therefore thus; That Christ was God and Man, I take it for granted; for if the devil should say it were so, and I know him to be the Father of Lies, yet I hope I should not doubt it; and though the Socinians say it's not so, yet I lay this as a foundation, having recourse to experience, finding those precious joys that grow from the high prizeings of Christ, and thus build upon it; I see, and clearly perceive, what singular beauty, comeliness, and activity, and rare operations, the Soul, that is but a creature, gives unto the body; so that the eye sees, and hand works, and feet walk, the hand and tongue make rare music, and body lives and moves, and continues in health and strength, forty, eighty years; and when I see the selfsame body dead, and observe what ghastly look, instead of beauty, and that it neither moves hand nor foot, and how quickly it putrifies and rots when the Soul is gone. I conclude all these excellencies that the body had when living, were communicated to it from the Soul: For as if I should hear some rare music, and yet when I came into the room, should see a Lute lie on the Table, but not see any one in the room, I should conclude, that this Lute did not make the music of itself without a hand to move it, and that the Lute did not give skill to him that played; for let one that hath no skill, have never so well a tuned instrument, he can make no music; therefore if the Soul, that is but a poor creature, can enable the body to do what of itself it is so unable to do, and this by its union with the body, what must we think? what rare excellencies must necessarily be imparted to the Humane Nature of Christ, by that union which the Deity hath with it, and doubtless as much as a living body, as to beauty, and operations doth exceed a dead; so, and much more did Christ, as man exceed all men, being united to the Godhead, especially the union of the Deity with the Humane Nature of Christ, being nearer than that of the Soul with the body. I leave these things to the consideration of any spiritual understanding Christian; but this I shall add, that one never shall be satisfied fully, unless to that conviction which we have from arguments; we have that also which is to be had from experience.   

CHAP. III. In living contrary to Providences.  
3. THe third thing, wherein the Power of godliness consists, is living contrary to providences, I mean, not only above, but contrary to the temptations which accompany Providences: So we read in Job, when God had taken away from him all that he had, the temptation that was natural, considering our corruptions, which Satan pretended, and he doubted not but would certainly follow, upon this Providence, was, that Job would curse God, but Job did not only not curse God, but he blessed him, which was quite contrary to Satan's expectation, and to the temptation that was incident to that Providence: if Job had been only patiented under his affliction, it had been different, but not contrary to that carriage, which in such a Providence, one is generally tempted to, blessing and cursing, are the two extremes, not to murmur or repine, if one goeth no further, is not to curse, nor yet to bless, but of a middle nature; and a Christians aims should be higher, than only not to repine and murmur when God afflicts, or not to revenge whenmen injure or persecute us; it is not enough not to curse, but we must bless them that curse us; it is not enough not to despair in the time of persecution, but we must rejoice in tribulation, and be exceeding glad, when we suffer for righteousness sake: The Apostle bids us to add to our patience godliness, if that with which our patience is exercised be afflictions, if injuries from men, brotherly kindness. It was a rare carriage of a good woman, who taking up her child dead, whom she had laid down well, instead of murmuring, fell a blessing and admiring the goodness of God, that all her children were not so; this was quite contrary to the carriage of carnal men in such a Providence; that was also a singular carriage of one, who having had extraordinary joys in her sickness, finding that she was a recovering, fell a trembling exceedingly; and being asked whether her joys were gone, she answered no▪ not so much as abated, but that she trembled to think that she should live to dishonour her God that gave them.   

CHAP. IU. In mortifying Temptations.  
4. THe fourth thing, wherein the Power of Godliness consists, is in this, that we mortify temptations, if I may so call it, when few things are temptations, not that a grown Christian has fewer temptations, yet fewer things are temptations to him; 'tis one thing to conquer a temptation; so as to put it to flight, and another thing to disarm it, and destroy it, so that it shall not be able to fight against us any more; as for example, the sight of a beautiful woman tempts one to uncleanness, but through the grace of God one resists and conquers that temptation; but this is far better, that the sight of such a beauty should not so much as tempt one: it is better not to have one's house on fire, than quench it, a Philosopher seeing a great man, having great attendants, and abundance of the things of this world, said, See how many things I have no need of; so a grown Christian may say, see how many things are no temptations to me, as thou growest this way, so thou growest in grace; those words that formerly would have so provoked thee, that thou hadst much ado to prevail with thine heart not to revenge the injury; now such words are like a bullet shot against a rock, which neither batters, nor shakes it; consider how many temptations thou hast this way mortified; when the devil showed our Saviour the Kingdoms of the world, and all the glory thereof, that sight did not so much as tempt our Saviour: for we must not think that Christ did wrestle with temptations as we do; the holiest man, when these sparks from hell fall upon him, they do take more or less hold upon him, though it is not always with him, as in some extraordinary violent temptation, when he cannot quench that fire without as much clamour, toil, and trouble, as a house that is on fire is quenched. Indeed very often the people of God do quench temptations as easily, as one may put out a spark newly fallen upon Tinder, one may put it out easier than with a wet finger; but no temptation took any hold on Christ at all, it did not at all kindle upon him, though he was castinto a Fiery Furnace of temptations, heated by the wrath of God, and the malice of the powers of darkness, sevenfold hotter than ever yet any Saint was, not so much as the smell passed upon our Saviour, nor a hair of his head was singed; it is a rare thing to have the world crucified to us, and we unto the world; a dead man is not tempted with the greatest Beauty in the world, though she should stand before him, nor a living man with the fairest woman in the world, that should lie dead before him, she would rather fright, than allure him; it is a rare temper, when generally temptations are as blasphemous thoughts are to God's people, which astonish and terrify, but entice them not to consent, the world had base thoughts of Paul, and he was not behind hand with that, for he had as base thoughts of the world, for he was crucified to the world, and the world was crucified to him, we should use the world, as the world useth us, that despiseth us, we should despise it; that wicked men can stand unshaken by all the terrors that are thundered against them out of the Law, and unmoved by all the sweet promises and offers of the Gospel; so let the threaten and allurements of the world be to us, now temptations are mortified, and cease to be temptations. 1. When we are clearly convinced of the positive vanity of all those pleasures, and that sin tempts us withal, this will make us not so much as parley with sin, as we do not so much as cheapen fruit that is wholly rotten, and worth nothing. 2. To be convinced of, and affected with the super-excellency of those things that God hath promised in the Gospel for them that love him; for it may be we shall find it a hard matter to see the creature to be nothing, but it will be easy to see God to be more; by our understanding the greatness of the price that we must pay for the pleasure of sin, it will quickly break off the bargain; for we do with as much indignation leave him that asks us a hundred times more than the thing is worth, as we do him that asks us a small price for that which is worth nothing. 3. Another way to keep off most temptations from taking hold of us, is, by being convinced that we have no need of that which sin offers us, for generally they are not necessaries, but superfluities that tempt us. 4. We must endeavour to increase our love to God, for then, though it were possible, that sin should offer us something proportionable to that which God promiseth, yet love would turn the scale. 5. Always to be spiritually or lawfully employed, non vacat, gives generally a speedier and fuller denial to temptation, than non licet.  
But there are some cases wherein temptations may become no temptations to us, and yet it may not proceed from strength of grace, nor from mortified corruptions: First, when tentations are so subdued by a contrary Master Sin, that they have no power at all over us: As for example, if Covetousness be our Master Sin, and has got full dominion over one, all tentations that are costly take no hold of us, such a man will not be at the charge of drunkenness, of gluttony, of vanity in apparel, etc. But this is but casting out one devil with another, as it was with the Tribes of Ephraim and Manasses, though they were enemies one to another, yet both were more enemies to Judah; so that those of the Tribe of Ephraim, would rather serve under the Tribe of Manasseh, than not fight against Judah: So Vices, though they be contrary one to another, yet will not by their civil wars amongst themselves, weaken that opposition that they all make against Grace.  
2. The things that did formerly tempt us, may cease to be temptations, not because our lusts are mortified, but satisfied; as when a glutton or a drunkard hath so intemperately eaten and drunken, that his stomach is overcharged, so that he loathe the Honeycomb, and the Wine that gives its colour in the cup tempts him not at that time, but it is, because he hath wearied himself in his iniquities.  
3. When sickness or age has made us unable to act those sins that formerly we have committed: What if a drunkard in a violent Fever, or an old man weakened by age and sin, is not tempted with wine, or beauty, it is not because his lusts, but rather his body is mortified, and he hath not left sin, but sin him.  
4. When by reason of ignorance and infancy we are not yet capable of being tempted with some temptations, as children with covetousness, and lust, or ambition: it had been little praise to Moses to have despised the Treasures and Honours of Egypt in his infancy; therefore the Scripture, to show the power of Grace in him, says, that when he was of full age, he was so; but certainly in infant's corruption is not mortified, but bound up in the heart of a child, Prov. 22.15.   

CHAP. V In the manner of conquering of Temptations.  
5. THe fifth thing, whereby the Power of Godliness may be discovered, is, by the manner of conquering temptations; as the power of godliness increaseth, so the conquest of temptation is: 1. More easy, when we stand wrestling and parling with temptations, and the dispute is so hot for a long while, that none doth know which way the victory inclines, it shows grace to be weak; but when we are spiritual sampson's, than we break these cords with which Satan endeavours to bind us, as a thread of tow scorched with the fire. 2. By the fullness of our conquest over temptations, if the temptations presently rallies its forces, and assaults us again, it often shows the resistance was but weak. 3. When we can overcome a temptation with fewest motives when we are fain to think of the glory of heaven, the love and sufferings of Christ, and many other like motives to overcome some trivial temptation, it shows our grace to be but weak; but when the least spiritual truth, or temporal mercy, is like Eleazar the Son of Dodo, able to scatter an whole Army of these spiritual Philistines; he is one of Christ's Worthies, the more strength the motive hath upon which we resist, so it be not carnal, the stronger our grace. 4. The more spiritual the motives are by which we overcome, the more spiritual are we, the more pure the motives, the purer our grace, and the purer the stronger; Mercies are purer motives than Judgements, Heaven than Hell, love than mercies, mercies already received, than the hope of future mercies, commands than rewards.  
The fifth thing, in respect of the manner of our overcoming temptations, wherein the power of godliness appears, is, when we quickly and speedily overcome them: To consult whether we should do that or no to which we are tempted, argues either, that our knowledge and understanding is dark, or our love to God is cold.  
There are but two things that are to be consulted of when we are tempted, viz. Whether it be a sin or not that we are tempted to? We knowing it to be a sin, whether we should commit it? The first argues: 1. Imperfection, in respect of our understanding in spiritual things, we should be filled with the knowledge of the Will of God in all Spiritual Wisdom and understanding: So that we should in all cases be presently able to determine what is pleasing in his sight. The second argues, the abundant want of Grace; for when once we know what is the Will of God, it is certainly a sin not to do it: So the Apostle, He that knoweth to do good, and doth it not, to him it is sin. So that to consult, and to deliberate, whether one should serve God, is sin; for as long as he is consulting, he doth it not. Indeed we may consult how we may do the Will of God, with most advantage for his Glory, but not whether we should do it or no: We should utterly dislike such a Physician, that should consult whether he should cure us: It is Gibbeufs observation. There are two things that are not fit to deliberate of, God and Sin; for deliberatio non est nisi de mediis; We deliberate only of the means, not of the end: Now God being the end of all things, is above, and sin below the nature of means: Satan's first great policy, when he tempted Christ, was to tempt him with such a temptation, that might not seem to be a temptation; so he did in his first and second temptation, but when he saw that Christ was of such wonderful Wisdom, and so sharp-sighted in the things of God, that he could not spin a temptation of so fine a thread, but he could discern it. In the last temptation he tries what he could do with the strength of motives, to persuade him to do that, which he could not but know to be a sin, since he could do nothing by his subtle contrivances to deceive him, so that he should take that for no sin, which was one. But our Saviour breaks this Spider's Web, as well as discovers it; they are not so fine, but he discerns them, nor so strong, but he breaks them; neither does Christ use any consideration to discover that he was tempted to a sin, nor any consultation, whether he should do it, when he knew it to be so, but presently answers: For to consider what advantages we may have, by doing any thing which we know to be a sin, is a snare; therefore our Saviour answers to the Temptation, not to the Motive, Matth. 4.10. But of this more largely in my Observations upon Matthew, Chap. 4.5, 6, 7.  
It is a question worth the determining, which is the holiest act, exceedingly to love a thing, and yet for Gods love to leave it; or to have our heart mortified to the love of a thing, and yet to leave it: To leave a thing we love not, seems not to be thankworthy, and to love the things of the world is a sin, to love vanities is a sin, though to leave them for his sake is not. It was a greater act of Holiness in our Saviour, not to be affected with the glory of the World, than to be affected with it, and yet to refuse it upon such terms as it was offered; therefore to decide this question, we must understand there are three kinds of things; some that we may neither love nor have, as sin; others, that we may have, but not love, as riches. Other things we may have and love, as Wife and Children; to love those things which we ought not to love, and yet to leave them for God's sake, is but half our duty, for, for God's sake we ought as well not to love them, as to leave them, since he commands us not at all to love them: It is not enough not to have a comparative love, but we must not have so much as a positive love to them, but for our Wife and Children, etc. whom we ought to love; there we are, then only not to love them, when they come in competition with God, we may leave a positive love to many things, but comparative to none in such a case; in such a case he that hates not Father and Mother, and House and Land, and life itself, for my Names sake, is not worthy of me.   

CHAP. VI In inward Mortifications.  
6. THe next thing, wherein the Power of Godliness consists, are Inward Mortifications, for as for outward mortifications, they are either concomitants or preparatories to, rather than things wherein Holiness consists, and the cases wherein Outward Mortification are required and acceptable to God are:  
1. When providences cast us upon them, as when God takes away our estates, so that we have neither food nor raiment, nor where to lay our head, to suffer these patiently, thankfully, and fruitfully, is more acceptable with God, then to give all one has to the poor; and whether the patiented thankful poor Saint, that is relieved, or he that relieves him, offers the most acceptable Sacrifice; whether to suffer out of obedience, and love to God, or to give alms, be more pleasing to him, judge you.  
2. When we fall into them by persecutions, than the outward mortifications that we suffer, we should rejoice in.  
3. When the duties of Holiness cannot be performed without them, as in cold Wether, when one must either lose some early public Ordinance, or endure the Winter's cold, by rising betimes to enjoy it, or any other time of the day to neglect any private or public duty, by reason of the coldness of the Wether, if it be not prejudicial to our health, is such Epicurism, that is unworthy of a Christian; so then, if outward mortifications be necessary Concomitants, or singular Preparatories to duties, or if by omission of them, we shall give just scandal to weak brethren, in such case they become duties; but doubtless the Power of Godliness consists not in them; many that have been much exercised in them, have had little Religion. Theodoret tells the story of one Macedonius, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Gubba, because he eat nothing but barley, pulse, and stood in a ditch all his time; for Gubba in the Syriack, signifieth a ditch. You shall see the gross ignorance of this man for Flavianus sending for him, and ordaining him Minister, the next Lord's Day, being sent for to Church, said, He durst not come, for fear he should be made Minister again: Doubtless inward mortifications have great advantages above outward mortifications.  
1. Inward mortifications are always lawful, and necessary, outward are not so, as when they are prejudicial to one's health.  
2. Outward mortifications are very subject to degenerate into superstition, as evidently among the Papists, that wherein they most boast of, are things of this nature, as the single lives of their Priests, who although they have no Wives, yet are prodigious in their lusts, and though they boast so much of their austerities, yet the Gymnosophys amongst the Heathen, and some Hermits amongst the Turks, equal, if not exceed them in austerities.  
3. When voluntarily, and out of choice taken upon us, they do rather puff up, than edify, for outward mortifications are very glorious in the sight of the world; and it may be that may be one reason, why our blessed Saviour did not much use them, because he would deceive humane wisdom, for even carnal persons do honour outward mortifications, but inward mortifications are invisible, and endeavour to hid themselves even from God's people.  
4. We are to begin at inward mortifications; and this was our Saviour's method, he would not put his Disciples at first upon fasting, Matth. 9 as John did, for John's Disciples were Saints, before they were his Disciples; but our Saviour chose such for his Disciples, as were old cloth, and old bottles, and indeed outward mortifications without inward, are like the spreading of a cold wet cloth upon the face of one who hath the Small Pox coming out, it may make, by driving in the corrupt humours, the face more beautiful, but it sends the poison to the heart; therefore endeavour after inward mortifications, for it is far better to mortify our love, and desire of riches, then to cast them away, better to have them, and not love them, than not to have them.   

CHAP. VII. In having dominion over our thoughts.  
7. THe seventh thing, wherein the Power of Godliness consists, is, in having dominion over our thoughts, when we can say to our thoughts, when we go to pray, Stir not, before I have done my prayer: And so in other holy duties, for outward actions, moral principles and motives are strong enough to keep them in awe, but nothing, save grace, will fix the thoughts, and keep them unmoveable, when we are employed in the things of God; and indeed it is a very hard thing to fix our thoughts, when we set ourselves about the things of God, certainly carnal motives and principles cannot do it; indeed many, that to carry on their own interest and designs, are very frequent, and seem to be very fervent and intentive upon the things of God; yet he is but like one that useth Spectacles, he fixes not his thoughts upon those spiritual duties he makes use of, but looks through them, and beyond them, upon the things of the world, Religion, that seems so nigh their eye, doth not terminate, but transmit their sight; or they are like one that looks upon their own face in a Looking-glass, they look not on the glass, but on themselves: So these men eye themselves, and make use of Religion, but as a glass to dress themselves by, that they and their designs may appear more beautiful, and lovely.  
Hence it is that meditation is a duty of so much difficulty, since the whole business is transacted in our thoughts; in vocal prayer the difficulty is less, because our very speaking doth help somewhat to fix our thoughts, but in meditation, where there is altum silentium, and nothing to give bounds to our thoughts, they are very subject to wander; and therefore this is so strong an argument, of an excellent frame of heart, because it is scarce possible to have our hearts fixed upon God except we attain to the love and admiration of him: The Angels being flames of love, it makes them always look upon the face of God, and also, because they see God with admiration; for it is said, they behold his face, therefore they are not weary of looking on him.   

CHAP. VIII. Wherein the Perfection of Holiness consists, as to several graces.  
NOw I shall show you wherein the perfection of Holiness consists, as to several graces. 1. Faith.  
1. For Faith to be no more, though one has never so strong reasons for any revealed Truth, than if one had none: 'Tis an hard thing, when reason proves any divine Truth, to keep it from having dominion over our faith, and not to make it the foundation of our assent, when the light of Faith is like that of the Sun, and Reason like that of the Candle: For when the Sun shines very bright, though it does not put out the candle, yet it makes its light useless; for we are so far from seeing by the light of the candle then, that we can scarce see the light of the candle: For faith, though it puts not out reason, yet it sees not by its light: We must deal with reason, as Moses dealt with the Gibeonites, he made them hewers of Wood, and drawers of Water, but we must not make it of our counsel in the things of God; we may use it to direct us in worldly matters, as how to build Houses, etc. but we must not let it vote with Faith; for though reason is not to be destroyed, yet it is to be led captive, 2 Cor. 10.5. If we had a friend, whose testimony we did almost infallibly believe, we would not stir out of our doors to satisfy ourselves in any thing that he affirmed, but if we had any thing to do upon it, we would presently do it, without further inquiry, whether the thing was as he affirmed; as if we were to take a journey, when such an one called upon us as he rid by, if our friend told us, that he was come whom we expected, we would not go to see, but put on our garments, and prepare for our journey, etc. So those things that we know by experience, as that, things that are unisons or diapasons, if you strike the one, the other moves; 'tis true, we may inquire after the reason to satisfy ourselves of the why, which Mercenius Martinius hath set down, but we do not inquire whether it be so or no; nay, whatsoever reason contradicts the being, so we discard as spurious and false; so we should do in Faith, whatsoever contradicts the Truths of God ought to be suppressed or rejected, so did Abraham.  
The second high Act of Faith, is, to believe truths, when carnal reason is, and experience also seems to be against it; and it is a question, whether is hardest, to believe the truths of God firmly, because God hath said them, when reasons are for or against them: Little question it is, but it is an easier thing to give our assent, when reason is for them, but such assent that flows from reason is not Faith; For it is not always a divine assent that is given to divine truths; in this case, more blessed is he that sees not, and yet believes, as our Saviour saith, as the Martyr said, I cannot dispute, but I can die for the truth: 'Tis singular, when Faith can lead reason captive, and ride in triumph: Certainly that of the Apostle is singular in this case, that we have a sure word of Prophecy. Thus also did Abraham.  
The truth is, there were two main objections that reason might bring against Abraham's having a son, one was the weakness of his own body, the other was the deadness of Sarahs'; For Sarah was not only barren, by reason of some distemper, but dead, by reason of age; but Abraham did not only not yield to these objections of humane reason, but did not think them considerable, when they spoke one thing, and Faith another; for so 'tis said, that Abraham did not consider, Rom. 4.19.  
And as it is evident, that when the Sun shines in its brightness, the light of a candle adds not to its light, nay, though a room had many candles in it, the room is not sensibly the lighter, when the Sun shines full into it: So though many reasons do give light to a revealed truth, yet when once the authority of God gives testimony to it, the brightness and clearness of his testimony is so great, that wheresoever it hath its full efficacy, reason neither adds nor takes from the certainty and evidence of those truths so revealed, and so believed.   

CHAP. IX. In high Acts of Hope.  
FOr the high Acts of Hope may be guest at by that which hath been said of Faith; for as he whose Faith is above all but Scripture. Arguments be they never so strong to prove the truth he believes, and victorious over all objections are against it, and believes no more, because of those arguments, nor less, because of those objections; so his hope anchors upon the true rock, who trusts God no more when he hath abundance, nor less, when he hath no means; nay, when all means are against that which he hopes for, it is a hard thing to decide, whether of these two are most difficult, viz. for him to trust that God will give him the victory, that hath an Army of ten thousand, to fight against a hundred, for him that hath an army but of a hundred, and is to fight against an army of ten thousand, there is but little question, but he that hath a vast army against a handful of men, will be more confident of getting the victory, but not that God will give him the victory; for it is very hard to have an arm of flesh, and not to trust in it; therefore we are not to judge of our hope by the measure, but by the ground of our confidence, and the question we should put to ourselves, is not how much, but why we believe we should have such a mercy; nay, the more confident we are, the less we may be said to hope, in a Scripture sense, if our confidence be built on a carnal foundation, the greater such our confidence is, when we have abundance of means, as our hope is less, even then when we are most secure, so it will appear when means fail; for as hypocrisy ends in Apostasy, so security and presumption in despair, whosoever believes in hope, must believe against hope, as Abraham, Rom. 4.18. those things that are against carnal hope, hinders not a Saint from true hope.  
The second thing whereby we may discover the strength of our hope, is, when we can trust God in the midst of the highest discoveries of his wrath, and displeasure, and when we have not the least sense of his love: Our blessed Saviour, the King of Saints, not only in this respect that he governs, but that he excels them also, as much in the Acts of Holiness, and riches of his Grace, and treasures of his wisdom, as Solomon in all his glory, did the meanest of his Subjects in riches and wisdom: I say, this our blessed Saviour gives us a rare example of an high act of hope, in this respect, for when he was under the sharpest sense of the wrath of God, and of Gods forsaking him, yet, even than he commends his spirit into the hands of God; Into thy hand, I will commend my spirit; for so is the original, and it is, as if Christ should say, Father, though thou seemest to forsake me, and that thou wilt not own me, yet I will commend my spirit. I dare, I do, I will commend my spirit into thy hands, though thou seem'st to forbid me, as much as sense of wrath can do, and though by thus forsaking of me, thou seem'st as though thou would not receive my spirit, though I commend it into thy hand, yet I will commend it; this was the highest act of hope that ever was since the world began, and fully to trust God, when as to our sense and feeling, God rejects us, and not to cast away our confidence, when God seems to cast away us, is an argument of an high degree of confidence.   

CHAP. X. In the love of God in, four particulars.  
AS for the love of God, the high acts of that are:  
1. Not much to relish the love that any bears us, except it be for God's sake; for we must not be content that any one should terminate his love in us, no more than his praise; we should in this case say as the Angel did to John, mutatis mutandis, See thou dost it not, I am thy fellow servant, love God. The love which is borne us not for God's sake, offends God, why should it not offend us? For it is our duty to love God in all things, for all things, and above all things: The truth is, we may delight in these, because it is that which God requires of them, that they should love us: but if we know that it is no way in reference to God, we ought also to disrelish it upon that account. Those that preach Christ out of envy, the Apostle says, he did rejoice, and would rejoice, but it was, that Christ was preached, not that he was preached out of envy, that doubtless was some trouble to him; one may delight in the love of Wife, Children, Friends, etc. but it should be a grief to us, that it should be any way proportionable to that love which they should bear to Christ. Indeed thus fare we may rejoice in their love, viz. because by that means we have a great advantage to make our spiritual advices, and instructions, and discourses of the things of God more pleasant. Hence it is that the Apostle doth endeavour captare benevolentiam, to gain the hearts of those to whom he wrote or preached; but it was, that he might gain them, not to himself, but to Christ. From hence it is, that Ministers ought accordingly to endeavour to gain the hearts of those over whom God hath placed them, that he entering in and having a place in their hearts himself, may have the better opportunity of letting in Christ also.  
The second high degree of love, is, rather to be acted by, then to act love; when we have love, as we are said to have an ague, or a fever, which rather indeed have us, than we them; and the Spouse doth call it, being sick of love, not that Love is a distemper, or a disease, but that as a disease to our hurt, so the love of God rules us, and over-powers us for our good; so that to say properly, Love is not so truly in us, as we in love, when love is turned into ravishments of spirit; and therefore the third excellency of love, is, when it constrains us, as the Apostle speaks, when we neither can, nor will stand out against the power of Love; 'tis said of Christ, that he was driven into the Wilderness by the Spirit, in one Evangelist; in another, that he was led, to show, that he went willingly, yet with so much speed, as if he had been driven: As long as thou canst rule thy love to God, thy love as yet hath not come to that height, and paroxysm, that it ought to do; for wheresoever the love of God is, it ought to rule the soul in which it dwells; for as before regeneration, corruption gives laws to the whole man, and carries it whether soever he pleases, so that he cannot so much as bridle it; so after regeneration, love should be the chief Monarch.  
The fourth excellency of Love, is, when it makes us to triumph in and over difficulties, and dangers, and sufferings: It was an high act of Christ's love to us, when his love made him more complain, until he suffered, than when he suffered upon the Cross: I have a Baptism to be baptised withal, and how am I straightened, until it be accomplished: He thought it long while he suffered, not when he suffered: We read of those that rejoiced more in the spoiling of their goods, than others do in great spoils: So the Apostles, that they were thought worthy to suffer for Christ; they took an holy pride in their shame, and pleasure in their pains: When dangers and sufferings threaten us in the ways of God, we should do as the Saints did in the Primitive Church, when the wild beasts were let lose upon them, they came with stretched-out arms to meet, and as it were embrace them: We should be glad of having any opportunity to express our love to God; 'tis a poor thing, when we serve God only of that which cost us nothing. We read of a woman, who in the time of persecution, came running all undressed, and they asked her, what she meant, and she said, 'twas for fear she should come too late, to suffer Martyrdom; for that day there were divers that were put to death for Christ, and she came, lest she should lose that Crown.  
5. Then love is strong, when we can love God, when there is nothing else to love but God, when he strips us of all his blessings, and let's Satan lose upon us, as he did upon Job; nay, when he does not so much as leave us his love to love him for, but takes away the sense of that also, shuts out our prayers, runs on us like a Giant, as Job speaks, when we see nothing but his frowns, his wrath, when our enjoyments are gone, our hopes gone, nothing left, but a sad expectation, and fearful looking for of Judgement, and fiery wrath of God; for a soul in this case yet to love God, as those in desertion do, they will not sin against God for a world; nay, that which makes Hell terrible to them, is, that if they go thither, they shall blaspheme him there.  
I have heard of one, that when God delivered her out of her desertions, she acknowledged, that when she was in them, as she has been going along in the street, she expected every step to sink down into hell; yet, if she had heard but an oath sworn, she was ready to fall down dead, it was such an horror and abomination to her to hear God dishonoured. 'Tis reported of another, who being asked what he would do, if God should cast him down into hell, he answered, that he had two arms, the one of faith, the other of love, and he would embrace him, so that he would carry him with him, and then Hell would be Heaven.  
6. Another great act of love, is, when one hath all things and God, with God, yet to love nothing but God, this is that excellent frame of spirit, that they in heaven have, that though there be so many rare and wonderful enjoyments, such as the least whereof would astonish and ravish us, yet they no way divert the thoughts, or abate the love of those that are in Heaven; and indeed therefore it is, that God hath reserved those joys in abundance for that place; for if God should vouchsafe us to see and hear those things that they see and hear, they would be temptations to us, instead of blessings, and we should fall in love with Heaven, more than God, or else we should be past hope, or some other way be distempered; for so it had been with Paul, if God had not sent him a messenger of Satan to buffet him, it had been better for him to have wanted those revelations; but they in Heaven are able to bear that weight of glory, which would sink us, but it is but their ballast, and makes them more steady in their joys; That wine that does but refresh a Giant, would distemper a child, that which makes him more active, will lay a child asleep, and wholly disable him: It seems it may be to some an harder matter to be patiented, and holy under great afflictions; but doubtless, it requires more grace to be so in the time of prosperity.   

CHAP. XI. Wherein the Power of Godliness consists, as to Knowledge, or the high acts and effects of Knowledge.  
4. COncerning our knowledge of God, the signs of its perfection are these.  
1. When we are rather passive than active in our knowledge, when the thoughts of God always end in admirings and adore of him; and in such a case the understanding rather suffers than acts, as it were, ceasing from its operations, and suffering itself to be overcome by the object: It is quasi silentium intellectus, or admiration.  
When the truths of God are to us always like a great Ocean, whereof we can neither fathom the bottom, nor see the shore.  
2. Then our knowledge is excellent, when it never comes with light alone, but always comes with flames, when our hearts are as much ravished with the ecstasies of love, as the understanding is filled with admiration of the truths: Those that are in love, seldom speak or think of their beloved, without flames; and shall we be such Tinder to the dark beauty of the world? and shall we lie frozen in the midst of the glowing coals of his mercies, and the flame of his love and excellency.  
Then 3. The truths of God have wrought a perfect work in us, when the doors of our hearts are not only opened by understanding of them, but are lifted off from their Hinges, by admiration, so that they stand open now, and we neither can, nor will think of any thing but God; so that we need not set ourselves solemnly to think of him, or else we can have no thought of him that affect us; but our hearts are so fixed upon the thoughts of him, that nothing can divert us, as Mary Magdalen, not the Angels of Heaven, no, nor Christ, until he appeared to be Christ, could have any thing from her, But they have taken away my Lord: That soul is in a good frame, that has its door shut to the world, so that the thoughts thereof must first knock, and ask leave, before they can enter, but open to God, so that the thoughts of him may come in when they please.  
4. Than the Knowledge of the things of God, has obtained a considerable degree of perfection, when temptations cannot stand before it; but if in the midst of a temptation, the thoughts of any divine truth comes in, the temptation flies before it: The Truths of God have never yet attained to any considerable degree of that authority they ought to have over us, when temptations, and they can both be in the soul together, when a temptation can go on, enticing the Soul to sin, while the truths of God look it in the very face, when a Father cannot by his looks, or threats, or calling for, or shaking of the rod, rule his children, unless he chastise them, it shows he hath either lost, or never had that authority over them, that he should: So when the consideration of the truths and the mercies of God will not keep us in awe, but we go on sinning in the presence of such truths, it shows, they have little power over us.  
5. Then our Knowledge is as it should be, when the truths we know have that weight with us, that they sink down into our hearts; nay, when we care to have nothing to do with such truths, as have nothing to do with the heart, but are merely speculative, and float in the understanding. Some have that vain, and sinful art, of beating the weighty truths of God so thin and fine, that it cannot sink down into their hearts, as one may beat lead so thin, that one may make a boat of it, that it shall not only float itself, but shall keep other things from sinking.   

CHAP. XII. Wherein the Power of Godliness consists, as to Humility; or wherein Christian Humility chief consists.  
5. FOr Humility, the excellent degrees of that are these: 1. When we stand wondering at the goodness of God, even in the least mercies, when we can admire and bless God for having so much, which others of our degree having, murmur against God for having no more, when we are so sensible of our own vileness, that the least temporal blessings seem wonders of mercy to us; and when God lays upon us never so great a weight of affliction, yet even then we can admire his mercies, and bless him more, that we are not in a worse condition, than murmur that we are so bad, and cry out, it is his mercy that we are not consumed; when God's mercies humble thee, and Gods afflictions fill thee with his praises, when thou canst see thine own vileness, in the midst of God's mercies, and God's goodness in the midst of thine afflictions, and be powerfully affected with them, than thy heart is in a right frame. A sinner that murmurs on this side of Hell, if he were truly sensible of his own vileness, were as great a prodigy, and would argue as much impudence and arrogancy, as for a pardoned Traitor (who had deserved to be tortured to death with the exquisitest tortures) to complain of the King's cruelty, because he did not feed him, and  him deliciously, sumptuously every day, so for a living man to complain, etc.  
2. When we are unwilling that any one should have good thoughts of us, or at least in reference to ourselves; and if it were not for the duty we own to truth, the glory of God, and the edification of our brethren, we would never vindicate ourselves from any slander or aspersion that is laid upon us: Many do with so much violence and impetuousness vindicate themselves, that they do wound their own consciences, and bring a greater scandal upon Religion, by their unchristian carriage, in vindicating themselves, than the crime, which was unjustly laid to their charge, would have done, had they been guilty of it; like one, that going about to rub off a spot of dust cast on his face, should rub off the skin also, and so leave behind a greater blemish than he removed. We ought humbly and quietly to deny those crimes which are unjustly laid to our charge, this duty we own to Truth, and to Religion, which may also suffer by our sufferings, this way; but then we must also remember to perform that duty we own to Humility and patience, which is quietly and willingly to be content, that any, or all, should think as ill of us, as they please, and think thus with ourselves, that the shame that lights on us, by being supposed to have committed the crimes we are guiltless of, is not to be compared to that which is due to us for those sins which we are guilty of, though men know them not.  
3. Another singular Act of Humility, is, to be troubled at all unjust praises, as much as others are at unjust slanders. Surely the one is as much against truth, as the other; nay, though the praises be due to us, if they be given us upon a wrong ground, or from a wrong end, we ought to reject them: So our Saviour blamed the young man for calling of him good, though he was so; yet, because the young man not thinking of him to be God, said, he was Good. So our Saviour at another time rejected Satan's confessing of him to be the Son of God, and the Pharisees telling of him, that he was one that accepted the person of no man, because, though their praises were true and excellent, yet their ends were malicious; we should be more afraid of just praises, then of unjust reproofs, for they are more likely to do us harm; but praises and gifts are seldom sent back from what hand soever they come, or for what end soever they are sent.  
The fourth act of humility, is, not only to do what others will have us do, if they carry on their commands with love and meekness, but when they carry it on with imperiousness and violence; divers think it no crime, but gallantry of spirit, to profess that such a one may do any thing in love, but if they go about to force them, than they shall rather break than bend their spirits: but to be flexible to imperious commands and violence, is a better sign of that humility and meekness of spirit that speaks a true Christian; for we have a Proverb, though not true literally yet proverbially is, viz. The devil is good, if he be pleased; for though the devil is never good, and worse to those that please him, yet there are few men that are come to that height of wickedness, that if one useth them with abundance of love, kindness, entreaties, gifts, praises, etc. you may much prevail with them; nay, it is not easy to persuade divers that this is a vice in them, viz. that they will not be ruled but by love; but St. Peter is clear as to servants, 1 Pet. 2.18. that they ought not only to obey Kind and loving Masters, but froward and imperious; and as for others, our Saviour speaks plain, that not only we should go a mile or two with those that entreat us, but those that compel us to go one mile, to go with them twain; and so also, that we should not only lend to those that do desire to borrow our Cloak, but to give it to them that demand it, as their own. I know there are divers cases and exceptions wherein these rules hold not, yet none of those exceptions are grounded upon this, that they shall not have their will, but I will have my will; I grant, that Superiors, Masters, Parents, etc. rather to correct, than to yield to the imperiousness of those that are under them; but neither they, nor any other should do it upon the account of wilfulness; therefore from all that hath been said, I do account it a greater act of humility and self-denial, to yield to the imperious demands and commands of others, than to their entreaties: Christians should not be like flints, that cast out fire, as often as you strike them, to break them, and those are generally the greatest fools in Christ's account, that use to say, you shall not think to make a fool of me; but true Christianity is so shamefully mangled and disfigured by those distinctions, and distorted interpretations, that pride and passion, covetousness and ambition have made, that there is little of its native, genuine, comeliness, and beauty remains.  
The fifth high act of humility, is, when it doth not hinder the edification of others, to love our own abasement, and disreputation, that the glory of God may be more exalted, and that our neighbour may be preferred before us; for though in the matter of our souls we are to love ourselves before any particular person, and generally in other cases, to love our neighbour, but as ourselves, yet in the point of honour, we are to prefer them before us, Rom. 12.10. for we are not only to be content that we are valued and esteemed less than others, but we are to take much satisfaction in it, since it is the accomplishment of that which we do, or aught to desire, in shame, that we suffer for righteousness sake, we ought to magnify God, that for his sake he will account us worthy to suffer such things; for the shame that accompanies divers afflictions, we ought to receive it with the same patience, satisfaction, and thanksgiving, as we do the affliction which it accompanieth; he that despiseth none, yet despiseth the world, and himself, and despiseth, that he is despised, is a perfect man.  
To make my meaning plain, I will give you some instances; there are several kinds of afflictions, or troubles, some that are honourable, and some that are dishonourable, one hath a great scar in his face, by which it's very much disfigured, which was got in war, and is a testimony of his valour; another like disfigured by the Small Pox; one is reproved, and hath taunting expressions given by his Parents, or Master, another hath the like from an equal and companion, every one accounts it no dishonour for him to bear the former, but amongst gallants, it is accounted cowardice to bear the latter; but it is a greater act of humility, and more acceptable to God, to bear the latter, than the former, since in the former we bear but one affliction, viz. the passion and anger of a Superior, but in the latter, the shame also, that follows our bearing such expressions; surely, if Christ made himself of no reputation, we should more than submit, when God makes us of no reputation; one hath a Boil on his arm, another, on his face, the pain is the same in both, but that on the face much more shame; and when God sends us such an one, we should know that God intends that we should as well welcome the shame as the pain: there are some virtues and graces more esteemed of in the world, than others; as for example, valour, liberality, especially to the poor, suffering persecution for righteousness sake, are generally more esteemed of, than many acts of humility, meekness, modesty, patience, and self-denial, for one that is noble by birth, or of great estate, and honours, not to follow the vain custom of the world, either in respect of richness, or fashion of her apparel, or in curiosity in dressing herself, but to go in a mean, careless, and not vainly fashionable, though not ridiculously: Dress is an act of humility, because despised, and an act of obedience, because commanded, yet this act of humility, as I have said, is despised; but if the same person should go to the houses of poor people, and confer with them, and relieve them, that act of humility and charity is magnified, for divers times several acts of the same grace, some of them more, and some less honourable: As for example, some great person is in desertion, and several Ministers go to comfort her, and no one wonders that such a one goes to that great person, but rather hath a greater esteem of him, that he hath an interest in a person of that quality; but if some poor women were talking of Christ in the streets, and some Minister should join in discourse with them, as Christ did with them that were going to Emaus, if he were an eminent Minister, they would wonder what he did speaking with that woman, as the Disciples did with Christ's speaking with the woman of Samaria; and if it were a Minister of small account, and estate, though of great piety, they would look upon it as amargument and effect of his mean condition; but wisdom is justified of her children.  
Divers times, by some inconsiderable acts of foolery or indiscretion, we bring shame upon ourselves; so that though there be no sin in the acts themselves, yet the duty we own to civility and wisdom, should make us abstain from doing of them, yet when they are done, we should not at all be troubled at the shame that follows them; nay, in those actions that are sinful, though we ought seriously and sensibly to be affected with the guilt of that sin, yet for the shame that comes upon us, by reason of it, we ought willingly to accept, as part of the punishment of our sin, not that it is not lawful, for it is our duty to seek out for remedy, for a Boil in the face, or any other disgraceful affliction, as well as of others that are not disgraceful; but my meaning is, that while the affliction continues, we should not be troubled at the disgrace it brings: Our Saviour did both endure the Cross, and despise the shame, and which was hardest, it is not easily discerned. I think it is easier to deny our profit or pleasure, than to deny our honour; pride is the last sin we put off, for we may be proud even of humility itself; yet though the outward acts of humility may nourish it, yet the inward grace and acts of humility, will mortify it.   

CHAP. XIII. Wherein the Power of Godliness consists, as to Patience; or several special signs and acts of Patience.  
FOr patience, the singular acts of that are:  
1. As much as in us lies, neither by words, pronunciation, nor gesture, to manifest our sufferings, except in some cases, to be telling of our pains and sufferings to every one that comes, is generally an act of impatience or pride, we may not deny our sufferings, for that's against truth, and we must not act one grace so as to wrong another, and to tell of our sufferings, though cheerfully, except, as it was said in some cases, is but changing an act of impatience, for an act of pride; and therein we thwart the end of God's providence, (who intends by afflictions to humble us) if we are puffed up with, and would have others have high thoughts of the calmness of our spirits in our troubles.  
2. The second high degree of holiness in the times of affliction, is, not only to be patiented under them, but thankful for them; for we pay a Physician for his advice, and an Apothecary's Bill, as well for bitter Pills, as for Cordials; we do not say, since you prescribe me bitter Pills, I will not give you so much for your skill and advice, nor you for your drugs, as if they were more pleasing Physic, but we pay indifferently for both: So Job, The Lord giveth, and the Lord taketh away; blessed be the Name of the Lord.  
3. There should be an holy indifferency in us to all afflictions, whether, as to the kinds, or continuance, or measure of them, not that one may not pray against either, or all, since that is an act of obedience, it being one means which we are to use, which if we do not, we are some way Agents in our own sufferings; and we are to be patiented, to take up our Cross, and follow Christ, not to make it: And as we must not make it; so we must not choose it, we must take the Physic God gives us; we do not use to prescribe to out Physician, but he to us, both the Recipe and the Dose. The Patients saying is, cure me, but tells not what he should give him to cure him; for the sick hath no more need of the Physician, than the whole, if by his own skill he knew the method, and means of cure.   

CHAP. XIV. Of projecting, and contriving, how we may glorify God most.  
ANotheract of the Power of Godliness, is, to project, contrive, and plot how we may advance the glory of God more: It is not enough for us to do the thing that lies before us, and to go, as it were, in a road, but to consider and inquire, if there be any way of edifying our Brethren, and glorifying God more, than yet we have known, not that I am for waves of will-worship, and inventions of men, as for the substance of God's Worship: Of that, farther anon; but that which I would have, is to inquire, and consider, how we may do that which God commands us, to the most advantage. As for example, God would have us bring up our Children in his fear, to Catechise them, and that they should read his Word; but we should consider how we may do this, that they may learn sooner, and fuller, and better: And when we see any Children that are able to give an account of their Faith, betimes, you should go to their Parents, and ask them, what method, or Catechism, they use, that their Children have attained to so much knowledge: And if theirs be better than thine, do thou likewise: It may be they will tell you, that they make them answer some Questions in the Catechism, before they have their Breakfast; or, that they make them prove, when they teach them, every point, by some pregnant place of Scripture: It may be, they make them answer some common objections against Holiness, and teach them how to use the Sword of the Word against errors: It may be they make them read the historical part of the Scripture first, and when they have read the Chapter, to tell some of it: It may be they use, that whensoever a Chapter is read at their Table after meals, to appoint them some one special verse, which they shall repeat the next day, before the reading of the Chapter: It may be, when they intent to give them any play, they make their learning some thing or other, the condition of their receiving of it, etc.    

THE SECOND PART. Wherein are set down Cautions and Discoveries OF Several Mistakes, MOST Common to the people of God.  

CHAP. I. The first Caution, viz. That we should not judge ourselves by the degrees of Grace.  
NOw I shall endeavour to show you several mistakes of the people of God, against which they ought to be cautioned and forewarned.  
1. Take heed of judging thyself by the degrees, not the truth of grace, it is a delusion of Satan to make thee stand gazing upon the rare manifestations, comforts, and graces of others, when thereby he causes thee to dispond, and even to give quite off, because thou thinkest thou shalt never attain that degree of holiness. There are two base carnal ingredients that make up this temptation.  
1. Pride, Wilt thou not serve God, except he will put thee in that highest office? Canst thou not be content to be a doorkeeper in the House of God? It is an holy frame of heart to mourn for the weakness of our graces, but it is a carnal one to murmur or dispond.  
2. The second carnal ingredient, is, that we distrust God, who made the tongue; though thou art like Moses, slow of speech, yet God can make thee like to Paul, My Grace is sufficient for thee, saith God to Paul; and so it is with thee; it is a delusion, somewhat like that which Satan uses, to hinder us from believing our justification: What art thou, saith Satan, and carnal conscience, that God should justify thee, or love thee, or give thee such great things as thou expectest: But Faith answers, Since I come to God in Christ's Name, it is not for me to consider in myself how he loves me, but how he loves Christ; nor is it for me to consider, as to justification, what I have done or suffered, or what I am, but what Christ hath done; and as long as thou look'st upon thy graces to justify thee, or thine own strength to sanctify thee, it is no marvel that thou dispairest, of both, That which thou art to do in this case is:  
1. To bless God for the graces and comforts that he hath given to others; it was a spiritual frame of heart that he had, or at least a spiritual speech of him, who when he was upon his death bed, and endeavouring to apply the promises of the Gospel to himself, but could not, as he thought, yet he blessed God, that he had made such precious promises for others to apply, though he could not; so thy design, being that God should be honoured, thou shouldst rejoice that others do it, though thou canst not; spiritual envy is the worst kind of envy.  
2. Thou art to imitate them in their perfections.  
3. Thou art to strengthen thy confidence and hope, for they were hewn out of the same rock with thee, their hearts were as hard by nature as thine; it is a comfort to one, to know that such an one, as was cured by such a Physician, had the same disease as we have, it makes us to rejoice, to see how well he is, and to hasten to his Physician, it doth not increase our sorrows or fears of our recovery, but our joys, to think, that if he were cured, we may.  
4. Thou must desire that holiness thou canst not attain to, that is not the language of God's people, to say, What needs so much holiness? if thou dost not hunger and thirst after righteousness, it proceeds not, because thou art full of grace, but corruption.  
5. Prize holiness, have high thoughts of it, and see beauty in it.  
6. Mourn for the want of it, and then if thy judgement doth prize, if thy heart doth desire, if thine eye doth mourn, if thine endeavours doth follow hard after God, though thou canst not attain to be so eminent a Christian as others, be assured, that Christ will not quench such smoking flax, nor break such a bruised reed, as thou art; and know this for thy comfort, that the weakest faith doth justify, not only as well, but as much as the strongest, and that the weakest grace is as sure to persevere as the strongest; for it is not by the power of our graces, but by the mighty power of God to salvation; God keeps us not only through faith, but he keeps our faith also; he gives us not only remission of sins, upon repentance, but he gives us repentance also, Acts 5.31.   

CHAP. II. The second Caution, That we should take heed that the works of our General Calling, justle not out the works of our particular calling.  
2. ANother thing that you are to take heed of, is, that the works of your general, doth not justle out the works of your particular calling; grace doth not hinder, but sanctifieth our lawful worldly employments, it makes us perform them upon more spiritual motives, and from other principles, and for higher ends, but it makes us not leave them off, there is a temptation that divers young and unexperienced Christians are exercised withal, viz. in the midst of the necessary works of their calling, they are pressed to leave off, and go to prayer; indeed this is a good sign; but it is a disease, as Physicians say, that the swelling of the legs after a great fit of sickness, is a good sign, though such swell are to be cured also; so it is generally a good sign to see people forward, though somewhat unseasonably in the duties of Religion, for few unregenerated persons are troubled with this kind of temptation; yet this distemper is not to be cherished, nor accounted health: Therefore, since, because many times the Spirit of God may extraordinarily stir us up to prayer: It is worth considering, how to know, whether it is the Spirit of God, or a delusion of Satan, when we are moved to this duty; therefore first, if thou art moved to prayer only, when thou art employed upon the works of thy particular calling, but never upon vacant times, it is very likely to be a delusion of Satan, for Satan's way is not to cure idleness with duties, but to spoil one duty with another, to put thee upon duties that are unseasonable, in respect of thine employments, or unsuitable to thy gifts; or such an one, that thou art not warranted to by thy calling.  
2. Art thou enlarged in prayer, when thou art put thus extraordinarily upon duties, or not? God doth seldom give one a call to any employment, but he gives one gifts suitable to it; as he doth not lay any affliction on us, but what he doth enable us to bear; so he puts us not upon any employment, but he enables us to perform it.  
Indeed God sometimes may give one the will to do a duty, and not give him the deed; but that is very rarely, and generally; to teach us that truth, that the strength of our own resolutions is not able to carry us through the doing of good, or resisting evil: Yet one thing is to be considered, that thou may'st be enlarged in prayer, both by God, and Satan: But the difference is, when God enlargeth thee, it is in the fervency of thy desires, but when Satan, it is only in the fluency of thy expressions; when God enlarges thee, thou art humbled after thine enlargements; when Satan, thou art puffed up.  
3. What power and efficacy has thy prayer upon thee? The prayer of a righteous man is not only fervent, during the time of prayer, but effectual afterwards; and that not only by prevailing with God, but prevailing with thyself, it makes thee more watchful, and industrious; as for example, if thou prayest that God would enable thee to serve him, if it be a right prayer, it will make thee more careful, more watchful over thy ways, every prayer is interpretatively a vow, which obliges us to perform it; therefore observe what power and influence thy prayers have upon thee.  
4. How is it with thee upon the Lord's Day? If the Spirit of God moves thee to duties on the week days; thou wilt be much more in the Spirit on the Lord's Day.   

CHAP. III. The third Caution, which is, that we should take heed of degenerating into will-worship.  
TAke heed of degenerating into will-worship, to study plots, and contrive how to serve God better, is a singular duty, and act of piety, but then see the Word of God be your rule; for else to invent ways of worship, that God hath not commanded, or warranted in his Word, though they seem never so specious, and have never so great a show of humility, they puff thee up, and provoke God: One hath this simile, A certain great man had thirty servants, ten of them were natural fools, and had not wisdom to judge of, or to alter their Lords directions; the second ten had some measure of understanding, but were proud and arrogant, so that they would oftentimes, because they saw not the reason of their Lords directions, (for the depths of his wisdom were too great for them to fathom) would follow their own inventions, which being but vain, they spoilt the work which the Lord set them about, and so provoked their Lord, not only by spoiling the business he employed them in, but much more, by their judging his ways to be foolish; the third ten servants, were those, who had far more wisdom than the second, but never used it to alter their Lords directions, always judging them to be best, though they many times could see no reason for it, nay, much against it. The high thoughts of their Lord's wisdom first caused them not to alter his instructions, and afterwards, their own frequent experience of the betterness of his ways. The first ten are natural agents, which work, but they know not what, rather by instinct, than by understanding; the second ten are wicked men, who judging of the ways of God's Worship, by natural reason, to which many of his ways seem absurd, they would therefore alter them, and institute others, of their own invention, that carry a fairer show to human reason, and so they mightily provoke God. For to break God's Law, may be an act of infirmity, but to judge his Law, is arrogancy: The last ten are the people of God, who have wisdom, and more wisdom than the former, but they never use their wisdom in judging of God's ways, and finding out new ways and worship, for they know that God never gave them their reason for that end, but only to help them to judge of the things of the world as how to build houses, and how to find out ways for the improvement of other manufactures, and things of that nature, that are temporal, and not spiritual.   

CHAP. IU. The fourth Caution, which is, that especially new Converts take heed of overburdening themselves with over-difficult; or multitude of duties.  
4. ANother error and mistake of new converted Christians, is, to over-burden themselves with duties for Satan, when he sees that he cannot keep them any longer from the ways of God, than he doth endeavour to put them upon religious duties, as they seem, but indeed are nothing but superstition, or else upon such duties that are too hard and difficult, as fasting, which is too strong cloth, as was touched before to be sown into an old garment, or else be puts them upon multiplying duties, so that, though in respect of their nature, they are neither superstitious, nor too difficult, yet in respect of their number, are very burdensome: Satan's aim is to tire and discourage new beginners, by putting them upon difficult, and multitude of duties, and therefore new beginners need be very wise, not only in respect of many other cases, and therefore, because it is a hard thing for them, wanting experience in the things of God, to direct themselves, let them choose some experienced, grave, sober Christian, that they may be advised by them.  
Take heed of rash vows, nay, take heed of all vows, lest they be rash; there are divers Christians, who being unmarried, and newly converted, have bound themselves by vows to such a number of outward performances, as to read so many Chapters a day, to fast often every week, that afterwards, when they were married, and had many family businesses to look after, their vows have been great snares unto them; but concerning the directions for making vows snares, that they may not be temptations afterwards, I refer you to my little Manual Treatise of meditation.   

CHAP. V The fifth Caution, against several mistakes of the people of God, in spiritual joys and sorrows.  
5. COncerning spiritual joys, Christians are subject to several mistakes.  
1. They retain all joys that seem to be spiritual, whereas they should examine them, for an enemy may put on the colour of a friend to deceive us: I will give you a few rules to judge of your joys, whether they be spiritual or no:  
1. True spiritual joys, generally come from the application of some promise of Scripture, Let him kiss me with the kisses of his mouth, saith the Spouse, Cant. 1.2 Joys that come, we know not whence, are very dangerous, and by experience all the people of God, can set their seal to this truth.  
2. True spiritual joys generally, follow deep humiliation generally, one is a child walking in darkness, before one is brought into this marvellous light, the evening and the morning was the first day; it was the stony ground, that the first time it received the Word, it received it with joy; but the good ground brings forth fruit with patience: I know one, who often, as soon as he began to confess his sins, used to have joys, but he looked upon them as dangerous, as coming too soon, before he was in any considerable measure humbled for his sins.  
3. True joys, as they generally follow humiliation, so they do leave us more humble, and more desirous to serve God than they found us; joys that puff up with pride, are from Satan, those that build us up in holiness, are from God; joys that make us wanton, and careless, of God's service, are such joys that Satan will never grudge us.  
2. They judge of their graces by their comforts, whereas consolations are no part of, but rather a reward of sanctification, the dearest of God's people; nay, even Christ himself was a man acquainted with sorrows; and generally their graces are strongest, whose comforts are weakest; and your ancient Christians, though they may have a settled serenity and peace, but have not such ecstasies and ravishments of spirit, as new Converts have; God deals with new Converts, as we deal with our little children, we dandle them on our knees, we play with them, and kiss them oftne, which we do not do, when they are grown to man's estate, their graces being weak, something must be strong; therefore God gives them more comforts to support them; besides, the novelty of Religion doth much occasion their joys, for all things are become new, & they are like men that come into a strange country, they are very much affected with the strange sights they behold, therefore do not judge of thy graces by thy comforts.  
3. The next error and mistake we are subject to, is, to judge of their duties by the relish they find in them, judging those duties not to be wholesome, that are not sweet, and that God is not pleased with those duties wherewith they themselves are not pleased; surely it is an easier thing for a Saint to please God, than himself, and it were a sad thing if God should have as hard thoughts of them, as they have of themselves; therefore to this I say,  
1. That oftentimes Christ is delighted with those duties that we are ashamed of, and mourn for; the Spouse hides herself in the cliffs of the Rocks, and under the stairs, as a shame that her person should be seen, or her voice heard, yet even then Christ was delighted with both, Cant. 2.14.  
2. Nay, there may be much more grace in such a soul that is constant in holy duties, though he finds no joy nor relish in them. For it shows  
1. More pure love to God: As for example, a friend desires two to walk, and one of them takes no delight in walking, but in respect of some lameness, it is a trouble to him; the other friend doth very much delight in the walk itself, both of them go with their friend, which of them, think you, yields to the desires of his friend, out of the principles of love? when thou performest duty without comfort, it shows, that you do love the God of consolations; more than the consolations of God.  
2. There is more pure obedience manifested in such duties: There is a story of an excellent Musician, who when he was aged grew deaf, but retained his skill, and his Lute being tuned by another, could play singularly well, the King would often have him to play before him: Surely this Lutanist being deaf, could take no delight in his own music, but what he did, he did out of obedience to the King's command; so, when thou findest no relish nor delight in thine own duties, thou dost not do them to please thyself, but to please God.  
3. There is more humility shown in such duties, it is an act of spiritual pride, as well as of disobedience, not to serve God, unless he will be giving of us comforts: The prodigal child thought it enough for him to be as an hired servant, though he was not entertained with those smiles and expressions of love that a father uses to bestow upon his sons; they think it a wonderful mercy, that they may, as dogs, be suffered to gather the crumbs under the table, and that they are not destroyed, as Wolves.  
4. Christians do not enough improve their joys, but like some, who when they go to feast with their friend, take more delight in the banquet, than in their friend; therefore two ways you are especially to improve your spiritual joys.  
1. Improve them, as Esther did, take this opportunity of presenting some petition of great concernment at this banquet. It hath been the custom of Courtiers, that when the King hath carried himself with most love and familiarity to them, to take that time to present their petitions unto him, what corruption wouldst thou have especially subdued? Wouldst thou have the Church delivered? or what other petition is in thy heart to ask of this nature? ask it, now God smiles upon thee, he will deny thee nothing.  
2. Improve thy joys, as Joseph did the years of plenty, lay up against a dear year, for thou may'st not expect that these days should always last, therefore treasure up these experiences; writ down what those joys were, how it was then with thee, and how thou cam'st by those joys; what promise was it that the Spirit applied, and sealed to thy soul, which he made as a full breast unto thee, and gave thee faith to draw forth the comforts of it; forget not the songs that thou hast had in the night, and the days, of the right hand of the most High, for when afterwards, when thy conscience, or Satan shall question thy title and interest, nay, God himself may frown upon thee, and seem to be a swift witness against thee, and call thee forth to be burnt with everlasting fire, for thy spiritual whoredoms and adulteries, then to have these evidences by thee, under Gods own hand and seal, will stand thee in great stead; they say, that when honey-dews fall, Bees do not gather, and carry any to their hives, but only feed upon it for the present, but it is that they gather from flowers, that they lay up against Winter; if Joseph had made no other use of the times of plenty, than to make the greater feasts, Egypt might have perished in the seven years of dearth: take thou heed, that when these honey-dews fall upon thee from heaven, take heed, that thou dost not only delight thyself with the enjoyments of them, but every thyself also with the treasuring of them up against the days of sorrow.  
Lastly, be watchful, take heed that thou art not so busy in taking the spoil, that thine enemy rallies again, gives thee a second onset; be not secure in the time of joys, or at least provide for a sharp encounter afterwards: Our Saviour after that wonderful testimony from heaven, Mat. 3. last, was immediately led into the wilderness to be tempted of the devil, Mat. 4.1. and St. Paul immediately after his great revelations, Satan came and buffeted him.  
7. Concerning spiritual sorrows, the people of God are subject to many mistakes.  
1. They nourish them too much, they think if their sorrows be spiritual, in respect of the object, there is no fear that the actings of their sorrow can any other way be carnal, nor to be resisted, or limited; but if any of these things shall accompany thy spiritual sorrow, so far forth, as these following effects shall proceed from it, it is to be mortified.  
1. It thy sight of, and sorrow for sin, hinders thee from believing, thou art not to cherish, but to mortify such sorrows, for it is carnal; I do not say totally, but so far as it hinders thee from going unto Christ; for though it comes in the show of humility, yet it cannot be true humility. For  
1. Though one vice be contrary to another, yet one grace is not contrary to another, true humility will keep one from presuming, but it is pride that keeps one from believing.  
2. All true grace comes from Christ, from him we receive grace for grace, but from Christ, doth not come any thing to hinder us from going to Christ.  
2. If the sight and sorrow for thy sins hinders thee from other duties, if thy mournings for thy sins hinder thee from family duties, from the works of thy particular calling, if they hinder thee from prayer, or receiving the Lords Supper, I say, if they hinder thee either from duties or Ordinances, either by taking up all thy time, or by pleading that thou art unworthy to come into the presence of God, when, and upon that account, hinders thee from coming; when he calls thee, all sorrow, as to these effects, is to be mortified.  
3. If the sight and sorrow for thy sins discourage thee, and makes thee to think, that it is in vain, thou shalt never overcome such corruptions, such sorrow is not from God: The Apostle says, that he forgot the things that were behind, in this sense we must forget our sins, and forget our graces, that is, we must not look upon our former sinful life, from thence to draw such sad conclusions, that our sins are too great to be pardoned, or of too deep a dye to be cleansed, or our corruptions too strong to be conquered; neither must we look upon our former duties and graces, as if now we might slack our pace.   

CHAP. VI Of letting the Truths of God lie lose upon us.  
THe first great impediment of holiness, is, that we let the truth of God lie lose upon us, they are not fastened by the Master of the Assemblies, as nails in a sure place; few there are that take up their Religion upon any other grounds, than because their Parents, and the Nation in which they were born, and brought up, have, and do profess it: But I shall not prosecute this any further, since it is done in that singular book, Pinks Trial of our sincere love to Christ, few there are that do truly and really believe what they profess, they are rather ashamed to deny those truths, which, all amongst whom they live, profess, than that they in their hearts do believe them to be true, which appears partly by this, that when Sects and Heresies are multiplied, and abundance fall off from the truth, so that the sname of holding such errors is taken off, than they do own those errors which before they believed, but were ashamed to profess, but especially by this, that they deny those truths by their lives and conversation, which they profess with their tongues; it is true, that there may be conviction without conversion, nor can the understanding make the will love those truths as good, which itself believes as true; yet though conviction cannot work conversion, yet doubtless, generally it would work Reformation, the way to gain firm and strong persuasions of the truth of God, is to build our faith upon strong and irrefragable grounds, the chief, if not the only, is the Word of God; there are too few Christians, that if they were asked how they could prove the fundamentals of Religion, could not bring one Text of Scripture to prove them: Therefore I do advise all Christians to get two or three plain and evident places of Scripture, to establish themselves in every truth they hold; to which purpose, I cannot but commend that singular, and invaluable, though low prized book, the Assemblies Confession of Faith, and larger Catechism, for in the margin thereof, are set down the choicest places of Scripture, for proof of the several truths therein specified.  
The second advice, for the getting of a firm persuasion of the truths of Religion, is, to begin with fundamentals; it is the devil's policy to set us upon the Pinnacle truths of the Temple, at first, as some now do; as soon as they think of Religion, they enter upon the points of Election and Reprobation, by this means they are dazzled, and grow giddy, and fall headlong into perdition: There are scarce any Arts, Trades, or Sciences, but there is a method in teaching of them, the rudiments are first to be learned, and afterwards the higher truths, or practices; as whosoever intending to learn upon the Lute, should begin with the difficult'st lesson at first, would be discouraged and disenabled from proceeding any farther; so in the truths of Religion, the plainest and most fundamentals are first to be learned, and then those which are less fundamental.  
The third advice, is, to venture something upon the truths you know, and would strengthen your faith in them; nay, may I say unto you, though you do not believe them to be true, but only think that they may be true, do as those do, who are desirous to know the mysteries of nature, if the experiment will cost them but little, and be of great concernment to him, he will make experiment of it: So in the mysteries of Religion, would you know whether the Doctrine of the Gospel be true or no? our Saviour tells how you may make the experiment, keep the Commandments of God, it will cost you but little so to do, and then you shall know; etc. John 7.17. So if you will know whether that saying be true, Mark 10.30. make a trial of it, leave something for Christ, if ever occasion be, leave lands, houses, etc. but though extraordinary times of persecutions fall not in thy days, so that thou shalt have no opportunity to make such an experiment, yet leave thy lusts, and unlawful games and pleasure, the esteem of the world, when the truths of the Gospel require it of thee, and try whether it shall not be an hundred fold advantage to thee, even in this World; it is true, it may be God will pay thee in Diamonds, which thou layest out in farthings, in peace of conscience, in spiritual graces, or comforts; whereas that which thou didst part with for his sake, was, it may be, some worldly profit, pleasure, or credit, or that which is much worse, some filthy lust. But concerning further directions, for the begetting and strengthening of our faith, and to preserve us from errors, I refer the Reader to the Preface of my Annotations upon the 4, 5, 6, 7 Chapters of Matthew.   

CHAP. VII. The next Impediment, is, want of consideration.  
THe second great Impediment of Holiness, is, want of consideration: There are many truths, not only such glorious truths as the Gospel, but even such truths, that even the very Heathen themselves did, and do believe; the bare knowledge whereof, though it hath little excellency in itself, yet if they were truly considered and improved, would be of singular use and advantage to us, who is there amongst us, that knows not that he must die; yet how few do consider and improve this plain truth? we let the truths of God lie by us, and store them up, as divers Ladies do their rarities and curiosities in their closerts, only to show them to those that come to see us; so we make use of the truths of God, to discourse of them, and rather as matters of ostentation to boast of, and pride ourselves in, than as things, by the improvement whereof, we may gain everlasting life; or as great persons do of their gardens, sometimes to walk in them, and enjoy the pleasure of the beauty, and sent of the flowers that grow there, than as the Bee doth, to draw honey from them. There was a certain Kingdom that revolted from their Prince, and stood in open defiance against him, the Prince out of his great clemency, sent a Proclamation, wherein he signified his free pardon of all those that would return, and own, and obey him as their Sovereign; divers did magnify the rareness of the hand, and the sublimity and graciousness of the expressions of this writing, many took Copies of it, and published it, and expounded it to others, but returned not, but continued, and perished in their rebellions. It is not having Bibles in our houses, or the bare believing of the truths in them, no, nor the publishing or explaining of them in our Pulpits, without the practising of them in our lives and conversations, can save us: we must consider how far these truths concern us, God hath not given us those glorious truths to gaze on, but to practise; O that they were wise, saith God, and that they would consider their latter end. Who is there that know not they must die? but who is there that considereth it, and the great concernment of it to themselves and lives accordingly? this is the singular benefit of meditation, which not only strengthens our faith in the truths we consider, but shows us how much they concern us; and apply them to our own behoof, as is further expressed and explained, in that small Treatise of Meditation, which by the assistance of God I have published, to which I refer the Reader.   

CHAP. VIII. The next impediment, is, putting off God with solemn duties.  
ANother great impediment, is, that we put off God with solemn duties, as if we set a part so much time to spend every day in meditations and prayer, etc. many think, if they do not neglect them, but are constant to their times and set duties, all the rest of the day is their own, to do as they please; whereas the truth is, our morning, and other solemn duties, the chief end of them is to set our hearts in tune, that all our words, & thoughts, may be such as may make sweet music in the ears of God; and we must not think, that as soon as we have tuned our Harps we may hang them upon the Willows: It is true, as I have elsewhere said, solemn duties are acts of communion with God for the present, but especially helps for the communion with God for the future, as when we are at a feast, we find relish and delight in the very act of eating, but the main end of our eating is growth and strength, one speaking of the solemn duties of morning prayer, and of keeping communion with God by ejaculatory prayers, all the rest of the day, well observes, that the want of the solemn morning prayer (in case that some necessary work of charity do hinder us) may be supplied by some frequent ejaculatory prayers, and frequent inward spiritual admirings and adore of God, but the want of these cannot be supplied by the other.   

CHAP. IX. The next impediment is, carnally to think, that God will be contented with any thing.  
TO think that God will be contented with any thing and be grudging every minute that we spend in his service, this proceeds from an erroneous judgement, and from a base heart. Suppose it were so, that God would be content with any thing; suppose God should not be angry, though thou shouldst not pray to him, or hear a Sermon, or read a Chapter in the Bible, any more than once a year, but he should withal give thee leave to spend as much time in these duties as thou wouldst, I say, if God would be content, wouldst thou be content? Dost thou do so in any other thing? A friend, in whose power it is to do thee a courtesy, dost thou satisfy thyself in this, that he will not be angry, though thou dost not ask it of him? If a great Monarch should bid you ask what you would of him, would you therefore ask nothing, because you were assured he would not be angry, though you asked nothing? Doth this make thee not to add to thy estate, when thou hast got enough to live competently and comfortably, because that God doth not command thee so to do; but thou may'st justly think, that he is rather angry with thee for joining house to house, and being insatiable in thy desires. Suppose God should give the spirits of just men made perfect, leave to dwell on earth again, and to give over their songs of joy and praise, which they give unto him, would they account it a privilege? would they not rather account it an argument of the abatement of God's love, and their happiness: Suppose a Law should be made, that whosoever should kill their children should not be punished, would any loving Mother think that such a Law could bring any advantage unto her? Nay, suppose a Law should be made for the rewarding of those Mothers that were careful for the good of their children, would the reward promised in that Law, heighten her love and care to her little ones? So neither doth the promise of Gods pardoning of sin encourage the people of God to sin against him, but they rather fear God, and his goodness; it argues neither love to God, nor to thyself, to put God off with any thing, though he would be content with it; it is a base slavish question, to say, what must I do and put the Emphasis in must, a son and a friend say, What may I do to please my father or my friend? to cure this base distemper, you must understand the excellency of the duties you perform, do you know what it is to have communion with God? to praise, admire, and adore him, is the happiness of heaven.  
2. You must know the greatness of the rewards that God gives to them that serve him, and that not one minute spent in his service, nor one thought of love shall be forgotten; he that numbers the hairs of thy head, doth also keep an account of the smallest and slenderest performances in his service, and will certainly reward them.  
3. Above all, get the love of God, for love thinks nothing enough; our Saviour's body was imbalmed with an hundred pound of spices and odours, yet Marry Magdalen thinks he had not enough, she brings hers also; it is a question that love never puts, What need I do so much? but her saying is always, How may I do more? If you should ask me, how you may get the love of God. I answer, that if it were not for our base corruptions, I might rather ask you, how you can choose but love him? Sometimes of a sudden it hath come into my mind, that if one could but speak with the devil, one might persuade him not to go about doing mischief, damning souls as he doth. I know it is a vain thought, for the Angel himself that disputed with him about the body of Moses, was fain to refer him to the Lord to rebuke him; and if the Angel could not persuade him to leave off his idolatrous attempt, much less can we: It is true, if men were not spiritually dead or mad, it were impossible but that such infinite excellencies, such incomprehensible love, such continual mercies, should prevail with our hearts; and these are the three special things to procure love, therefore think of these, kindle thy love at God's love, see if the love of Christ will not constrain thee to love him; but this is our misery, that our hearts stand out against our understandings in spiritual things; convictions, be they never so strong, except God pleases to keep open the passage betwixt the head and the heart, truth's float and lodge in the understanding, and sink not down to the heart; if the heart loves the lust, though the truths of God take the outworks of the understanding, and convince that, yet the heart keeps its Castle, and will not yield; like a learned Papist, who being evidently convinced, and confessing, that he could not tell what to answer, said, notwithstanding, that his love to the Church of Rome was so great, that he would not leave it.  
5. To think God a hard Master, to have hard thoughts of him, as if he would take all advantages against us, and that he delighted in our sufferings; such are Papists, that think God is pleased with outward mortifications, as fastings, scourge, going barefoot, wearing haircloth, etc. as if God delighted in our misery, and were pleased with these things, ex opere operato, to think, that God will be content with nothing, or that he will be content with any thing, are two extremes, the one a blasphemy, unworthy of his greatness and Majesty, and the other of his goodness, and bowels of compassion. This was that wretched principle upon which that servant built, that hide his Talon in a Napkin, Mat. 25. he made, as if though he did what he would, or could, God would never be content, and that he was all for reaping, nothing for sowing, but God is no hard Master.  
1. For if he gives work, he gives hands too; if he lays on a burden, he gives shoulders to bear it, and if thou art weak, he helps thy infirmities, and if thou art sick of them, he cures thy infirmity, and if thou art willing, he pardons thy infirmities; and is he an hard Master?  
2. Consider what the rewards are, how infinitely above all that thy works are worth; nay, that is nothing, not only above thy works, but above thy desires; if thou shalt employ any one in thy service, let the journey or business be never so difficult, if it be in his power; give him but what he asks he will do it, though a Porter groan under his burden, he would carry it, and if thou givest him an hundred pound to carry it cross the street, he will not complain of thee for an hard Master, nor of the weight of the burden, but would be glad of such an other employment; and is God an hard Master, who gives such unproportionable rewards, for services that have so little trouble in them; nay,  
3. For services, were there no other rewards, are rewards in themselves: What is it that God requires at thy hands, but that thou shouldest love the Lord with all thy strength, with all thy soul, etc. Deut. 6. & is he a hard Master, that bestows such magnificent gifts and then desires nothing for them all, but that thou shouldest love him? surely he is neither hard, nor may be properly accounted a Master in that sense, but rather a tender father, or an indulgent husband: A master requires service, and doth not so much inquire with what mind it be done, but whether his business be done, but to require love, and not service, as he requires mercy, and not sacrifice, is not like a Master, but like a Father; and what is the service that God requires at thy hands, but such as is the happiness of Angels? Do but love, fear, admire, and adore him, and thou canst not but please him; and is he a hard Master, who would have thee live in heaven, while thou art on earth? How sweet are the commands of God? He bids thee rejoice always, and take care for nothing, Philip. 4.4.  
4. Suppose one should take an Apprentice, and for his faithful service, should not only give him the stock with which he traded, but all the gains; and besides, should not think that enough neither, but highly reward him for his industry, though he knew that all he got should be his own, were this an hard Master? Thus God deals with us, he gives us talents, and for our improving of them, not only gives us them, and whatsoever improvement we have made of them, but highly rewards us besides, this is full, clearly set down, Mat. 25. in the parable of the talents: So God bids us pray, and doth not only promise to give us what we ask, but rewards us also for ask, Mat. 6.6. We have not only promises to this purpose, but a rare example; Solomon asketh wisdom, God not only gives him what he asks, but gives him riches, honours, above all Princes, because he asked so great a thing as wisdom.  
5. God accepts of any thing, If we do it with a sincere heart, if we truly love and believe, though we have many failings, he accepts of our persons, and our services; indeed if we hate him, there is nothing that we can do can please him, though we should do all that were in his heart, as Jehu did; but this is not to be a hard Master, for there is none of us but would do so, and justify themselves in their so doing; the injuries, that a friend doth imprudently or unwillingly, do not displease us so much, as the flatteries of an enemy; besides, if there be any thing good in any action, God doth not suffer it to pass without notice and reward, if one doth that which is materially and outwardly good, though it hath nothing that is formally good in it, yet God will not suffer it to go unrewarded: A Heathen King doth what God would have him to do, though it were to carry on his own ambitious designs, yet God would not let him go unrewarded, Ezek. 29.18, 19 and for his own people, though there be but an atom of gold in an heap of dross, he casts not away the gold for the dross sake; if Sarah calls her husband Lord, though the rest of her speech was an heap of infidelity, yet the Spirit of God takes notice of that one word; if Isaac blesses Jacob, at first by mistake, intending nothing less than to bless Jacob, yet because he confirmed it afterwards, his first mistake is taken no notice of, but it is said, Hebrews 11. that by faith Isaac blessed Jacob.   

CHAP. X. How not watching over our thoughts, is a great hindrance to the power of Godliness.  
ANother great hindrance, is, not to watch over our thoughts: I confess it is the hardest, but the profitablest work a Christian hath to do, the reason of the difficulty, is, because the same faculty is to watch, and to be watched; when one faculty watcheth another, it is much easier, as it is easier to watch one's words, than one's thoughts, because they are different operations of the soul, as it is easier to watch, and take such order, that another shall not make away themselves, than for one to watch himself from making away himself, quis custodiet, ipsus custodes. Another thing that makes it very difficult, is, because the thoughts are more unruly, and more subject to wander, and being of a spiritual nature, it is a hard thing to keep them within compass, as it is a hard thing to keep the wind or the light out of a room, because they are so subtle, and thin, that they enter in at every chink; it is far easier to keep out thiefs, because the noise of breaking open doors gives an alarm and notice to the whole family, but light enters in, sine strepitu: So for words and actions, it is much easier to restrain them, for whatsoever they do, we can more easier take notice of, they are not so swift, nor so inperceptible in their operations, yet the watching of our thoughts is very profitable, because sin is stopped in its fountain; but the truth of it is, if we can, it is better to fix the thoughts, than to watch them, as it is far easier to imprison a man, and so keep him; than to watch his motions, and it is far less trouble, if one can, to make a woman chaste, than otherwise to keep her from adultery: but the fixing of our thoughts is not to be done, but by inward mortisications; without mortifying our love of the world, it is impossible to keep our hearts from thinking of it; and therefore if you would fix your thoughts on things that are spiritual, there is no other way, than by enamoring your hearts with spiritual things; you must see the excellency of them, you must account them your treasure, and then you will be always thinking of them; for so our Saviour, Mat. 6.21. and though Christ had not said it, experience teacheth us, that where our treasure is, there will our hearts be also.   

CHAP. XI. The next great impediment, is, endeavouring impossibilities.  
ANother great hindrance, is, that we undertake impossibilities, viz. to enjoy God and the world together; the Apostle plainly tells us, That whosoever loves the world, and the things of the world, the love of the Father is not in him, 1 John 2.15. We are not enough sensible of the irreconcilable enmity, and the mischief that the world doth us, the desire of the praise of the world cannot stand with faith, John 5.44. and for the cares of the world, and the deceitfulness of riches, they choke the Word, Mat. 13. and pleasures are no less bewitching, nor less dangerous; but these things must be left, yet not the things themselves, but the love of them, one may have riches, so one doth not love them; it is not a sin to be praised, so one doth not love to be called Rabbi; one may eat dainties, and one may use recreations, but if one loves pleasures, and loves wine and oil, one shall be as poor in spirituals, as in temporals: One that spoke high things concerning his enjoyments that he had of God, one asked him, how he came to find God; he answered, when he left all things, and himself, he found God; and certainly it is impossible for one to serve two Masters, it is as impossible, that there should be two Omegas, as that there should be two Alpha's, that there should be two last ends, as that there should be two first beginnings; and whatsoever we make our last end, and place our happiness in, is our Master, it commands all that we have, and are, besides the impossibility, it makes our lives very uncomfortable, while there are two Twins thus struggling in us, of such different and contrary qualities, it must needs be very painful; it may therefore be called halting betwixt two opinions, for one that is lain, and halts, goes with far more difficulty and trouble; and while one is divided between the world and God, one enjoys neither; one that takes his swinge, and wallows in the pleasures of the world, without ever looking after Religion, has some, though base delights; he that wholly gives himself up to enjoy God, hath ten thousand times more, and better; but he that strives to enjoy both, can have none.   

CHAP. XII. The next impediment of Holiness, is, our not taking heed of occasions, temptations, and beginnings of sin.  
ANother great impediment is, not to take heed of the occasions, temptations, and beginnings of sin, he that avoids not these, it is almost impossible for him to avoid the sin itself; nay, indeed, to go into these, is to sin, though one goes no further; for though to be tempted, is no sin, yet to go into temptation is, for it is living contrary to our prayers, though one doth resist and overcome the temptations, and so one is free a tante, if not a toto; one sins not so much if one overcome, yet it is a sin to be tempted, when it comes by our negligence and carelessness; if we blame our servants for setting fire amongst combustible matter, though it may be by reason of our extraordinary providence, we discover it before it sets the house on fire; and if so be our graces, and our resolutions, be not strong enough to keep us from the beginnings, occasions, and temptations of sin, how vain is it to think, that when we have given Satan these advantages, that then we shall overcome them? but I have written somewhat more fully elsewhere of this matter.   

CHAP. XIII. The next impediment is, to neglect the smaller acts, either of Holiness, or sin.  
ANother impediment is, to despise the day of small things, whether it be smaller acts of devotion, or lesser acts of sin.  
1. The one may be easily avoided, and the other easilier performed: What pain or trouble is it to praise, and bless, and adore God in thine heart, many times a day? though I am loath to set down these as lesser acts of Holiness. And what great matter of difficulty is there, when thou art about to speak some vain or idle word to forbear it, in obedience to God it is easier to forbear a sin, than to answer for it at the day of Judgement.  
2. Smaller acts of sin, or of holiness, may more frequently be performed, and the occasions of doing them do ofner occur, to suffer literally martyrdom for Christ's sake. Blessed be God, in our days, there hath been none, or rare occasions for it; but to be scorned, reproached, and reviled. Whosoever will duly observe the rules of Christianity, in carrying himself with that meekness, poverty of spirit, that conscience and zeal in reproving of sin, that Christianity requires, shall have daily occasion, or most, to suffer solemn duties and Ordinances, partly, because they take up so much time, and partly, because they require a total sequestration from worldly businesses, whereas ejaculatory prayers, occasional meditations, and such inward short retire of the soul, take up so little time, and may be mingled with worldly employments, that they may be almost innumerable every day, and what they want in their magnitude, they may have in number; an Hair is but a small thing, yet because of their multitudes, they keep us very warm: Misers feasts, they say, use to be very great, but very seldom, but in his daily constant expenses, he is very frugal, and omits not the smallest gain, and it is not such seldom extravigances that impoverish.  
3. Smaller duties, and smaller sins, do make way for greater, as the point of the needle doth for the rest of it, nemo repent fit turpissimus; generally we begin with lesser sins, as omissions of duties, as friends first begin to be estranged, and then they may easily become enemies; for frequent committing of lesser sins, harden the heart so, that that sin, which if it had been propounded at first, would have startled one, yet the heart being prepared by the omissions of duties, and running into the occasions and temptations of the sin, they come at last from being so far from abhorring of it, that they commit it: David's murder of his friend began with his neglect to fight against his enemies; and his adultery, began with idleness, with sleeping and gazing, so you shall see by what degrees he came to commit murder.  
1. He neglects the duty incumbent upon him, at that season, and so having little to do, he did nothing, went to sleep, when he should have been meditating, Gen. 24.63. his unseasonable sleep made him unfit for any thing that was good, but fit for any thing that was evil; one act of idleness puts him upon another, and both of them fits him for adultery, and that engages him to murder; to satisfy his lusts he commits adultery, to conceal his lusts he commits murder. Sin is modest at first; Solomon would not build his Wife's house near the Temple, afterwards built an Altar for an Idol, Eccles. 10.13.  
4. If the sin be so little, or the duties so small, is it not the greater sin for thee to offend God for such trifles? If the love of God be not strong enough to persuade them to do, or abstain from that which is small, how weak is thy heart towards God.  
5. Is it not a great sin in thee, to offend God in small things? It is a great sin for thee to stand out against God in small matters.   

CHAP. XIV. The next impediment is, our ignorance and senselessness of the sins of Omission.  
THe next great impediment is, the not considering the sinfulness, and the mischief that sins of omission do us; few there are but make conscience of slandering their neighbour, but make not conscience enough of preserving his good name, more make conscience of sinful words, than of sinful silence, more make conscience of doing evil, than of doing nothing; therefore that you may be more sensible of the sinfulness and sins of omission, consider,  
1. That the greatest sins in the world, except the sin against the Holy Ghost, are sins of omission, viz. ignorance, infidelity, impenitency.  
2. That at the day of Judgement, the sins that Christ shall condemn wicked men for, are sins of omission.  
3. Thy sins of omission are far more than thy sins of commission, for every sin of commission includes in it sins of omission, not è contra. Consider how many precious thoughts of God thou mightest have had the last hour, which thou hadst not, and so many thoughts not had, so many sins of omission; nay, every holy duty, has more sins of omission, than it hath goodness of performance, for there are three kinds of sins of omission, one in omitting the duty itself, the other in omitting debitas circumstantias, and the third, in omitting debitos gradus: So that though you do perform the duty, either you omit doing it for that end, etc. and so want sincerity, or else do it not with such a high degree of love, etc.   

CHAP. XV. The next impediment, is, not to come fully off for God.  
THe eleventh great impediment, is, that we do not come off fully and wholly for God, we would fain have both the World and God, which will never be; it is impossible to have one's treasures in heaven, and in earth too: This halting betwixt two opinions, betwixt God and Baal, and serving two Masters, God and Mammon, is that which hinders us from doing either effectually; for while we are thinking, and endeavouring to enjoy the world, the thoughts of heaven make us, that we cannot freely enjoy that; and when we are about to serve God, the thoughts of the world take us off from him; great mischiefs come by our thus having an heart for God, and an heart for the world; and the truth of it is;  
1. It is impossible, as it is impossible for any body to have two centres, either of magnitude or weight; so it is for the soul to have two centres, God and the world; for as the first cause of all things can be but one, so the last end of all our desires and endeavours, can be but one subordinate end, we may have many, but not .  
2. Hence comes all our mischiefs, all our troubles and distractions come from hence: For as it is in a Kingdom, when it is divided, and there are two which would strive for sovereignty, there must needs be continually civil wars; so that soul can have no peace, but must be in continual war and disquiet, when the world and God strive who shall rule. From whence come wars and fightings within you? Come they not hence, of your lusts that war in your members? 'tis our lustings after the world, that make all our inward perturbations in our services of God.  
3. This makes us, that we cannot run the Race that is set before us, as not with joy, as already hath been said, so not with speed; just as one that halts, runs neither with that speed, nor ease, nor comeliness: So he that halts betwixt God, and any thing else, goes but slowly on in the waves of God; therefore if God be God, follow him, if the world be God, follow that: He that is going from Sodom, and looks back, must needs make many a stop in his journey.  
4. Take heed, for thy harkening after the world though for the present, it may be, they only hinder thee in God's service, yet it will come to pass at last, that they will hinder thee from God's service, thy sinning and praying will not last long, for either thy sin will make thee leave off praying, or thy praying will make thee leave off sinning: So thy love of the world will either make thee leave off loving of God, or the loving of God will make thee leave off loving the world; For God will so order it by his providence that thou shalt be forced to choose one; as it befell the young man, that would needs know what he must do to be saved, he thought he might love riches, and follow Christ, but it would not be.  
5. Thou must never think to have any great measure of communion with God, as long as thou standest in this uncertainty and irresoluteness; As a woman, as long as she is courted by two, and will not give an absolute denial to one of them, cannot enjoy either as an husband, etc. & so wants that communion that she might have with the one, so that indeed both visit her, but she dwells with neither: So while thou art thus doubting and wavering, thou may'st have many visits and motions of the Spirit of God, but the Spirit of God does not dwell in thee; thou losest those unspeakable advantages, both of grace and joy, which come by the co-habitation of the Spirit; therefore make Religion thy business, and follow God fully, as Joshuah did, and follow hard after God, as David did, and press forward to the mark, as Paul did, and strive to enter in at the straight gate, as our Saviour commands.   

CHAP. XVI. The next great impediment, is, worldly company.  
THe twelfth great impediment, is, worldly company, such as have no acquaintance with God, but talk of such things, as Turks and Heathens do talk of as well as they: When a Saint has been in private ravished with the love of God, and the joys of heaven, and meets with company which speaks not one word of such matters, nor can, what a damp is it, and quenching, as it were, of the spirit of God in us? How sapless, juiceless, and without relish are such discourses? And the people of God do generally lose more by worldly men, that in respect of their conversation are somewhat blameless, than they lose by wicked and profane men, for their company they utterly avoid, but the other, they conversing withal, they suffer much from. It is generally in every one's mouth, that we have three grand enemies the World, the Flesh, and the Devil, but few there are that deal with the flesh, or with the world, as enemies, but they endeavour too much to please both, which they do not use to do to enemies; nay, we suffer very much many ways, merely▪ because we would not displease the men of the world. I knew an excellent Christian, a woman of Quality, who spent most of her time in private and secret duties, a woman of the greatest eminency, for that, as I knew: She, when persons of great Quality came to see her, would not omit her set times, but would, as they called rudely, take her leave of them, rather than omit her communion with God. Alas, What good can conferences with the people of the world do us? though they talk of the things of God, their discourses are unprofitable and unsavoury; for one may see, that they speak of things they understand not, and have no experience of; they speak, as if one should speak of the West-Indies, that was never there. Alas, they are neither able to comfort one, nor to advise one, concerning spiritual matters, the less we have to do with them, the better.   

CHAP. XVII. The next impediment, is, abundance of worldly employment.  
The next impediment, is, abundance of worldly employments and businesses. Many there are, that never think they can exceed this way, and they put it all under the notion of their particular calling, and grasp so much business, that they can have no leisure or communion with God; nay, that time which they do spend in private, their heads and hearts are so distracted with the thoughts of their employments, that God has little of them, but their bodily presence, and lip-labour; for what with the business they were involved in before duty, and that which they are to be employed in as soon as ever they have done, there is such a throng of worldly thoughts in their heads, and hearts, that they do find it an hard matter to get their hearts so much as in tune, the time is so little they can spare for such matters; then all must be excused, they must provide for their families, or else they are worse than Infidels; whereas they should withal, think of providing for their own souls, and for the souls of their families; and their prayers with them, for them, and instructions of them; they do not consider enough, how that Christ blames Martha for being busied about many things, though they were not only domestical employments, but such as belonged to her, and were undertaken for the immediate service and entertainment of Christ; and if Christ blamed the multitude of her employments thus qualified, how much more will he blame theirs? They should also consider, that those children thrive best, for the most part, both in the matters of the world, and especially in the matters of God, who have so much left them, as they may, with their own reasonable endeavours and industry, live well, else not. And these men, if they can but find a place of Scripture or two, which enjoins them to take up some calling or other, they rejoice, and quiet themselves, as if their greedy and covetous desires were justified by it. Why do they not also consider, how earnest the Scripture is in setting down the danger, and deceitfulness, and uncertainty of riches, insomuch, we scarce read of any rich man that was holy, except he were holy first? And those that we read of that were holy, they got their riches not by such worldly employments as now adays are used, but such, wherein they had abundance of leisure to serve God, for they were generally Shepherds, and their riches consisted in . So Abraham, Isaac, Jacob, Job, David, they should also think with themselves, how much the Scripture presseth us to have our conversation in heaven, and there to lay up our treasures, and that we should be frequent in prayer, meditation, and closet duties, for without frequency in them, 'tis impossible to be heavenly minded in earthly employments: He needs frequently to take Antidotes, that converses, nay, lives with those that have the plague. Why do not men put bounds to their desires of growing rich? they put bounds to their charity, and to their times for solemn duties, and why not to the things of the world?   

CHAP. XVIII. The next great impediment, is, to have a carnal opinion, that it is easy to be religious.  
ANother great impediment, is, to think it is an easy thing to be religious, and that one need take no pains, but that we may go to heaven upon a bed of roses; or at least, now and then to pray, and to read some good books, to hear Sermons, and repeat them, and other such outward works of Religion, are abundantly enough. Alas, Alas, the work of Religion is within, 'tis neither the ear that hears, nor the tongue that prays, but the heart doth both: It is true, the body by consent and sympathy may suffer somewhat, insomuch, that it is a hard thing to pray as we ought, upon a full stomach, without being sick: And if one has something that we must obtain of God, and intent to wrestle with him for it, we shall find that our very bodies will receive alterations in the combat: If so be Religion be such an easy thing, as some lazy persons will make it, let them answer me these few Queries.  
1. Why does the Scripture speak otherwise of it? Why does Christ say, Strive to enter in at the straight gate, for many shall seek to enter in, but they shall not be able? if we may be lazy in this work, Why are we commanded to stir up the grace of God that is in us, 2 Timothy 1.6. Why doth God by his Prophet complain, that no man stirs himself up? Isai. 64.7. Why does the Scripture speak of following hard after God, and of our life, as a continual war-fare?  
2. How comes it to pass, that most eminent Saints have found so much ado? Do we not read how Jacob wrestled all night with tears and supplications? Hosea 12.4. How did that blessed Apostle Paul fight? not as one beating the air. How did he press forwards towards the mark, forgetting the things that were behind, and beat down, and keep in subjection his body? How he was in fastings often in perils by Sea, etc. passed through good report, and ill report; and how comes it to pass that thou thwarting one corruption, or denying thyself in any thing, thou givest thy flesh what ease, what diet, what pleasure soever it desires? If it be but a little cold, rather than thou wilt endure it, thou wilt leave Ordinances, duties, as much Religion as may stand with the praise of men, the ease of thy body, the saving, nay, the increasing of thine estate, if that will save thy soul. O how far art thou from leaving, hating Father, and Mother, and Brethren, and Sisters, yea, thine own life, for his sake. Flatter not thyself, if thou wilt not cross a lust, nor leave a sin in the time of peace, thou wilt not leave thy life in time of persecution, for his Namessake.  
3. Why does the Scripture say, that the righteous shall scarcely be saved? And be thou sure, that if ever thou comest to heaven, thou shalt wonder how it was possible, but that then thou shalt see the infinite wisdom and power of God ordering things, how it was possible that thou shouldest escape such imminent dangers: Thou wilt see that thousands of times in thy life (what with thy back-slidings, thy gross carelessness of duties, and in duties, by the victories that temptations have gotten of thee) that thou hast been at the very brink of the pit of hell, and that there has been but an hair's breadth betwixt thee and destruction: Alas, the senselessness of thy dangers, temptations, corruptions, makes thee so careless, and so little to wonder at thy safety: like him, that in a dark night rid over a very narrow long plank, that was laid over a great bridge that was repairing, when they who knew the danger, asked him, how he came into the City that way? He said, why, what should all him, he came, and rid over the bridge? But the next day, when he saw the danger he had escaped, the apprehensions of the danger, though past, made him fall down for dead. Surely if thou comest to heaven with lazy wishes, and performances, it must be by some other way than ever the Word of God hath spoken of? it must be by some Gospel that Paul never preached; nay, such an one, that if he, or an Angel from heaven should preach, they should be accursed.  
4. Go and inquire of all the Saints of God, of the most experienced Christians, and ask them that have twenty, thirty, sixty year's experience of the ways of God, and power of godliness, and they will tell thee, that though Religion, and keeping of strict communion with God, has more delight in it than the world can know, and such, that if they had ten thousand worlds, they would give all to enjoy him whom their soul loves? yet they will tell you also, that it has cost them many a fervent prayer, many a strong cry, many a doubtful conflict, many tears, sighs, and groans; nay, they will tell you, that they have so strange and strong temptations still to grapple withal, and that not any corruption is so fully vanquished, but that it sometimes troubles still; and that as long as they have an heart so full of corruptions, and live in a world so full of temptations; and Satan is so full of malice, they do not, nor can expect to put off their armour, and think to sleep upon a bed of Roses: generally, 'tis people's ignorance, and want of experience, that makes them have such light, and slight thoughts of the great business of Religion. Indeed, if they think it easy, from their sense and conference, in the power of God, that's something: Men generally in the matters of Religion, do as presumptuous persons do in their confidence of the pardon of their sins; they think sin displeases God no more than themselves; and from their senselessness of the sinfulness, greatness, and number of their sins, proceeds their easiness of their carnal belief of the pardon of them: So from their senssesnesse and ignorance of the greatness of the work, and labour of love, and the number and impetuousness of their own corruptions, and Satan's temptations, proceeds their carnal confidence of their easiness to be saved. Is it so then, that the established Decrees of God, and the experience of all Saints shows, that the way to heaven is up hill, it is not to be attained without fightings without, and fightings within; and must thou have a private way made for thee only to go to heaven in? must the Rock of God his Decrees be removed, and the experience of all the Saints on the earth be altered for thee? Job 18.4. May we not say in this case, as it is in the matter of poverty, that which makes one live contentedly, is, that one's mind, and one's estate agree? We generally desire that God would bring our estates to our minds, and God requires of us, that we should bring our minds to our estates, as to our content, it is all one which of these two are done; and is it not much more reason, that we should yield to the desires of God, than that he should yield to ours? So in this case: Is it not much more reason that we should make the work of Religion easier and easier, by multiplying holy duties, (for the more we pray, the easier and the better we pray) than that God should make it easier, by abating our work? For as in the other instance, if God should give us according to our desires in earthly things, there would be no end, for that which we desire to day, would as little satisfy us to morrow, as that which we desired yesterday, doth satisfy us to day; so if that our duty should be abated, there would be no end, unless God would be satisfied that we should do nothing at all in his service; for he that is unwilling to pray thrice a day, will be more unwilling to pray twice within a little while, and after that once. But you will say, it may be, we would not have our work abated, but our strength increased.  
Ans. Art thou indeed in carnest? Dost thou not desire strength, as Pilate asked, what was truth, and dost neither care, nor stay for an answer? Then, I say, who hinders thee? I am sure, God hinders thee not, nay, be commands thee to ask grace, and strength of him, and hath promised to give it: If any man lack wisdom, let him ask it from above, Jam. 1.5. Ask, and you shall have, Mat. 7 7. therefore take heed of this great error, to think, that Ordinances carelessly enjoyed, duties lazily performed, corruptions unmortified, temptations unrefisted, a mouth full of formal prayers, and a heart full of cold desires, will bring thee to heaven: If once thou comest to have a carnal thought of the easiness of the ways of God, and thinkest that a little is too much, thou wilt quickly come to think, that nothing at all is enough.  
Object. But you will say, Doth not Christ himself say, that his yoke is easy, and his burden light? Why do you then make it such a difficult thing to be religious for that is as great a hindrance and discouragement, and enough to fright any one from Religion?  
I answer, therefore, in several propositions:  
1. That though the service of God be difficult, yet it is not impossible, for (de facto) many have served God, so as he hath accepted and rewarded them.  
2. It is not only possible, but certain, that we shall serve God acceptably, if it be not our own faults, if we are not wanting to God, and to ourselves, we cannot miscarry; every servant that shall be condemned for sin, shall be condemned for slothfulness, Mat. 25.26.  
3. It is impossible for him that will continue fight, to be overcome; if we will not put off our armour, and cast away our weapons, let the days be never so evil, we shall stand, and when all is done that our enemies can do, we shall stand, Eph. 6.13.  
4. The promises are not made to those that attain to perfection, but that aim at perfection; for the Apostle himself had not attained perfection, but followed after it, Phil. 3.12. So the promise is not made to him that hath overcome, but that doth overcome, or is overcoming. Revel. 3.17. and it is not said perfect love hath cast out fear, it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
5. How difficult soever Religion is, in this respect, it is easy, that it is above the strength of none of God's people. In this case it is as it was with Manna, he that hath much, hath nothing over, he that hath little, hath no want; in temporals, that burden that requireth the strength of a Giant, cannot be carried by an Infant; but the service of God, though it cannot be performed acceptably, unless he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, use his utmost strength; yet a new born babe may do it, for he requires but thy (all) let that all be never so little, Rev. 3.8. for if thy strength be little, God will keep thee from temptations, as he promiseth, ver. 10.  
6. How difficult and uneasy soever the yoke of Christ is, it is easier than the law, for that requireth not only endeavours, but performance, not that the Copy that we are to write by, is less exact, than that of the Law, for the Law itself remains in its perfection as a rule; but now, though we writ with blots, mistakes, and not exactly to the Copy, it is accepted, and sincere endeavours, and not exact performance, is required.  
7. As the yoke and burden of Christ is easier than that of the Law, so it is easier than that of sin, for it is a recreation to that; for Christ saith, he will refresh us, by changing the yoke of sin for that of the Gospel; so that you must not think to mend yourselves, by casting off Religion, for that of sin is far heavier, as in many instances will evidently appear, what burdens do sinful pleasures bring along with them? drunkenness, gluttony, lust; how many diseases do they bring upon us? How is head, and heart, and purse, and all employed in revenge, but it is neither labour nor cost to forgive injuries, so to cark and care, what distractions it brings upon one, but if we do cast our care upon God, making our wants known by prayer and supplication, than the Peace of God, which passeth all understanding, will keep our hearts and minds.  
8. How hard soever the service of God is, how heavy soever his burden, and though your whole strength be required, yet you shall never be weary in his service, if you will but set to your strength; indeed if you do not put to your strength, than you may be weary, but else, instead of losing, you shall increase your strength, Isa. 40.31. if you will run, you shall fly; if you will run, you shall not be weary; if you cannot run, if you will walk as fast as you can, you shall not faint.  
9 Though the service of God be difficult, and impossible to corrupt nature, yet it is not only possible, but delightful to the regenerate man, Rom. 7.22. Psalm 1.2. So that though as music it may be hard to be practised, yet it is very delightful.  
10. Though the business of Religion be a thing impossible to us, if we look upon our own strength only, nay, though we are regenerate, though we have the will, yet we cannot have the deed, without further assistance and influence, Phil. 2.13. nay, though we delight in the ways of God, yet we cannot walk in them, without his enabling of us, Psalm 119.35. yet considering the abundance of means, and helps, that we have from Christ, the burden is light, and the yoke easy; that which the strength of no man can move, a child may move with an engine.   

CHAP. XIX. The next great impediment, is, not to do what we can, because we cannot do what we would, or should.  
ONe great impediment, whereby we are hindered in the ways of God, is this, because we cannot do so much as we should and would, therefore we do not what we can, whereas we should do to the uttermost of our power, though we cannot do so much as we desire to do; I shall instance in the matter of Thanksgiving, and Praise, as thus, when we consider with ourselves what spiritual blessings in heavenly places in Christ, God hath blested us withal, and we cannot find any evidences of our justification, vocation, or election: When we can find no clear evidence of any grace in us, we hang our harps upon the willows, and let the duty of our praise and thanksgiving alone, until we can find such spiritual things to bless God for. Now I shall set down what we ought to do in such a case, as to the matter of praise and thanksgiving.  
1 In case thou canst not find spiritual mercies to bless God for, bless him for temporals, thine health, thine estare, that thy body is not full of boiles, that thy house was not on fire about thee in the night, that it falls not upon thee and thy children in the day; dost thou not know, that this is from the good providence of God? dost thou not know that Satan is a roaring Lion, seeking whom he may devour? Do you think the devil is so kind to thee, or any one, that he spares thee out of love? or do you think that he wants power to cast down thy house, or smite thee with boils, or bring down fire from heaven? he did these things to Job, and who is that that restrains him? Hast thou any iron chains that can hold this roaring Lion? What weapons offensive or defensive against this enemy? Well, then bless God for those temporal blessings which thou hast, for it is evident, that it is not thou that makest an hedge about thyself, and all that thou hast, but God.  
2. If thou canst find no positive spiritual mercies to bless God for, then bless him for those that are privative or negative; as for example, Canst thou not see any evident cause to bless God, for giving thee grace, yet bless God for keeping thee from such and such sins, in this sense thou mayest humbly bless God, that thou art no adulterer, no murderer, no blasphemer, as to the outward acts of them; let not God lose the praise that is due to him, for his preserving of thee from such abominations, and let thy heart be much affected, and highly prise these spiritual preservations.  
3. If thou canst not find any distinguishing spiritual mercies, then bless him for common spiritual mercies: If thou canst not find any such mercies, that distinguisheth thee from Reprobates, bless God for those that distinguish thee from Turks, Jews, Heathens, viz. that thou hast been born and brought up where the Gospel is professed, purely, spiritually, frequently preached.  
4. If you can find no grace in yourself, yet bless God for the graces of others: Do you not find your heart sometimes enlarged with joy and thankfulness, when you hear of such or such an eminent Christian, for the grace that God hath given them? And if you can find your hearts affected with Gods preserving of you from sin, and with the light of the Gospel, and with the graces of others, be of good comfort, it is a singular sign of grace in thyself: For I may say, as Epictetus did in somewhat the like case, Others are sick, so am I, others are poor, so am I, but I willingly: His sickness, nor poverty, did not distinguish him from others, but his willing submission did: So others that are wicked men, God preserves them from many sins, gives them to live in the light of his Gospel, and they see and know others that are holy, but they do not bless God for these things, nor prise them above all other temporal blessings.  
5. In case you should not find any thing, or not be affected with any thing that he hath done for you, as in some sad times of desertion it may come to pass, partly from their great undervaluing of all things that are nor distinguishing mercies, as also from their ignorance, that any such mercies belong to them; yet in such cases we must remember, that we must give the Lord that glory that is due to his name, Psalm 29.2. & 96.8. If thou canst find nothing to bless God for, wherein he hath been good to thee, bless him for his own Excellencies, for that goodness which he hath, and is in himself: If thou canst not bless him for the new name that he hath given to thee: If thou canst not bless him for thy name, yet give him the glory due to his name: If thou canst not bless him for his promises, because thou thinkest they do not belong to thee, yet bless him for his Attributes and Excellencies, and give him that glory that thou knowest belongs to him; for by thy admiring and adoring God for his own Excellencies, thy heart will be brought in frame, and disposed for the manifestations of his love to thee. Now I will help you a little in this matter, showing you how you may act the admirings and adore of God, in those Attributes of Eternity, Power, Wisdom, Goodness; for as for his truth, as long as thou canst not perceive thy interest in any promise (the faithfulness of God being a mere relative Attribute) it will little affect thee.  
1. Think with thyself, and say, from everlasting to everlasting, thou art God; think of his eternity, and thou shalt quickly find that it is such an Ocean, that thou canst neither fathom, or see the shore of it, for the thoughts of Eternity are overwhelming thoughts; and when thou findest that thy thoughts are at a loss, and that God dwells in thick darkness, then cry out, and say, Lord manifest thyself unto us; for as long as thy thoughts are able to master their work, when their object is God, they are neither worthy of him, nor able to affect thee, until they come to be lost in admiration, in admirings, and adore of God, they are little better than Idolatry; for thou thinkest of God, as of a creature.  
2. For the power of God, consider that standing miracle, in setting the Sands as bounds to the Sea, that though the waters thereof lie on heaps, and notwithstanding all those tempests and storms that make the Sea rage, yet the Sand is a rope which can bind it; nothing sets bounds to the Sea further: If you consider how that the devils, notwithstanding their number, and their strength, cannot do any thing without his leave, their malice, certainly, against God is so great, that they would not do any thing that God would have them to do, if they could tell how to help it. Further, if we consider how that all things were made by God of nothing, without the least labour, or help, or instruments, to think that all that God did to create light, was his saying, Let there be light; that all things should obey him, is not comparably so wonderful, as that nothing itself should obey him, and that he should call and command those things that are not, as if they were, Rom. 4.17. Well might the Heathens say, That all the praise and high expressions that all the Poets used in the praise of their gods, came not near that one expression of Moses, when he said, Let there be light, and there was light.  
3. For the Wisdom of God, consider how infinite it was, by these particulars.  
1. That God should make this world consisting of such innumerable variety of creatures, and they of so many parts; as for example, man's body, of how many parts, bones, veins, nerves, sinews, arteries, etc. so we may say of all birds, fishes, beasts, trees, etc. Now for God to make all these without any pattern at first, without consulting, as we consult; for the first thoughts that ever God had for contriving the world, were his last; for God did not at first think of creating the world so and so, and afterward, upon second thoughts, found out a better way. I say, for God to make all these things so exact, that the wisdom of the creature cannot bring the works of God to perfection, nor the wisdom of God himself mend any thing that he hath done, for it cannot find out any defect in the works of Creation, no, not in the least circumstantial, these things are incomprehensible.  
2. To consider the infinite wisdom that God shows, as in the Creation, so in the government of the world. Now to consider that all things go, as it were, through the hand of God, not the least thing, nor greatest, nor those things that seem most casual, or arbitrary, nor those things that seem most contrary to providence, nor those things that seem to proceed from mere natural causes, for to take notice of, to order, and dispose, to rule, and overrule all these things, for him to number the stars, and call them all by their names; nay, the very hairs of his people's heads; that a Sparrow should not light upon the ground, that the Sun should not rise, nor the Rain fall, nor a sprig of grass grow, but by his Power and Wisdom, and not at all to be distracted and troubled with ordering such innumerable things, nor in the least to be hindered in his everlasting enjoyments of himself: This is incomprehensible.  
3. To consider at the day of Judgement, how innumerable the persons will be that shall be judged, how innumerable the actions, words, and thoughts, and circumstantials of these, of every man, how exactly, speedily, and with what infinite wisdom, all these things shall be determined, as in a moment; if the wisdom of Solomon was so great, and so much admired, for the deciding of one controversy between two Harlots, oh how infinite must his wisdom be, who shall show more wisdom in judging every action of every man, than Solomon did in that his sentence?  
4. Concerning the mercy, patience, and long-suffering, etc. of God. What can be spoken or thought worthy of them? It is true, that the Attributes of God in him, or although the Attributes of God in themselves, are infinite, yet as to their manifestations to us, the mercies of God are above all his works: This is that Attribute that makes all the rest of his Attributes amiable, takes off the terror of his justice, the carnal dread of his Majesty, insomuch, that the very consideration of his goodness, if we would be but spiritually, clearly, and fully satisfied of it, would make us go with more humble confidence to God, in every of our straits, than we do to the nearest, dearest friend that we had in the world, of whose love we have had the most constant, familiar, longest experience: We dishonour God, to go before him with carnal trembling: The Emperor was angry with him that gave him a petition with a trembling hand: What do you give me a Petition, saith he, as if you were to give meat to an Elephant? if any thing under heaven will make a friend forsake one, it is one's hard and mistrustful thoughts of him: Do not think of God, as of a Lion, that will tear you in pieces, no, not though thou art a grievous sinner; for if thou wilt not fly from him, nor come against him, but come unto him; if thou comest weary, though as yet thou art heavy laden with thy sins, though thou art not yet rid of them, yet if they are thy burden, that thou desirest God would take off from thee, he will not refuse thee, he hath invited thee, and doubtless thou shalt be welcome if thou comest: Canst thou plead no interest in God's promises? Canst thou not plead his Attributes? Thou art not so qualified, as thou thinkest, as to challenge God upon his promises; yet, if with reverence it may be spoken, God is qualified with so much sweetness, mercy, and long-suffering, etc. that he will in no wise refuse thee, if thou comest to him; nay, the truth of it is, he is engaged by promise, and by oath, John 6.37. Hebrews 6.17.  
Now in these meditations, concerning the Attributes of God, if in your meditation, you do not attain to any clear and affecting apprehensions of him, say unto him, Lord manifest thyself unto me, the vail it is rend, and I cannot see within the vail: And if thou hast clear and affecting apprehensions of him, than neglect not to beg of him clearer manifestations and discoveries of himself: For when thou canst look upon him that is invisible with the eye of Faith, and speak to him, as a friend speaks to a friend, thy prayers will be very effectual; and know this, that the knowledge of God is the primum necessarium.  
Now concerning the giving of God the glory of his Name, and praising of him for his own Excellencies, I shall give you three examples, Joh. 1.21. it is, as if you should say, Let God do what he pleases with me, though he should strip me as naked as ever I was born, or as I shall be when I die, though I had not one mercy left to praise him for, yet I have his Excellencies left to praise him for; so it is with those that are in desertion, though they neither have, as they think, any mercies, but such as are snares, and they shall pay dearly for; and though they look upon God as an enemy, yet they are loath he should be dishonoured, they would have him have the glory of his Name.  
2. Nehem. 9.5. When they were in great distress, upon a day of Humiliation, they think it fit to begin with giving God the praise due to his Name, and would not have him stay for that, till he bestowed new mercies upon them.  
3. Revelations 4.11. This is the very practice of those in heaven, and it is an heavenly practice to bless God more for his own Excellencies, and to praise him more, that he hath created all things for himself, than for us: And herein appears their excellency of their love to God, that though they enjoy such wonderful and incomprehensible blessings from him, yet they are more affected with, and bless God for the glory he hath, than the happiness that they have from them. We read but of one example to this, and that is of our blessed Saviour, who gave God the glory of his love, even in the midst of his agony: Father, if it be possible, he gave him the glory and title of a Father, even then, when he was using him as an enemy; and it is a higher act of Holiness, to give God the glory of his Love, while he is scourging of thee with Scorpions, than to give God the honour of his Excellencies, when he is crowning us with glory. There are two kinds of Attributes that the people of God do use, when they pray to God, either such Attributes, as are most for the strengthening of their Faith, for the obtaining of that which they pray for, or such, as may, as it were, vindicate God from those aspersions, that his providences seem to cast upon them: Sometimes they serve for both, as Revelations 6.10. The Holiness, and the truth of God, serve to strengthen their Faith, in believing that God would deliver his people from their persecution; for he was engaged, in point of Holiness, not to prosper the wicked against the Saints; and in point of truth, to perform his threaten against the wicked; therefore if thou canst not, because thou wantest the sense of it, praise God for his love, yet praise him for his loveliness: Suppose he should do nothing for thee, must not he have the praise that is due to his Name? Suppose some learned, wise, holy man, should, seeing a Toad crawling in his bedchamber, cause it to be put out of doors, but would not have it killed? should he lose the glory of all his wisdom, and the love and praise due to his holiness, because he would not suffer the Toad to continue still in his Chamber? nay, rather, was not his meekness to be wondered at, that he should forbid the destruction of such a creature, or have any regard what became of it? So, though God should never suffer thee to see his face, that art more odious, in respect of sin, to God. than a Toad can be to us, shall God therefore want the glory of his Excellencies, because he takes no more care of such an inconsiderable thing as thou art. With this saying I shall conclude, That the very damned, in the midst of their torments, though God be pouring forth the vials of his wrath upon them, yet they ought to give God the glory of his Excellencies, and they do ill to blaspheme him.  
So it is also in the matter of repentance, though thou canst not find thy heart affected with the sinfulness of sin, therefore thou thinkest vain for thee to confess thy sins; but it is not vain, for thou must confess thy sins, that thou mayest be sensible of them; and though thou canst not confess with sense of sin, confess without it: But this caution is to be observed, lest I be mistaken; When I wish thee to confess sin, though thou hast no sense of sin, I wish thee to use such confession, as a means not to rest there, and this is not to do as wicked men do, for they do outward actions and duties, not as a means and a help to do more, for they do not desire to do more; but whosoever useth this as a means to attain to higher performances, do certainly that which God requires, and accepts; for he that saith, Lord, here are my two mites, though I own ten thousand talents, and though this be far from being all that I own, yet it is all that I have, and God will accept, according to what we have, and not according to what we have not.   

CHAP. XX. The next impediment is, that we are not convinced of, and affected with the vanity of the things of the world.  
ANother impediment is, that we are not convinced of, and affected with the vanities of the world: Of things that are seen, God hath done abundantly enough to satisfy us. There are two things, of which it hath pleased the Spirit of God to write two whole books, that we might be satisfied; viz. the vanity of the creature, and the love of Christ; And what Argument almost can be greater, to convince of the difficulty and necessity of believing these truths, than this, that the Spirit of God hath been so industrious, if I may so say, in clearing these two truths? Surely all the ways whereby any thing can be made manifest to us, these truths are made out, all things subject to the trial of the senses, we evidently discern the vanity of them, for the eye is not satisfied with seeing; and for the other senses, 'tis evident, their delights are more brutish, but not more satisfactory; and 2. reason doth abundantly convince us, that riches, which is the golden Image that Satan hath set up, and all Tongues, Languages, and Nations, fall down, and worship. I say, as for the insufficiency of riches, the very Philosophers, as Epictetus, Seneca, Aristotle, etc. have seen by the light of reason.  
3. As for experience, as far as ever our own went, we cannot but set our seal to it, whether it be pleasure, profit, or honour, we must needs set our seal to it, that all is vanity and vexation of spirit: How often do we nauseate those things, when we have them, which we impetuously desired, until we had them: And 4. for the experience of others, since the beginning of the world, to this day, it hath not been heard of any, whose desires have been satisfied with the creature; and 5. as for the Word of God, that is so clear, that they that run may read it. But is not this wonderful, that notwithstanding sense, reason, experience, faith show us so clearly the truth of it, yet not one of an hundred of those that call themselves Christians, live as men convinced of this truth, but their whole love, joy, delight, endeavours, are placed upon, and run out after these things; and yet whensoever they read in any book, or hear in any Sermon, a discourse concerning this matter, they think it to be a moral discourse, much below them; but they should know, that whatsoever truth they have not practised, is rather above them. Let no man, nor your own heart deceive you with vain words, it is as much sense to say, there goes a godly Drunkard, there goes a godly Harlot, as to say, there goes a godly covetous man: And be not deceived, one may as truly say, such a man drinks every day, while his tongue falters, his feet reel, etc. but he is no drunkard; such a man never speaks as he thinks, nor doth as he speaks, and yet he is a true Nathanael, an Israelite, in whom there is no guile; as truly you may say all this, as to say, such a man hath a great estate, and yet is as earnest to get more, as if he had not to buy bread, gives not the fortieth part of his incomes to the poor, nor of his time to God; such a man will ride many score of miles to a Fair, but will not go cross the street to a Sermon; he will talk with a great deal of understanding of the things of the world, but either is silent, or speaks ignorantly of the things of God, but yet he is not covetous.  
Though the substance of this Chapter been near of Kin to something that hath been spoken before, yet the love of the world is such an Epidemical evil, that though it be some labour, yet, I hope, it will not be lost, I think fit to inculcate the same again, and again.  
And so I shall now come to the means and helps of a godly life; but as it is in recovering of health, food nourisheth not, unless the peccant humours be removed by Physic; so unless these impediments be taken away, the following means will not profit; if we love the impediments more than the things they keep us from, as if we love a multitude of worldly employments, more than grace: How justly may God give us up to our own hearts desires? And it were better for us be given up to Satan, by way of excommunication, for that is but for the destruction of the flesh, that the Spirit may be saved in the day of the Lord: But whosoever is given up to his own hearts desires, is given up to them both, for the destruction both of body and soul.    

THE THIRD PART: Wherein are set down Several means and helps For attaining The Power of Godliness.  

CHAP. I. The first thing that is necessary for a godly life, is faith.  
THE first thing that is necessary to an holy life, is Faith; for without that, 'tis impossible to please God; 'tis the foundation of things hoped for, and the foundation of our love. I have many times seriously thought, what is the true reason why so few believe the Scripture, assuring myself, that if they did firmly believe, it were impossible that their lives should be so contrary to it: For although, as I have said, conviction does not necessarily work conversion, yet it would work reformation, or at least, it would not suffer them to go on, with so little fear and dread upon their spirits, as they do. Now, though divers pretend, that it is, because divers speculative truths, that are set down in the Scripture, are so contrary to, or at least above their reason, that they cannot assent to them; yet I am very confident, that it is the practical truths of the Scripture that they stop at, which they being loath to obey, they are fain to pretend, or by the just judgement of God, they are disenabled to believe those truths that are more speculative; that this is the reason, seems to me evident, because that they cannot but confess, if not all, most of the practicals of the Scripture, not to be against, nor above reason; but such as whosoever shall obey, and live according to them, that their very enemies cannot but approve of their lives: And this was it that made the Christians, both in respect of their charity, and love one among another, and to their enemies, to be admired and commended, even by their persecutors, amongst whom they lived: The very Heathen could see a beauty in Holiness; therefore, since the glorious light and lustre of the holiness of the commands of God in Scripture, is so clear, that men cannot but be convinced, and yet will not obey, no marvel that those saving truths of the Gospel, which cannot be seen by the light of nature, I say, 'tis no marvel, that God does not give them of that light which is supernatural, since they resist, and make no better use of their natural light, living quite contrary to those things that teacheth them: And it is observed, that one reason, why God has not made all his truths so clear and demonstrative, as mathematical natural truths are, is, that he would order matters, so that those that were of corrupt minds, might find some pretences for not believing of them; for to such people God may justly send strong delusions; and it may be, it is much better, even for the people of God, that all wicked men are not fully convinced of divine truths, for that would make them much more outrageous, and malicious; for those whom the truths of God convince, but not convert, they do enrage, as they do Satan, who believes; and as it does those who commit the sin against the Holy Ghost, who hating the truth, they know, are the greatest and most malicious persecutors; nay, and indeed 'tis a mercy in some kind, even to the wicked also; for it is better that they should not know the truths of God, since if they did know them, they would not obey them; therefore if thou wilt believe, obey, that is, if thou wilt believe the mysterious truths of the Gospel, obey the holy commands of the Gospel, do what thou knowest, and thou shalt know what as yet thou art ignorant of. I have also considered with myself, what truth is the most difficult to believe, and to me it seems, that to believe that God hath given his only beloved Son to die for sinners, is that truth which we hardliest yield to. For first, our pride is utterly against it, for by nature we love to go to heaven by our own merits, and to be justified wholly from another, and for our own works, not so much as to be one ingredient in our justification, and our own free will to have no hand in our regeneration, and our own good works in our glorification, by way of merit, the pride of man will not stoop to.  
And then secondly, it is utterly against humane reason, partly, because we think with ourselves, that God might have forgiven us our sins, without so much ado, as to have his own son suffer so much for us, but we little consider that we many times do many things ourselves with a great deal of trouble, out of love, which may be done as well without us; so the mother nurseth her own child, and dresseth it, and doth many other things which she might have done by others as effectually, though she were only a Spectator. And further, we must understand, that there are two special reasons why God gave his Son, and Christ gave himself to die for us, chief to satisfy his justice, as also to satisfy us of his love, and it is not easy to say, which are hardest to be satisfied; for 'tis true, that he that injures, forgives not; we therefore having so much offended God, can hardly forgive him, that is, believe that he will forgive us; he therefore to satisfy and cure our infidelity, gives us his only son to die for us, to give us an infallible testimony of his love, the sufferings of Christ did satisfy the Justice of God, by way of merit, and our infidelity, by way of motive; the sufferings of Christ did reconcile God to us, and the Spirit of Christ doth reconcile us to God: It was necessary, that he that satisfied God's Justice, should be God, and it is as necessary, that he that satisfies us of God's love, should be God also. Another thing that hinders our belief of this mystery, is, because the goodness and love of God is so exceeding great, that we cannot believe it, for we are subject to judge of God by ourselves; and therefore, because we should never suffer our only beloved child to die a miserable shameful death, to save an enemy, therefore we judge that God cannot do so neither: Hence it is, that the more patiented, meek, long-suffering we grow by the grace and Spirit of God, the more easily do we believe his love to us; but if we truly consider that which makes this mystery of love incredible, should make us believe it, viz. the greatness of it, for since God hath said in his Word, that herein he hath commended and glorified his goodness and love to us, John 3.16. therefore it is certain, that this act of love and goodness, must as far exceed the acts of our love and goodness, as the highest acts of his power and wisdom, do exceed the acts of our power and wisdom, and we may come as near to imitate God in Creation, as in this act of his love; therefore the Prophet Isaiah saith, Isaiah 55.8. and Psa. 103.11. Therefore the very incredibility of this work makes it credible; for if God will magnify his goodness, that work which he does, etc. The truth of it is, 'tis as hard for us to believe and understand the highest acts of God's goodness, and love, as of his power and wisdom, for God is equally incomprehensible in all his Attributes; and we may as well find out the depths, and heights, and extent of his power and wisdom, as the heights, and depths, and extent of his love, Phil. 3.18, 19 And 'tis as great a sin for us to say, this is too good for God to do, as to say, this is too hard for God to do. The Papists vainly bring this as an argument for Transubstantiation, in saying, that the incredibility of the work makes it credible, unless God had said, that he did intent to magnify his power, by turning the bread into Christ's body; therefore we must mortify first our pride, and submit to the righteousness of God, Rom. 10.3. The greatest act of humility in the world is so to do, to be willing to be saved by God through Christ, and to take heaven as an alms, and not as wages.  
2. We must mortify humane reason, and bring in subjection those syllogisms that exalts itself above the knowledge of Christ, 2 Cor. 10.5.  
3. Mortify carnal experiences in thyself, or others, do not say, because greater love no man hath shown then this, to lay down his life for his friend; that therefore Christ would not lay down his life for his enemies; do not say, because it is the manner of men, wheresoever they find their enemy to slay him, or at least, not to pardon him, unless he submits, that therefore God will not give his Son for his enemies, before they are reconciled, that they may be reconciled: give God leave, if I may so say, to have more goodness, patience, mercy, and loving kindness, than thou hast, and bless him that he hath more, as well as thou believest, he hath more power, and wisdom, and holiness, than thou hast.  
4. You must mortify the lusts of the flesh, with the desires thereof, for before we are willing to part with our sins, we shall never be either able, or willing, to accept of Christ, for our sins do make us strangers and enemies to God, Col. 1.21. and the reason why Christ is a stumbling stone, is, by reason of our disobedience, 1 Pet. 2.8. This was Achitophel's subtlety, in advising Absalon to lie with his Father's Concubines, for it heightened his enmity to David, because it was such an act, that he could hardly believe David could forget, since he seemed to be engaged, not only in point of honour, not to pardon it; therefore, that though it be true, that through the Almighty power, wisdom, and goodness of God, he so order it, that when sin abounds, grace doth much more abound; and Harlots and Publicans are rather brought home than Pharisees, yet they were first wrought by the Spirit of God to leave their sins, that is, to accept of Christ as a King, as well as a Saviour, before they were reconciled to God.  
5. We must mortify carnal confidence, as long as we think that we can do any thing to our own justification, we shall never rely on Christ, to be wholly justified by him, for we do not use to trust any other, for that which we have in our own power: Hence it is, that it is easier for a Camel to go through the eye of a needle, than for a rich man that trusts in his riches; for so the Evangelists, compared together, signify two ways, men think to be justified, one is, by their not do, and the other by their do: I am no murderer, nor adulterer, nor profane person, saith the Pharisee; and they being innocent of these sins, as they think, they hope to escape hell; then, I give tithes of all I possess, fast twice a week, etc. and so they think by their good works to purchase heaven, and then, because they cannot but be sensible of many failings, both in respect of their omitting many good works which they should do, and in committing many sins which they are forbidden, so that their innocency is not pure, nor their holiness perfect; therefore they think to make up that breach by their sorrow for their sins, and their shedding of tears, serves them instead of Christ's shedding of his blood; therefore I shall speak to these three things.  
1. As for their pretended innocency, because they have not committed such and such things, they are exceedingly mistaken in that matter, for they are not innocent of these sins which they do not commit, since the grounds and ends for which they did not commit them, were carnal; for did they abstain from those sins out of love and obedience to God, they would abstain as well from other sins, as from them, as for neglect of, and formality in, the performances of holy duties, from secret sins, and spiritual sins, and their good works, it is most certain, that the iniquity of our holiest performances is very great, and our best righteousness is not only ragged, but filthy too; in our writing after the copies of the Law, we do not only do as one that writes with a pen, that writes ragged, or divers times casts no ink, but with a pen that blots, for there are not only carelessness, divers times, of our lives, wherein we do nothing that is good, but scarce a word that we writ, but one letter or other is blotted; so not one action, though never so holy, but is blurred and defiled. And lastly, as for our repentance and our sorrow for sin, if we think thereby to be justified, we shall be condemned, for it being so little, instead of appeasing, provokes God's wrath. For suppose a woman that had defiled her husband's bed, and contrived, and endeavoured to murder him, I say, suppose, when she pretending that she was sorry for it, should use no higher an expression than this, that she was as sorry that she had done so, that she had rather have lost a farthing, if she had been to chufe, would such an expression appease, or incense? So all the sorrow that an unregenerate, nay, or a regenerate man hath for his sins, doth not hold such a proportion to that which he should have, as the loss of a farthing doth to the murder of an husband.  
The sixth cause of infidelity, is a carnal knowledge of God's Attributes, and then our apprehensions of God's Attributes were carnal, when our high thoughts of one of his Attributes, make us abate our esteem of another; when you cannot think one Attribute to be infinite, but another Attribute to be finite, as I shall presently show; and there are three Attributes, by carnal apprehensions, hinder us from believing, viz. the Majesty, Holiness, and Justice of God.  
1. For the Majesty of God, his goodness makes it more amiable, but doth not abate it; and his Majesty makes his goodness more wonderful, but doth not diminish it: The Majesty of God should not dazzle our eyes so, as not to behold his goodness: As a great Monarch, should he marry never so poor a beggar, his love that made him marry her, will keep him from contemning of her: So if Christ marries a poor soul, that love which made him marry her, will keep him from despising of her; and his Majesty that could not keep him from loving her, it will never prevail against his love, to make him despise her, for his Majesty doth not become greater, nor his love less, Christ hath not less love, nor a sinner less loveliness, after regeneration; nay, one reason why Christ rejoiceth in his own glory, is, in reference to his Church; a loving husband, rejoiceth in his own preferments upon this very account, that his Wife shall be made partaker with him.  
2. The Holiness of God and Christ doth not hinder from loving and dying for such miserable sinners: For as we think it strange, that God, who is so great, should look after such poor creatures as we are; we do not use to look after worms, which way they craul, for fear any hurt should come to them, much less after vipers, unless it be to pursue them, and destroy them. But the Word of God is plain, that neither his Majesty, nor holiness, hinders him from dwelling and remaining with a poor contrite spirit: For thus saith the high and lofty one that inhabiteth Eternity, whose name is holy, etc. Esay 57.45. The holiness of God is exceedingly magnified upon Christ, in several accounts, more than by the praises and holiness of those that are in heaven, for the holiness of God is not so great in Angels, as it was in Christ; for one that is in the midst of the greatest tortures upon earth, and hath not one smile from heaven, and willingly to submit, and to lie groaning and roaring, but not murmuring, argueth a great strength of grace; but if those in hell should trust in God, notwithstanding he chastiseth them with Scorpions, this requires more strength, more grace; but for Christ so fully to submit, as he did, in his agony, and to trust in God, notwithstanding he had forsaken him, as to say, Father, into thine hands I will commend my spirit; for so the original is, as if he should say, I dare, I will trust thee, though thou wilt not own me, as I have already hinted: And further, it argues more holiness in converting Publicans and sinners, than the Pharisees in avoiding of them.  
The Justice of God is more glorified to punish a thousand subjects for breaking the Law, it may seem to be revenge, but nothing besides the love of Justice appears in punishing his son for the same fault; so that the Justice of God appears more in justifying sinners through Christ, than in condemning of them, Rom. 3.25, 26. for Justice is always satisfying in hell, but shall never actually be satisfied; those in heaven do actively glorify the Justice of God, and those in hell passively, but Christ did both.   

CHAP. II. The second means to a godly life, is, to discover and mortify our Master corruption, or sin.  
THe next great help to attain the perfection of holiness, is, to take special care for the subduing of our master sin, that is the Goliath, which if it be slain, the whole Army, and the Philistines will fly; therefore there are three things I shall do in this.  
1. To show you the difference between a Master sin, and a reigning sin, that you may not fight against Jehosaphat, instead of Ahab, who, though he were slain; the battle would continue; but if Ahab be slain, a retreat is founded. Thirdly, set down rules and means how to conquer it.  
Differences.  
1. A Master sin only rules over our sins, but not our graces: The weakest grace will conquer it, but any other corruption, be it never so strong, is subdued by it, but a reigning sin hath none above it, no, not grace itself; nay, indeed there can be no grace in that soul, where sin reigns; and as the Prince of Devils hath a certain government and rule over the rest of the evil spirits; but God rules over all, and binds the strong man, and spoils his goods: So though our Master sin hath a kind of dominion over other sins, and is not in subjection to them, yet all are brought into subjection to the Spirit of God, and the grace of God that is in his Saints.  
Secondly, when sin reigns, we give our body's weapons of unrighteousness unto sin, our head plots, and our tongue pleads for sin, such an one cannot endure to hear sin reproved, or spoken against; but if one's sin be only a master sin, and not a reigning sin, though it may be found to steal away the spear and cruse while we sleep; or through violence, sometimes we acting by our own strength, and not Gods, wrist our sword out of our hands, if we do not bring in our arms, nor lay them down, we do not become Soldiers of sin, we may become captives, Rom. 7.23. and Rom. 6. Thirdly, Reigning sin has its Throne and Imperial City in the heart of his Kingdom, but foreigners make their incursions and inroads into the Land, but scarce have any certain abode, or at least not in the heart of the Kingdom: So a Master sin in the Regenerate, has its Imperial Throne in the heart, and in the inward man, so that its dominion is over the mind, and the affections, they love the sins that they commit; but a Master sin in the Regenerate only, prevails sometimes over, and makes incursions and inroads in the outward man, and makes him commit sin, but can never make him love sin, but with his mind he delights in, and serves the Law of God.  
4. If sin reign, we have no good thoughts of the Word, we neither see the Holiness of its commands, nor the justness of its punishments, nor the goodness, nor the excellencies of the reward; we shall account its holiness, preciseness, its punishments cruelty, and its reward, vanity: St. Paul was of another temper, Rom. 7.12.  
5. The difference betwixt whoredom and rapes, so is the difference betwixt the Master sin, and the reigning sin; he that ravisheth hath his will upon the poor afflicted woman, but cannot get her consent, but a harlot sells herself to work wickedness; Paul was sold under sin by Adam, for the forbidden fruit, but Ahab sells himself to it.  
6. If sin reign, all Sermons that throw down sin, and spoil its dominions, are counted Treason: It is treason to speak against a reigning sin, and powerful Preachers are used by such persons as Traitors, or enemies; but in the Regenerate, though there be a Master sin, all powerful, searching Sermons, are accounted Friends, and sin is accounted the Rebel.  
7. If sin reigns, whatsoever sins are subdued by it, are restrained, but not mortified; for sin doth not mortify sin, but only imprisons it, and confines it, insomuch, that when we refrain from one sin, out of a greater love, we have to another, we are not innocent of the sin we commit not; nay, sometime the ground upon which we abstain from a sin, hath so much evil in it, that it makes one more guilty, upon abstaining upon that ground, than if we should have committed the sin we abstained from; but grace mortifies sin.  
Means to find out a master sin.  
1. From our enemies; for an enemy is like an Eagle, sharp-sighted, to cry out, and open-mouthed, to tell of our faults.  
There are two things that keep our friends from telling us them.  
1. Unwillingness to displease, makes our false friends unwilling to tell us our faults, but our enemies care not; nay, rather study to displease us.  
2. Love makes our true friends unable to discern our faults, for love covers a multitude of sins, self-love makes one not to see his own failings, and a friend being alter idem, his love doth not only cover and conceal from others his friends sins and failings, but from himself also. This was the way by which Monacha came to know that she was sometimes guilty of intemperance, which one of her companions falling out with her, told her of, upon which she left it: He is in a good condition, that sees more evil in himself, than his enemies can. It was a good answer for a Philosopher to give, when one told him of such and such things one spoke of him to his disgrace: Ah, says he, it seems he does not know me, for if he had, he would have spoken far worse. And indeed we have great cause to love our enemies, for many great advantages we receive from them; more comfort we may receive from our friends, but more profit, it may be, from our enemies.  
1. We have thereby an advantage to do higher acts of Religion; for thine enemies do thee injuries, and thou mayest forgive them, and love them, thy friends do thee courtesies, and thou mayest requite them; and it is an higher act of Religion to forgive an injury 〈…〉 an to requite a benefit; and so th●●●st a richer jewel from the heads of th●●●●oads.  
2. Thy enemies make thee live more circumspect and wary, it will teach thee how to watch over thyself; one shall hardly be wise, before one hath lived amongst enemies.  
3. Thine enemies will tell thee those faults thou wouldst never find out thyself, nor thy friends for thee, they look upon thy faults with a multiplying glass, which not only does magnify and aggravate thy sins, that thyself or others see, but discovers those that none else perceives; as a Multiplying-glass, does not only make a grain of wheat which we see without it, bigger than a large beam, but discovers a Down upon each grain, which without that glass we perceive not.  
2. The second thing to discover our Master sin, is, by the company we keep; for socii aut inveniunt, aut facient similem; One had two daughters, Julia and Livia, and at a public meeting he observed who courted them, and he found that grave Senators did court the one, and light Gallants the other, whereby he plainly ●●●●●d, that the one was more stayed, 〈…〉 e other more lose.  
3. The third rule to know thy Master sin, is, by considering what vice thou most hatest, the contrary vice to that, is the vice to which thou art most inclined, as if thou hatest prodigality most, it is likely thou art given to covetousness; if thou abhorrest idols, take heed thou dost not commit sacrilege.  
4 The fourth rule is, to consider what sins thou art free from, and then consider what sin it is that will lnot stand and agree with those sins thou art free from, and thou wilt find that to be thy Master sin: As for example, Dost thou not revenge? Art thou not guilty of gluttony, drunkenness, whoredom? but art guilty of swearing, extortion, etc. then it is very probable, that covetousness is thy reigning sin, for covetousness will free one from all chargeable sins: So if thou wilt know whether pride be thy Master sin, consider what sins pride frees one from, and that frees one generally from all scandalous sins, and rather from those that the world most speaks against, than those that are of greatest guilt in themselves, it will rather free thee from drunkenness and whoredom, than from blasphemy, for sin may free one from sin, as well as grace; but herein lies the differences:  
First, When grace frees one from sin, it frees from all sin, it cleanses one from all filthiness, both of flesh and spirit; but when sin frees one from sin whilst it frees one from one sin, it inclines one to another; as covetousness, though it may free one from drunkenness and prodigality, yet it inclines one to extortion, and oppression.  
Secondly, When fin frees one from sin, it frees one not at all times; as pride will not free one from any sin, if one can but keep it secret, nor covetousness from revenge, gluttony, or drunkenness, when one may have them of free cost; but grace frees one from secret sins.  
Thirdly, sin may free one from the outward act of sin, but not from the inward affection to sin; covetousness may keep us from the outward act of revenge, when 'tis chargeable, but not from the inward love and desire of it.  
The fifth rule to know our Master sin, is, to consider what sins you are most subject to; as suppose to revenge, censuring of others, anger, envy, than you are to consider from what root these spring, for that is not always thy Master sin, which doth most appear, but rather the root whence that doth spring: So that if thou art very passionate, passion is not properly thy Master sin, but pride, from whence that springs, for from pride comes contention; therefore it is good to know from what root springs those several sins we are guilty of; from pride comes (as before we have said) anger, revenge, envy, ambition, censuring others; thou wilt be more ready to forgive a debt, than an injury, and more ready to bear a loss, than an ill word; from covetousness proceed enlarged desires of earthly things, continual cares and fears, discontent with ones condition, neglect of the works of charity, etc. from voluptuousness comes idleness, adultery, gluttony, drunkenness, etc. for the works of the flesh are so manifest, that they need not, and so filthy, that they should not be named amongst Christians.  
The sixth rule is, to consider what places of Scripture that concern practicals, do most affect, and most afflict thee, what places they are that thou hast most ado to expound, so as to quiet thy conscience; and then mark what sin those places speak against, or condemn, or what duty they commend, and by that you may discover what sin it is that lies in your bosom, what Treatises they are that you like not to read, that are practical, or what Sermons they are that startle you; and as before, consider what sins they are those Sermons reprove.  
7. Consider what sin it is that thou always speakest against, with limitations, cautions, and distinctions; but against the contrary sin thou dost speak without limitations, but absolutely with freedom, both of speech and spirit: As when a covetous man speaks against covetousness, he speaks as David did to his Army, when they went out against Absalon, Deal kindly with the young man Absolo●, said David; as if he had said, 'tis true, he lay with my Concubines, but he is a young man; and as he, so they do endeavour to take off the bitterness of our spirits against the sin they seem to speak against; but when a covetous man speaks against prodigality, then vox non faucibus haeret: But he speaks with that freedom, and with that earnestness, that it is evident, that he accounts it an enemy that he deals withal.  
8. Another rule is this, when thou always speakest against such a sin, when its contrary, is spoken against, but not e contra. As for example, when one speaks against covetousness, a covetous man will always speak against prodigality: I but, saith he, he is worse than an Infidel that provides not for his family; and will tell you of the example of the Pismires, and many other places of Scripture, against those that are prodigal in expending, or not diligent in getting riches; but if he speak against prodigality, you shall not have him speak a word against covetousness; there's altum silentium. Concerning  
The ninth rule to know thy Master sins, what they are, Are thine afflictions painful, or shameful, or such as take away thy profit, as poverty; generally God does strike us in the master vein: Those that belong unto him, if pride be their master sin, he sends them an affliction that brings shame upon them, if covetousness, he sends losses, if voluptuousness, such afflictions as are painful. Now in wicked men he does clean contrary, generally gives them their hearts desire; so that if they be proud and ambitious, he lets them have honours, and the praise of men, if they love riches, they are generally rich, for God generally gives them their portion in this world; as it was said to the rich man; Son, remember thou receivedst thy good things in this life. Though this rule holds not always, neither the rules formerly nameed, if one takes them singlely they will not be sufficiently discovered; but when many of these meet together, they give very great light, for the understanding and finding out of our Master sin. There are other rules also from our age, our callings, or from the places and times wherein we live; but I hasten to the cures of this our Master sin.  
The first cure is, to read the Scripture, and gather together all those places that speak any thing concerning that sin, or the contrary grace, or concerning the acts of either of them; as if Pride were the sin thou wouldst especially cure, writ down all those places that speak either of pride, or of humility, or of the acts of either as of censuring, of a high look, or a scornful eye, or of anger, etc. So shalt thou see what the judgement of the Spirit of God is of that sin, and so thou shalt know its sinfulness, and the judgements of God against that sin; and so thou shalt know its mischiefs; thou shalt find also the promises that God makes to the contrary grace, and the acts thereof; thou shalt also find several cures and remedies set down by the Spirit of God, which are always the safest and best. For though many times humane reason judgeth others to be more effectual, yet he that will be wiser than God, shall find himself a fool.  
2. Improve Ordinances and duties against thy sin; as when thou goest to receive the Lords Supper, let one end and aim of thy receiving of it, be to mortify that sin: For though the Lords Supper be a spiritual medicine and antidote against all sin, yet it works especially upon that, for the remedy whereof it is especially taken: Be sure in all thy solemn and ejaculatory prayers, especially to pray against this sin, let it have no quiet possession. Read also those Treatises, especially that writ against the sin, or of the contrary grace.  
3. Improve thine acquaintance against this sin; if thy sin be anger, acquaint thyself with meek persons; for as he that keeps company with angry persons, will learn their ways: So if thy sin bec pride, be acquainted with those that are humble, and be often in their company; three great advantages come by it.  
1. It will hinder thee from many acts of that sin; for even as profane persons do very much abstain from all sin, when they are in the company of Saints; so wilt thou also be ashamed to commitacts of pride, in the company of one that is eminent for humility.  
2. Such an one will be more able to discern, even the most minute and smallest acts of pride in thee; and if it be thy Christian friend, for, for that end I would have thee choose him, he will reprove thee, not only for gross acts of pride, but for the appearances thereof: As he that's acquainted with a Critic in Latin, should not only be admonished of him of incongruous Latin, but also of un-elegant.  
3. The constant examples of humility, and so of other graces, will, as it were, transform thee into that image.  
The fourth remedy is, to resist the beginnings of sin, and that advice is threefold.  
1. There is principium respectu affectus, & per modum causae.  
2. Respectu gradus.  
3. Respectu consuetudinis,  
1. Therefore the first advice is cure the cause of your sin, if you will cure your sin; as he that would cure heat in the face, the way is, not by application of outward medicines only, but cure the cause of it, the indisposition of the liver from whence the blood comes to be vitiated; so to cure anger, the best way is, by curing the cause and root from whence it springs, pride; for generally, if not always, it comes from pride, the irregularity of anger, I mean, for to cut off the branches only, keeps the tree from bearing fruit for a while, but pull it up by the root, and it is cured for ever: So I would have you find out the root, and cause of the sin you find yourself addicted to, if it have a root, and apply your remedies to the root.  
2. Principium respectu graduum. Then the advice is, before the sin gets strength, and comes to an height, to its Paroxysm; for every thing is weak, and easily overcome at the beginning, which afterward grows invincible: As when one first gins to be angry, one may easily refrain, but after it becomes outrageous, and will neither follow, nor hear any counsel, nay, advice in the height of fury, is as Physick in the Paroxysm of a disease, dangerous.  
The third advice is, in principio, respectu consuetudinis, before thy sin grows customary; for when once thou art accustomed to do evil, than the Blackmoor may as soon change his skin, and the Leopard his spots, as thou thy sin, saith the Prophet. So then there are three ways, in respect of the beginnings of sin, to conquer it.  
1. In respect of the root and spring from whence it ariseth, and then, as hath been said, your main application must be to the root, not to the branches; for many times that which seems to be the Master sin, is not, but is rather like Joseph, who acted all, but he did it by the authority of Pharaoh, who though he appeared not, yet Joseph could do nothing, but by commission and power derived from him: So Anger, that makes the great noise, and seems to be the Master sin in those that are passionate; but the spring of it is pride, which though it appears not yet by its power and influence, anger does what it does; therefore thou art to seek out the root of that which seems to be the Master sin: And there are three grand sins, from which generally all others do proceed, Pride, Covetousness, Voluptuousness, though indeed all these come from one, which is self-love; therefore do but learn that singular lesson which Christ gives, and thou shalt destroy both root and branch of sin, viz. He that will be my Disciple, let him deny himself, saith Christ: Self is the great enemy that every man has.  
2. As for the beginning of sin, in respect of his degree, watchfulness is the singular remedy: For if we have a continual watch over our words and actions, nay, even our thoughts, we shall see sin in its beginnings; nay, even in its first motions, and occasions, and temptations; and so we may either prevent, or at least take it, before it comes to its Paroxysm: And the beginnings of sin, as of all other things, are weak, and easily subdued.  
3. And as for the preventing of sin, that it comes not to be customary, the remedy for that is, frequent examination; for by often examining ourselves, we shall discover our sins, as soon almost as we commit them, and so they will be kept from being habitual and customary; therefore let the examination of thyself be at least Diurnal, so that no sin can be above a day old, before thou perceivest it; and so if thou canst not strangle it in its birth, thou mayest in its cradle. I suppose one need not be a Giant to encounter with a Lion, as soon as it is whelped, or to pull up an Oak, when the Acorn first sprouts forth.  
5. The fifth advice is, concerning temptations; and three advices there are concerning temptations.  
1. Concerning the foreseeing of temptations, it is good in every action, to consider what temptations we are like to be encountered withal in that action; as when you go to hear the Word, consider what temptations are incident to that. And so in all holy duties. Ordinances, and worldly employments: For if a temptation takes us unawares, a weak temptation will prevail more, than a strong foreseen.  
2. The second advice concerning temptations, is, to prepare and provide for them; as one advices, that if you know you are to speak with a passionate man, you are not only to foresee, that you are likely to provoke him, and he you to passion, but you are to provide remedies against both, either by preparing mollifying words, or taking with you some person, whose presence may awe, or such like.  
3. But you are to avoid all the temptations that you can, so that you do not neglect a duty, to avoid a temptation; for it is presumption to run into unnecessary temptations, and it is spiritual cowardice to neglect our just employments, because a Lion is in the street: And as I have elsewhere said, when one has once found ones self overcome with such a temptation frequently, than it is a sin to go into that temptation, though one be not overcome by it.  
And it is a great fault in parents, when they dispose of their children, not to consider what callings have the most temptations accompanying them; and they should consider of what callings there are few that are religious in, and utterly avoid disposing of their children to such a calling; for if the calling be not in itself unlawful, yet it shows the temptations that accompany it, are so many, that it is almost impossible to avoid and overcome them.  
6. The next adiuce is, concerning thy speech: As often as occasion is given, speak against the vice thou wouldst overcome, and three advantages you shall receive from it.  
1. By often speaking against it, thy heart will be brought into some measure of hatred of it; for as by evil communication, good manners are corrupted, so by good communication, thy heart will be inclined to the best things.  
2. It will keep thee from many a temptation; for when thou shalt be known to speak against such a sin, people will more hardly entice thee to commit it, or commit it themselves in thy presence: As it is reported of one, that she was so great an enemy to censuring, and speaking ill of others, that it came to a Proverb, that if such an one was present, they were sure that they were not slandered at that time.  
3. It does strongly engage thee, not to commit that sin which thou so frequently condemnest;  
7. Another advice is, to divert thy thoughts and speech to some other thing; and this advice takes place in lusts, censuring or speaking ill of others, and blasphemous thoughts; for the Apostle bids us not so much to resist, as to fly fleshly lusts: Other sins we are to resist, these to fly from; for a chaste Matron rather avoids the room, when a lewd man solicits her to uncleanness, than stands long to dispute the question. So Joseph flies from his Mistress: And so also in blasphemous thoughts, they are to be abhorred, not to be disputed withal, they are not to be thought over again, for the benefit in abhorring of it, will hardly recompense the horror that such thoughts bring with them.  
8. The next advice is, concerning vows and resolutions, concerning which, since in that which I have already published, concerning vows, in my Treatise of my Meditations, I have given rules, I refer to them.   

CHAP. III The next help for the attainment of the Power of Godliness, are Ejaculatory prayers.  
THe next thing that I shall speak to, which is of unspeakable spiritual advantage, are Ejaculatory prayers, which do first honour God much in his Attributes.  
1. In his Omnisciency, I mean mental ejaculatory prayers, for generally all mental prayers are ejaculatory, and by this we profess, that God is Omniscient, that he knows our thoughts.  
2. It honours God's mercy abundantly; for we suppose that God is so ready to hear, and waits to show mercy, Isa. 30.18. that the swiftest, shortest prayer, cannot escape him.  
3. It is a distinguishing note between regenerate, and unregenerate persons, for solemn prayer, public family, closet prayer, an hypocrite may perform them, but not frequent, mental, ejaculatory prayer.  
4. By this means the soul must needs be perfumed, and inflamed, and established; as he that is often in a Perfumers Shop, and at the fire, must needs retain much of the heat of the one, and the sweet scents of the other.  
5. These ejaculatory prayers keep us in a perpetual fitness for solemn prayer; instruments of music, that are seldom played on, though they be left never so well in tune, yet if hung by for any considerable time, will grow out of tune, and unfit to play on, without retuning of them: So our hearts, except continually exercised by ejaculatory prayer, will lose that sweet harmony they had, nor will be fit for solemn duties, without further preparation; but one that continually multiplies ejaculatory prayers, is always in such a frame of heart, as is fit for solemn prayer.  
6. This is the way to keep God always with us in a friendly presence; for if so be ones friend, comes to see one, if one's business be of that nature, that one cannot speak with him from morning to night; or if it be not of that nature, as divers kinds of employments are, if one would not so much as mind him, he leaves us; but if we will converse with him, though we be doing something else, he stays with us: So if thy heart be continually speaking to God by ejaculatory prayers, he will not forsake thee; but if you will not by ejaculatory prayers speak one word to God, when thy solemn prayer is ended, thou mayest not expect the presence of God at other times, nay, nor then neither.  
7. Thou wilt miss of abundance of blessings and mercies, if thou neglectest ejaculatory prayers; for divers times thou wilt find, while thou art in conference with the people of God, or reading some good book, etc. that thine heart will be sometimes inflamed with the love of God, and desires after enjoyments of him, thou wilt be brought to the sight and sense of thine own unworthiness and spiritual wants, so that thou wilt find many things that thou standest in need of, for which it is very fit that thou shouldst put up thy prayers to God, and while the sense of these things do affect thee, thou wilt pray with more zeal and fervency; but if thou wilt refer all to thy solemn prayers, and say to thyself, As soon as the company is gone, and I have an opportunity for solemn prayer, than I will pour out my soul before God: But by this means two great mischiefs will befall thee.  
1. It may be that frame of heart may cease, and thou not striking while the iron is hot, ten times more strength and time will not serve.  
2. Thou canst not keep in mind all those things which thou wast moved to pray or praise God for, for in an hour or two, especially if we are in conference with the people of God, a multitude of occasions, of ejaculatory prayers, will occur, which it is almost impossible for thee to remember, if thou neglectest them, when they offer themselves unto thee; and if thou canst remember them, when thou comest to thy solemn prayers, thy former ejaculatory prayers will not hinder, but further thee in the duty.  
8. This is the way to spiritualise all our worldly employments, this is our having our conversation in heaven. I have heard it reported of one, that he kept a stricter communion with God, whilst he was walking in the streets, than ordinarily Christians did on their knees: By this means worldly objects, that take up the thoughts of wicked men in their worldly employments, and also in holy duties: I say, those worldly objects that distract others, will serve to imminde thee of, and give thee matter of more frequent ejaculations unto God.  
9 The want of ejaculatory prayers, cannot be any way supplied, not by solemn duties; and if the case were so, that we must omit one of them, it were better to omit our solemn prayer in the morning, and to have our heart sending up continually ejaculatory prayers, and breathe after God, than to spend an hour in the morning in solemn prayer, and meditation, and all the rest of the day not to have so much as one thought of God. One that were to write or read all day in exceeding cold weather, which of these two do you think he would choose? either to be an hour at a good fire in the morning, but not to come near it all the rest of the day, or an hundred times a day, if he so pleased, to go and stay a while, and warm himself, and return again to his employment; though both were best, yet the last, if they must be severed, were to be chosen, as to warmth. By our ejaculatory prayers we do frequently warm our souls, and keep the heat of the love of God from going out in us.  
10. These are the first and last prayers of every Saint; as soon as he is new born, he cries Abba, Father; or with Paul, Lord, what wilt thou have me to do? and it is the last thing that a Saint doth when he comes to die: An ejaculatory, fervent, inflamed prayer, is the fiery Chariot, which carries the soul of every Saint to heaven: So our blessed Saviour, Father, into thine hands I commend my spirit; when he dies, and takes his leave of praying, it is by an ejaculatory prayer; and so it is the first and last of all solemn duties, it prevents, and prepares us for them: When a man is converted, as he is hearing the Word, he cannot stay while he comes home to solemn prayer, but is sending up sparks, and ejaculatory prayers, from the time that he is wrought upon by God, it is the (Amen) which closeth up all our prayers, for Amen is but an ejaculation, great fires begin and end in a spark: So David ends his Psalm with an ejaculatory prayer, Psalm 19.14. As in a bell, when it ringeth out, if you let it go, it will not cease of a sudden, but will strike many a Toll before it quite ceaseth; so the Soul, after solemn duties, hath some motions, and returns, and callings upon God. Mark those solemn duties, which you have begun without ejaculatory prayers, by way of preparation, and have ended without any consequent breathe after God, you shall find such duties much less effectual.  
11. This is the way to weary out Satan, as a City is wearied out by continual Assaults and Alarms, for every ejaculatory prayer gives Satan a fresh Alarm; so that by this means thou dost never let Satan alone. Solomon compares a contentious Wife to a continual drooping, Prov. 19.13. one that rideth in a great shower, if the rest of the day be hot and fair, his  will be dried again; but one that rideth in continual dropping weather, cannot be dry; so a contentious Wife never suffers her husband to have a quiet hour: A solemn fervent prayer, is like a great shower in a journey, very disturbing to Satan, but he will recover himself; but continual ejaculatory prayers (like a contentious woman) will never let Satan have a quarter of an hours rest; so it also will eat out our corruptions, Gutta cavat lapidem non vi●, sed sepe cadendo; a continual dropping upon a stone wears it: So thou wilt find that thy stony heart will be wrought upon more, by continual ejaculatory prayers, than by solemn duties only.  
12. Ejaculatory prayers are the freest from distraction, whether it is, because they generally arise from the heart, except in profane persons, who have their accustomary O Lords, and Lord have mercy upon me, without thinking of God whom they name, who are near of Kin to common swearers; or whether they being so short, sudden, and mental, they do not awaken Satan to tempt us, until they be over; and then, though they awaken him, yet they weaken him also: As for solemn prayers, our preparations to them, if only by the alteration of our gestures, gives notice to Satan what we are about to do; but in ejaculatory prayers, we have done, as soon as Satan perceives what we are a doing; he cannot shoot any of his darts, that are set on fire of hell, so soon against us; but our darts, that is, an ejaculatory prayer, set on fire with the love of God, will be in heaven before.  
13. These kind of prayers are very powerful, one of the strangest Providences that we read of in Scripture, viz. that a Heathen King that had led the Jews captive, should be so active in building, and re-building the Temple. I say, that was attained by a mental ejaculatory prayer, Neh. 2.4. and a vocal ejaculatory prayer, obtained a vocal answer from heaven, John 12.28. By Christ's ejaculatory Prayer on the Cross, Father, forgive them, they know not what they do, thousands were converted, Acts 2. So the conversion of S. Paul, was procured by the ejaculatory prayer of Stephen.  
14. In these kind of prayers especially God deals familiarly with man, and doth, as it were, put off the robes of his Majesty; or rather, God suffers man to deal familiarly with him; for in our solemn prayers we do, as those that with a great deal of ceremony and distance, and abundance of outward reverence, delivers a Petition to a great Monarch, who doth not hereby abate any thing of his Majesty, nor doth the delivering of a Petition so, argue any familiarity or acquaintance; but if one shall see one speaking two or three words to the King, and as often as he pleased to speak so to the King, we should argue, that he had the King's ear, and that the King dealt after a familiar way with him: So our solemn duties do not argue our acquaintance with God so much, as these ejaculatory prayers: A stranger may deliver a Petition in a solemn way, we give God the glory of his Majesty more in our solemn prayers, but God doth more glorify his goodness and condescension, in giving us leave to use frequent ejaculatory prayers.  
15. They may be most frequent; so that what they want in magnitude, may be supplied by their number: It's a Proverb among some, that light gains make a heavy purse; so those spiritual gains, by ejaculatory prayers, though it seems to be small and light, yet will much increase the weight, both of grace and glory: Solemn duties can be but seldom, since they require retirement, and more time, than this kind of prayer doth, though we read but of three times of solemn prayer that Daniel used, and seven times that David used it, yet it may justly be thought, that ejaculatory prayers were, or might be without number.  
16. These kind of prayers, if we use not, there is no excuse, for 1. They hinder nothing, they hinder not customers from coming to your Shop, nor them that come from buying, they disturb no business, but they are like Varnish, that puts a lustre on all colours, but changeth them not; it makes a vermilion colour, not less red, but orient; like the Bee that gathers honey from every flower, but leaves it as fragrant and beautiful as she found it.  
17. As they hinder no business, so no business hinders them, riding, selling, walking; nay, nor sleeping hinders these prayers, although thou sleepest, thy heart may wake; those that keep thee from solemn prayer, cannot keep thee from these, thy person may be imprisoned, but not thy prayers; though they should cut out thy tongue, as they did Policarpus his, and so keep thee from vocal, yet they cannot hinder thee from mental prayer; wicked persecutors may hinder solemn, but nothing but a wicked heart can hinder from ejaculatory prayers.  
18. It shows, that thou art but an hypocrite, that is, a Stage-player, for so the word properly signifies, for thou dost carry thyself just as they do; for the Church is but a stage for hypocrites to act their parts in: For as those that act upon a Stage, their fear, joy, sorrow, though they are acted to the life, yet as soon as the Play is done, there remains not any impression of these affections; if he was sad before, though he acted a Part, of joy, returns to his former sadness; and if he acted the Part of sorrow, yet he remains not sad when the Play is done, for that matter which he pretended to be so much grieved for on the Stage, but for that for which he was affected before; nay, while he acted his Part of sorrow, it was not that which he pretended to be sorry for, but his former cause of grief hath made him act so to the life: So when Hypocrites confess their sins, as soon as ever their prayer is ended, and their confession is ended, they return to their employments, there remains nothing of their acted sorrows; nay, many times when an hypocrite seems to weep for his sins, while he is confessing of them, his tears flow from another fountain, viz. from the sense of some affliction that lies heavy on him. Now, if when thy prayer is done, thy joys, furrows, desires, breathe after God, all expire with the last word of thy solemn prayer, it shows, that thou hast been but acting of a part; for sorrows that are rooted and fixed in us, do not fall from their paroxysm quite to cease, but by degrees: When did you ever see a tender mother, that was weeping, like Rachel for her children, to fall from the height of her sorrows, to mirth and laughter, such a carriage is rather fit for those that were hired to mourn at Funerals amongst the Jews, than for those that employed them.  
19 No temporal or spiritual employment can be rightly managed without it; while thou art selling thy wares, thou wilt danger to sell thy soul also; while thou art walking in the street this way, thou mayest be journeying toward heaven: But I shall rather endeavour to show it in holy duties, it is an excellent practice to use these ejaculatory prayers, while we are hearing the Word, I mean mental ejaculatory prayers, for vocal may disturb others, and especially savour too much of hypocrisy; yet I will not judge those that use it, for I do not find our Saviour doth blame them that used vocal ejaculatory prayer, while he was preaching, Joh. 6.34. And though the Apostles would not interrupt our Saviour with any question, whilst he was Preaching, but stayed while be came into the house privately, Mark 7.17. Yet while he was preaching, they sent an ejaculatory prayer, Luke 17.5. and were blameless. When thou hearest any grace commended, how canst thou abstain (as suppose Faith) Lord increase my faith: So if any sin reproved, and thou findest thyself guilty of it, thou may'st, and shouldst in the secret of thy soul say, Lord, lay not this sin to my charge. If a Sermon preached of the Excellency of Christ, that Bread that came down from heaven, why may'st thou not say as they did, John 6.34. Lord, evermore give us of this bread; nay, we read that our blessed Saviour, while he was preaching, in the midst of his Sermon, breaks forth into a vocal ejaculatory prayer, Ma. 11.25. And surely, while Ministers are preaching, they may find sometimes, I wish it were not often, that their hearts are cold in the service, either not actually, or not so fervently desiring the glory of God, and edification of his people; then by an ejaculatory filent prayer to fetch strength from heaven, is of great advantage; nay, even in solemn prayer, these ejaculatory prayers are to be mixed: For when one finds one's heart dead and cold, then to call down fire from heaven to inflame us, is of great and frequent use; and indeed the benefit of ejaculatory prayers is not to be known, but by experience; and therefore I shall commend it as one of the greatest helps that I know.  
Object. But if you shall object and say, I have abundance of worldly employments, and I must follow my particular calling, as for family prayer, morning and evening, and for Closet prayer sometimes, I think them fit, and am content to do them; but to tell me, that I must be frequent in these ejaculatory prayers in my Shop, as I am selling, or buying, etc. is a thing I cannot do, for I must mind my business I am about.  
I answer. 1. Speak out, and mince not the matter, but let thy heart speak out, for God very well sees the thoughts of it; and give me leave to speak what thy heart thinks: My Shop, and my particular calling, and to get riches, is my great business; for matters of Religion, and in particular for prayer, in the morning before my customers come, or at night when they are gone, I am content to use them, since it is a general custom so to do; but for the rest of the day, I desire to be free, and that God would not trouble me with the motions of his Spirit, the rest of the day: For though he desires but a word or two, by way of answer, in ejaculatory prayers, yet that's a disturbance, though when by his Spirit he speaks to my heart, Seek thou my face, for me to answer, thy face, Lord, will I seek, were enough, and he will accept of it; yet this is an interruption. Let me tell thee, thou that canst not tell how to keep communion with God in worldly employments, and dost not prise communion with him above all worldly employments, art not worthy of him; thou mayst be a Professor, but thou art no Saint.  
2. I must ask thee, whether thou art as much against this, that worldly thoughts should mingle themselves with thy solemn prayers, as that holy thoughts should be mingled with thy worldly business; and this shows the rottenness of thy heart, that thou wilt admit the world to come and speak with thee in the midst of thy solemn duties, or converse with God, but wilt not afford God a word, or a look, while thou art conversing with the world.  
3. These ejaculatory prayers will not hinder, but sanctify thine employments; the having thy thoughts frequently upon God and heaven, will keep thee from all unlawful gains, from grinding the face of the poor, in buying, and making advantage of the ignorance of the buyer in selling; and this indeed is the reason why thou lovest not to have thoughts of God at such times, for they awaken thy conscience, so that thou canst not sin so securely, and without disturbance.  
4. Thy not having frequent thoughts of God, in the midst of thy worldly employments, shows, that thou dost not follow thy particular calling out of obedience to God, but out of love to riches, so that thou hast given the world thy heart: It is a better frame of heart, to be willing to obey God, when he bids us buy and sell, etc. but to rejoice to obey him, when he bids us pray: When the duties of Gods immediate service serve as recreations, to sweeten and lighten the burden of thy particular calling, and not the works of thy particular calling; as things that sweeten duties of Religion, when thou callest the Sabbath a delight, and sayest, when will the Sabbath come, and not, when will it be done: This is that frame of heart, from which ejaculatory prayers proceed. But you will say, how shall I gain this heavenly art, to be frequent in ejaculatory prayers? I shall add therefore to what I have said some directions.  
1. Get thy heart inflamed with the love of God, and of spiritual things, and then thou needest scarce any other means or helps; for it is impossible to give one's love to God, and keep one's thoughts from God; then these holy sparks will not be like those that are struck out of a flint, procured by violence and force, but like sparks, coming from the fire of their own accord; and as the sparks, so forced from a flint, fall downward, but sparks from the fire, fly upward; so those thoughts of God, and those ejaculatory prayers that proceed not from the flames of love, but from a flinty stony heart, are earthy, and to earth they return.  
2. Be frequent in reading the Psalms of David and the Song of Solomon, for they are the breathe of an inflamed, lovesick soul; and thou shalt find store of these ejaculatory prayers and praises; as, Bless the Lord, O my soul, and all that is within me, praise his holy Name, Whom have I in heaven but thee? and what is there on earth that I desire, in comparison of thee? and so in a multitude of Psalms; as Psalm 145.148, 150. etc. for indeed it is a Storehouse of these kind of prayers, in all occasions, whether of spiritual joy, sorrow, love desire, etc.  
3. Observe providences, and all occurrences, for there is nothing almost, that thou seest or hearest, but thou may'st easily spiritualise. It is stored of M. Dod, who intending to marry, but being troubled with fears and cares, how he should be able to live in that condition, since his incomes were but small, and but enough to maintain him in an unmarried condition; looking out of the Window, and seeing a Hen scraping for food for her numerous brood about her, thought thus with himself: This Hen did but live before it had these Chickens, and now she lives with all her little ones; upon which he added this thought also, I see the Fowls of the Air neither sow nor reap, nor gather into barns, and yet my heavenly Father feeds them: And if thou gettest that spiritual Art, like the Bee, to draw sweetness from every flower; and if thou canst turn every thing thou hearest, and seest, into holy meditations, these ejaculatory prayers will come of themselves; for holy thoughts of God, end in holy prayers to God.  
4. Get a sense of thy own vileness, and inability of doing any thing that is good, or resisting any thing that is evil, and that will make thee cry to God upon all occasions, whether of duty or temptation.  
5. Hinder not the motions and breathe of the Spirit upon thee, quench not the Spirit, and the Spirit of God will inflame thee; for when the fire of his love is kindled in thy heart, what would he, but that it should burn? nay, we must not only not hinder, but earnestly desire these breathe of the Spirit, Cant. 4. & ult. Awake, O North wind, and blow, O South wind, upon my garden, that the spices thereof may flow forth; for if the fire be blown, the sparks will arise.  
6. Much frequent the company of God's people, for their company will much inflame; green wood will burn, when it is mixed with that which is very dry; and if thou canst get thy heart inflamed, love will dictate and furnish thee with thoughts enough; but I must give some few cautions.  
1. By this expression of ejaculatory prayers, I mean all manner of holy thoughts, whether they are praises of God, or prayers to God; whether they be any admirings; as, Lord, what is man that thou regardest him? or any abasing thoughts of ourselves, Psalm 73.22. how foolish was I, and ignorant, etc. or whether by inquiries after God; as, when shall I come and appear before God? Psalm 42.2. or with our own soul, Why art thou cast down, O my soul? Psalm 42.5, 6. so that I use the word (ejaculatory prayers) very comprehensively.  
2. Let thy ejaculatory prayers be frequent, but not customary; for as I have already said, such kind of customary ejaculations, whosoever useth them, is near of kin to a common swearer.  
3. Though they be short, let them be fervent.  
4. Let them generally be mental, except thou art alone, and if they be vocal, be rather passive than active in them: As David held his tongue, until the fire burnt, and he could hold in no longer, but burst out in this expression, Lord, let me know my end, and the measure of my days.  
5. You must not leave off solemn duties, and think to supply the want thereof by ejaculatory prayers, for they are not to justle out, but help one another: This is, as if the Priests should content themselves with keeping the fire burning always on the Altar, and neglect their morning and evening Sacrifice: And as when Solomon first offered Sacrifice at the Dedication of the Temple, there came down fire from heaven to consume it; but afterwards, they were to keep in the fire day and night, by continual supplies of fewer: So that if they let the fire go out, they were not to expect that God should by fire from heaven consume their Sacrifices, as oft as they were to offer them: So it is with every soul that belongs to God, at first God doth inflame the soul with fire from heaven, but when once God hath kindled that fire, we are to keep it in by continual ejaculatory prayers, for else how can we expect that God will always kindle it anew, when we go to our solemn duties?   

CHAP. IU. The next great help & direction for attaining of Holiness, is, reading of holy books.  
THe next direction and advice, is, to read holy books the chief and fountain of all the rest is the Scripture, which is able to make us wise unto Salvation. I confess it doth amaze me, to think, that any one that dare own the name of a Christian, should forbid the people of God to read the Bible; but when I consider that Popery is upheld by cruelty, and policy, and that it is impossible but that their errors should be detected; if their ignorance were dispelled, than no marvel they should forbid the reading of the Scripture; but because there is so much fear, that their errors will be spread, I shall speak a word or two to this point.  
1. What reason imaginable is it, that they to whom the Scripture is commanded to be read, should be forbidden to read the Scripture; but the Scripture is commanded to be read, even to men, women, and children, Deut. 31.11, 12.  
2. How senseless is it to say, I writ, and send a letter to such a man, but I intent not that he should read it? Now it is plain, that generally the Epistles of Saint Paul, and others, were writ to all the Saints in that City, to which the respective Epistles are directed, as appears by the titles of the several Epistles: And for any one to say, that Paul, etc. did not intent that they should read them, notwithstanding they sent them to them, is so senseless, that the very naming of it is sufficient confutation: But if any one desires further satisfaction in a thing so evident, let them read the strict command of the Apostle, that they should read it, 1 Thes. 5.27. I charge you by the Lord, that this Epistle he read unto all the holy brethren: And in his Epistle to the Colosians, he commands them, not only to read the Epistles writ unto them, but the Epistle writ to Laodicea also, and that those of Laodicea should read the Epistle writ to Coloss, Colosians 4.16.  
3. Those that have been frequent in searching the Scripture, and thereby to judge of the Doctrine that was delivered to them, by St. Paul were commended, than it is a commendable thing to read the Scripture, except one can search the Scripture, without reading of it: Now it is plain the Bereans were highly commended for this very thing, Acts 17.11.  
4. Our Saviour doth command the Jews to search the Scriptures, John 5.39. Paul commends Timothy for learning the Scriptures, from a child, 2 Tim. 3. & 15. and he is blessed, that reads, and that meditates in it, day and night, Rev. 1.3. Psalm 1.2.  
Object. But they say, Alas! how can poor simple people understand the Scriptures?  
I answer. 1. Ask God that question, who commands them to read the Scriptures, as hath been shown already.  
2. One main end of writing the Scripture, is, for their sakes that are simple, Prov. 1.4. Psalm 19.7. Psalm 119.130.  
3. The way that they would have simple people take, is far more intricate, for they would have them believe the Church, but the marks whereby the Church is to be known, as Antiquity, visibility, etc. one cannot know, except one reads over the Fathers, Centuries, etc. which requires more time and learning a thousand-fold, than that which they pretend is too difficult for them, viz. reading the Scriptures.  
They take away the Scriptures, which is the Word of Truth, and give them images, which they call laymen's books, which God himself faith, are Teachers of lies; and for their saying, that hence all our errors and heresies come, that every one is suffered to read the Scripture, they speak contrary to that of Christ, Mat. 22.29. And for this reason, learned men should rather be forbidden to read the Scripture, than others, since generally all Heretics have been learned men; dare they blaspheme God, and say, (as they must, if this were true) Lord, thou hast commanded us to read the Scriptures; and hast said, that they are able to make us wise to Salvation; and that the cause of error, is the ignorance of the Scripture, yet we find, that it is the cause of all errors and heresies; and therefore, though thou hast strictly commanded it, we do as strictly forbidden it. But I must crave pardon that I mix any thing of controversy, in a Treatise that I intended to be purely devotionary; therefore I must crave pardon also, that I have handled this controversy, rather in a popular, than Scholastical way, since my main end of publishing this Treatise, is, not for the wise and prudent, but for babes, in our Saviour's sense, Mat. 11.25. therefore I shall now return to my former way of more practical matter, and shall set down some spiritual directions for reading the Word of God with profit.  
Directions how to read the Scripture.  
1. REad it as the word of God, there is abundance in this very direction; for if we consider the incomprehensible Attributes of God, they would all inflame us with fervent desires to read it, and infallible demonstrations to believe it, and strong endeavours to obey it; and indeed would enable us in all other respects, to read it, as we ought to read it; for did we believe it to be the Word of God, as John his Revelation, or Daniel his, we should doubtless read it according to these several following directions: For though it is true, Daniel, and other of the Prophets and Apostles; were more sure, that their Revelations were the Word of God, than we are, that the Scripture is, yet not then they were, that the Scripture was, and is, 2 Pet. 1.17, 18. and indeed we ought to take heed, that is, read, mark, and consider it, until the Spirit of Christ shall arise in our hearts, and make us as certain of the divine truth of it, as they were; therefore the first great thing is, to confirm ourselves of this truth, that the Scripture is the Word of God: But this caution I must give, that we must take heed to go about this work, merely by the strength of humane reason, without craving the assistance and light of the Spirit of God, not but that there are such invincible arguments and demonstrations, that except one be resolved to find out cavils, we cannot but yield to this truth; yet God is such an enemy to the pride of humane reason, that God doth hid his truths from those that come to discover them with a carnal eye, Mat. 11.25.  
Therefore the second direction is, to read the Word of God prayingly, and thou art to pray, not only that God would convince thee, that this is his Word, but that thou mayest read it with these several following qualifications.  
3. Thou art to read it reverently, not as other books, not as books of Philosophy and History, etc. but there ought to be upon thy Spirit, the awe and fear of God; I do not mean, that this reverence that I speak of, should be shown to the paper on which the Word of God is printed, though these also, as the dead bodies of Saints, are not to be used with dishonour and despite; but this reverence is to be shown to the truths, promises, and commands, etc. the sense of the Scripture; do not account them as light and trivial things, but read them with fear and trembling, as both the matter and author of the Scripture require.  
4. Read the Scriptures attentively, exceedingly, observing and marking what is writ in them; as a man that is tried for his life, diligently observes the witnesses, and sentence of the Judge, because his life lieth at stake; so do thou mark and observe the Word of God, for it is thy life, Deut. 32.47.  
5. Read the Word of God understandingly; for to read, and not to understand, is like looking on a sealed book; therefore when thou readest mark those places & verses, of whose truth or meaning thou doubtest, and inquire the next opportunity thou hast of some faithful Minister, and inquire the meaning of them; what passages thou dost not understand at the first reading, upon further examination or enquiry, thou mayest understand it: The Virgin Mary, what she did not understand, but wonder at, when she first heard, she laid up, and pondered in her heart, that she might afterward understand: So the vision that was shown to Peter, Acts 10. though he understood not what it meant at the present, yet he did seriously consider what God meant by it. It were an excellent work, if there were a clear Comment upon the Bible, that might only fill up an ordinary margin, and yet explain the Text so fully, that we might have a competent understanding of it: I commend the Annotations, commonly called, The Assemblies Annotations on the Bible. Dixon, and Hutcheson, what they have done this way, and those that shall think it too great a labour, to read the Scripture over with these Comments, may make use of them only, for the understanding of those places that are difficult to them; but it is a great pity, and shame, that several of the Gentry spend their time, either in vain and sinful recreations, or in such studies, as Histories, Mathematics, etc. and let the Bible lie by, as a book not worthy to be understood by them, especially since they profess themselves to be Christians, and confess, that it is the Word of God: As if a Lawyer by profession, should spend his whole time in other studies, and understand nothing, or very little of the Laws of the Land: People generally think, that it belongs only to a Minister, as a Minister, to study and understand the Scripture; but it generally proceeds from their undervaluing of the mysteries, and their distasting the holiness of its commands.  
6. You are to read it believingly; for when once you understand it, the next thing is to believe, which is not so in any other writing in the world; for what book soever you read, or Minister you hear, when you do understand what they mean, you are to examine whether it be a truth or not which they teach; but as for the Scripture, you are not to say, How can this be? but whether this be the meaning of the words, for the sense of the Scripture, when once known, is not to be examined any further, since there is no truth more evident, by which the Scripture, it being taken for the Word of God, can be tried; for since it is God's Word, it is as true as that God is true, for since truth is essential unto God; it is all one to deny that God is true, as to deny that God is; as since roundness is essential to a circle, it is all one to say, it is not round, as to say, it is not a circle.  
7. We are to read it applyingly: Indeed divers commands were personal, divers are in respect of their Office, as to Ministers, Magistrates, divers were typical, those that were personal, as the command to Abraham to offer his Son, so, is not to be applied to any other, save only to the equivalency of it, viz. that nothing should be so dear unto us; but though in case God do require it, we should be willing to part with it: As for those commands that are typical, they are ceased; those that belong to any one, as having such an Office, are not to be applied to any, but of that office; but as for the promises, we must not think, that they were made to those to whom they were made, because they were such or such, but because they were so qualified, viz. the promises were not made to Abraham, as Abraham, but to Abraham, as believing Abraham; and that promise which was made personally to him, and confirmed with an oath, was not made, or confirmed by an oath, that Abraham should have strong consolation only, but that all the heirs of promise should have strong consolation also, Heb. 6.14, 17. compared together.  
8. Thou must read it frequently: But because I have spoken more largely in that little Treatise, viz. Directions to Christian Perfection. I shall proceed to nominate, what other books I would advise you to read.   

CHAP. V Wherein is set down a Catalogue of several books, for the ignorant and poorer sort, who, in respect of their poverty cannot buy, and of their ignorance, cannot understand books of greater value and depth.  
AFter my commending of the constant, daily, serious understanding, reverend applying, believing, and conscionable reading of the holy Scriptures to all persons whatsoever.  
1. Be they never so learned, since the very Angels themselves desire to look into those mysteries, though they despise the learnedst book that ever were writ by men, as wonderfully below them.  
2. Though they be the holiest, knowingest, and most experienced Saints, since the Prophets and Apostles, who themselves were penmen of Scripture, did read, and meditate on, and admire, and study the Word of God, as David, Daniel, Peter, etc. and did account it not less sure, than the Revelations that God gave them; We have a surer word of Prophecy, 2 Pet. 1.19. and the more experience we have of God's goodness, should not make us abate at all of our earnest desires of the Word of God; for if we have tasted how good the Lord is, we should still as much desire the sincere milk of the Word, that we may grow thereby, delighting, and being affected with it, as we were with that Sermon, or that truth of God's Word, by which we were converted, as we were the first day that we were born of God, 1 Peter 2.2.  
3. I say, after such reading of the Scripture, that the truths therein contained, may be better understood, and the commands thereof better practised, to those specified in the title of this Chapter, I commend these books following.  
1. The Plain-mans' Pathway to heaven; a book, which partly because it goes by way of Dialogue, as also, because it answers the common objections of simple people against Religion; as also, because it writes very plain, and stoops to the capacity of the meanest, I do highly commend it to such people to read. The next is, The Practice of Piety: These two books, I think, next to the Scripture, have done as much good as any two books in the Christian world. The next book I shall commend, is Mr. Balls Catechism, a book of great use, and much solidity. The next, which is of super-eminency in its kind, is The Confession of Faith, the larger and shorter Catechisms of the Assembly of Divines. Another book, of small price and bulk, which after you are well grounded in the principles of Religion, set down in the former, is a book called. The fiery Pillar, which hath very much in a little: You may add to these, for the better stirring you up to holiness, and discovering of your spiritual condition, Mr. Wheatleys' New birth, and his Sermon of the Redemption of time, and Fenner of final impenitence; and Mr. Shepherds sincere convert, and sound believer: Mr. Scudders daily walk, is also a solid, and very useful book: Mr. Perkins his six principles, and Mr. Dod upon the Commandments, I am not willing to omit.  
For those that are of a troubled conscience, Doctor Sibbs his Bruised Reed, and Souls Conflict: As also Simmons his Deserted Souls case and cure, are very good, of which, the two former are the plainest: Mr. Baxter of the same subject.  
2. For those, who in respect of their estates and capacities, are able to buy books of greater price, and understand books of higher knowledge.  
FOr those that desire to increase further in knowledge, let them read Amesius his Medulla, and Cases of Conscience, and calvin's Institutions, which are all translated into English, for those that have large families, especially of children, I shall commend B●ards Theatre of God's Judgements, as also Clerks Martyrology, not but these two last books, as well as the rest, are fit for men of riper Judgements to read; but because they are most fit for children, and others of weak capacity, for examples are easily remembered, and understood, and take deeper impression generally, than precepts: The Theatre of God's Judgements, sets down the Judgements of God upon blasphemers, murderers, swearers, drunkards, Sabbath-breakers, disobedient children, and therest of the sins against the ten Commandments, and the Martyrology, setting down the innocence, holiness, constancy of the Martyrs; as also the mighty supports, comforts, that God gave unto them in their sufferings, it will exceedingly provoke them up to an holy resolution, to suffer for his sake, who never leaves his comfortless, nor forsaken; and that which I very much intent in the reading of Martyrology, is, that they may be brought to an utter hatred, and detestation of Popery, for they shall find, that there have been more massacred, and butchered, and greater cruelties, and breaches of oaths, vows, covenants, by the Papists, than ever were used since the world began, by all the enemies of God; and for a further detestation of Popery, against which we need now especially, more than ever, to arm ourselves: You may read Mr. Squires Lectures, or Sermons, upon the 2. of Thes. 2. I shall also commend to those, who have a larger purse, Mr. Hildersham upon the 51. Psalms, and fourth of John, books that are written, as the oracles of God, who is the fullest of Scripture, and the best Text-man that ever I read, or as I think is extant, in the world, and is so singularly eminent a book, so plain, and so profitable, that it may be understood by the lowest capacities, and admired by the greatest Divines, that was famous through the Christian world for learning, and for piety and humility of those that were acquainted with him: The Arch Bishop of Armaugh did exceedingly prise Hildersham; Doctor Prestons' works are singularly good, the best of them is his Tract of God's Attributes; Mr. Baxters Saints everlasting rest, is a book for piety, and working upon the affections, so eminent, that I do not know any beyond it. I must not forget to commend that solid Orthodox spiritual book, Anthony Burgess his spiritual Refines. There is also a small, rational, spiritual, searching, and very eminent book, called, Pinks Trial of our sincere love to Christ: Memorandum, that through ignorance, not knowing the books, or through inanimadvertency, or for want of judgement, or because I would not multiply Authors; it may be, I have not named many Authors which are better than those which are here nominated, but these are very good, and the best that I think I know in their kind, and for those persons, and that end, for which I have given these directions.   

CHAP. VI The next great help for the attaining of holiness, is, communion with Saints; and first of solemn conferences, and how to manage them.  
THere are many rare spiritual advantages that are to be gained by our communion with Saints, by conferences and combinations with them, by their example, gifts, graces, etc. of which I shall speak in order.  
Now conferences are either occasional, or solemn: As for occasional conferences, I shall say little, only I shall advise, that you should improve your acquaintance with every Saint, according to your intimacy with them, mark what grace they are most eminent in; as suppose it be humility, observe their carriage especially as to that grace, for their example will be much more eminent in that, than in other graces; so that from their carriage, you will understand that which I have spoke of in the beginning of this Treatise, wherein the power of Godliness consists, as to humility: If their eminency lies in their ability to confute errors, then inquire of them what are the best arguments against such and such an error, if they are most able for the resolving of spiritual doubts, or cases of conscience, direct your discourse that way; as Scholars use to discourse with other Scholars of that wherein they are most eminent. But I shall especially treat, concerning solemn and set conferences, and those may be managed several ways to much advantage, some of them I shall mention.  
The first way is, for a number of understanding and experienced Saints to meet 1. at a prefixed hour, for else it will occasion the loss of much time, if that be not observed.  
2. Let the question they intent to speak to, be given the week or meeting before, for their discourses will be much more mature, solid, and deliberate.  
3. Let every one speak to the question succinctly, pertinently, orderly, and when all the rest have spoken, let the Minister (for I judge it convenient he should be one) give his judgement and resolution of the point: This hath been one way that I have known of managing Christian conferences; another hath been this, some select, experienced, prudent Saints, of a long standing met together, they begin with a short, but fervent prayer, for a blessing upon their conference; the subject of their conferences was only spiritual experiences, viz. every one told the manner and method of their conversion, which took up several meetings, they communicated their answers of prayers, those that have been in desertions, if they remember how they fell into them, what their doubts were, and how resolved, and how afterwards they were delivered; at other times to communicate their experiences, as to joys, and as to the manifestations, and discoveries that God made of himself unto them, what promise, or other place of Scripture, was the golden pipe, that conveyed these cordials to them, for the Spouse desires to be kissed with the kisses of his mouth, for joys that spring not from the Word of God, are to be suspected. They told also, what were the effects of those joys.  
Another subject of their discourse was, to tell what they knew of other Saints, and their experiences concerning the former matters. Another was, to tell what their life and conversation was, and the rules they walked by, as to eating, drinking, sleeping, etc. At another time they have brought forth the chief places of Scripture, which they have written down, wherein they have found most relish, most support, best directions in matters concerning their conversation, or those that they accounted most eminent upon any spiritual account, especially in those cases for which it is hard to find out places of Scripture to direct us in: As for example, What example? what place of Scripture have you to prove, that the thoughts that Christ had of his own excellency, makes him more ready to give an example of love and humility to his people, methinks that is a singular place, John 13.3, 4. that Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; he riseth from Supper, etc. What place doth set forth the superexcellency of God most, Nehemiah 9.5. Blessed be thy glorious Name, that is exalted above all blessing, and above all praise: And so Exod. 15.11. Who is like unto thee, O Lord, among the Gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?  
And when all was done, one repeated the substance of what was spoke; and this they did, one by one, in their course, one, one day, and another the next. Another way was this, divers Christians being met together, and the subject being proposed the meeting before, every one brought their answers in writing, confining themselves to half a quarter of a sheet of paper, which papers (that no one might know whose papers they were that were to be read) were put into a book by them that writ them that whatsoever was amiss in any paper, they that owned it, might not have the shame of their error or ignorance, it not being known whose it was, than all the papers being read, what was amiss, was corrected, and what was wanting, was added, what was doubted of, was resolved by the Ministers that were present; when all was done, the papers were committed to one, who wrote all of them into a book, where they did not speak the same thing, which was read the next meeting, before the question that was then to be discussed, was spoke to. The questions were all practical and devotionary, controversies being forbidden, as being more subject to engender strife, such as these: what are to be accounted vain thoughts? how to be suppressed? what are to be accounted idle words? and what means we must use to avoid them? how far, and in what case conscience is to guide us, and when not? how we are to conceive of God in our prayers? whether we are in every particular action, actually to mind and intent the glory of God? what it is to live by Faith? etc.  
Another way is this, some select Christians agree to read such a Chapter against the next meeting, and give an account of what things they take special notice of in it: At another time they propose, that each of them shall read some small part of a several devotionary book, and give an account of the most remarkable things in it: Another time they were enjoined, that every one of them should before the next meeting, choose out some of their acquaintance that were wicked, and should set to the work with all their might, by prayer and conference with him, with all meekness, and long-suffering to convert him, and to give an account how far they had proceeded, and to receive instructions how to proceed further; but the names of the persons with whom they thus dealt, were to be concealed.  
Thus I have given you several instances, but have omitted many circumstantials, which are to be left to, and varied by Christian prudence: I have been willing to particularise that (if it might be). I may be helpful to those that shall be willing to use this excellent help of Christian set conferences, and I doubt not but God will assist those that shall desire to improve them, with abundance of other subjects for their discourse; for if we will pour out, God will pour in.  
One way to furnish them with profitable questions, is, that the question to be discussed, should not be left to one to propose, but all should be desired, to bring in writing those things that they desire satisfaction in, and if they observe their readings, occasional conferences and meditations they will meet with many practical devotionary subjects, which will afford profitable matter for these solemn conferences; and I suppose you do easily discern, that there is a greater or less latitude, as to the prudence and piety of the persons that meet, according as the conference is managed.   

CHAP. VII. Of the second great advantage that we may gain from our converse with the people of God, in reference to temptations.  
THe next great advantage that we get from our acquaintance with Christians (though we cannot enjoy these solemn conferences with them) is, in reference to temptations, and four advantages we may gain, as to them.  
1. We may know how to judge of ourselves under temptations.  
2. We may learn the cure of temptations.  
3. How to improve them.  
4. How to discover divers things to be temptations, which otherwise we should take to be motions of the holy Spirit.  
1. For the judging of our condition under temptations, for weak Christians that are not acquainted with the Wiles of Satan, nor know how active and fruitful their own hearts are in evil, think, that if they are much tempted, they are none of God's children; nay, if they are much afflicted, they have no interest in God, and that they have no faith, if troubled with doubtings. There are very few, but (when they were first troubled with blasphemous thoughts) have been filled with such horror, that they have judged themselves Reprobates, because these thoughts have been injected by Satan, for they have laid them wholly to their own charge, and so have even sunk under the burden and guilt of them; but when once they come to be acquainted with the Saints, they will find that it is the spot of God's people: And in many other kinds of temptations, they will find, that as face answereth face in a glass, so heart answers heart.  
2. For the cure of temptations: As for example, these blasphemous thoughts, they will tell them what they do in this case, viz. that these temptations have more horror in them than guilt, and it is Satan's sin, and not theirs, since they abhor such thoughts, as they do he●l; as a chaste woman that's ravished, it is looked upon as her affliction, and not her crime, and that they use (when blasphemous thoughts assault them) to do as a chaste matron doth, when a base wretch speaks filthy things to her, she will take no notice of his words, as near as she can, and get her out of his company; so divert thy thoughts, and think not over those thoughts again, though to abhor them; and many other such directions they will give thee from their own experience; that poor soul is in a sad condition, that hath no Christian acquaintance to communicate its doubts and temptations to, but those that have Christian friends to communicate with, as those that have cheerful company and discourse in their journey, that know the way, their journey to heaven will be with far fewer mistakes, fears, and far more delightful.  
3. By our Christian acquaintance, we shall learn how to improve temptations, and how to be gainers by them. As for example, we may be gainers by blasphemous thoughts, for one way of cure is, the way to get advantage by them, viz. when Satan casts in these blasphemous thoughts into thee, do as they did, Acts 19.34. when they thought that Alexander would speak against Diana, they cried out for the space of two hours, Great is Diana of the Ephesians; so when Satan blasphemes God, by casting in these blasphemous thoughts (for it is Satan that blasphemes God, and not thou) break forth in the praises of God, and read, or sing; Psalm 103.116, 14●, 148. or some other Psalm that is filled with the praises of God; and as if Alexander had spoken against Diana, that general outcry would have kept him from being heard, so shalt thou by this means drowned the noise of these temptations, and be a gainer by them, since thy praises of God shall be far more than those blasphemous thoughts amount to, and have more holiness in them, than they have guilt, as to thee, and when Satan sees, he is a loser by his temptations, he will be weary of tempting of thee. I remember there is a story of one that made an advantage of a temptation that assaulted him, a poor man asked an alms of him, and he gave him something, but his heart grudging that he had given so much, he called the poor man, and gave him as much more: I will teach thee, saith he to his heart, to be so wicked, and he took an holy revenge of himself and Satan.  
4. By our acquaintance with God's people, we shall be able to discover divers things to be temptations, which otherwise we should have thought to be the motions of God's Spirit: As for example, as I have written in another Treatise, the making of perpetual vows and resolutions, for abstaining from things indifferent in themselves, though at that time, when they made those vows, they were snares to them; and so there are some that are put upon prayer, and hearing Sermons so often, that they neglect their particular calling; so divers in desertion, think that they ought not to go to the Ordinances, nor perform holy duties, nor that any one should pray with them, for they say, it doth but increase their guilt, and that they have mercies enough already to answer for: Divers things wherein some place Religion, are but superstition, so that many things be discovered to be sins by our acquaintance with the people of God, which we should have thought to be duties.   

CHAP. VIII. Another great advantage that we receive from our acquaintance with the people of God, is, in reference to their prayers.  
THe next great advantage which we receive from our communion with Saints, is, in respect of prayer, and that several ways.  
1. In respect of their gift of Prayer, it is a good advice to those that come complaining to one, that they cannot pray, they will tell you, when they go to pray; they have no faith, no words, they cannot speak, but when they look upon God and their sins, they are overwhelmed with sorrow, they cannot mourn for their sins, nor praise God for his mercies, nor love him for his goodness, I say, it is a good advice to bid them go and make the same complaints, in the same words to God, as they do to man, and it is a prayer, and it is a good and true comfort to tell them, that sighs and groans without words, is better than words without them; and that God hears the desires of the poor, before they speak them; nay, though they cannot utter them, yet notwithstanding it is a great advantage to join in prayer with those, that have not only the Grace and Spirit, but the gift of supplication, for from their several confessions thou wilt know more sins, and be made more sensible of those thou knewest, than thou wast before, by their several petitions and supplications, thy desires will be drawn forth after many spiritual things, which otherwise thou wouldst not have thought of to have asked of God, and as from their full and clear expressions, thy desires will be enlarged, so from their graces thou wilt have great advantage, for doubtless it is much better to join with one that hath the gift and grace of praver, than with him that hath the gift only: I am ready to think, that as if the same Sermon were preached by two, of which one were truly holy, and the other unregenerate, though seemingly as holy as the other, the Sermon delivered by him that was a true Saint, would be much more efficacious, for conversion and edification; so the prayer of a righteous man, doth not only avail much for the persons for whom, but on the persons with whom he prayeth; and the sweet savour of their precious ointments, their graces, which are poured out in prayer, doth fill the room where they are, and work upon the hearts of them that hear them.  
It is reported of that precious man Mr. Welch, who lying at an Inn, and his supper coming to more than he expected, his money falling short, he had nothing to pay the Ostler, who railing at him, the good man went up to his Chamber, and shut his door, and without the Ostler stood railing, but he went to prayer, and prayed so holily, so fervently, that the Ostler hearing of him, was converted, and would neither then, nor ever after, take any thing of him when he came that way: Surely the very pronunciation and gesture, the very countenance of a holy man, have so much holiness, reverence, humility etc. that they will strike an awe upon those that hear and see them; their looks, tears, pronunciation, and gestures, pray and move, even almost as much as their words: When a Saint hath his heart full of love, joy, and admirings of God, while he is sending up the praises of God to heaven, his countenance is like Stephens, like the face of an Angel.  
The next advantage from the prayer of God's people, is, by our being the subject of their prayers, for all God's people have an interest in the prayers of God's people, so that their great comfort is, that there is no minute, either of night or day, but there's many of God's people praying in some part or other of the world, so that there is a stock of prayers going for us always in one place or other; yet one great advantage that we gain by the people of God, is, by a strict combination and engagement to pray one for another, which may be managed thus; choose out of the holiest, humblest, praying'st Christians you are acquainted withal, and if they be acquainted also one with another, to enter into a mutual Covenant to pray one for another particularly in their closet once a day, and each is to give to other a note of what particulars they most desire to be prayed for, but it is convenient that they should be confined to five or six particulars, and no more, for if the particulars should be too many, it would take up too much time of that which we set apart for closet duties; and therefore five or six is as great a number as well can enter into this engagement, and it is not convenient the engagement should be perpetual, for perpetual engagements of this nature generally prove snares, therefore it is good that the engagement be but for a month, and then to cease, or be renewed, as you shall find convenient; and the advantages of this combination are very great; for doubtless when we remember personally the prayers of God's people that know and love us, their prayers are more effectual than they would be, than if we were only included in their prayers under the general notion of God's people; and it seems very probable to me, that many mercies that we receive, (if I may so say, we know not how) may come to us this way. To make my meaning more plain, take it thus, sometimes the people of God find great enlargement in prayer, unexpected comforts, which come as it were of a sudden, though they cannot find that they have either taken more care for the preparing themselves for the duty at that time, or that their prayers have been more fervent than at other times; I know this may be from free grace, without the intervening of thine own or others prayers; so also many times we have strange deliverances from imminent dangers, and yet it may be that day we had begged preservation with less fervency and faith, than at other times; this is that I mean, I suppose if it could be known, some of God's people, or other, were at that time praying for us, so that as it was with that Noble man, John 4.52, 53. his servants met him, and told him, that his son was recovered; and when he had strictly enquired what time he recovered, he found it was the same hour when Jesus said, thy son liveth; so if we could by enquiring search it out, we should find that our inlargements, comforts, deliverances, were at the same time, when such and such a Saint was praying for us.  
Another great advantage that we have from the prayers of God's people, is, to know those signal answers that God hath given to their prayers; for though the answers that God gives to our own prayers, take the greatest impression, and do most strengthen our faith, and are the strongest motives for the enlarging of our love and prayers, as the Psalmist saith, Psalm 116.1, 2. I love the Lord, because he hath heard my voice, and my supplication, because he hath inclined his ear unto me, therefore will I call upon him as long as I live; yet the answers that God gives to the prayers of others, is of very great advantage, and it may be greater than the answers of our own, considering that they are much more numerous: I grant, that the promises of God made to prayer, is the rock and the strong foundation upon which our hope is built, but when we find that God hath performed and made good his promises by so many instances and experiences of our own and others, it doth very much strengthen our Faith; therefore so many experiences of the people of God in reference to the answer of their Prayers, are mentioned in Scripture, as abraham's, and Eliasers, Gen. 24. and Isaac, Gen. 25.21. and Jacob, Gen. 32. what need I tell you the answers, given to the prayers of Moses, Hannah, Solomon, etc. I suppose there is scarce any blessing a Saint prays for but he hath, or hath, but he prays for; David hath recorded many experiences of others, as you may see Ps. 34.6. and Ps. 22.5. & 107.6. and 13, etc. and for his own experiences, they are too many to set down; But I shall take leave to communicate some eminent answers of Prayers, which I have had from persons of great piety and prudence.  
The Lady Herrick, whose acquaintance I do justly account as a great mercy of God, for she was a Lady of eminent holiness, and one that spent so much time (I think) in closet and other duties, that there are few if any Christians go beyond her, among other conferences with her, she told me two singular answers of Prayer, which she received from God, one was this; In the time of these late wars, a neighbour Christian friend sent her word, that the King's party had resolved to come speedily to take her Prisoner, she went up to prayer, and finding her faith strong, and her hope not at all failing, she thanks the messenger, and cold him that she did not think as yet to remove; There came a second messenger from another friend, with the same message, she retired herself again into her Closet to prayer, and finding her confidence continue, she resolved to continue also in her house, for she had formerly desired of God, that he would not keep up her confidence of being preserved, when she was in real and eminent danger: The third Messenger came from Justice Babington, with a new alarm of approaching danger, she went to prayer again, and her confidence began to abate, and the more she prayed, the more it abated: and she taking this as a sign, that God would have her departed, hasted out of her house, and immediately came the soldiers and searched for her with Candles and Lanterns in every place, in and about her house. Another time she told me a Friend of hers came, and desired her to seek God in reference to marriage which he then intended, that God would be pleased to further it, if it would prove a blessing, otherwise to hinder it: she promised him (as her manner was) that as God should immind and enable her, she should do, for she was very wary in her promising, to pray for any, her friend came twice to know what answer she had from God of her prayer, and what she would advise him to do, she answered him both times, that she much feared that the match would prove very unhappy; whether she judged that it would prove so, because she found her heart without life, and enlargement when she came to pray as to that particular, or what other way she judged of Gods manifesting his mind as to that, I remember not whether I asked her or no: but she not positively forbidding him to go on, it seems she having no very clear warrant so to do, he proceeded, desiring her still to continue her prayers, and it was so, that as they were going to Church to be married, he was fully and clearly informed of her very unchaste conversation, and so was delivered out of this snare.  
I am willing also to relate a story that much affected me when I heard it, and it is of a singal manifestation that God gave of himself to a little Child, which I set down amongst God's answers of prayers, because this child was so eminent that way, and it was thus;  
A Child of a Christian Gentlewoman, was so given to prayer from its infancy, that before it could well speak, it would use to get alone and go to prayer, and as it grew, it was more frequent in prayer, and retiring of itself from company, and would ask of his Mother very strange questions; fare above the capacity of one of his years, in so much that the mother thought that the child had heard those questions spoke of by others, and much liked it that the child should take notice of such things, and be able to understand them so fare as to remember them, but at last when the child was but five years old, and whipping of his top, of a sudden he fling away his scourge stick and top, and ran to his mother, and with great joy, said unto her, mother, I must go to God, will you go with me? she answered my dear Child, how dost thou know thou shalt go to God? he answered, God hath told me so, for I love God, and God loves me; Mother, will you go with me? She answered, Dear Child, I must go when God pleaseth, but why wilt not thou stay with me? The Child Answered, I will not stay, I must go to God; and the Child did live about a month after, but never cared for play more, and then fell sick, always speaking, that he must go to God; and died of that sickness: Blessed be God, that out of the mouths of babes, and sucklings, he hath perfected praise, Mat. 21.16.  
One who had a brother, that spent his time in Hawking, and given to drinking and swearing, going one Saturday out of Town to a Hawking match, his brother being much afflicted to see his carriage, and how little he minded the things of God, set apart that Saturday for fasting and prayer, to seek God for the conversion of his brother, who came home next monday a much reformed man, in so much that he frequently afterwards kept days of humiliation by himself alone, and gave evident tokens of his conversion, and lived and died (I verily believe) a child of God, I knew both the Brothers very well.  
A Christian Gentlewoman of mine acquaintance being very dangerously sick, sent to a Christian Friend of hers about twelve miles off, desiring to see her before she died, sending her word that she was afraid she would come too late; she went up to prayer, desiring of God, that in case she might come time enough to do any Christian service to her friend, he would incline the heart of her husband to be willing to let her go, for he never used to be willing that she should go any whether from home, when she came down from her prayer, her Husband met her, and told her that such a friend of hers was sick, and wished her immediately to go, and did forward her exceedingly, and it pleased God she came in time to be a help and comfort to her Christian friend, with whom I am very intimately acquainted.  
About the year 1646. We kept a public fast in New-Sarum in the County of Wilts, where a woman, whom (to my knowledge) I never saw before nor since, sent a Bill to be prayed for, largely setting forth how she was vexed by Satan, and accordingly the bill being read, effectual prayers were made for her deliverance, from that sore and strange affliction; the next Lord's day following the fast, the same Woman sent another Bill, desiring that thanks might be rendered to the Lord for hearing the prayers of that Congregation on the woman's behalf, and for his mercy in delivering her from the Devil's power. On both those days there was a Citizen present, who cursed both the Minister and woman in his heart, saying, within himself, this is a mere juggle, a holy Sister (forsooth) must be brought in pretending to be possessed of the Devil, and then prayers must be made for her deliverance, and after thanks must be returned for the mercy obtained by their prayers; and whereto doth all this tend, but to win credit to them and their prayers? But while the Citizen became thus a judge of unrighteous thoughts, the righteous God met with him; For immediately was the man surprised by Satan, in like manner as the woman formerly had been, as he himself (about a month after being weary of his life) coming to me of his own accord, confessed, and after private conferences, and both public and private prayers, he found relief: Here was a judgement turned into a blessing, for by this means God was pleased (I hope) to work a good change in him. About a year after, another Inhabitant in that City was addicted to some courses displeasing to God and his friends, especially his wife, who desired nothing more than his Conversion and perceiving the next Lord's day, by the drift of a Text whereon the Minister then treated, that some thing might be handled the next Lord's day following, which would highly concern her husband's spiritual condition, she importunately sought God for him, and invited him to be present at the next Sermon, but he, whether he suspected any thing, or no, that she had informed the Minister ought concerning him, that so he might fit his matter to his particular, I cannot say: but so it was, when the morning of the Sabbath-day was come, he could by no means be persuaded to rise out of his bed, till the Sermon bell had ceased, and then said he presumptuously (now will I rise in spite of any) but having raised himself half up, he was there held, how they knew not: but so, as he could not rise up, nor lie down again, this continued for some time, till his wife by her earnest prayers, obtained his release: and then he got up, and dressed himself, and made haste to the Church, and by reason of some occasion falling out at that very time, he came before Prayers, or Sermon began, and heard the subject which his Wife had desired of God he might hear. At Ballyhaes in the County of Cavan after the English were almost all departed, the Rebels stopped three Brethren, viz. Thomas North, Richard North, and William North, and because they was skilful workmen, they stayed them to work for them, at length there came to the house where they were, a Jesuit, a Priest, and a Friar, with Soldiers attending them, who told them unless they would turn Roman Catholics, they should be hanged, who answered, we hope you will satisfy our Consciences first about the truth of your Religion; why said the Jesuit what do you make doubt of in our religion? Sir, said, Th. North, do not you affirm that some of you can keep the whole Law of God? yea, said the Friar so can I: then Tho replied, St. John teacheth us, if any say he hath no sin he deceiveth himself, and there is no truth in him, whether now shall we believe, St. John or you? in the mean time, the Priest found a Bible lying in the shop, which the Friar took and opened, and perceiving it to be an English Bible, he tore it in pieces, and uttered these words; This is the Book which maketh so many Heretics; then said Thomas North, Sir, you said even now, you could keep the moral Law, but now you have broken both Law and Gospel, which words so incensed them, that they commanded the Soldiers to take the said Themas, and to pinion his arms behind him, and to carry him to the Gallows, which they did, and when they came to the place of execution, Thomas had a cloth before his eyes, and he desired so much liberty as to pray, before he went up the Ladder, and obtained leave, he fell upon his knees, and imagining that to be his last prayer, continued therein a good while, when he had done, he raised up himself, but heard no body about him, than he made a shift to pluck the cloth from before his eyes, and saw no man, and so came home to his brethren, who unbound his arms, and told him, that the Jesuit, Priest, and Friar, had been there before him, and told them (their Brother was yet alive, and that they were beaten with lightning from the Gallows) That was strange (said Thomas) that there should be lightning on such a fair day as this hath been, for my part, I saw none, neither did I mind their departure, my spirit being taken up in Prayer.  
These passages the three brethren coming afterwards safe up to Dublin, all justified to be true. Dr. Teate.   

CAAP. IX. Of watching over one another, and divers other great advantages that we gain for the increase of holiness, from the acquaintance with God's people.  
ANother great advantage from our Communion with God's people, is, from our serious and solemn engagement, to watch one over another, and faithfully to reprove whatsoever we see amiss, and whosoever will not only patiently, but thankfully receive reproof, is doubtless fare from being an eminent Christian, and those that make this Covenant, are not only to tell one another, what they see evident to be amiss, but they are also to tell them of their fears and jealousies, and of the reports, yea, even of slanders that are spoken of them, for a Saint may get a great deal of good from slander, for generally we do something, that gives some occasion to the slanderer to misreport us, for if they report that one is a drunkard, and a glutton, though we may be far from deserving those calumnies, yet it gives us just occasion to examine ourselves, whether we do not take somewhat too much liberty in the use of the creature, and many times we should go so far, if slanders were not raised, that we should deserve them.  
Another great advantage from this our Communion with the Saints, is our being acquainted with all their spiritual experiences, the ways & means that God useth with them, what places of Scripture do most affect them, either by way of Consolation, or provoking and stirring them up to a more strict and circumspect walking, and to a high prising of, and longing after heaven and Christ, which places will either stir us up, and work the same frame of heart in us, or else they will much humble us, when we consider, the strange frame of our own hearts, that those places that makes others like the charets of Aminadab should not move us, and those places that inflame others should not thaw us.  
Another rare advantage that we have with God's people is, from those high discoveries that God makes of himself to them upon their beds of languishing a little before they depart hence, and be no more seen, and because I will not transgress my own thoughts in this particular, being confident that relations of the great discoveries that God doth make to his people will much affect the Christian reader, therefore I shall relate some few of the eminentest I know. A very precious Christian acquaintance being sick unto death, as those that were about have thought; I coming to her, she said, Sir, I have examined my own heart, but am not willing to trust it, but desire the seal of your Ministry, and that you would try and examine, if there be any way of wickedness in me: I put her to her choice, whether she would discover her own condition, or put me to find it out by questions, she chose the former; and said O sir, God hath handled me on his knees from my Cradle to my grave; for I hope this night, the nuptials between my Saviour and my soul shall be consummate; I asked her if she could remember the time of her conversion; she told me that she always lived blameless since she could remember; But about twenty years ago, I was at a Sermon, and the point that was spoke to was, that every done aught to examine what it was that they had that they durst own at the day of judgement; I went home and examined my graces, I found them weak, and bid them stand by, I durst not own them at the day of judgement: I examined my duties, and found them sinful, and when I found nothing in myself, I went out of myself, unto that rock that is higher than I, and there I have been to this day. Her pronunciation as well as her expressions being full of joy, and earnestness, I asked her whether none of her sins lay upon her conscience, and whether she used to have such joys; she answered, that God had hid all her sins from her for the present, and that she formerly used rather to have calmness, than joy, but now there was a beam of light and joy came into her soul, but how she knew not, and speaking much of her desires to be dissolved, I asked her why she desires to die, she answered that she might be rid of sin, and free from temptation, and have an eternity to praise her God in. A Neighbour of hers coming in to see her, who was a carnal man, she left her discourse with others and applied herself to him, and with abundance of intention of spirit and voice, she said, O Sir, see that you get Christ, and the time that you spend in your Garden (for he much delighted in his Garden) spend on your knees, for I'll tell you, I would not lose the joys of my dying hour, for ten thousand worlds, some about her wished her not to speak so loud, for she would spend herself; not speak for my God, said she? I will speak for my God as long as I am able to speak, and when I can speak no more, I will hold my tongue: and it was so by God's good providence, that she resting pretty well that night, the next day she began to recover, whereupon she fell a trembling every joint, and she being asked why she trembled, and what became of her joys, she answered, that ●er joys was as great as ever, but she trembled to think that she should live to dishonour that God that gave them: when she was well recovered, I asked her what were become of her joys? she answered me, that ever since she knew God, she had the faith of adherence, and I hope that God would have mercy on me; but I never thought it almost possible that God would ever shine upon such a dunghill as I am, but now I can say that God hath stamped upon my soul that I am his, and he is mine.  
That precious Saint Mrs. Drake, of whose life and death there is a little Book, worth the perusing, out of which I shall only give you an account of her carriage, and the wonderful raptures that God gave her a little before her death: She was a woman of great temptations and desertions for the space of ten years, yet notwithstanding the endeavours and labours of those four eminent servants of God, B. Usher, Doct. Preston, Mr. Hooker, and Mr. Dod: but at last growing sickly, & being free from her desertions, she became incessant in her discourses of heaven, and of the things of God night & day, so that she took little rest, but spent her time and strength in duties and conference, she knew her end approached near, though others looked upon her distemper rather as an indisposition of body, than a fit of sickness, but she being confident she should die, and thereupon went to her Father's house, where she always desired to end her days, and Mr. Dod coming to her, spending much time in prayer, conference, and expounding the Scripture, she carried herself with such unsatiable desires of more, and such inflamed discourses of the things of God, that they were all filled with admiration. The Lord's day before her death, she called all her children together, and with many admonitions and zealous instructions, and heavenly discourses, she spent much time that day with them. The Tuesday following Mr. Dod came, and spent some time in heavenly discourses, and then went to prayer, and suddenly as prayer was done, she broke forth in a wonderful manner, in these expressions. Oh, Oh, Oh, what's this, what's this, what's this? I am undone, undone, undone, I cannot endure it; O, O, O, let me be gone, let me be gone, O, I must be gone, I cannot tarry, I cannot tarry; O what shall I do? what shall I do? O Father, O Mother, O husband, kiss me, kiss me, and let me be gone, come all, farewell all, let me take you by the hand, and be gone: Lo, lo, the Angels are come, they wait and stay for me; O dear Mother! why hold you me? I must be gone, O, he is come, he is come, he is come: Now, you have it, you have it, you have it, why hold you me? jet me be gone, my work is done: O call, call, call, where is my crown: fetch me my crown, bring, bring, bring me my white robes, quickly, quickly, quickly, why run you not? the Angel's stay, now you have it, you have it, you have it, (meaning that now we had the issue and fruits of all our prayers) O, it overcomes, overcomes, overcomes me; I am undone, undone, undone, what shall I do? what shall I do? what shall I do? O you will not let me be gone, with innumerable, such swift expressions as could not be remembered, she in that short time of half a quarter of an hour, speaking more than one can treatibly speak in an hour, with an extraordinary swiftness (no ordinary action of this life) when with all she heaved up still all the time with fixed eyes, towards the house top, as though she had seen some vision, and would have flown away from them all. During which time (as we cannot blame them) The posture of all the spectators was (except her Husband, who went weeping, and wring his hands up and down the chamber) silence, wonder, and admiration; They in all their life time having never seen or heard of the like: which put Mr. Dod, her Husband, and all of them to a nonplus (as being beyond all experience) but if the Reader will have patience, this good creature shall herself expound this rare riddle, yea, and Comment upon it.  
This fit of sudden, extreme, ravishing, unsupportable joy, (beyond the strength of mortality to retain, or be long capable of) being over, and she laid again who formerly had striven to have got away from them all: all being in an amazed astonished silence, she herself began thus: why are you silent? where is Mr. Dod? who being near unto her, sat by her bed side, unto whom she thus directed her speech, Sir, what did you think of me lately in this strange posture I have been in? did not you imagine me to have been mad all the time? Mr. Dod replied, no, but that it was very strange unto them all, having never heard or seen the like, so (said she) surely it was very strange, but will you know how it surprised me; as this morning, ere you came to prayer, I being alone, prayed to God, that he would not absent himself for ever: but that once before my death, he would reveal Christ unto me, give me some sense, and feeling of his love, and open the brazen gates of this hard heart of mine that the King of glory may enter in; after which as you had prayed, this sudden out-crying fit of unsupportable joy, and feeling, surprised me with such violence, rushing in upon me, as I could not contain myself, but make this sudden outcry amongst you all: but I must confess unto you I know not, neither do I remember what I said, but now I beseech you to make this use hereof hereafter unto all in my case.  
After me never despair of any, how desperately miserable soever their case be, which at the worst cannot exceed mine, but use and apply the means unto them, and they will prevail at length; I was like a piece of knotty timber, who have endured so many the more knocks with strong wedges, so much ado there was to work me. But now I thank God, who hath heard my prayer, and revealed Christ unto me, and now I care not for all this world, the fountain of all my misery hath been, that I sought for that in the Law, which I should have found in the Gospel, and for that in myself, which was only to be found in Christ. A wrong way I confess, which hath occasioned unto me so much sorrow, but now all is well, O pray, pray, pray, O give thanks, for now you have it, you have it, you have it. This so  and strange speech, so heavenly, rational, gave a great deal of contentment unto all present. Mr. Dod according unto her desire, frameing himself unto a Prayer altogether of thanksgiving, admiring Gods infinite work in her, and for her, beseeching a happy close of this great work begun: for matter of Petition now she cared not for, lying like a Conqueror with an extraordinary cheerful aspect, full of rapt joy, as now she had been possessor of all things, having no need of any thing: now that Christ was hers, all things being hers also; The remainder of the day being spent in overjoyed speeches, with exhortation to thanksgiving, still telling us you have it, you have it, you have it, and taking our hands in hers, and heaving them up and down many times together, very thankful to us all, as she wished us to be thankful unto God for her.  
The same Tuesday again, about four of the Clock in the afternoon, the Chamber being full of her Friends, joyful to see her so fraught with joy, after so many sorrowful days. Suddenly she fell out again in a strange manner, in such another rapt fit of joy, beyond all expression, uttering just about the same things as formerly, in the same manner as in the morning, enduring about the same time: and so ceased, and was quiet again as formerly, she thereupon called Mr. Dod, wondering at the strangeness of the thing, told him, that her joy and sense thereof, was so overcoming, and strong, as she could not for her life contain herself from bursting forth thus again, for as she said, her frail flesh was overcome therewith, and so she entreated him again to give thanks, he did so, spending the remainder of that day in heavenly discourses of another world, hoping that she should that Night have stepped sound, having now watched, and been without sleep above a week together; but it seems as the lame man, Act. 3.8. having received his feet, for joy did nothing but walk, and leap, and praise God; so she having been as it were in another world, revived with uncouth new joy, could not take any rest or sleep, but rejoiced always and talked of the same, and so that Night having divers Friends to watch and sit by her, she spent the same in good discourse, and singing of Psalms.  
All the time she had been ill, she could not of all the Psalms endure to join in singing of the thirtieth Psalm, but that night of herself she called for it, with this expression, come, now turn to the thirtieth Psalm (by the Relator always urged upon her to belong to her) but I durst never appropriate or apply the same unto myself until now, and so that Tuesday night sung the same cheerfully, as was said, she passing this night over also without an inclination to rest or sleep. On the Wednesday morning, her indulgent mother, that worthy soul Mrs. Tottle did rise betimes, and came to visit her, when finding her in a strange and unusual attire, for that morning (now apprehending death at hand) she had caused herself too be dressed from top to toe all in white, concealing her conceit therein until her Mother came, who seeing her thus strangely dressed, spoke lovingly to her in her accustomed phrase, how now Daughter, what is the matter with thee? me thinks thou lookest like a bride, so I am Mother, said she, a Bride now trimmed for Christ the Bridegroom, and now Mother, I have my last suit to make unto you (for I am a woman of another world) when I am dead, I pray you dress me just thus as you see me now, and so let me be laid in my grave, for, for this cause, I caused myself to be dressed thus this morning, that you might see how I would be laid in the grave, whereupon her Mother bursting forth into weeping, she comforted her all she could, saying, mother, me thinks you should rather rejoice to see me so near home, after that I have so long a time been storm beaten, and sea-sick, not now to grudge that I am arrived so near the Haven: And so prayed her to suffer her willingly to departed home in peace, whereupon her Mother for that time (being a matchless tender mother) parted with many tears. Soon after this, came Mr. Dod, and Doct. Preston to her, to whom she with a great deal of joy, told the same discourse as formerly she had done unto her mother, that thus as she was then dressed, she desired to be laid in the grave; after their departure, having prayed with her, and given thanks (for no other part of prayer she now affected, as being heir of all things, not having need of any thing) she sent for divers of the house severally, unto whom she gave seasonable and suitable exhortations, fitting unto their places, taking her leave of them all, wherein she was so punctual, that with her good will she would have had every servant of the house to have come severally unto her, but that her mother fearing that which afterwards came to pass, some weakness to ensue so much watching, speaking and toiling incessantly of her spirits, durst not expose her to the hazard of so insupportable a toil; being now very much spent, this Wednesday after dinner, she called to void her Chamber of every body, and sent for her Father to speak with, School, and take leave of him; whom she dealt with, and schooled (having him all alone for above an hour together, to whom when she had spoke her mind, and taken her leave of him, she dismissed him. At his descending from her, she called to speak with the Relat●r, whom having made to sit down by her, she first gave him many solemn thanks for his care and pains taken with her: and then she said she had a suit unto him, who replied, that any suit of hers if in his power, was granted ere known, yet this served not the turn, but she would have his hand to forgive her, which being done, she prayed him to forgive her; who wondering at the strangeness of this needless suit, told her, that he had rather cause to ask forgiveness of her, having much failed both in duty & love to her. O no, said she, you must forgive me, that you for so many years together, have showed me so much love, and been a means of my everlasting comfort and happiness, that yet I have been so unkind unto you, for I have not loved you, by the hundred part in that measure as I ought to have done; according to that love you have showed to me, but will you know the cause, I could love no body as I should, so long as I was not assured of God's love to me (for that only sets our love on fire, to run strongly the right way) I could until then, neither love you nor any body else, during so much distraction and diversion, as I should have done, and now that my love is thus kindled, this is my sorrow (my time being short) that now I can not otherwise express myself, then by this poor acknowledgement, In a time I am so unfit, and disabled to perform my desires; but I well hope, that what I cannot do, that God that set you on work for my good and my other friends, will perform, when I am gone: and so for that time with abundance of love and thanks, she dismissed the relator.  
Thus having in some ample manner, disposed of all the business she seemed to have in this world; the remainder of this afternoon, she lay in her former joyful posture, rejoicing to speak of the best things unto every one near unto her, yet without any rest or sleep, or inclination that way.  
When Mr. Dod, and Doctor Preston, came to visit her, she still entreating to give thanks, no other discourse she had, as wanting nothing: so continuing all this day, until the evening late, that there was a great change, as in part shall be showed; for least she should be lifted up through her former revelation, joys and rapture, so short, which endured not surpassing her strength, she had a weakening cooler to keep her down low: for, lo, lo, the Scene now changes again, the curtain waves, and tosses, a little with an uncouth wind, party coloured, no firm impressions appeared. She who lately was in a glorious triumph flying away forcibly from us all, as it were with eagle's wings mounting upwards, is now suddenly surprised with an extreme fainting and weakness of spirits, being for ten days and nights overwearied, watched and toy led out, so as now she bewrayed some weakness in her expressions, not being as formerly so lively and substantial, which continued the Thursday and Friday after, never having any rest or sleep all the time, which distemper made them send post to London for two Physicians, hoping by their advice to have made her rest, but all in vain, no physic could cure her, but heavenly Physic, therefore on the Saturday, Mr. Dod, and Doctor Preston, and Mr. Hooper kept a private fast for her, the issue whereof was, in that forenoon she fell asseep, rested sound some five or six hours together, and then waked in a very mild and gentle temper. Then she called unto her Cousin Herreis (a good gentlewoman always exceeding careful of her) Sarah, tell me, did not I lately, in some speeches forget myself? whereunto her answer was, truly Cousin, so you did, but we imputed the same, to your many days and night watch, and overwearying of your spirits, unable so long to hold out; so it was, said she, my spirits were spent and gone, which caused that weakness; then she remembering all that passed, her strange raptures (but nothing which then she had said in them) retaining her former grounds, comfort, and cheerfulness (as in so much weakness could be expressed) called for Mr. Dod, and Doct. Preston, with the rest of her friends, causing them to give thanks with her and for her, venting herself unto them thus, That her time was now at hand, prayed them not to leave her, and being very weak, spoke then her mind unto her Father, Mother, and Husband, in a sort taking leave of them, sent for her Children and blessed them, now imagining to have done all her work: and so from thence fell into a silent rapture of joyful singing of Hymns, and verses of Psalms, not greatly caring to speak unto any body save now and then unto Mr. Dod, when he moved an occasion, and so she lay this Saturday night, and the next Sunday, only when Mr. Dod came, desiring still to give thanks, all which time she grew weaker and weaker, having by this time no audible, but a hollow low voice, searce to be understood.  
The Monday after in the morning, when she fell a sleep, being come, Mr. Dod with the rest coming unto her, she when she saw them all about her, rejoiced and smiled, taking them all by the hand with a cheerful countenance, beckoned to Mr. Dod to give thanks, and bend herself what she could with lifted up hands to join, speaking softly to herself in her hymning way: and so whilst they were at Prayer, suddenly her hands falling, and her lips going, she sunk down in the bed, and departed, leaving all her friends mourning about her.   

CHAP. X. Of the sixth help to a godly life, which is the getting and observing of rules, to guide us in indifferent actions.  
THe next means for the advancement of holiness, is, the treasuring up and observing rules for the directing us what to do in indifferent actions. As for those things wherein the word of God is plain, either in commanding of them as good, or forbidding of them as evil, to deliberate what to do in such a case, argues either a weak head, or a weaker heart, either want of knowledge, or want of love of God, and we need no more in such cases, but to be conversant in scripture, that we may know what God would have us to do, and in prayer, that we may do it.  
But for those things that in themselves are indifferent, and the scripture hath determined neither way, it is good to get some general Rules, since we have no particular directions in the word of God, some of which I shall endeavour to set down.  
First, When thou art in doubt what to do, walk by this Rule, consider with thyself, what in thy conscience thou thinkest Godwill allow of, and what thou shalt dare to own, as for the matter of it at the day of judgement; and what thou thinkest thou shalt be afraid to own then, be afraid to do now; and consider whether those excuses, and reasons, and shifts (whereupon thou neglectest to do what otherwise is a duty) will have weight in them at that day; dost thou in thy Conscience think at the Day of Judgement, it will be a sufficient excuse for thee to say, such a one provoked me, and therefore I swore? Dost thou think that this will be a sufficient excuse for thy sin, that most did so, or that I should have displeased such a friend, if I had not done it? I remember it was storied of Ignatius Jordan, whose Life is lately published, and worth perusal of all Christians, especially Magistrates; though this story be not in the book, if I mistake not, a servant of the Bishop, who had always been a loving friend to Mr. Jordan, was drunk, and brought before him, and he set him in the stocks so many hours as was directed by the Statutre; and being known whose servant he was, by his Badge and Livery, the Bishop took it as a high affront to him; and therefore upon a Court day, when he and his, etc. sat in Court, Mr. Jordan was sent for, and the Bishop began a long Oration, and told him how much he had been his friend, and how that he took it as a disgrace, and a high discourtesy from him, that he should set his servant in the Stocks: Mr. Jordan gravely, piously, and mildly answered; My Lord, when at the great Day of Judgement, if I had neglected my duty, it shall be said unto me, I made thee a Magistrate to be a terror to evil doers, and why didst thou bear the Sword in vain, in that thou didst not carry thyself as the Minister of God, to execute wrath upon him that doth evil? Such a day, such a one was brought before you drunk, why did you not execute the Law upon him? My Lord, Do you think it will be a sufficient answer for me to say, that he was the Bishop's servant, who had done me many a courtesy, and therefore I thought it fit to be more tender of his honour, than of thine? Do you think that God would take this answer: If you think he would not, I pray be satisfied, that I have judged it fit, rather to please God, than man.  
It is related also in the book of Martyrs, that the Precedent of St. Julian, and other, sent to the Angrongians, made enquiry for one dwelling at Angrogne, and examined him, whether he had not baptised his child at Angrogne, and wherefore he had so done? The poor simple man answered, that he had baptised his child at Angrogne, because baptism was there administered, according to the institution of Christ. Then the Precedent in great rage, commanded him in the King's Name, to baptise his child again, or else he should be burnt: The poor man desired the Precedent, that he might be suffered to make his prayer to God, before he should make answer thereunto, which after he had done in the Hall, before all the company there present, he required the Precedent that he would write & sign the same with his own hand, that he would discharge him before God at the Day of Judgement of the danger of that offence, if he should baptise his child again, and that he would take the peril upon him and his: The Precedent hearing this, was so confounded, that he spoke not one word a long time after, than he said in a great fury, Away thou Villain, out of my sight; and after that he was never called more.  
2. The second rule to guide us in indifferent things, is, to think with thyself, what do I in my conscience think I would wish I had done, when I come to die, and do likewise; blessed is the man, the remembrance of whose life is sweet unto him, in the hour of his death; Where is that man that ever repent on his deathbed, that he had redeemed so much time by prayer and meditation, etc. that he had forgiven too many injuries, or given too much to the poor? I question since the world began, whether there can be one instance found of this kind; therefore do those things that thou art confident shall not be a grief, nor an offence of heart to thee, when thou shalt come to breathe out thy last breath.  
3. When thou standest in doubt of two things, which to do, and the Scale hangs even, then consider which of these two the Saints would like, if they knew what thou didst, and do likewise, for we should do our duties of holiness before God with that reverence, etc. as if all the world beheld us; and do what we do in matters of the world, considering that God beholds us.  
4. Do that, which if thou wert to make a description of a Saint, you would put into his Character: As thus; Suppose there were a Sermon preached at such a woman's Funeral, and the Minister (when he came to speak of the deceased person) should say, She was a woman, when she was dressing herself so exceeding curious, that she would not have a pin nor hair awry, and she went very rich and fashionable, would any one take this as any part of her praise? would they not rather think, this argued her to be a Saint, that when she was making of her ready, she was so busied about dressing of her soul, that she neither cared what, nor how she went, as to her : So if there were no place of Scripture for family duties, yet this I think will carry it to any considering Christian, that this is not a speech that agreeth with itself, such a man is a very holy precious Christian; for he will never have any family duties, never prayed with his Wife, nor never instructed his family, doth not this speech contradict itself? So for a Magistrate, who would ever think this to be his Character? that he was for matters of Religion like Gallio, never cared for those things, so that men lived peaceably, as to the Commonwealth, nothing regarding, whether they profaned the Sabbath, or blasphemed God, or committed never such gross idolatry.  
5. If thou canst find an example of those whom the Scripture canonizeth for Saints, to direct thee of that wherein thou doubtest, and their example be rightly circumstantiated, and commended, that will serve to decide the controversy; but if thou canst find no example, then consider what thou thinkest in thy conscience such a Saint would have done, had they been in thy stead, and especially what thou thinkest Christ would have done in thy case; for we having such honourable thoughts of the Saints, and especially of Christ, whatsoever our consciences think to be evil, we should never think they would have done, and our thinking that they would not have done it, it strongly argues, that our consciences judge it to be evil, and then by consequence we sin if we do it, for whatsoever is not of Faith, is sin.  
6. Whatsoever thou commendest in others, do likewise; whatsoever thou condemnest, do not; for though it be no sure rule to judge of actions by, that that is certainly evil in itself, which I condemn in another, for my condemning of it, makes it not evil in itself, but makes it so to me, if I do it; nay, it makes me not only guilty, but inexcusable; that of the Apostle is clear in this case, Rom. 2.1. Wherefore thou art inexcusable, O man, that judgest, for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost the same things: It may be, that which thou dost condemn him for, is no sin, or if it be, yet he might not know it to be so, and so might sin out of ignorance; but thou art inexcusable, for it can be no sin of ignorance in thee, for thy condemning it in another, manifestly shows that thou thinkest it to be evil.  
7. Consider, whether thou canst beg a blessing of God upon thy endeavours in such a matter, so that whatsoever thou darest not ask God's blessing upon, do not do, for it will be unsanctified to thee, since all things are sanctified by the word and prayer.   

CHAP. XI. The seventh direction, for the attaining of the Power of Godliness, viz. the choice of some grace, wherein we desire to be most eminent in, and several rules to direct our choice.  
IT is a very good way for the attaining of the perfection of Holiness, to choose some grace from among others, wherein thou desirest to attain the greatest eminencies, and most to exercise thyself in; not but that thou oughtest to attain eminent degrees of every grace: But as Ministers endeavour to get all manner of learning, as to be skilful in language, Church history, in all the Arts and Sciences, to read Philosophers, School Divines, Casuists, Commentators, etc. yet generally there is one or other of these, wherein they endeavour after greatest eminency; and their greatest endeavour should be, to attain a clear and full understanding of the Word of God: And we read of the Saints in Scripture, though they neglected the practice of no grace, yet they were generally most eminent in some one; as Abraham in Faith, Moses in Meekness, Job in Patience, and Elias in Zeal. Now the rules to guide thee in the choice of that grace, that thou shouldest most strive for eminency in, are these.  
1. Choose that grace which is of most universal and special use, as Faith, Humility, Meekness, etc. for though some other grace should be more excellent in itself, yet that which is of more universal and continual use; will be better in that respect for thee; as Patience is an excellent grace, but the especial use of it is in adversity, and in times of affliction, which are not always, for in times of comforts, and abundance, there is little use of patience, but always of humility; we must be humble in afflictions, and humble in comforts, for we must rejoice with trembling: Sugar is more excellent and sweet than Salt, but we have more continual need of Salt than of Sugar, and generally spend more of the one, than of the other.  
2. Choose that grace which is most suitable unto thy calling: Art thou a Magistrate, a Minister, a Tradesman? There are several graces which are most suitable to these several employments; distributive justice more suitable to a Magistrate; commutative justice to a tradesman; spiritual charity to a Minister, instructing, reproving, comforting, and exhorting those that are under his charge.  
3. Choose that grace that is most suitable to thy relations: Art thou a Virgin, Widow, or married, a Parent, or a Child, or a servant? These several relations do require several graces, as an humble obedience and humility, for servants and children, and those that are under government, a prudent, keeping authority over children, for Parents.  
4. Consider what is thy Master sin, and choose especially the contrary virtue; as if thy Master's sin be covetousness, practise liberality; if it be pride, practise abjection, and abasing of thyself, and humble familiarity with thy inferiors, and with the poorest.  
5. Consider to what temptations thy condition of life, thy employments, the place wherein, and the persons with whom thou livest, do incline thee. Abraham b●ing to leave his Father's house, and his Kindred, to leave all, and wholly to depend upon the providence, directions, and especial commands of God, was most eminent in the grace of Faith, which was most suitable to those temptations, to which he was most incident, by reason of that his condition of life: Moses having to do with a stiffnecked, and perverse people, who by their continual obstinacy and rebellions, would often provoke him to anger and impatience, was most eminent in meekness. Elias living in times of so great idolatry, and general Apostasy, was most eminent in zeal. Solomon (having a great people to judge, and he being but young, about twelve years of age) desired especially to be eminent in wisdom.  
Now, as I said before, my meaning is not, that the choice of any of these graces should be with the neglect of others, but as in embroideries, there are divers colours and materials, purple, blue, and Scarlet, Silk, Gold, and Pearls, etc. but the ground is but one; so this one grace which thou choosest, must be embroidered with all other graces and duties. Now where two or three, or more of these rules do concur, that grace is to be chose; the more rules concur in your choice of any grace, the better; if it might be, it were best, that all these might agree in the grace that you most desire to exercise, and excel in.   

CHAP. XII. The eighth and ninth Directions for the attaining the power of godliness, viz. We ought not without just cause to leave off any duty, before that effect be wrought for which we use it; as also concerning frequent examination.  
IT is an excellent practice not to leave any Duty without just cause, until we have attained to that for which end we did begin the Duty, as for example, if we go to confess our sins before God, we should not leave off until we find our hearts affected with the sinfulness of sin, with an hatred and detestation of it, and an abhorring of ourselves for it; so if we set ourselves to praise God, we should not leave off meditating of the excellency, mercy, loving kindness of God, and speaking good of his Name, until our hearts are wrought up to an holy admiring of him.  
For in this case, it fares as it doth with one that is rolling a stone up to the top of an hill, if he leaves off before he hath brought it to the top, and let it go, his labour is utterly lost, and the stone rowls back again as at the first, but if he brings it to the top, there it rests, and returns not whence it came: so if when thou prayest, thou dost not bring thyself to that frame of spirit, to which thou shouldest be wrought, thou wilt fall back to the same frame and temper of spirit, as thou hadst when thou didst begin to Pray.  
It was reported of Mr. Bradford as I remember, that this was his practice. And indeed I have heard of one, who at his first Conversion, had assurance, called, and sealed the same day, and it was thus.  
One being at a Sermon where the excellency, sweetness, and everlasting profit of the love, and favour of God was set forth, and the Minister did very much press every one to get assurance of his interest in God's love; This Saint was converted by that Sermon, and being wonderfully affected and inflamed with a desire of knowing God to be his God, resolved to set upon the duty of prayer, and resolved not to rise from his knees, until he obtained; and through his importunity and wrestling with God, did prevail, and lived holily, and comfortably ever after.  
This story I commend not to others as a Precedent, nor dare I absolutely condemn it in him neither, though I am much inclined so to do, and to judge it a rash resolution; but since the extraordinary motions of God's spirit are not to be judged or limited as well as not to be made a rule for others, I dare not censure it in that particular; only I wish that every one of us were more resolute, and importunate in and for the things of God; and that we would not be so easily denied, when we beg spiritual mercies from the Lord, for if we will be denied, God will deny us, and if we will not be denied, God will not deny us: that which makes us generally not to be importunate, and give God no rest, is, either our undervaluing of the spiritual mercy we beg, or our hard thoughts of God, judging him not to be willing to bestow them, both which (considering the abundance of mercy and love which God hath shown us) do wonderfully provoke him, and indeed would do so with us, for any one desiring some Jewel of inestimable price, if we should plainly perceive he had a low and base esteem of it, we should upon that very account deny him, so also if a friend, one upon whom we have bestowed abundance of favours, yet when he comes to us for some courtesy, we should fully understand that he thought all our expressions of love to him to be but counterfeit, and that notwithstanding all our protestations of love, we did not mean what we professed, would not this wonderfully exasperate us? yet notwithstanding there are some cases wherein we must leave off our duty before we find our Hearts wrought to that frame, wherein they are suitable to the matter of that duty: if you shall ask what those just causes are,  
First, Ministers praying in the congregation, since the main of their business, respects others at that time, and not themselves, and every thing they do aught to be done as may be most for the edification of those to whom they are sent, therefore though as for the fervency of their prayers, they ought to act to the utmost, that their hearts may be brought to that spiritual frame which is suitable to the duty they perform, yet as for their continuing the duty, it ought not to be such as might justle out other Ordinances, or hinder others edification: as for example, if a Minister should in his prayer before Sermon, and in that passage wherein he makes confession of sin (because his heart is not wrought to an humble frame) should continue so long that it should take up all or most of the time allotted for his Sermon, that were justling out one ordinance with another, and minding himself more than the Congregation: this also holds in Family duties, and in all others wherein one is a public Minister, wherein we are to suit ourselves for the remedying of their wants rather than our own.  
Secondly, As for secret and closet Duty, yet even there also we are not to continue so long, as to neglect necessary Family duties, which concern either their temporal or spiritual good, or any other employment that is incumbent upon us.  
Thirdly, And lest this should be a snare to any, I do not mean that one sins, if one leaves off a duty before we have a sense of that frame of heart wrought in us, that is suitable to the duty, for we may have such a frame of heart, and not be sensible of it: So that if you desire and endeavour to get that frame, and mourn under the sense of the want of it, when after much fervency and wrestling with God, you prevail not, God will not lay it to your charge as a sin; nay, further, it argues, that you have that grace that you so earnestly desire, and mourn for the want of, for fervent desires after any grace, are either actings, or signs of that grace, or both.  
4. Nor do I mean, that as soon as one's heart is in such a frame, one should leave off; nay, but rather should continue for a while, if just occasions hinder not; nay● indeed we should have a suitable frame of heart, before we begin the duty; and that which is most to be wished, is, that all our duties should come from our hearts, or if that be not, that they should go to our hearts; as thus, that we should have a broken frame of heart, before we begin our confession, and that if it might be, that all our praises should be flames ascending from a heart already kindled with the love of God.  
The next great help to a godly life, is frequent examination. This frequent examination may be made several ways.  
1. We are to examine our state and condition, as to the work of grace in us, as the Apostle bids us, try ourselves, etc. 2 Cor. 1.5. yet though this kind of examination be of singular use to awaken us, and stir us up to sincerity and repentance, in case we find ourselves not to be in the Faith; as also of more holiness, by way of joy and thankfulness, in case we find that we have an interest in God; yet this is not that which is to be so frequent as other kinds of examination; but having had assurance from Scripture grounds, upon due and strict examination, we ought not easily to question our condition, for Christ doth not take it well for us always to be questioning his love; for as when our Saviour asked Peter three times, Simon, son of Ionas, lovest thou me? Peter was grieved; so we do but grieve the Spirit of Christ, when the Spirit hath witnessed with our spirits, that we are the sons of God, and Christ hath manifested his love to us; and yet upon every slight occasion we say, Lord Jesus, lovest thou me?  
2. The second kind of examination, as to our inward frame of heart, is, to examine the growth of our graces, which is profitably, at least, to be done once every year; as tradesmen cast up their accounts, and make up their books yearly, that they may see what loser's, or gainers they are at the years end; and to this purpose, it is profitable to keep a Diary, that thereby thou mayest be able to cast up thy account, for it is impossible otherwise to remember the passages of a whole year. But indeed it is convenient, that the examination of the growth of our grace, should be as often as we go to the Lords Supper; for to do it daily, is very inconvenient, nor indeed can we perceive whether we are grown or no: As when we look upon the shad●w, on a Sun Dial, except we stay some considerable while, though it hath moved, the distance is so small, it cannot be perceived; but if we stay a quarter of an hour, we may easily perceive that it hath moved: So from Sacrament to Sacrament, is a considerable distance, but yearly examination, concerning this matter, is as long a distance as may be allowed, if it be not too much.  
3. But the main thing here intended, is, to examine our actions; and there are three particulars in that.  
1. We must consider in the morning what we have to do that day, and what temptations are incident to our several actions and employments, and how we may manage all our businesses and affairs, most for the glory of God, the edification of our brethren, and the salvation of our own souls: As for the considering how to manage our employments most prudently for our temporal lawful advantage, is a duty in its season, being rightly qualified: but it is a sin, when thoughts of that nature steal away any portion of that time, which we set apart for the immediate service of God. By this daily morning pre-examination, we may be in a competent measure fore-armed, and provided for all ordinary fore-known business.  
2. But there are many actions and businesses that are occasional, that one could not foresee at any considerable distance, yet even those we should pre-examine, and forethink what we are to do, before we do it: And as Politicians do nothing, without considering how far it may be for their interest, and how far not; so we should think, when any one comes to speak with us, etc. what advantages Satan may get, and how far that action may be improved to the glory of God, and then do as Nehemiah did, make thy prayers to the God of heaven to direct thee to do what thou hast to do; for if thou dost any thing without this examination, four great inconveniences come of it.  
1. You will fall into many sins, which you might have easily seen, and avoided.  
2. Though thou dost that which is right, or dost not fall into those sins that are incident to such actions, yet it is little thanks to thee, no more than it is to a sleeping Watchman, that the City is not taken.  
3. Many opportunities of doing good, pals by thee unobserved.  
4. For want of this watchfulness and consideration, (which is all one) or at least includes examination, we do not what we do in the service of God, with an actual intention of honouring of him, and an actual intention of honouring God, doth much add to the holiness of the action, and God's acceptance of it.  
3. Another kind of examination, should be post-examination, that is, to consider and examine our actions, discourses, duties, etc. after they are ended; for many passages will not seem to be sinful, or not so sinful, when we look upon them before our doing of them, as they will do after; for the temptations of pleasure, profit, etc. which entice us to the committing of a sin, do either altogether cease, or very much abate of their vigour, when the sin is committed; so that thou wilt by post-examination discover many sins, which by pre-examination thou couldst not.  
What was one of the great causes of the wickedness of the Jews, but that no man considered with himself, and said, what have I done, Jer. 8.6. So that there be three questions, What have I to do? that's pre-examination: What do I? that's co-examination; and what have I done? that's post-examination. The first is to be performed in the morning: The second, when any unforeseen employment, or business comes upon us, and the last to be done at night, when we take a review of all the passages of the day.   

CHAP. XIII. The tenth help for the attainment and progress in holiness, which is the choice of a faithful prudent director in the things of God.  
IT is evident that only in the things of God we are negligent, in such things we account that a burden and disgrace, which we do not so account in any thing else; nay we pray, and wait and pay for that in the matters of the world, which in the things of God, though we be entreated to receive freely, we refuse, and if forced by any Church constitution, we call it imposing and tyranny; I shall instance in some few things.  
For our Children we seek out, the ablest, most experienced, and strictest Schoolmasters, so they be mild withal, and such as are most careful and frequent in hearing, examining, and directing our Children, we like them best: we are at great charges for thei● education, and indeed, one can hardly be prodigal in that case, always provided, it be not in teaching of them vanities, as in dancing, travelling to see fashions, etc. and if in many years, they attain to exactness in the tongues, and arts, we think their time, and our money well bestowed, and make much of their Schoolmasters, and Tutors, and they deserve it; and their whole time they spend in the attainment of these things; but as for the matters of God, we think we can attain it, without any Tutor to direct us in them, without spending any considerable time, attention, or money therein: as if our souls only were the things that we need not care for; or could without any help, furnish with piety and knowledge.  
Physicians and Lawyers, how are their Houses and Chambers frequented, but for Ministers, we think it enough, if we hear them preach without desiring any personal directions or instructions in spiritual matters: Which are notwithstanding as necessary and profitable for our progress in holiness, as the former are in matters of this World: And the Papists do press auricular confession, and blind obedience to all the commands of their Priests, and so have mixed the advantages that we ought to endeavour to have from Ministers, with so many superstitions, and so much will worship; that it hath made people neglect those benefits, that they may reap that way; and indeed people's unwillingness to give that due honour, and subjection, that they own to Ministers, makes them so much decry the superstitions of Popery, that they neglect their own duty.  
When any one goes to learn arts or Languages, he that teacheth them, first, by speaking with them, understands how fare they have proceeded, and by that is enabled to give them suitable directions, he directs them what lessons and books they shall read, and takes a strict and frequent account of them, and they are very exact in following their method and directions, so that though other books or lessons may seem more pleasing to them, yet they deny themselves, as for Example, in Music, there is a method in teaching, First, the plain notes, and longer time, after that, shorter time, and so giving them lessons as they are capable of them: but those that rather choose the pleasantest than the best way, will rather learn some tunes they know, than to go on methodically, and so never attain any perfection in the Art; so in Arithmetic, Mathematics, if the directions of the Tutor be not followed, they will find far more difficulty and uncertainty: Doubtless there are many inconveniences that come for want of directions in the matters of knowledge and practice of Religion; some from open profaneness and ignorance, fall upon the study and disputes of the highest points of Divinity at first, and before they are in any measure grounded in the Fundamentals of Religion, they fall upon points that are so knotty, that Ministers of the greatest abilities are not able to untie; and new beginners being received with such doubtful and difficult disputations, it is no marvel, that they turn either Atheists, or Heretics: It is true, that those that are grounded and established Christians, do less want, but, I suppose, are more desirous of further directions and instructions in the matters of God: but surely for beginners, there is a kind of necessity, or great conveniency this way; for Sermons are somewhat too general, and cannot meet with the personal particular cases of every one, but this way will; but pride, ignorance; and profaneness, makes people loath to come to the light, because their deeds are evil; and Ministers have lost that honour and authority, that God hath, and people ought to give them, and this is the people's loss more than theirs; for what care we for honour, or dishonour, if the work of God might go on as well with the one, as with the other, yet many cautions ought to be observed concerning this matter.  
1. As concerning the person whom we are to choose to be our spiritual tutor, for great care need to be had whom we choose, especially for grown Christians, for as for others that are new beginners, those that are of lesser knowledge, and experience, and prudence, may serve; and by a simile, I shall set down most of the rules that concern this matter; as those that cannot so much as read, need not to go to School to the eminentest Scholars, to teach them, but those of inferior gifts will serve the turn; so those that are very ignorant of the things of God, may be instructed, until they make a further progress by private Christians, which that Minister, whom they shall choose for their Director, shall commend them to.  
And this I would also have every one take special care of, what Minister it is whom they choose for their Tutor, let him be one of good report, of great prudence, experience, and leisure, if it may be, and one that is ready to teach and to instruct. Now as it was with Moses, it must be with Ministers, they are to choose out of their Congregation, some that are so qualified, viz. prudent, experienced Christians, etc. to whom they are to commit the more ignorant sort, that they might hear cases of lesser importance, and instruct Christians of weaker abilities, and those cases that are of greater weight and difficulty, are to be decided by themselves: and those Elders, like Ushers, are to fit them for the Ministers further instruction of them: So that as when Scholars come to a School, if the Schoolmaster finds them not to have learned so far, as to fit them for those Forms, that are under his immediate teaching, he refers them to the teaching of his Usher, till they be made fit for himself: So a Minister should have divers, to whom he may commend those who have made little progress in the knowledge of spiritual truths, who may build them up, until they be made fit for himself; for if all should be under his immediate inspection, the burden would be too great for him to bear, as Jethro told Moses; and as after some few years pupillage, and subjection to a Tutor at the Universities, Students are left to study by themselves, and be Tutors to others; so private Christians should be so long instructed, until they be made fit to teach others, and then (save in some weighty cases, and difficulties) they need not further directions from man.  
2. It is to be cautioned, that I do not mean, that any one should be totally subject to the advice of the Minister whom they choose, but in any thing wherein they do but doubt of the sinfulness of it, they are to inquire of other Ministers.  
3. Nor do I intent, that in every slight occasion, that they with ordinary diligence may satisfy themselves in, that they should go to be resolved of the Minister; as we do not use to go to the Physician for a scratch with a pin, or every inconsiderable matter, but what we can cure ourselves, or is of little consequence, we trouble them not with.  
4 Nor do I think a Minister is bound to receive all that come to him upon this account, for he is to receive no more than he can well instruct, and direct this way; and so also, that he may not be hindered in the public offices of his Ministry.  
5. That every one is rather to choose his own Pastor, if he be rightly qualified, than another; and if he should not be in respect of discretion, and experience, etc. fit to be chose for a director, yet we are not therefore to leave his Ministry.  
I know people will be ready to say, What, do you make children of us, to put us to school?  
I answer. 1. Why do you by putting odious terms and expressions upon it, make it hateful, and then dislike it, for the terms you yourself have put upon it? Why may you not as well say? Why do you endeavour by all your prudence and industry to bring us to heaven? The question may be better asked in those terms and expressions, than in yours; you call good, evil, and then you hate it, because you call it so.  
2. I do not intent that all should be used as children, if you call it so, except you are children in knowledge; and then in some respect, it is necessary that you should be used as children: If a man will go to learn to write, he must learn his letters, as a child doth; as in Music and all other Arts, the method is much alike to children, and men; but for those who are already grounded in Religion, and are knowing Christians, let them be willing to teach others.  
3. Why do not you say thus to Lawyers and Physicians, when they examine you, concerning your health, or estates? and say, Why do you Catechise us, as if we were children? It is a sad thing, that people study ways to make the endeavours of the Ministers odious to them.  
4. If a Physician live near you, and should offer that whensoever you, or any of your family were sick, if you would come to him, he would give you his advice freely; would you say to him, what need you trouble yourself with me, or my family, we can look well enough to our own healths, without troubling of you?  
5. We are far from desiring, or judging it fit, that you should be subject to us, as children are to their Parents or Masters; for we require it at your hands, that you should search the Scriptures, and try, whether the things that we preach are according to the Word of God, or no, only let it be done with meekness, humility, and desire that you may know the truths of God, that you may practise them; and therefore I will conclude all, with setting down some plain, gradual propositions, and consider what is said, and the Lord give you understanding in all things.  
1. All are bound to accept the tender of Ministerial advice and instruction, not only publicly, but from house to house; for though some think it not necessary for a Minister to go to every particular person in the Parish, where God hath placed him, yet I know no one but holds it a sin, in any one that shall slight the private instructions and advice of Ministers, and refuse to have conference with them, when they shall give them a Christian visit, to speak with them about the things of God.  
2. That it is not enough for them to give the Minister the hearing, and neither care to remember nor practise his private, as well as public spiritual directions, that are grounded on the Word of God.  
3. Every Christian is bound in doubtful and difficult cases, to seek their advice, if by their own prayers and considerations, they cannot be satisfied.  
4. That they are not lightly to reject their advice, but to observe, and follow it, if they do not in their conscience think that it is in the least contrary to the Word of God, nor any way prejudicial to any thing but their laziness, or some carnal respects.  
5. I question not but God hath made a difference between private Christians and Ministers, in this case, I mean thus, that one private Christian hath not the same obligation to ask, or follow the advice of another private Christian, as of the Minister.  
I shall offer only these places of Scripture for you to consider of, which I doubt not (except there be some strong by as of prejudice upon your spirits) will easily prove this to you, 1 Cor. 16.15.16, I beseech you brethren, (ye know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves unto the Ministry of the Saints) that ye submit yourselves unto such, and to every one that helpeth with us, and laboureth, Heb. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you. God h●th given to us the Ministry of Reconciliation, 2 Cor. 5.18.  
These places are enough for sober Christians; and I am confident, that such need not be pressed to come to Ministers for advice and direction, if they may have but leave and opportunity, they desire no more: They are so sensible of the great advantage that is to be had this way, that they will not say, I pray prove it to me, that I am bound to take a Minister's advice, no more than a man that is dangerously sick, will say, prove it to me, that I am bound to send for a Physician; as except you can prove it to be a sin, the sick man will send for a Physician; so though it could not be proved an absolute duty, if apparently it be no sin, an humble Saint (that desires to use all profitable means for soul advantage) will joyfully make use of this.   

CHAP. XIV. The eleventh help for the perfecting of Holiness, viz. keeping of a Diary.  
1. IT is certain, that it is our duty, not only to be affected with present mercies, at the very time of Gods bestowing of them, but to keep them in remembrance, for so David did, Psalm 103.2. Bless the Lord, O my soul, and forget not all his benefits. Hence it is, that the Saints of old have given names to places, to their children, to continue the memory of mercies they received: So we read, 1 Sam. 7.12. that Samuel named the place Ebenezar, to keep in memory an outward deliverance, so in respect of soul mercies, David can tell you what God hath done for his soul, Psalm 66.16. So Paul can tell you of the great Raptures he had twelve years before, 2 Cor. 12.  
2. There is as little doubt but we ought to remember sins; so David, My sin is ever before me, Psalm 51.3. Deut. 9.7. remember, and forget not, how thou provokedst the Lord thy God to wrath, in the Wilderness.  
3. It is a Christians duty also, especially when he hath signally prayed for any mercy, to keep in memory that he hath done so, or else when the mercy comes, it will neither be so sweet, (since he cannot receive it as an answer of prayers, if he have forgot that he prayed for it) nor will he be encouraged, upon the account of Gods answering his prayer, to pray with more confidence afterwards, nor yet give God the glory due to his mercies, in any measure, as he ought to do, since the giving of a mercy, as an answer of prayer, doth exceedingly exalt the mercy, and in some cases, is greater than the mercy itself, as in temporal blessings.  
4. It is very profitable; nay, I may say, it is a necessary duty, for every Christian to examine the growth of his graces, it is a duty that God commands, 2 Peter 3.18. to grow in grace, and in the knowledge of our Lord Jesus Christ.  
5. It is a necessary duty for us to keep the vows and promises that we make to God, exactly in our remembrance; nay, and indeed, except we keep them verbatim, they will be very great snares unto us; for to many vows, there are many circumstantial expressions and cautions to be had, of which I have largely spoken in my Treatise of Meditation, Chapter the tenth.  
6. It is also of great advantage, to know our sins before they come to be customary, or of any long standing, to know them, when they are but a day old; which I have also more largely shown (and am not willing to repeat) in my Treatise entitled, (Directions for Christian Perfection) in the Chapter, where the benefits and directions for Diurnal examination are set down.  
All these things being duly considered, it being without controversy, that all these forenamed duties, are necessary for every one that owns the name of Christian: Now the only question is, what is the best expedient to help us to remember our sins? God's other mercies, and in particular his signal answers of prayers, our vows, etc. Now I am confident, there is no expedient comparable to this, viz. keeping a Diary: And whosoever, through laziness, or undervaluing the performance of these duties  effectually, I say, if upon that account any do neglect to keep a Diary, he highly sins against God, and his own soul, because he neglects that spiritual profit that he might reap thereby. I will set down some other benefits, and motives, that may persuade you to keep a Diary.  
1. Thy very writing down all the Spiritual passages of the day, will much affect thee, and necessitate you particularly to remember them, and so put you upon that profitable duty of Diurnal examination, though it is true, there is much more required to perform that duty solemnly, than a bare writing down what we have done that day.  
2. In times of desertion, it will be of great advantage, since we may have recourse to our songs in the night, and to all our spiritual experiences, and those often sealings that God hath bestowed on us at Sacraments, since all such things are to be set down in our Diary.  
3. Upon days of Humiliation, to look over our grosser failings, nay, and Gods mercies also, will serve very much to the melting of our iron, and breaking of our stony hearts.  
4. It is evident, that divers callings that are exact in their observations, do keep Diaries of all their proceed; as Seamen, Travellers, States men, Physicians, Tradesmen, Merchants, etc. and why should only Christians neglect that course that is so profitable to others? What Tradesman almost is there, that doth not keep an account of his expenses, and his receipts; and Merchants keep several kinds of books; nay, divers of the Heathen have observed this, though but in civil matters, as I could give you instances, if it were convenient, in this place.  
But I must answer divers Queries, and divers Objections, that the way may be made clear before you.  
Quere 1. You will ask, What are the things that we must set down in a Diary?  
I answer, I have already mentioned them, though I shall a little more fully and particularly speak of them; you are to set down,  
1. The mercies of God.  
2. Your sins.  
3. Your special signal prayers for any peculiar mercy; as suppose you have set a day a part on purpose to seek God, in the behalf of such a relation, that walks in ways destructive to his own soul, writ down, in that day, which you set a part for this end, the cause and motive of your keeping that day, a day of Humiliation.  
4. If God shall give you an answer of this, or any other like special prayer, writ it down.  
5. You are to write down every vow, and promise, that you make unto God, in this Diary, on that day, when you make it, and the causes and motives of making such a vow, if you keep a larger Diary.  
6. You are to have some mark in your Diary, which you are to join to every duty, whereby you may know how you perform that duty; whether with special fervency, and inlargements, or whether in such a way, as nothing is remarkable, either in respect of excellency, or deficiency.  
7. We are to set down in this Diary, the afflictions that God layeth on us, or ours, and our carriage under them; as when God smites a child with sickness, such a day, and I was exceedingly impatient; or through mercy, patiented under it; and I examined what might be the cause of this chastisement, and I found it to be such, or such a sin, and set upon reformation of it.  
Quere 2. What mercies, and what sins, are to be set down in the Diary? For to set down all, were endless and impossible, for it is in him we live, and move, and have our being, every time we speak, breath, move etc. are mercies wereceive from God; so also for our sins of infirmity, and humane frailty, we may say of them, as David saith, Who knows how often he offends? So also for afflictions, we are not to set down every light affliction, as if a finger doth but ache a little, or if we fall in the street without any harm, etc. But I would not be mistaken. I do not say, we are not to take notice of the lightest affliction, for that were to despise it, and contrary to that command, Pro. 3.11. for the meaning of those words, is this, that be the affliction never so great, we are not to dispond, or faint; so be the affliction never so light, we ought not to despise it. So for sin, none is so small, but you ought to endeavour against it, and mourn for it, yet it is not to be set down in the Diary; but those that are grosser sins, as angry words, praying without any considerable marking what one prays, or reading a Chapter, without diligently observing what one reads: As for drunkenness, lying, and such abominations, I do not expect that persons that are guilty of such sins, should keep a Diary: But under these grosser sins, I do comprehend divers sins of omission, and divers sins of thought, as any Atheistical thought, without resisting of it; for if it be merely from Satan's injection, they have divers times less guilt, than some sins of humane frailty, so for some sins of omission; as for example, in many cases, if thou hearest one swear, and dost not reprove him, or seest one that truly wants, and dost not relieve him if thou canst. So all other omissions of necessary duties, I do not mean all omissions in duties, but all omissions of duties; for whensoever you pray, or give alms, you do omit, as to the degree of your intention, to do it to God's glory; nor is there any act of holiness whatsoever, wherein we do not more or less sin; so then, a total omission of any duty, is to be taken notice of, or a partial omission, if the duty be of any long continuance, and if it be any proportionable part of the time that is omitted; as for example, in keeping the Sabbath to spend half an hour of it without Sabbath day thoughts; and so in a day of Humiliation, though to set down the minimum quod sic, what is the least portion, is very difficult; but in such cases, the uprightness of the upright will guide them, Pro. 11.3. Further it is to be considered, that the more perfect and holy any person is, the more progress he hath made in piety; so he is to take notice of his failings, for that miscarriage which is more than usual, is to be taken notice of, for that will be more than usual to him, which is but usual to another; nay, that fervency, attention, and feeling, which is frequent to him in holy duties, may be eminent and singular to another, whose graces are much weaker; as we take notice of divers answers to questions, of the matters of Religion, as extraordinary in a child of five years old, which are not remarkable in a grown knowing Christian: So if you ask me what mercies we should take notice of, I answer, extraordinary mercies, whether it be of extraordinary actings of graces, or receiving comforts in duties, or other times. Further, we are to be more particular and exact in the observing of our failings in our Master sin; as if anger be your Master sin, take strict notice of your failings that way.  
But there are some objections I shall answer.  
1. I have not time to do this great work.  
I answer, It will not take up any considerable time, to keep a profitable Diary, such an one as may be much better than none.  
I know one that writ but a line for a day, from which he hath received much advantage, in which the main passages of his life were set down, as to the substance of them; for in such a Diary we must use letters for words, and particular marks for some sins, which being of such common use, we cannot forget what they mean; as for example, P for prayer, M for meditation, R S for reading the Scripture, R alone, for reading other books, C for conference, a littler, to signify our rising, a V for a Vow. If God come in more especially in acting our graces, or comforts in any duty, as prayer, meditation, reading, conference, etc. to give this mark— over the letter that stands for that duty; as for example, if God comes in much in prayer, draw over the P that mark, thus, P. If you have had many failings in prayer, then draw that mark under the letter, thus. P So you may do in all other duties, as meditation, conference, hearing, over or under, as are your incomes or failings in those duties which that letter stands for.  
But if there be no especial defect or incomes of God in the duty, then let the letters stand without any marks, either over or under, and when you keep days of fasting and prayer, then put before the line you set down for the day F, which signifies a Fast day. I shall give an instance, whereby all this may be made more plain.  
SEPTEMBER.  
T. 1. r. 6. P. 6. 7. M. 7. 8. St. 12. C. 1. St. 5. C. 6. W. 2. r. 5. P. 5. 6. R. V  
S. 6. 7. St. 12. C. 2. R. 3. St. 6.  
V to keep a Diary. The meaning is this: Tuesday, being the first day of the month, I risen at six of the clock, prayed with special incomes from God, half an hour; (for when 6. and 7. are set down, it signifies half an hour past six, and so in other figures, when two are set down) meditated while half an hour past seven, with special incomes from God, either in respect of actings of graces or comforts, (for the stroke over the letter signifies so much) I studied while twelve of the clock, came again to my Study at one, and studied while five, and conferred about matters of God, until six.  
Wednesday, being the second day of the month, I risen at five of the clock, prayed but with much deadness for half an hour, for the stroke under signifies so much; Read the Scripture, but nothing extraordinary, either for deadness, or incomes of God's Spirit; for if there be nothing over or under the letter, it is to signify so much; studied while twelve, came again to my Study at two, Read some devotionary book while three, with affection, studied while six, than made a Vow to keep a Diary.  
The meaning and use of the strokes in the Margin, is, that with ones eye one may quickly see, what vows, what incomes or failings have been in that month; for at the end of every month, it is convenient to set down, whether one is increased, or decreased in holiness, or comforts; and as when one makes any vow, one puts an V in the margin before that day; so also, if one hath made any signal prayer for any mercy, one is to put a P before that day, if one hath received any signal answer of prayer, put an A in the margin, before that day; and if one hath received any signal deliverance out of sin or danger, put a D in the margin; and if you have kept a day of Fasting and Prayer, put F in the margin; and so in other things, common prudence will direct.  
Thus you see that I have shown you how easy a thing it is to keep a Diary, and how little time it takes up; yet notwithstanding, I could wish you would write your Diary somewhat larger; as when your affections are raised in reading the Scripture, to set down the verse which most affects you; so when you hear a Sermon, when you come home, to write down those passages that most affect you, and most concern you: So when you make any vow, to write down what was the especial occasion of making that vow; so when you find your heart somewhat dead in duties, to set down what the cause was of that deadness, if you can find it out, whether it was for want of preparation, or some sin the day before, which caused God to withdraw himself: So if God comes in with any special comforts, writ down that place of Scripture which was the golden pipe that conveyed them; for generally, as I have elsewhere said, his comforts are the kisses of his mouth, that is, something that the mouth of the Lord hath spoken, some passage in the Word of God, brings our comforts. This was that which quickened David in his afflictions, Psalms 119.50. This is that which David did especially praise God for, Psa. 56.4. and 10. for this it seems was that which conveyed to him all his comforts: Or if God doth any other way satisfy thy fears and doubts, as I remember it is related in the life of Mr. Murcate, that when he was once in great doubts of God's love towards him, this was darred into his soul, with a great deal of evidence and power, If I am not thy father, am I thine enemy? And at another time, upon the like occasion, If I am not thy father, why dost thou follow after me? This is set down, with many other singular passages, in a Diary he kept, which was found in his Study after his death. But for all particular directions, it is almost impossible to set them down, but either God will direct you, if you set to consider what is to be done in the case, or consult with some experienced friend that keeps a Diary, only I shall add this, because it concerns most Christians, as Scholars may set St, to signify studying, because that is the work of their particular calling; so others, whose particular callings are trades, or Merchandise, etc. they may set down a great E, to signify Employment, etc.  
The next objection is, I have not skill, I know not how to keep a Diary. For that, I think, I have already in some considerable measure answered, by setting down several directions, and have also told you, that for other particulars that may occur, you must have recourse to some experienced Christian; only I shall add this, that I would have you leave about four leaves at the beginning of your book you intent for a Diary, each leaf divided into five parts, thus, and thus super-scribed.  
Vows. Prayers. Manifestations and deliverances Answers. Sins. Septemb. 3. November 6. January 10. March 9 April 2. November 10. December 10. March 11. April 13. May 7 March 16. February 16. August 8. July 3. June 9  
The reason of doing this, which will be very little trouble, since all these heads do seldom occur, is, that you may speedily find out what vows you have made, and so know whether you have performed them; what prayers you have made, and whether they have been answered; what extraordinary manifestations you have had, like that of Mr. Murcate, or of like nature; and whether you have given special thanks and praise to God for them; so you may easily see what grosser failings you have been guilty of, and whether you have particularly humbled your soul before God for them: As soon as ever you made any vow, prayer, or received any deliverance, etc. you are to enter the day under the respective head, and when you have performed the vow, or your prayer be heard, or given thanks for the mercy, or particularly repent of the sin, you are to draw a line under the respective day of the month, under that head.  
But you will object, by this means all my do shall be made public to all the world when I die, which may be very scandalous to Religion, in several cases, and to make one's graces and comforts known, though after death, may be an occasion, or act of pride, while we live.  
To this I answer: 1. If thy sin be publicly known, thou shouldst do something to make thy repentance as publicly known, as David did, Psalm 51. but if it be secret, thou mayest have a secret mark in thy Diary, to signify it, which none can know but thyself; and as for God's manifestations, and mercies, of that nature towards thee, as answers of prayers, comforts, etc. thou shouldst not be too willing to conceal them, but willing to make them known to some of God's people, Psal. 66.16. But if thou canst write Short hand, all this is answered; or else, it is probable, God may give thee so long time before thy death to dispose of matters, as to give thy Diary into the hand of some Christian friend.  
Object. 2 is, Why do you press this as a duty, though not absolutely necessary to all, yet of great spiritual advantage? How comes it then, that so many eminent Saints do not, have not kept a Diary?  
I answer. 1. Suppose through ignorance they have neglected this duty, will you therefore conclude, that it is unprofitable to them that know it? Eminent Saints may live all their lives in a sin of omission and commission; as for instance, in Polygamy, though our Saviour proves it to be a sin from the beginning, Mat. 19.5, 6. So also for meditation, I suppose it hath been very much neglected amongst Christians, I mean, as to the making of it a solemn particular duty, and yet solemn meditation is of singular use.  
2. How do you know what eminent Saints have done, or what they do? for such things as these are kept so secret, communicated, it may be, not to the most bosom friends.  
3. Some you say do not keep Diaries, and others do keep Diaries; and I suppose I shall sufficiently shown you the footsteps of keeping a Diary in the practices of the Saints in Scripture.  
4. Suppose no such thing hath been done, doth that argue, that it's not convenient to be done now? Printing hath not been many years, shall we therefore decry it, as not expedient; so the Scripture hath not been long distinguished into verses, nor always into Chapters: Do we rather choose Bibles not so distinguished, and account such distinctions and divisions useless, doubtless, though as to Ordinances, we ought not by our humane prudence to invent any that are new, and not commanded in Scripture; yet as for the decent orderly managing of them, as may be most to edification, Christian prudence is very useful, and we commend this only upon that account, not as a thing of absolute necessity, but if any better way can be found for the performance of those duties mentioned in this Chapter, or a better model for keeping a Diary, as I doubt not but many may be use them, but in the mean time, neglect not the using of any, because you cannot have the best.  
5. I understand not this question, it is somewhat like a question once proposed to me, I pressing one of my Parishioners, some years since, to mind holiness, make it his business, and to spend one hour a day, reading and praying, etc. and giving more particular directions for the daily time set apart for God's service, after by many evasions and excuses he endeavoured to shift off this exhortation, all which, by God's assistance, I having taken off and answered, he at last in some discontent asked me, why I should offer to press him to spend an hour a day in the immediate service of God, etc. Had I pressed any of the neighbours to it, or did I ever press it to any other before? Why should he be the first that I should speak to? So it is for you to ask, Why should I be the first that should keep a Diary? Though, let me tell you, thou art not the first (as I suppose) of thousands, yet because Scripture is the soundation of all matters of Piety, therefore I shall show many places where the year, the month, the day of the month is set down, when such and such things were done, when the waters abated, and the tops of the mountains first appeared, when the Ark rested, when the earth was quite dry, the very day when Moses spoke to the people such and such things, the very month, day, and year of Solomon's Reign, and from the children of Israel's coming out of Egypt, is set down; when the Temple began to be built, and the very day when it was finished; the very year, and month, and day, when Nabuchadnezzar came up against Jerusalem, and when the famine began, etc. Gen. 8.4, 5, 13, 14. Exod. 19.1. Deut. 1.3. 1 Kings 6.1. & 38. 2 Kings 25.1, 3, 8, 2 Kings 25.27. And as for the Prophet Ezekiel, he hath kept a perfect Diary of several times, when the Word of the Lord came unto him, and divers other circumstances added also, besides the year, month, and day, as of place where, and persons with whom he was, as by these places following, plainly appears, Ezekiel 1.1, 2. Ezek. 8.1. Ezek. 20.1. Ezek. 24.1. Ezek. 26.1. Ezek. 29.1.31.1.32.1.40.1.  
Why should the Spirit of God writ down so particularly the year, the month, and the day, surely it is for our instruction; there may be some spiritual advantage got by knowing the very day when the Lord did bestow such or such a mercy, etc. then only to know that God did bestow it on us, but not know when: This was not only the practice of Ezekiel, but of other Prophets also; as Jer. 29.1. 2 Hagg. 1.1. Hagg. 2.1, 10, 20. so if you observe the book of Psalms, there are 99 that are ascribed to David, 74. have his name prefixed, 25. of them have no name prefixed, yet some of them, the Scripture itself, entitles David to, Acts 4.29. Heb. 4.7. and Ainsworth supposeth the rest of the 25. to be his also: Now you shall find in those Psalms, as it were, a Diary, of the most remarkable passages of David's life; nay, you shall find in many of the Psalms, the very prayers and meditations that David had upon several particular occasions, as in these Psalms following, 51.52.54.56.57.59.60. so Psal. 3. and many others, as by their several titles do appear. How often do you find mention of Nathan the Prophet, Gad the Seer, Ahijah the Shilonite, Jaddai, Shemmajah, Iddo, etc. these were private Records, or Diaries, kept by them, of remarkable passages, that concerned the Church of God; and that expression, (is not this written in the book of Jasher) Joshua 10.13. and 2 Sam. 1.18. cannot be meant of any particular person, for the same person could not live from Joshua, till the time of David; but the meaning is, Is it not written in the book of the Just? for holy men in those times, and since, used to keep Records, of the special mercies and judgements of God, as Grotius observes; and the very title of the book of Chronicles, signifies, (the words of days) Now it is evident, that in civil matters also, not only the Kings of Israel, and the Kings of Judah did keep Diaries, (for where you read, Is it not written in the book of the Chronicles of the Kings of Israel, and in the book of the Chronicles of the Kings of Judah, those are meant) but even Heathen Emperors, as Julius Caesar, writ his own Commentary, that is Diary, so the word signifies. Tiberius' Caesar, and Augustus Caesar, had their Diurnos Commentarios, as Gasper Sanctius in his Prolegomena to the Kings, observes. So Ahasuerus, and the Kings of Persia, had Secretaries by them continually to write down all that they did, and said, and all that befell them, as Diodate upon Hester 2.23. observes.  
I have been a little larger in this business, because people think it is a new thing, and that there are no Scripture proofs at all for it, to prove it either a profitable, or an ancient practice among the people of God; but doubtless (as I have said) if there were no spiritual advantage to be got, to know the particular times of matters, the Scripture would never have been so punctual, and particularly in setting of them down. But to prosecute this a little further, do but consider, that whether you keep a Diary or no, God doth, Revel. 20.12. and in his Diary are all your sins, and all your good works set down; surely if it were possible for us to see it, every minute we should see something written, either in the black Register of our sins, or in the Records of our good works; and it would startle us, if an Angel should be by us, and we should see him write down every idle word, as we speak it, and tell us, this you must answer for at the day of Judgement, it would make us more watchful; yet though we cannot see this done, nor read what is written in those books, yet we may do something towards it, by keeping a Diary of our own, and by judging and condemning ourselves out of our own, we may prevent our being judged and condemned out of God's Diary; nor was David ignorant of this truth, that God doth keep several books of Records, (to speak after the manner of men) some where our sins are written down, Psalm 51.9 for blotting out, supposeth writing down; and other where the members of our bodies are set down, Psalm 139.16.  
A third book that David observes that God keeps, is of the afflictions and tears of his people, of their several wander, when they are driven from place to place; and as for their tears, he bottles them up, and writes them down, Psalm 56.8. I shall conclude the answer to this objection with this further argument, or motive, to keep a Diary; you may read of God's Diary, that he kept of his own works, for God hath set down every day what he did; all the works of the Creation are set down, in their several respective days, when they were created; as you may read at large, Gen. 1. Now certain it is, that this is written for our instruction, and I question not, but for our imitation; for as Gods reviewing of his works every day, is an excellent precedent to put us upon diurnal examination, so his setting down every thing that he did, upon every one of those six days, is an excellent precedent to put us upon diurnal Records of our actions.  
Object. 5. To set down what time we spend in holy duties, and the several incomes of God, as to the actings of graces, and bestowings of comforts, seems to be an act of pride, and will be subject to puff us up.  
I answer. 1. Will not the remembrance of them have the same effect, though they be not written down in a Diary? And are we not bound to remember them, to remember our songs in the night, and the days of the right hand of the most High? nay, are we not bound in some cases to tell others, what God hath done for our souls, Psalms 66.16. In how many places of the Psalms do we read of David's fervent prayers unto the Lord, and his answering of them? It is spiritual cowardice to neglect a duty, for fear of the temptations that accompany it.  
2. But I suppose, that the goodness and mercies of God, will rather cause thee to fear, than to pride thyself, and nothing humbles a soul more, than the consideration of God's mercies; therefore if thou shouldst find at any time thy heart begin to be puffed up, then do but look over thy diary, and remember thy sins, and the mercies of God will make thy sins out of measure sinful, and by consequence, make thee more humble; and lay thee lower.  
3. Instead of puffing thee up, thy former duties, and Gods former mercies, will stir thee up to more thankfulness, and more obedience; for when we shall see in our Diary, that many years ago, God's comforts, and the actings of his graces, were so and so, and find them no more now, it will be a shame and a grief unto us, and it will provoke us to more diligence, and stir up the graces of God in us; and in case of back-sliding, it is of singular use, for we shall see from whence we are fallen, and what our first works were, that we may do them.  
Object. 6. I can neither write nor read.  
I answer, it is a wonderful, and a lamentable thing, and a thing that we have cause to stay all people that come by, and wish them to stand, and wonder at it that Christians should be so negligent of the great, incomparable, spiritual advantages, that are to be got by reading, and yet to neglect to learn; and the Prophet Isaiah seems to say as much, Chapter 29. the 9 and 12. compared; for there the Prophet doth wish all to stay, and wonder, and cry out, when they see and consider, that there is such a deep spirit of slumber and sottishness upon people, that any one should say, (when the Scripture is given into their hands to read) I cannot, for I never learned to read; and I believe there scarce can be a better work through England, than this, that all the children, throughout the whole Nation, should be brought up to reading, writing, and Catechism, that those Parents that are able, should be compelled so to do, and those that are not, their children should be taught upon the Parish, or County charge, therefore there is no other answer to this objection, but that you must learn to write, but howsoever learn to read. I am confident it were better to have the use of ones eye only for reading the Scriptures, and want them in all other things, than to have the use of your eyes to all other things in the world, and want them to read Scriptures. It may be some will say, it is an imprudent thing to set down such particular instances, and directions, for the keeping of a Diary, as I have done in this Chapter; but when since they may be profitable, by helping those that know not which way at all to manage this duty, I am much of that Saint's mind, Ignatius Jordan, who used to say, fie upon this discretion; I mean as he did, when discretion hinders us at all in the duties of holiness; and indeed, where one man makes use of his discretion for the furthering, ten do make use of it for the hindering the glory of God. In cases where there is no sin, and where there be much profit to others, I think every Christian should say, Let them have the benefit, and me have the shame: I think generally we do stand too much upon punctilios of honour, in such cases as these are. Now I must desire you to remember, if you keep this Diary, to improve it to the utmost for your spiritual advantage, by observing what vows you have made, and not kept, or prayers unanswered, that you may keep the former, and be more fervent in the latter, and often to review your sins, that you may mourn for them, and so of the rest; for you must know, the writing of them down, is not the only work you are to do, but serves only as an help to enable you to do those several particular works that are mentioned in the beginning of the Chapter.   

CHAP. XV. The last help to a godly life, wherein are set down several stories of God's Providences, examples of graces, etc.  
NOw I shall come to the last of those helps, wherein I shall set down several signal stories of God's Providence, the actings of the graces of God's people, and Gods manifesting himself unto them, and several others, which I thought to have digested, and set down under several heads, but considering that many, if not all the stories, may be made use of severally, and so be referred to several heads, I thought good rather to set them down as they came to my memory, little regarding curiosity of method in this, or any other case: I do acknowledge and bless God for it, that many of them have much affected me, the Lord make them so to you, and much more abundantly.  
I shall begin with an excellent story of Origen, the fame, of whose excellent learning, and singleness of life, being brought to the ears of Alexander Severus, the Roman Emperor, he sent for him to come to Rome, and commanded the Provost of Egypt, to furnish him with all things necessary for his journey: When this Provost had provided him a Ship, and all things necessary, and beheld him but simply apparelled, he prepared for him divers garments, in the most honest and comely sort that Philosophers then used, but Origen would receive no part thereof, not so much as hose or shoes, but like as he used always to go from his childhood, (that was, in a single garment of cloth, and barefoot) so went he to Rome; and when at his arrival, there were brought to him a Mule, and a Chariot to use, which he liked best, he answered, that he was much less than his Master Christ, who road but one day in all his life, and that was on a silly Shee-Asse; and therefore he would not ride, except he were sick, or decrepit, so as his legs might not serve him to go; and when he was brought into the presence of the Emperor, and his Mother, the Emperor with most gentle countenance, embraced him as he kneeled, and enforced him to stand upon his feet; his Mother also saluted him with the like courtesy, and rejoiced much to see him. The Emperor beholding his native gravity, and stern countenance, judged him in his heart to be a reverend personage; then demanded he of him, what he professed; and when he answered, Verity; the Emperor asked him, what he meant thereby? It is the Word (quoth he) of the living God, which is infallible: The Emperor asked, which is the living God, and why he so called him? Origen answered, that he did put that distinction for a difference from them, whom men (being long drowned in error) did call their Gods, whom they confess to have been mortal ones, and to have died; but the God whom he preached, was ever living & never died, and is the life of all things that be, like as he was the Creator of them. And when the Emperor had required him, to declare the unity of God the Creator, he devoutly lifting up his eyes, after a short meditation, with an incomparable and compendious eloquence, forthwith opened that mystery, and in such wise, that as well to the Emperor, and his Mother, as to all the standers by, it seemed they were brought out of a long sleep, and then began to see things as they were indeed, and that which before they honoured and esteemed, were but vain dreams and imaginations: The Emperor after a little pause, said to Origen, that he much marvelled, why men of such great & wonderful knowledge, should honour for God, a man that was crucified, being but of a poor estate and condition: O noble Emperor (said Origen) consider what honour the wise Athenians at this present do to the name and image of Codrus, their last King, for that when they had wars with their enemies, who had answer made by the Oracle of Apollo, that if they slew not the King of Athens, they should have the victory; Codrus hearing thereof, preferring the safeguard of his people before his own life, took to him the garments of a slave, and bearing upon his shoulder a burden of sticks, he went to his enemy's Camp, and there quarrelling of purpose with some of them, and in the press, hurting one with his knife, he was by him that was hurt, stricken through the body, and slain, which being known to the enemies, they being confused, raised their Camp, and departed; and for this cause the Athenians have ever since had the name of Codrus in reverence, worthily, and not without cause. Now then consider, most excellent Prince, how much more worthily, with what greater reason and bounden duty, ought we, and all men, to honour Christ, being the Son of God, and God, who not only to preserve mankind from danger of the Devil, his ancient enemy, but also to deliver man out of his dark and stinking dungeon of error, being sent by God the Father, from the highest heavens, willingly took on him the servile garment of a mortal body, and hiding his Majesty, lived under the visage of poverty, and finally, not of his enemies immediately, but much more against reason, of his own chosen people the Jews, unto whom he had extended benefits innumerable, and after his temporal Nativity, were his natural people and subjects, he quarrelling with them, by declaring to them their abuses, and pricking them with condign rebukes, at the last, he was not slain with so easy a death as Codrus was, but in most cruel fashion was scourged, until no place in his body was without wounds, and then had long and sharp thorns set and pressed upon his head, and after long torments and despites, he was constrained to bear a heavy Cross, whereon afterwards, both his hands and feet were nailed, with long and great nails of iron, and the Cross, with his naked and bloody body, being lift up on high, was let fall with violence into a Mortais, that his joints were loosened, and notwithstanding all this torment and ingratitude, he never grudged, but lifting up his eyes to heaven, he prayed with a loud voice, saying, Father, forgive them, for they know not what they do. This was the charity most incomparable of the Son of God, employed for the Redemption of mankind, who by the transgression of Adam, the first man that ever was created, was taken prisoner by the devil, that is to say, kept in the bondage of error and sin, from actual visage of God's Majesty, until he were on this wise redeemed, according as it was ordained at the beginning.  
At these words of Origen, they that were present, were wonderfully astonished; and therewith the Emperor with a sturdy countenance said to Origen, You have wonderfully set forth a lamentable history, but yet notwithstanding therein be things dark and ambiguous, which require a more plain declaration; for what maketh you bold to affirm, that Jesus, which in this wife was crucified, was the Son of God, and God, as you have called him? Sir (said Origen) sufficient testimony, which of all creatures reasonable ought to be believed, and for most certain proof, to be allowed: What testimony is that, said the Emperor: Truly, said Origen, it is in divers things. First, the promise of God, by whom this world was made; also by his holy Scripture, speaking by the mouths of his Prophets, as well Hebrews as Greeks, and other, whom ye call, Vates and Sibylla's: Also by the Nativity of Jesus of a pure Virgin, without carnal company of a man, the most pure and clean form of his living. without sin: his Doctrine divine and celestial: his miracles most wonderful and innumerable, all grounded on charity only, without ostentation; his undoubtful and perfect Resurrection, the third day after he was put to death; his glorious Ascension up into heaven, in the presence and sight of five hundred persons, which were virtuous, and of credence; also the gift of the Holy Ghost, in speaking all manner of languages, and interpreting the Scripture, not only by himself, but also afterwards by his Apostles and Disciples, and given to other, by imposition of their hands; and all these ordinarily followed, according to the said promises and Prophecies.  
I omit to speak of the confession of Devils, which by Jesus, and his Apostles, in his Name, were cast out of people which were possessed; the Oracles, and answers of them, whom ye untruly call gods, do remain in confirming this testimony.  
And when Origen had said all this, he forthwith began there, and disclosed the answers of Apollo, made at Delphos, affirming Jesus to be God; and afterward he recited and declared the Prophecies, as well of the Hebrews, as of the Sibyls, and other. Last, the promise of God to the Patriarches, by the which it manifestly appeared, that Jesus was Christ, and God; and that by his temporal nativity, he was King of Israel, and that the Jews were his natural Subjects; which declaration of Origon was so evident and plain, and set forth with such wonderful eloquence, devotion, and learning, that it persuaded the Emperor, and divers others that were present, to embrace the profession of Christian Faith, and Doctrine; and for that time, the Emperor licenced Origen to return to Alexandria. And when this Emperor on a time, perceived some to wonder at the learning of Origen, whereby they were induced to embrace the Christian Profession: Truly, (quoth he) the humility and charity of the Christian people, which I have heard of, and do daily behold, doth much more stir me to believe that Christ is God, than his arguments. And another time, when two Christians contended proudly together; and accused each other for speaking reproachful words against the Emperor, he called them before him, and prohibited them to name themselves Christians, saying, Your pride and malice do declare, that you be not the followers of him whom ye profess; wherefore, though ye find lack in me, which I will gladly amend, yet will I not let you, against Justice, reprove him by your acts, whose life and doctrine you all do affirm to be uncorrupted and without lack.  
Thus was this Noble Emperor, and his Mother, with divers others, by the learned speech of this man (agreeing with the simplicity and singleness of his life, void of all pride and pomp, and the humility and charity used in those days among Christians) induced to embrace Christian profession.  
It is storied of a certain Doctor, who seeing a poor beggar, that had his feet filthy, fowl, and naked, whose  were not worth a half penny, and he saluted him on his sort, God give you good morrow, my friend: The poor man answered him; Sir, I do not remember that ever I had an evil morrow: The Doctor said unto him, God give you a good and happy life, wherefore say you that, quoth the beggar to him, for I was never unhappy? which the Doctor not understanding, said unto him again, God bless you my friend, I pray you speak what you mean: Then the poor beggar answered him, Good Mr. Doctor, I shall do it willingly; You know you bade me good morrow, whereunto I replied, that I had never any ill morrow; for when I have hunger, I praise God, if it frieze, hail, snow rain, be it fair or fowl, I give praise to God; though I be poor, miserable and despised on earth, I give thanks unto God, and therefore I never had any evil morrow: You did wish unto me also a good and happy life, whereunto I made you answer, that I was never unhappy, because I have learned always to resign myself to the will of God, being certain, that all his works cannot be but very good, by reason whereof, all that happeneth unto me by his permission, be it prosperity, adversity, sweet or sour, I receive it, as from his own hand, with great joy and comfort, and therefore I was never unhappy, for I never desired any thing but the good pleasure of God; which the poor man having said, the Doctor answered, but what would you say, if God damn you: If God would damn me, said the poor man, verily I have two arms to embrace him, viz. of faith and love, by which I would embrace him in such sort, that he should be constrained to descend with me to hell, and I had rather, without comparison, be in hell with God, than without him in Paradise. The Doctor learned in this communication, that a true resignation, accompanied with profound humility of heart, is the shortest way to attain unto the love of God. After that, he asked of him from whence he came, unto whom he made answer, that God had sent him: The Doctor enquired yet of him, where he had found God? I found him (quoth he) so soon as I had renounced all creatures, and myself: And where didst thou leave him, replied the Doctor: I left him, answered the poor man, with the pure and clean of heart, and amongst men of good will: But who art thou, my friend, quoth the Doctor unto him? The poor man made him anlwer, that he was a King: and he ask him, where his Kingdom was: It is (quoth he) in my soul, for I can so well rule and govern my senses, as well outward as inward, that all my affections and passions do obey grace, which Kingdom is without doubt more excellent than all the Kingdoms of this world. Moreover, the foresaid Doctor demanded of him, who it was that had brought him into so great perfection? It was silence, answered the poor man, and my high and lofty meditations, and the union which I had with God; I could take no repose nor comfort in any creature of the world, by means whereof I found out my God, who will comfort me world without end.  
I have sometimes considered the great prudence of Amphilochius, Bishop of Iconium, and the great success that God gave to it; for he having formerly delivered a Petition to Theodotius, for the calling in of his Edicts, whereby he gave leave to the arrians publicly to preach, he took this way to accomplish that design; Theodotius having made Arcadius his Son Caesar, and co-Emperour with him; as divers of the Roman Emperors did, establish their Successors with equal honour and power with themselves, during their lives; divers Bishops, and other Ministers, came to show their respects, and to salute Theodotius and Arcadius, the new Emperor, with whom Amphilochius came also, a man of great piety; but for gifts and other excellencies of small account, all the rest of the Bishops having shown their several respects to Theodotius and Arcadius, Amphilochius only saluted Theodotius, but took no notice of his Son Arcadius, who sat there in all his Robes of Majesty, and received equal honour of all others. Theodotius supposing that he had forgot himself, told him, that his Son was made Emperor with him, and so imminded him of his duty. Amphilochius, upon Theodotius his speech, went to Arcadius, and stroking him upon the head, said, it is a very pretty hopeful boy: Theodotius being wonderfully incensed with this contemptible carriage, in a great deal of rage commanded him to be carried away to prison, when he was gone a little way, he turned back, and spoke thus to Theodotius: Are you thus incensed, because I do not give the same honour to your Son, whom you have made equal to yourself, by your Edicts? And do you think that God will be will pleased with you, that suffer the Arrians so to dishonour Christ, whom God hath exalted far above all heavens, and given him a name above all names, that at the name of Jesus every knee shall bow, and hath set him on his right hand, and will, that all men shall honour the Son, as they honour the Father: Upon this Theodotius calls back Amphilochius, and receiveth him into favour, calls in his Edicts, that gave liberty to the Arrians. Thus God honours them that honour Christ.  
A Christian Matron, of excellent parts and piety, languishing long under the pressure of hideous temptations, woefully at length yielded to despair, and oft times attempted the destruction of herself, and after often and curious seeking occasion for that bloody fact, at last getting upon a rock that hung over into the Sea, putting off her apparel, she threw herself headlong into the same, but receiving no hurt by her fall, she was there miraculoussy preserved, for the space of two hours, labouring all that while industriously to drown herself, after which time, being found, and with much difficulty drawn forth, and recovered, she did yet conflict with that extremest desperate horror, almost a whole year after. But at length, by God's Providence, listening on a time, (though very unwillingly at first) to her Husband, reading that Text, Isaiah 57.15. Thus saith the high and lofty one, that inhabiteth Eternity, whose name is Holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones; by little and little, abundance of spiritual comfort flowed into her heart, in which condition she continued many years after, even until her death, which fell out, Anno Christi, 1595 Bolton. Mrs. Katherine Brettergh, upon her deathbed, was assaulted with most grievous temptations, which made her cry out, that a roaring wilderness of Woe was within her, that her sins had made her a prey to Satan, and wished that she had never been born, or that she had been made any other creature rather than a woman, crying, Woe, woe, woe, etc. a weak, a woeful, a wretched, a forsaken woman; but at length, by God's wonderful mercy, she recovered such comfort, that in the ravishments of spirit; she cried out, O Lord Jesus, dost thou pray for me? O blessed and sweet Saviour, how wonderful! how wonderful: how wonderful are thy mercies? O! thy love is unspeakable, that hast dealt so graciously with me. O Lord my God, blessed be thy name for evermore, which hast showed me the path of life: Thou didst, O Lord, hid thy face from me for a little season, but with everlasting mercy thou hast compassion on me; and now blessed Lord, thy comfortable presence is come, yea, thou art come to thy handmaid, with fullness of joys, and abundance of consolations: O the joys, the joys, the joys, that I feel in my soul: Oh they be wonderful! they be wonderful! they be wonderful! O Lord, I feel thy mercy, and I am assured of thy love, and so certain am I of thy love, as thou art the God of truth, even so sure do I know myself to be thine, and this my soul knoweth right well; O blessed be the Lord! O blessed be the Lord! that hath thus comforted me: O the joy! the joy, the delight some joy that I feel: O! praise the Lord for his mercies, and for this joy which my soul feeleth full well, praise his Name for evermore.  
Mr. Peacock, a blessed servant of God, being in horror of conscience, recounting some smaller sins, burst out into these words, And for these now (saith he) I feel an hell in my conscience; and afterwards groaning most piteously, he cried out, O me piteous wretch! Oh! mine heart is miserable! Oh! oh miserable and woeful! the burden of my sin lieth so heavy upon me, I doubt it will break my heart: Oh how woeful and miserable is my state, that thus must converse with Hellhounds! being asked whether he would pray; he answered, I cannot: Then they said Let us pray for you: Take not (replied he) the Name of God in vain, by praying for a Reprobate. But after a while, this tempest of temptation being over: Truly (said he) my heart and foul hath been far led, and deeply troubled with temptations, and many inconsiderate speeches have flowed from me in the same, for which I humbly and hearty ask mercy of God: I now find that the Sea is not more full of water, nor the Sun of light, than the Lord of mercy; yea, his mercies are ten thousand times more: What great cause have I to magnify the goodness of God, that hath humbled, nay, rather exalted such a wretched miscreant, and of so base a condition, to an estate so glorious and stately? the Lord hath honoured me with his goodness, I am sure he hath provided a glorious Kingdom for me, the joy that I feel in my heart is incredible. Bolton.  
In the Marian Persecution, there was one Mr. Samuel, a godly Minister, convented before Bishop Bonner, who committed him to Prison, and there chained him up to a Post, in such sort, that standing on tiptoes, he was fain to bear up all the weight of his body in that manner, to his intolerable pain; besides, he allowed him but three morsels of bread, and three spoonfuls of water a day, so that he was extremely tormented with hunger, and thirst, and had his body so miserably dried up, that he would fain have drunk his own water, but could not make one drop: But after that he had continued in this miserable case three days, he fell asleep, and one clad all in white, seemed to stand before him, telling him, that from thenceforth he should neither hunger nor thirst any more, which also came to pass, though he was not burnt till many days after.  
One Mr. Laremouth, alias Williamson, Chaplain to the Lady Anne of Cleve, a Scotch man, being cast into prison for the Truth's sake; as he was on a time meditating, he heard a voice (probably of an Angel) saying to him, arise, and go thy ways; whereunto, when he gave no great heed at the first, the second time he heard the voice again: upon this, he fell to prayer, and about half an hour after, he heard a voice the third time, speaking the same words; whereupon rising up, immediately part of the prison wall fell down, and as the Officers came in at the outward gate of the prison, he went out at the breach, leapt over the prison ditch, and escaped, and in his way meeting a beggar, he changed his Coat with him, and coming to the Sea shore, he found a Vessel ready to go over, into which he entered, and escaped. Acts and Mon.  
Mr. White of Dorchester, being a member of the Assembly of Divines, was appointed Minister of Lambeth, but for the present, could get no convenient house to dwell in, but one that was possessed by the Devil: This he took, and not long after, his Maid sitting up late, the Devil appeared to her, whereupon, in a great fright, she ran up to tell her Master, he bid her go to bed, saying, she was well served for sitting up so late; presently after, the Devil appeared to Mr. White himself, standing at his beds feet, to whom Mr. White said, If thou hast nothing else to do, thou mayest stand there still, and I will betake myself to rest; and accordingly composing himself to sleep, the devil vanished.  
Multitudes of the Orthodox Christians in afric, being banished by the Arian Vandals, as they were driven away by Soldiers, a woman hasted after them, leading in her hand a little child, encouraging him, and saying, Run Sirrah, seest not thou all the Saints how merrily they go forwards, and hasten to their Crown? One asked her, Whether she went? She answered, pray for me, I go with this little boy, my Nephew, to the place of banishment, taking him with me, lest in my absence he should be seduced from the truth, by the subtlety of the Adversaries.  
Under the eighth Persecution, there was one Marinus, a Noble man, and valiant Captain in Caesaria, who stood for an honourable office, that of right fell to him, but his Competitor to prevent him, accused him to the Judge, for being a Christian; the Judge examining him of his Faith, and finding it true, gave him three hours' time to deliberate with himself, whether he would lose his office and life, or renounce Christ, and his profession. Marinus being much perplexed what to resolve on, a godly Bishop took him by the hand, led him into the Church, laid before him a Sword, and a New Testament, bidding him freely take his choice, which of them he would have; whereupon, Marinus ran to the New Testament, and chose that, and so being encouraged by the Bishop, he went boldly to the Judge, by whose sentence he was beheaded. Acts and Mon.  
There was a certain Atheist, that denied providence, & it raining very fast, as he was journeying, he took shelter under a Smith's Shade, and there fell a declaiming against providence, saying, they had rain enough, and too much before, and where was providence to send more, when there was too much already; the Smith seemed to take no notice of what he said, but a while after, brought him one of his tools, and asked him whether he knew to what use that was put, he looked on it, and said, he could not tell; he desired him to consider a little more, he did so, and answered, that he could not imagine to what use he put that to; the Smith shown him two or three more, and though he studied much, yet he could not tell him for what use they were: The Smith then said to him, you great Dunce, cannot you tell for what use these tools serve, and dare you judge of the works of God's providence.  
There is a famous story of providence in Bradwardine to this purpose; A certain Hermit, that was much tempted, and was utterly unsatisfied, concerning the providence of God, and resolved to journey from place to place, till he met with some that could satisfy him; an Angel, in the shape of a man, joyned-himself with him, as he was journeying, telling him, that he was sent from God to satisfy him in his doubts of providence: The first night they lodged at the house of a very holy man, and they spent their time in discourses of heaven, and praises of God, and were entertained with a great deal of freedom and joy: In the morning, when they departed, the Angel took with him a great cup of gold: The next night, they came to the house of another holy man, who made them very welcome, and exceedingly rejoiced in their society and discourse, the Angel notwithstanding, at his departure, killed an Infant in the Cradle, which was his only son, being many years before childless, and therefore was a very fond father of this child: The third night they came to another house, where they had like free entertainment, as before; the Master of the Family had a Steward, whom he highly prized, and told them how happy he accounted himself in having such a faithful servant; next morning, he sent this his Steward with them part of their way, to direct them therein; as they were going over the Bridge, the Angel fling the Steward into the River, and drowned him: The last night they came to a very wicked man's house, where they had very untoward entertainment, yet the Angel, next morning, gave him the cup of gold. All this being done, the Angel asked the Hermit, whether he understood those things? he answered, his doubts of providence were increased, not resolved, for he could not understand why he should deal so hardly with those holy men, who received them with so much love and joy, and yet give such a gift to that wicked man, who used them so unworthily; the Angel said, I will now expound these things unto you: The first house where we came, the Master of it was a holy man, yet drinking in that cup every morning, it being too large, it did somewhat unfit him for holy duties, though not so much, that others, or himself, did perceive it, so I took it away, since it is better for him to lose the cup of gold, than his temperance. The Master of the Family, where we lay the second night, was a man given much to prayer and meditation, and spent much time in holy duties, and very liberal to the poor, all the while he was childless, but as soon as he had a Son, he grew so fond of it, spent so much time in playing with it, that he exceedingly neglected his former holy exercise, and gave but little to the poor, thinking he could never lay up enough for his child, therefore I have taken the infant to heaven, and left him to serve God better upon earth: the Steward, whom I did drown, had plotted to kill his Master the night following; and as for that wicked man, to whom I gave the cup of gold, he was to have nothing in the other world, I gave him something in this, which notwithstanding will prove a snare to him, for he will be more intemperate, and let him that is filthy, be more filthy. The truth of this story I affirm not, but the moral is very good; for it shows, that God is an indulgent Father to the Saints, when he most afflicts them; and that when he sets the wicked on high, he sets them also in slippery places, and their prosperity is their ruin, Pro. 1.32.  
Ascertain godly woman, riding behind her Husband, who was a persecutor of Mr. Bolton, one need not add, that he was a wicked man, as they were riding, it thundered and lightened extraordinarily, which was so terrible, that he trembled exceedingly; his Wife, with a cheerful voice, said, Husband, what ail you? why do you tremble thus? He answered, Do you ask me why I tremble? Do you not hear how horribly it thunders? She answered, yes, I hear it: And do not you tremble also? saith he: She answered, no: Not tremble, said he: She again answered, no, and said, she was not at all afraid: Not afraid! said he, Why how comes that to pass, that such dreadful claps of thunder make you not afraid? I will tell you why, said she, with a very cheerful voice, because it is the voice of my Father: He was amazed at her cheerfulness and answer, and began to think with himself, surely these Puritans have something within them, that they are able to bear up in such storms, and that they have peace, and are cheerful, while I tremble; and being not far off, immediately he did ride to Mr. Bolton, beseeching pardon, that he had persecuted him, and desired that he would tell him, what he should do to be saved.  
A Doctor of Divinity, of singular learning and piety, (I forbear names, since the Parties, whom this story concerns, are, as I suppose, all yet living) his maid being to go to Market, came to him for money, but all the money he and his Wife could make, was but five shillings, to get provision for the following week, though he had many hundreds a year for merly; his Wife being much troubled that they were brought to such straits, and that they were like to be greater, fell a weeping, and told her Husband, that there was little likelihood they could live together, and that therefore she would take one or two of her children with her, and live amongst her own friends, if he could provide for himself, and the rest of his children: Nay, dear Wife, said he, we have lived thus long together, let not us now part, let us rely on God's providence; She in her grief and haste, answered, Well, send Providence to Market, and see what it will bring home: It was so that day, a Noble man, who knew this Doctor very well, dining with divers Gentlemen at an Inn, who were to go a Hawking that afternoon, looking out of the Window, saw his Maid, who being an ancient servant, he knew, and sent for her up, ask her, how her Master did: She answered, very well, and fell a weeping: He enquiring the cause, she told him what straits they were brought to, he wondering, and being troubled at it, called the Innkeeper, and wished him to give that Maid ten pound, and every one of the Gentlemen gave twenty shillings a piece; so the Doctor sending Providence to Market, it brought him home fifteen pound; doubtless it is, because we do not trust, not because God either cannot, or will not give, that makes us so often want mercies, and such providences would be usual, if our confidence in God were so.  
A Widow Gentlewoman that I knew, being unable to follow Suits of Law, lost a considerable Estate, and was fain to work for her living, she married a Daughter to a Minister that had a great living, but he that was sequestered dying, another was presented, and this Minister was turned out, and for a pretended debt cast into prison, his Wife being great with-child, and ready to lie down: Hereupon the Mother went to the house, to fetch away her Sons-in-law goods, where she found another of her Daughters near death, she not knowing before of her sickness: The workmen that were mending the house for him that was to come to it, would needs uncover the Chamber where this sick Maid lay; the Mother desired them, but to forbear till her Daughter died, or recovered, but they would not; and when she went to carry away the goods, there stood two ready to seize upon them, one for Taxes, and the other for debt. In this sad condition she came home, I being present, yet neither by her pronunciation, nor by any expressions, could any one discern her to be moved with these afflictions, making only a Narrative of them, without complaining or blaming any; yea, when her Daughter wept and wailed greatly, she said to her, Is not Christ yours? Why are you so troubled? What would you have more?  
There was a certain Christian woman, who being very sick, sent for me, amongst other things, to order and dispose of things concerning her outward Estate; I knowing that she was a woman of many and great experiences of God's goodness, entreated her to impart some of them to me, which she did, and was so very much affected therewith herself, that the joy of the Lord proved her strength, and so raised up her spirits, that she recovered of her disease, and was well from that very hour, though it was some time before she recovered her strength.  
A godly woman told me, that she much frequenting Sermons, and desiring to walk in the ways of God, afterwards fell into great desertions, but being in secret prayer, God came in with abundance of light and comfort, sealing unto her soul that part of his Covenant, viz. I will take away the heart of stone, out of thy flesh, and give thee an heart of flesh; and withal did assure her, that she should never want, which seemed the more strange unto her, because she had a very plentiful Estate at that time; but within a month after these comforts, she being to receive the Lords Supper, all her former fears and troubles returned upon her, insomuch as a little before the bread was administered to her, though she could not say, that the devil appeared to her in a bodily shape, yet he seemed to her as if he did, and told her, that she should not eat; but then the Lord was pleased to bring into her mind that passage in the Canticles, (Eat, O my friends) notwithstanding Satan still continued terrifying of her, and when she had eaten, told her, she should not drink; but the Lord brought that second clause of the verse into her mind, (drink, yea, drink abundantly, my beloved) and so she drank also, and presently was filled with such unspeakable joys, that she knew not how she got home, which soul-ravishing joys continued for a fortnight after, and filled her mouth with songs of praise, so that she could neither sleep, nor eat, more than she forced herself to do out of conscience of duty. At the fortnight's end, when God was pleased to abate her measure of joy, she came to a settled peace of conscience, and assurance of the love of God, so that for twenty years after, she had not so much as a Cloud upon her spirit, or the least questioning of her interest in Christ, but hath lived cheerfully and contentedly, without the least murmuring against any of God's dispensations, though she hath had many and great afflictions, but her carriage hath been eminently Christianlike, full of patience, yea, rejoicing in the Lord, in the midst of all her sufferings.  
One having in dispute said, that if God's children could not fall away, than that supposition, Heb. 6.6. (if they shall fall away, etc.) is nonsense: But some years after, being convinced of the perseverance of the Saints, it came to his remembrance what words he had spoken concerning that place of Scripture, and he presently apprehended that he had charged the spirit of God with nonsense, and by consequence, that he had blasphemed the Holy Ghost, and the temptation came with so much violence, that he could not withstand it, which filled his conscience with terrors, and he received the sentence of condemnation within himself, believing that his sin was unpardonable; and so being in much terror Satan followed him with temptations, persuading him, that it was in vain for him to pray, or to serve God any more, seeing he must certainly go to hell; yet did he presently go to prayer, begging of God, that though he must go to hell when he died, yet that he would be pleased to let him serve him, whilst he lived, upon which his former terrors immediately vanished, being clearly convinced, that none could pray that prayer that had committed the sin against the Holy Ghost.  
There was a woman, who was thirteen years under desertion, which was so vehement, that for most of the time she was fain to keep her bed, through weakness; Mr. Ludlam, a godly Minister, in Leicestershire, went to comfort her, and pray with her; but when he came, and proffered to do it, she shrieked out, utterly refusing, and forbidding him to pray with her; for, said she, I have too many mercies abused to answer for already, yet would not he be put off, but prayed by her, and so prevailed with God on her behalf, that the next morning she was delivered from all her fears, and had such exceeding joy, that the like hath scarce been heard of.  
This Mr. Ludiam himself, on his deathbed, the night before he died, had a great conflict with Satan, but though heaviness endured for a night, yet joy came in the morning; whereupon he spoke to this purpose, This night hath been as the shadow of death to me, but now I can say, and am assured, that God is mine, and I am his and so he died.  
The same woman, that having been under great desertions, on a time, being at a Sermon, wherein the Minister wholly preached of promises and mercies, she was never more terrified at any Sermon in her life, because she saw such sweet mercies, such precious promises, and such unspeakable joys, and yet she had no share in them: She told him also to the glory of God, that during the time of her desertion, she had sometimes prayed with that earnestness, that the very blood hath gushed out of her nose, and that when she hath been walking in the streets, in the midst of all her horrors, expecting every step that the earth should open, and that she should sink down to hell, yet that even then, if she heard but an oath sworn, she was ready to fall down as dead, so exceedingly was she troubled, that God should be so dishonoured.  
A precious holy man told me of a woman that was six years in desertion, and by God's providence hearing Mr. Rollock preach, she of a sudden fell down, overwhelmed with joy, crying out, O, he is come, whom my soul loveth! and so was carried home for dead, and for divers days after she was filled with exceeding joys, and had such pious and singularly ravishing expressions, so fluently coming from her, that many came to hear the rare manifestations of God's grace in her; and amongst the rest that went to hear, there was one that could write Shorthand, who yet a great while stood so amazed at her expressions, that he could not write; at last, recovering himself, he wrote a whole sheet of paper, which this Minister read, and told me, that of all the expressions that ever he read in the book of Martyrs, or elsewhere, he never read any so high, as the lowest of them.  
Recalling to mind an eminent and evident hand of God, showed unto us in a wonder of mercy, in the late wars, we being at the Town, called Saltash, in Cornwall, where we were three hundred and odd soldiers of the Parliament, taken in that Town, being taken by Sir Richard Greanvile, Gen. to the King of the Western parts; some had quarter given, others were cruelly butchered; yet the next day, this onslat being made about midnight, and contrary to the Law of Arms, we were appointed by the said Gen. Greanvile, all to be executed on Gallows' appointed for that intended execution, to which place we were brought, and by seven at a time, they intent our execution; then having hanged up seven in a short space of time, one of those seven dropped down, the rope breaking, & not being so much as staggered, but stood on his feet; and this the Regiments of Horse and Foot, as also all the multitude of people saw: and some of the people cried out hang him no more; yet the Colonel of Horse, who was commanded to see the execution performed, strictly commanded the Executioner to be sure to take him, and hang him again, or he should be hanged for him, and caused him to take two ropes, and twist them together, which done, he was taken by the Executioner, and hanged therewith, who after a little space dropped down again, both the Ropes breaking, and was then sensible, but had more wrong by the Ropes, yet was lively, sensible, as all beholders stood amazed at, insomuch, that the Colonel road to the Gen. and acquain'ed him therewith, as also of the cries, both of people and Soldiers, hang him no more for God's sake: All this time the other six were hanging, the Colonel came, and gave command to hang on others, and let him alone, which accordingly was done, another was taken up, and he had not long hanged, but also the Rope broke, and he dropped down; and then the Soldiers, and all with one consent, cried, hang no more for God's sake, and no more were hanged; and then they went and shot an Ensign of Colonel Vowse his Regiment (whose name was Keckwich) to death, a Cornish man, as if they were persuaded they could hang no more.  
He that was, as you heard, twice hanged, was a precious Christian, he lived in Taunton Dean, his name was Nicholas Weeks, who died in Lidner prison afterwards; the other, we know not his name, but he was a Devonshire man, and of a small stature.  
Eye-witnesses were of this, very many; but to this, have these testified it for a certain truth.  

Kettilby Woodhouse.  
Will. Anstees, Lievt.  
Will. Horsham.   
This wonderful, and almost miraculous deliverance that God bestowed, because it seems almost incredible, I have annexed the names of those that testify it, with one of whom I am very well acquainted, and know him to be one of so much veracity, that I durst believe it upon his single report, though I should not be willing to propose it to others, without more witnesses.  
Jaddus, the High Priest, understanding that Alexander was highly incensed against Jerusalem, and intended speedily to come against it, he desired the Jews to keep a Fast, as also he himself did, and offered Sacrifice, begging of God to direct him what should be done in this matter; and the next night, in his sleep, God appeared unto him, and wished him to open the gates of Jerusalem, and in all his Priestly Robes to meet Alexander, the rest of the Priests being clothed all in white, which he doing, Alexander, as soon as he saw him, fell prostrate before him, his Army wondering at his carriage: Parmenio asked him what he meant to worship the Highpriest, when all others worshipped him: He answered, he did not worship the Highpriest, but that God, whom the Highpriest served: For, saith Alexander, when I was in Dio, considering what to do in my wars, God appeared unto me in this very artery, and wished me to go on, and he would prosper me, and I never since saw any in that attire before now; and therefore it is that I do show that respect to the High Priest, and then giving the Highpriest his hand, was conducted by him into the Temple, and offered Sacrifice according to his directions, who also did show him the Prophecy of Daniel, wherein he told him it was prophesied, that one of the Grecians should destroy the Persians, and he supposed that he was the person meant by the Prophecy, of which Alexander was very joyful, and bestowed great favours, both on the High-Priests, and the rest of the Jews.  
Now because of all the stories of the Martyrs, either in the time of the Primitive Church, or since, by the far greater cruelty of the Popish persecution: I do not know that ever I read any story equal to this, which is recorded by Josephus, of the Martyrdom of the seven sons of one Mother; I thought good to insert this story, which, though as for the substance of it, it is in the book of Macchabees, yet being exceeding more large in Josephus, I have transcribed it out of him; and the rather do I set down this story, because generally Expositors do think, that the Apostle (in Hebrews 11.35.) hath relation to the sufferings of these worthy Martyrs, and it was thus: Antiochus, whom the Prophet Daniel calls a vile person, Dan. 11.21. after he had Martyred Eleazar, a man of great age, reverence, piety, and constancy, caused seven brethren, who were brought up, and instructed by that blessed forenamed Martyr, Eleazar, to be brought forth to Martyrdom, the Tyrant beholding them, and their Mother amongst them, with merry and gladsome countenance, he thus spoke unto the children, I wish your good, O admirable young men, for so both your beauty of body, and Noble parentage, persuade me, do not therefore like mad men resist my command, avoid not only torments, but death also; for I desire not only to exalt you unto honour, but also to increase your riches and possessions, contemn the superstitious and superfluous belief of your Countrymen, and embrace our Religion, which if you refuse to do, (as I hope you will not) I will devise all torments, whereby I may by a lingering and painful death, consume you; and to the end he might terrify them the more, he commanded all instruments of torments to be presented to their view; so wheels, rods, hooks, rakes, racks, cauldrons, cages, gridirons, were brought forth, and engines to torment the fingers and hands, gauntlets, bellows, brazen pots, and frying pans. Then Antiochus said, Consent unto me, O prudent young men, for if that I command you to commit a sin, yet do not you offend in doing it, seeing you commit it only upon compulsion: But the young youths, guided by a Divine Spirit, contemned so many kinds of torments, and despised the Tyrant's threats and flatteries, and with one consent, denied to eat of the Sacrificed Swine's flesh, as they were commanded; wherefore, said they, dost thou persecute us that are innocent, we both desire, and wish to die, and will, until such time as death expelleth life, firmly keep that which God commanded, and Moses taught us; and do not thou seek to seduce us, by protesting feigned love towards us, the pardon which thou dost offer, is to us more dangerous than punishment, we are armed with contempt of death, and esteem not thy words, as being by our late Master Eleazar, taught to despise them: Why then dost thou think such pusillanimity to be in us young men, seeing of late thou foundest such courage in an old man; we follow him, thou canst not try and know our minds, except by tearing our bodies, thou search them out; We will safely and securely suffer for our God any thing, and leaving this earth, we shall be entertained into heaven, and thou for so tyrannising most cruelly upon innocent souls, shalt be reserved unto hell fire.  
Antiochus being greatly moved, to see, that he could neither prevail by fair promises, nor threaten, he caused them to be beaten with Bulls Pisles; and first, he commanded the eldest of the seven brethren to be stripped, and stretched out upon a rack, and his hands to be bound behind him, and then to be most cruelly beaten, who wearied his tormentors by his sufferings, so that they more desired to leave beating him, than he desired they should leave: This done, he was put upon a wheel, and a weight hanged upon his feet, and so stretched round about it, that his sinews and entrails broke, and so his pains increased; yet for all the pain, his mouth was not hindered from calling upon God, who beheld all; and reproving the Tyrant that devised those torments for the innocent, he cried out after this manner, O thou that persecutest the Majesty of God, I whom thou thus tormentest, am no Conjurer, nor Murderer, but one that dies for the truth, and observing of the Laws of God: Then the Tormentors wishing him to yield, Your wheels, said he, are not so sharp and cruel, that I thereby will be forced to forsake heaven, whereon my mind is fixed; tear my flesh, yea, if it so please you, roast it at the fire, torture each part of my body with several cruelties, you shall for all this find yourselves unable to force us young men to sin. As he thus spoke, a fire was kindled, and he, as he was upon the wheel racked, was so thrown into the fire. And thus he was so burned, that his bowels appeared, he (being nothing moved, though his flesh was) out of the midst of the fire, cried thus to his brethren; O beloved brethren, learn by me an example of constancy, contemn and despise the alluring baits of this world, and rather obey God than Antiochus, who can, if he please, humble the proud and mighty, and exalt the lowly and dejected. As thus he spoke, he was taken out of the flame, and flean alive, his tongue was pulled out of his mouth, and he put into a Frying-pan, and so he ended his days. After him, the second Brother being haled by the Soldiers, Antiochus, before he asked him whether he would relent, caused all those instruments of torments to be shown him also, thereby to terrify him; but he nothing thereat moved, and denying to eat of their foresaid Sacrifice, his hands were bound with iron chains, and he being hanged up by them, the Skin of his body was flean from the Crown of his head unto his knees, so that the entrails in his breast appeared naked, yet in such manner, as he might abide great torments, for he was cast before a cruel Libbard, thirsting most extremely after blood, to the intent that he might devour with his teeth the rest of his body, but the beast smelling of him, forgot his cruelty, and turning away his face, he did no hurt to the Martyr; but hereat the Tyrantsrage increased, and the Martyr by suffering such torments, was made more constant, crying aloud, O how pleasant is that death unto me, which is caused by all sorts of torments for God's sake; yea, so much the more pleasant, for that I assuredly hope to find reward for it in heaven; Let these torments inflicted upon me (O Tyrant) satisfy thy cruelty, for my pain is not by thy tortures increased, but rather my pleasure, as thou shalt find by my patience in this agony; more willing am I to suffer, than thou to punish, yea my pain in suffering, is less than thine by inflicting the same upon me; I am tormented for the truth and observing the Law, and the Justice of God shall banish thee from thy Regal Seat, thou by tormenting art tormented, and almost consumed, thy wrath and fury being almost spent upon me in vain, thou shalt not escape the Day of Judgement, eternal pains are there prepared for thee, which neither thy profane mind is able to endure, nor thy cruelty of power to decline, thy sinful soul being condemned to eternal punishments.  
Thus he remaining constantly in his Faith, and animated by his Brother's example, departed unto heaven.  
Then the third Son was brought, whom all pitied for the death of his two Brethren, and many exhorted him, by his Brother's examples, to desist from his opinion, and so avoid punishment, but he being hereat angry, thus replied: One Father begot us, one Mother did bear us, one Master instructed us, we are all of one mind, and all alike affected, do therefore no longer prolong the time in vain; I came hither for to suffer, and not to speak, use all your tyranny possible against this body, for you have no power at all over my soul. The Tyrant hereat moved to see this third nothing relent by his brother's deaths; he devised more cruelty, than humane wit alone could invent; wherefore he commanded a Globe to be brought, and tied the holy Martyr about it in such sort, that all his bones were set out of joint, and displaced, whereat the holy Martyr was nothing dismayed; the skin also of his head and face was pulled off, and then he was put upon the wheel, but he could not be racked any worse, for that all his bones were displaced, and did hang one separated from another in most pitiful manner, And when blood issued from him abundantly, he was deprived of the use of his hands and feet, but perceiving his life to be spent, he spoke thus, and died: We (O Tyrant) endure this torment for the love of God, and thou the Author of such unjust cruelty shalt suffer everlasting pain; then his tongue being cut out of his mouth, he was put into a Frying-pan, and so amidst those torments yielded up the Ghost: Next after followed the fourth Brother, whom all the people persuaded and entreated to obey the King, but he contemning their exhortations, said thus with all constancy, Your fire shall not separate me from the Law of God, nor from my Brethren, who instead of this mortal life, enjoy life everlasting: I denounce unto thee, O Tyrant, destruction and overthrow, but to such as believe, salvation. Make trial of me therefore, and see if God will forsake me, who hath with open and stretched out arms, received my three brethren that are gone before me, and whom the Womb of so holy a Mother at several times brought forth unto glory. The cruel Tyrant hearing this, was much moved, and leapt down from his Chair to torment this Martyr himself, that so he might overcome him, and in his fury commanded his tongue to be cut out, but he hereat not terrified, said unto Antiochus, This cruelty will nothing avail thee, neither shalt thou hereby, as thou supposest, conquer me; our God needs not by voice to be awakened, but rather by secret cogitation to be prayed unto, to help his servants; and our God knoweth all things before we ask; and before we ourselves enter into cogitation thereof, he understandeth our necessity; cut out my tongue, thou canst not cut out my mind, while my life remaineth: Those prayers which by it I have uttered to Almighty God, have taught it to suffer: Would God thou wouldst so sanctify all parts of my body by punishing them, for thou therein inflictest punishment upon thyself, and reward upon me, and think not that thou shalt thus escape long unpunished: When he had thus spoken, his tongue was cut out of his mouth, and he bound to a stake, and there he was beaten with ropes ends, and he did patiently endure this, notwithstanding the colour of his face became dead and wan, being loosed from thence, he was put upon the wheel, and then praying for the Church of God, he by death went unto the rest of his Brethren. Then the fifth Brother, before he was haled to torments, spoke in this manner; Behold I come to be punished before thou command me, hope not therefore any jot to alter his mind, who, as thou seest, desireth to be tormented; the blood of my four innocent brethren, which thou hast shed, hath condemned thee to hell fire. I am to make them up the number of five, that by it thy pains may be increased: Tell me for what offence by us committed, dost thou thus punish us? For what impiety dost thou so persecute us? What villainy have we committed? What wickedness, what naughtiness have we attempted? This is all thou canst allege against us, that we honour God our Creator, and live justly, in obedience of his Laws, and therefore do not esteem thy punishments, but they are to us honour and salvation, and not punishment, we shall be greatly rewarded by God, if no part of us be left free from torment.  
Whilst thus he spoke, his Executioners, by the King's command, took him, and cast him into a brazen pot, and was pressed down in it, his head to his feet, and afterwards he suffered all other torments, which his Brethren had endured, yet not amazed hereat, he suddenly started up, and thus he said, Cruel Tyrant, how great benefits dost thou against thy will bestow upon us; yea, the more thou art incensed against us, the more acceptable to God shalt thou make us; yea, I should be sorry, if thou shouldst show mercy upon me, this short affliction gaineth us life everlasting; if this temporal death should not betid me, everlasting life could not befall me: and thus he finished his agony, and died. Then the Tormentors laid hands upon the sixth Brother, who was permitted, either to choose honour, or else punishment, but he aggrieved at his offer, said, although I be younger in my years than my Martyred Brethren, yet my constancy of mind to theirs is not inferior, for we were all nourished up together, all together instructed, and we will all die together in the fear of God; hasten therefore to thy devised torments, and that time which thou wouldst spend in exhorting me, spend it in devising tortures for me. Antiochus hereat confounded, commanded him to be bound to a Pillar, with his head hanging down, and this done, he caused a fire to be made so far off him, that it could not burn him, but roast him: He also commanded, as he hung, to be pricked with Awls, that so the heat might pierce into the holes that they made in his flesh. Whilst thus he was tormented, much blood like froth gathered about his head, and face, and he then spoke in this manner, O noble fight! O valiant war! O strife beyond piety and impiety! these men have passed their agonies, whose Crown of Martyrdom is the punishment of their persecutors: I do most willingly follow my Brethren, that as by blood I am conjoined unto them, so by death I may not be separated from them; devise some new torment, for those which thou hast already devised, are already overcome; our God giveth us more courage to suffer, than thou hast to punish, and so the Precept of God remaineth firm in us: And as he thus spoke, one took hold of his tongue with a hot pair of Tongues, and suffering the same torments that his Brethren had done, and fried in a Frying-Pan, he gave up the Ghost.  
Six of the Brethren being now dead, by diversity of torments, only one of the seven remained alive with his Mother, younger in years (but not in constancy of mind) than the rest of his Brethren; he presenting himself before the Tyrant, moved him to compassion, both for that he was left alone, and the last of his Brethren, and also that he was to perish, wherefore he called the child unto him, and into a place where no instruments of torments were, and taking him by the hand, he said thus unto him, hoping to win him by fair speeches; By thy brethren's calamity, thou now well hast learned what is prepared for thee, if thou disobey me, deliver thyself therefore from these torments, and I will give thee what honour my Kingdom can afford, thou shalt be a Magistrate, and General of my Army, and one of my Counsellors; but perceiving himself not to prevail, he caused the young man's Mother to be called unto him, who coming, and standing near her Son, the Tyrant said thus unto her, Where are now, O worthy woman, all thy Children? Behold, of such a number, if thou please, thou mayest have one left, advise therefore thy child, and mollify his obstinate mind by wholesome counsel.  
The Mother having heard what the King said, she bowed herself unto the King, which done, that the King might not understand her, she spoke in Hebrew to her child, as followeth.  
Pity thy Mother, O Son, and comfort thy sorrowful Mother, who bore thee nine months in my womb, and gave thee suck three years, and with great industry have brought thee up to this age; I pray thee, dear Son, consider the heaven and earth, and all that in them is, and know that God created them all of nothing, who also of nothing made mankind, fear not this Ethnics pain and torments, but imitate thy Brethren, and contemn death, that in the day of mercy I may receive thee, and thy Brethren again in heaven.  
As his Mother thus admonished him, he in the Hebrew Tongue requested to be unbound, for that he had a secret to disclose unto the King, who being unfettered, he presently ran to the torments prepared, for there was a Frying-pan red hot, that was prepared for such as were to suffer, unto the which the child coming, remembering his Brethren, and beholding also the King, he said unto him, Who gave thee this Purple? And who exalted thee to this Kingdom and Dignity? even he whom thou in us dost persecute, whose servants and worshippers thou killest, and tormentest, for which thy wickedness, thou shalt suffer eternal fire, and torments, which shall have no end; thou art of higher dignity and authority in this world, than other men, yet he that made other men made thee also of the same nature, that they are of, all men are born; and must die alike; he that killeth another, sheweth that himself may be killed; thou tearest and tormentest thy own picture and image all in vain, thou in thy fury killed'st him, whom not long since God created like thyself, and according to the same Law, thou thinkest all lawful which thy Kingly power can command, thou pullest out our tongues, and tearest our bodies with fleshhooks, and consumest us with fire; but they who have already suffered this, have received everlasting joy for their reward, and thou shalt answer for all the punishments inflicted upon them; think not that I expect any favour at thy hands, I will follow my Brethren, and remain constant in our Law.  
The Tyrant hearing this, was wroth, and caused him to be tormented, but his Mother in torment comforted him, and with her kind hands held his head, when with violence of the tortures, blood issued out of his mouth, nose, and privy parts, the Tormentors not ceasing till life in him was almost spent, but they (by God's appointment) gave over, and so he took strength again, to endure more than any of his Brethren had done; at last, his hands and arms being cut off, he lifted up his eyes to heaven, and cried, O Addonas, O Sabaor, be merciful unto me, and receive me into the company of my Brethren; let thy wrath now cease, and show mercy to thy Jerusalem, for thy Names sake. Having said thus, his tongue being pulled out, he of his own accord went into the fiery Frying-pan, and so to the great admiration of Antiochus died.  
Mr. Deering, an eminent Minister in Queen Elizabeth's days, being at a great Feast, had a young gallant that sat over against him, who amongst other vain discourses, broke forth into swearing, whereupon Mr. Deering gravely and sharply reproved him; the Gallant, being impatient of reproof, fling a glass of Beer in his face; Mr. Deering took no notice of the abuse, but wiped his face, and fell to his meat, as before: The young Gallant fell to his old discourse, and swore again, and Mr. Deering reproved him, as afore, upon which, with more violence and rage, he fling another glass of Beer into his face, but he again shown his zeal for God's glory to be right, by his meek and silent bearing of this injury also, at which the young gallant being astonished, risen up from the Table, and fell down on his knees, and asked him forgiveness, professing, that if any one had offered him those affronts, he would have stabbed him to the heart.  
A certain Knight, not many years since, was playing at Tables, his Chaplain standing by, the Knight being angry, swore; whereupon his Chaplain reproved him, and he swearing again, he reproved him again; whereupon the Knight in much anger turning to him, said, Who art thou, that thou darest thus reprove me? To whom the Chaplain answered; nay, but who art thou, that thou darest thus blaspheme thy Maker? The Knight being convinced by this just reproof, retired into his Chamber, and gave his Chaplain twenty pieces for his faithfulness to him.  
A Miller in Leicester-shire, sitting in an Alehouse, on a Sabbath day, with one of his companions, said to him, I hear that bawling Hooker (meaning Mr. Thomas Hooker, that precious servant of Christ, that died in New-England) is come to Town, let us go and hear him, we shall have excellent sport, and accordingly they went on purpose to jeer him, but it pleased God the Sermon so wrought upon him, that being pricked to the heart, he went to Mr. Hooker, entreating him to tell him, what he might do to be saved? and afterwards went with him to New-England.  
Thomas Ward of Tiso, in , was all his younger days very lose, and dissolute, a scoffer at, and enemy to all goodness, and an hater of good men; but it pleased God at last to conver t'him after a strange and wonderful manner, which was this: In a morning, as he lay in his bed, plotting and contriving how to molest & persecute some of his godly Neighbours, and to bring them into the Bishop's Court at Worcester, there appeared a Vision to him, of a City, wherein there were many poor ragged Lambs in the streets, and a man driving of them, and he heard a voice, saying to him, What are these? to which he answered, sheep: Then said the voice again, these are my sheep whom thou persecutest: Presently after, he saw another Vision, of a pile of Faggots, and heard the voice, saying, What are these? He answered, Faggots: Then said the voice, as these are bound up for the fire, so thou deservest to be bound hand and foot, and cast into everlasting fire: Truth Lord, said he; yet withal he cried earnestly to the Lord for mercy; and presently after he saw in another Vision, a Pillar of Brass, but so bright and glorious, that he was not able to look upon it: Then said the voice, be of good comfort, for thou art a Chosen Vessel, which shall suffer many things for my Names sake; to which he said, Lord, if it be thy will, let it be now; and presently he had a blow given him on his side, as with a dagger, the mark whereof he carried with him to his grave. After this, it pleased God to raise him up with comfort, and he became an eminent Professor and was very zealous for the truth, though he met with much persecution by the Prelatical Party, from which he was scarce ever free, till they and their Courts were taken away: This he himself related to Master Benjamin Lovel, a godly Minister, that lived near to him, and who was intimately acquainted with him, and from whose mouth this was wrote.  
An exceeding poor woman, that was given much to scolding, and debauchery, used to speak much against going to be examined by the Minister before Admission to the Sacrament, yet at last, by the importunity of her Husband, she was prevailed with to go to her Minister, Master Fairclough, who finding her gross ignorance, discovered the great danger of it to her, and withal, instructed her with so much mildness and sweetness, that she broke forth into tears, beseeching him to give her some directions in spiritual matters, which accordingly he did, and withal referred her to a godly Neighbour, that might read them unto her, and ever after she became eminent for piety, insomuch, that she and her Husband being very poor, in the evening she would fetch an handful of thatch from her house, wanting candles, and kindling of it, she would get her Husband to make haste, and read as much out of the Bible as he could whilst the blaze lasted, which she would mark diligently, and with a great deal of care and joy remember, and talk of it.  
In the late bloody massacre in Ireland, divers English-women came to the house of Mr. Creighton, Minister of Virginia, in the County of Cavan, having a Maid in their company almost naked, unto whom an Irish Rebel came as she was in the way, (these women being in her company) requiring her to give him her money, swearing, that if she did not, he would presently kill her, and withal drew his Sword: The young woman answered, you cannot kill me except God give you leave, and his will be done: Hereupon, the Rogue thrust three times at her naked body with his drawn Sword, and yet could not pierce her skin. Upon this miracle he was much confounded, and so went away, and left her; this they attested upon oath.  
A godly Gentlewoman, whom I very well know, yet living, when she was a child, being in the Country in the harvest time, was playing by the side of a Pond, none being left at home but a man who was in the house reading a book, the Girl stepping upon a board that was lose to play with the Ducks, fell into the Pond, where she was like to perish; but it pleased God, that the man, as he was reading, was suddenly so troubled, though he knew not for what, that he could read no longer; whereupon he walked up and down the room, but could not be quiet; then he walked forth, and espied a Straw-Hat swimming upon the water, and looking earnestly, he saw the child rise to the top of the water, and so catching hold of her, drew her out, and saved her life.  
A Gentlewoman of a considerable Estate, that constantly at the years end gave all the overplus of her Estate to the poor, resolving not to increase her Estate, and there being a Famine, she desired leave of the Earl of Warwick, to blow up forty acres of land which she was tied by her Lease not to blow without leave, he giving her leave, she ploughed it, and sowed it for the poor with pease, when they were ripe, she gave notice to the poor of the Country to come and gather them, which they did; and the Babyliff, when time was, carried in the Straw for Fodder, but thinking he might have some yield of pease, he thrashed some of the Straw for a Trial, and had as much yield (notwithstanding the poor had gathered them clean, as was thought) as usually they had for a Crop. Thus God increases their store, that are liberal to those that are in want.  
I have heard it related of Mr. Fox, that as he was journeying, a poor man asked something of him for Jesus Christ's sake: Why, dost thou know Jesus Christ? said Mr. Fox, and discoursing with him, he found that he spoke savourly and understandingly of the things of God: I have no money, said Mr. Fox, but go with me to the Town which is close by, and I shall give you something; where selling his horse, he gave half the money to the poor man, and went the rest of his way home on foot.  
There was a very poor Widow that had many children, and a rich Brother, that was a Bachelor, who lived as poor as she, who very seldom would give her any thing, sometimes some small single money; the last time she came to him, though she was in great want, and used much importunity, yet he would not give her a farthing; she than begged a cup of drink of him, he pretends that he was so poor, that he had not money to buy himself bread, and so sent her away with nothing but her own tears to drink; but though weeping may endure for a night, joy comes in the morning, for the Lord struck that hardhearted man with death, and this poor woman being Heir to his Estate, was worth next day ten thousand pound, which with a great deal of care he had scraped together, and with a great deal of uncharitableness had kept; and though he would not give her a farthing over night, he was forced to leave her all the next morning.  
Luther hath this story: A certain woman, in the time of famine, having nothing at all for her children and herself to eat, being brought to very great extremity, she resolved upon this course, she made herself, and all her children ready, and with a great deal of comfort and confidence she walked to a Spring, not far from her house, as she was going, one met her, who asked her whether she was going with her children? She told him, that all her provision was quite spent, and she was going with her children to such a Fountain close by, being confident, that God that had provided drink for her and her children, would there provide food for them also; and he that heard the young Ravens, and provided for them, would much more take care of her, and her little ones; he that met her, wished her to return home, for she should meet with provision that was ready for her there, she returned, and found a considerable quantity of meal, which was food for her and her children; but whence this provision came, she knew not, nor knew the man who told her of it.  
There was a certain poor family, being in great wants, and had little or nothing for their children, when dinner came, they put them off with play-things, and told them they would see if they could get them something for Supper; and when Supper came, they would give some small piece of bread, and so get them to bed: And thus they used them so long, while at last the children would not to bed, but cried for bread; that night, it was so, that my Lord Fawkland waking before midnight, and could not sleep, it came into his mind, that this family was in great want, insomuch, that he called up some of his servants and sent them with a great loaf, and a Cheese to the house; when the servant came, he found the children crying for bread, and the Parents weeping by them, who with a great deal of joy and eagerness, received that unexpected provision. Thus the Lord ordered it by his Providence, that they were not only then relieved, but their necessities being related to the Lord Fawkland by his servant, he took care of them for the future.  
Speed in his Chronicles relates this story, there being a great famine the year before, as soon as the corn was eared, the poor would gather and eat, insomuch, that the Inhabitants of the Parish came to the Priest, desiring him to curse the people for gathering and spoiling the corn, but one of the Parishioners stood up, and charged the Priest, that he should not curse them for his corn, for it did him good, to see the poor eat his corn, for he was very sensible of their necessities, but the clamours of the others prevailed; but as the Priest was cursing the poor, there fell a great storm of Thunder, and Lightning, and Hail, which beat down all the corn so, as if Horses and Carts had gone over it, nor would either beasts, or any fowl, eat any thing of it, only this good man's corn, though intermingled with others, stood untouched, not an ear of it being blasted.  
Doctor Hill, in his book of living and dying well, hath a remarkable story of a young Gentleman of one of the Inns of Court, who it seems expected to die suddenly, and before he should be twenty four years of age, and so he did, having these verses found about him, viz.  

Not twice twelve years full told, a wearied breath  
I have exchanged for an happy death:  
Short was my life, the longer is my rest,  
God takes them soon, whom he loveth best:  
He that is born to day, and dies to morrow,  
Loses some hours of joy, but months of sorrow;  
Other diseases often come to grieve us,  
Death strikes but once, and that stroke doth relieve us.   
So grave a Doctor setting down this story in his book, I thought it no lightness in me, to set it down in mine.  
The story of Mr. Holland (not only because it is very remarkable, but also because it hath pleased God to affect me very much with it) I shall setdown here also. This Mr. Holland was a pious and faithful Preacher of the Gospel, as some that have been acquainted with him, and have heard him, have testified of him, a man that was a stranger and Pilgrim in the world, neither having any thing to do with it, nor indeed knew it, his Wi●e managing all his worldly affairs for him; he knew not what the common coins of gold were worth, and for his , except his Wife had otherwise ordered it, he would have worn them till they had been rags; he spent his time wholly in his Study, and a man of great charity, insomuch, that if he had no money about him, and a poor man had begged of him, he would have given his Gloves, or Handkerchief, or Band, etc. being regardless of all things, save the glory of God, and the Salvation of his own and others Souls: This precious Saint, the day before his death, calling for a Bible, continued his Meditation and Exposition, on the eighth to the Romans, for the space of two hours; but on a sudden, he said, O stay your reading, what brightness is this I see? and they said, it is the Sunshine; nay, saith he, it is my Saviour's shine: Now farewell world, welcome heaven, the Daystar from on high hath visited my heart, I doubt not but you all see that light, but I feel a light within me, that none of ye all can know; and then turning himself to the Minister, who preached his Funeral Sermon, who was one of them that came to visit him, he said, Sir, I desire you would preach my Funeral Sermon, for this night I die, and speak this from me, and speak it confidently, that God deals familiarly with man, (a rare and sweet expression) I feel his mercy, I see his Majesty, whether in the body, or out of the body, I cannot tell, God he knoweth; but I see things that are unutterable. And being thus ravished in his spirit, he roamed towards heaven, with a cheerful look, and soft sweet voice, but what he said was not understood; raising himself towards morning, as Jacob did upon his staff, he ended his blessed life with these blessed words.  
O what a happy change shall I make, from night to day, from darkness to light, from death to life, from sorrow to solace, from a factious world to a heavenly being. Oh my dear brethren, sisters, and friends, it pitieth me to leave you behind, yet remember my death when I am gone, and what I now feel, I hope you shall feel,  you die, that God doth, and will deal familiarly with man; and now thou fiery Chariot, that camest down to fetch up Elijah, carry me to my happy hold; and all you blessed Angels, that attended the Soul of Lazarus to bring it to heaven, bear me, O bear me into the bosom of my best beloved. Amen. Amen. Come, Lord Jesus, come quickly, and so he fell asleep.    
FINIS.   

A Table of the Chapters contained in this Book.  

PART. I. Showing, wherein the Power of GODLINESS consists, viz.  
CHAPTER I. IN inward Admirings and Adore of God. page 1.  
Chap. 2. In our high prizings of Christ. p. 4.  
Chap. 3. In living contrary to Providences. page 13.  
Chap. 4. In mortifying Temptations. p. 15.  
Chap. 5. In the manner of conquering of Temptations. page 21.  
Chap. 6. In inward Mortifications. p. 27.  
Chap. 7. In having dominion over our thoughts. page 31.  
Chap. 8. Wherein the Perfection of Holiness consists, as to several graces. page 33.  
Chap. 9 In high Acts of Hope. page 37.  
Chap. 10. In the love of God, in four particulars. page 40.  
Chap. 11. Wherein the Power of Godliness consists, as to Knowledge, or the high acts and effects of Knowledge. page 46.  
Chap. 12. Wherein the Power of Godliness consists, as to Humility; or wherein Christian Humility chief consists. pag. 50.  
Chap. 13. Wherein the Power of Godliness consists, as to Patience; or several special signs and acts of Patience. page 61.  
Chap. 14. Of projecting, and contriving, how we may glorify God most. page 63.   

PART. II. Wherein is set down Cautions and Discoveries of several mistakes, most common to the people of God.  
CHAPTER I. THe first Caution, viz. That we should not judge ourselves by the degrees of Grace. page 67.  
Chap. 2. The second Caution, That we should take heed that the works of our General Calling, justle not out the works of our particular calling, page 71.  
Chap. 3. The third Caution, which is, that we should take heed of degenerating into will-worship. page 75.  
Chap. 4. The fourth Caution, which is, that especially new Converts take heed of overburdening themselves with over-difficult, or multitude of duties. page 77.  
Chap. 5. The fifth Caution, against several mistakes of the people of God, in spiritual joys and sorrows. page 79.  
Chap. 6. Of letting the Truths of God lie lose upon us. page 89.  
Chap. 7. The next impediment, is, want of consideration. page 93.  
Chap. 8. The next impediment, is, putting off God with solemn duties. page 96.  
Chap. 9 The next impediment, is, carnally to think, that God will be contented with any thing. page 97.  
Chap. 10. How not watching over our thoughts, is a great hindrance to the power of Godliness. page 107.  
Chap. 11. The next great impediment, is, endeavouring impossibilities. page 109.  
Chap. 12. The next impediment of Holiness, is, our not taking heed of occasions, temptations, and beginnings of sin. page 111.  
Chap. 13. The next impediment is, to neglect the smaller acts, either of Holiness, or sin. page 113.  
Chap. 14. The next impediment is, our ignorance and senslesness of the sins of Omission. page 117.  
Chap. 15. The next impediment, is, not to come fully off for God. page 118.  
Chap. 16. The next great impediment, is, worldly company. page 122.  
Chap. 17. The next impediment, is, abundance of worldly employment. page 124.  
Chap. 18. The next great impediment, is, to have a carnal opinion, that it is easy to be religious. page 127.  
Chap. 19 The next great impediment, is, not to do what we can, because we cannot do what we would, or should. page 139.  
Chap. 20. The next impediment, is, that we are not convinced of, and affected with the vanity of the things of the world. pa. 155.   

PART. III. Wherein are set down several means and helps for attaining the Power of GODLINESS.  
CHAPTER I. THe first thing that is necessary for a godly life, is faith. page 161.  
Chap. 2. The second means to a godly life, is, to discover and mortify our Master corruption, or sin. page 176.  
Chap. 3. The next help for the attainment of the Power of Godliness, are Ejaculatory Prayers. page 198.  
Chap. 4. The next great help and direction for attaining of Holiness, is, reading of holy books. page 221.  
Chap. 5. Wherein is set down a Catalogue of several books, for the ignorant and poorer sort, who, in respect of their poverty cannot buy, and of their ignorance, cannot understand books of greater value and depth, and for others. page 232.  
Chap. 6. The next great help for the attaining of Holiness, is, communion with Saints; and first of solemn conferences, and how to manage them. page 238.  
Chap. 7. Of the second great advantage that we may gain from our converse with the people of God, in reference to temptations. page 245.  
Chap. 8. Another great advantage that we receive from our acquaintance with the people of God, is, in reference to their prayers. page 250.  
Chap. 9 Of watching over one another, and divers other great advantages that we gain for the increase of holiness, from the acquaintance with God's people. page 267.  
Chap. 10. Of the sixth help to a godly life, which is the getting and observing of rules, to guide us in indifferent actions. p. 287.  
Chap. 11. The seventh direction, for the attaining of the Power of Godliness, viz. the choice of some grace, wherein we desire to be most eminent in, and several rules to direct our choice. page 296.  
Chap. 12. The eighth and ninth Directions for the attaining the Power of Godliness, viz. We ought not without just cause to leave off any duty, before that effect be wrought for which we use it; as also concerning frequent examination. page 300.  
Chap. 13. The tenth help for the attainment and progress in holiness, which is the choice of a faithful prudent director in the things of God. page 312.  
Chap. 14. The eleventh help for the perfecting of Holiness, viz. keeping of a Diary. page 324.  
Chap. 15. The last help to a godly life, wherein are set down several stories of God's Providences, examples of graces, etc. page 354.    

Books printed for Joseph Cr●nford, at the King Head in St. Paul's Church-Yards.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Sum of Practical Divinity, practised in the Wilderness, and delivered by our Saviour in his Sermon on the Mount, being observations on the fourth, fifth, sixth, and seventh Chapters of St. Matthew; to which is prefixed Prolegomena, or Preface, by way of Dialogue, wherein the perfection and perspicuity of the Scripture, is vindicated from the Calumnies of Anabaptists and Papists, by Thomas White, Minister of God's Word at Anne Aldersgate. London.  
Animadversions, or the Rabinical Talmud of Rabbi John Rogers, wherein is examined his Doctrine, as of the 

Matter of a Church The duty of separation  
Form of a Church The subjects of Church Power.   etc. By Zach. Crofton, Minister of God's Word at James Garlick Hythe, London.  
A Vindication of the Answer to M. Brabourn, concerning the Civil Magistrates Power, as to changing Church-Government, wherein the Reverend M. Perkins, and some Truths of God, are vindicated from the lies, and scurrilous expressions cast upon them, by John Collings, Minister of God's Word in Norwich.  
The Pattern of Patience, in the example of holy Job; a Paraphrase upon the whole Book, being an expedient to sweeten the miseries of these (never enough to be lamented) times.  
The Husband's Authority Unvailed, wherein is moderately discussed, whether it be fit, or lawful, for a good man to beat his bad Wife.  
A Method and instructions for the Art of Divine meditation, with instances of the several kinds of solemn Meditation, by Thomas White, Minister of God's Word in London.  
Enchiridion Medicum; containing the causes, signs, and cures of all those diseases, that do chief affect the body of man, divided into three books, with Alphabetical Tables of such matters as are therein contained: Whereunto is added a Treatise, De facultatibus medicamentorum compositorum, & dosibus. By Robert Bayfield, Doctor of Physic in the City of Norwich.  
The Crown of Righteousness, by Thomas Watson, Minister of Stephen Walbrook, London.  
The Golden Mean; being some serious considerations; together with some Cases of Conscience Resolved, for a more full, and frequent Administration of, yet not free Admission unto, the Sacrament of the Lords Supper; by Stephen Geree, Minister of God's Word, and Pastor of the Church of Abinger, in the County of Surrey.